Exegetical and Hermeneutical Commentary of Isaiah 17:12
Woe to the multitude of many people, [which] make a noise like the noise of the seas; and to the rushing of nations, [that] make a rushing like the rushing of mighty waters!
12. ‘Isaiah on his “watch-tower” hears, and we seem to hear with him, the ocean-like roar of the advancing Assyrian hosts’ (Cheyne). Whether the invaders are already in the land, or are present only to the imagination of the prophet, it is impossible to determine. The first half of the verse should be rendered: Ah, the roar of many peoples, that roar like the roaring of seas. The “many peoples” are the varied subject nationalities that furnished contingents to the Assyrian army. The comparison of such tumultuous masses of men to the noise of waters is frequent in the O.T.: cf. ch. Isa 5:30, Isa 8:7; Jer 6:23; Jer 46:7 f.; Psa 65:7.
Fuente: The Cambridge Bible for Schools and Colleges
Ch. Isa 17:12-14. The sudden annihilation of the Assyrians
These verses are regarded by some critics as the continuation of ch. Isa 17:1-11, by others as the introduction to ch. 18. Since the reference here is undoubtedly to the Assyrians, the first view has nothing to commend it, the transition being too sudden and abrupt. The second view, in spite of identity of subject and a certain similarity in form with ch. 18, is also improbable because of the well-marked conclusion in Isa 17:14 and the completeness of ch. 18 in itself. It is better, therefore, to treat the passage as a short independent oracle springing from the same historical situation as the following chapter.
Fuente: The Cambridge Bible for Schools and Colleges
Wo to the multitude … – The word woe ( hoy) may be either an interjection simply directing the attention to them, or it may be a word indicating approaching calamity and judgment (see the note at Isa 5:6). Gesenius supposes that it is rather the language of compassion, on account of the evil which they threatened to bring upon the people of God, like 1Ki 13:30, Ah! wo, my brother!
The multitude of many people – Or, the tumult of many nations – a description of the noise attending an invading army made up of many nations mingled together, such as was that of Sennacherib.
Which make a noise … – This is a beautiful description of a vast army, and of the shouting, the tumult, the din, which attends its march. The same comparison occurs in Jer 6:23; Psa 65:7 (see Eze 43:2; Rev 1:15; Rev 14:2; Rev 19:6).
And to the rushing of nations – The rushing of mighty armies to conquest.
Fuente: Albert Barnes’ Notes on the Bible
Isa 17:12-14
Woe to the multitude of many people
A short triumph
These verses read the doom of those that spoil and rob the people of God.
If the Syrians and Israelites invade and plunder Judah–if the Assyrian army take Gods people captive, and lay their countrywaste,–let them know that ruin will be their portion. They are here brought in–
I. TRIUMPHING OVER THE PEOPLE OF GOD. They rely upon their numbers. They are very noisy, like the noise of the seas; they talk big, hector and threaten.
II. TRIUMPHED OVER BY THE JUDGMENTS OF GOD. God can dispirit the enemies of His Church, when they are most courageous and confident, and dissipate them when they seem most closely consolidated. This shall be done suddenly (Isa 17:14). (M. Henry.)
The punishment of the wicked
I. THE STRIKING CONTRASTS WHICH THE DAY OF VISITATION REVEALS RESPECTING THE CONDUCT AND POSITION OF THE WICKED. Verse 12 shows us the vast and varied host in fancied security; we have a magnificent picture of a state of might, pomp, vainglory, self-confidence; but ere we reach the end of Isa 17:13, we see it scattered. We see the same contrast in everyday life; wicked men secure, strong, boastful–the next moment utterly cast down (Psa 73:18-20); or, by the near approach of death, transformed into the subjects of a pitiable despair.
II. THE RESISTLESS EXECUTION OF THE SENTENCE OF DOOM.
III. THE SWIFTNESS WITH WHICH THE SENTENCE OF DOOM IS EXECUTED (Isa 17:14). It is true that the punishment of the wicked often seems to be delayed (Ecc 8:11); but–
1. Sin and punishment are inseparable.
2. Whenever the punishment comes it is sudden. Such is the blinding and delusive power of cherished sin that its penalty always finds the sinner unprepared to receive it; it is always a surprise and a shock to him. Conclusion–
(1) Nations and armies cannot successfully evade the penalties of their sins; how much less can the individual sinner do so!
(2) The certainty of the punishment of all unrepented sin should lead us seriously to reflect upon the attitude we are assuming before God.
(3) The subject should lead to repentance, but not to despair (Psa 130:7). (W. Manning.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Wo to the multitude] The three last verses of this chapter seem to have no relation to the foregoing prophecy, to which they are joined. It is a beautiful piece, standing singly and by itself; for neither has it any connexion with what follows: whether it stands in its right place, or not, I cannot say. It is a noble description of the formidable invasion and the sudden overthrow of Sennacherib; which is intimated in the strongest terms and the most expressive images, exactly suitable to the event.
Like the rushing of mighty waters!] Five words, three at the end of the twelfth verse, and two at the beginning of the thirteenth, are omitted in eight MSS., with the Syriac; that is, in effect, the repetition contained in the first line of Isa 17:13 in this translation, is not made. After having observed that it is equally easy to account for the omission of these words by a transcriber if they are genuine, or their insertion if they are not genuine, occasioned by his carrying his eye backwards to the word leammim, or forwards to yeshaon, I shall leave it to the reader’s judgment to determine whether they are genuine or not. Instead of cahamoth, “as the roaring,” five MSS. and the Vulgate have kehamon, “as the multitude.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is a new prophecy, added for the present support and comfort of Gods people.
The multitude of many people, combined together against Judah. It matters not whether you understand this of the Syrians and Israelites who were united against Judah, or of the Assyrians, whose army consisted of vast numbers, and of men of several nations. The following words agree to either of them.
Which make a noise like the noise of the seas; which invade my land and people with great force and fury, as the sea doth, either in its own channel, or when it enters into the land by a breach.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Woe . . . multituderather,”Ho (Hark)! a noise of,” c. The prophet invision perceives the vast and mixed Assyrian hosts (Hebrew,“many peoples,” see on Isa5:26): on the hills of Judah (so “mountains,” Isa17:13): but at the “rebuke” of God, they shall “fleeas chaff.”
to the rushing . . . thatmakerather, “the roaring . . . roareth” (compareIsa 8:7 Jer 6:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Woe to the multitude of many people,….. Not as lamenting the people of the Jews with Hezekiah, as if they were the words of the prophet bemoaning their condition, saying, “O the multitude”, c. nor intending the Syrians and Israelites joined together against Judah but the Assyrian army under Sennacherib, which consisted of people of many nations, and was very numerous, who are either threatened or called unto. A new subject is here begun, though a short one.
[which] make a noise like the noise of the seas; in a storm, when they foam and rage, and overflow the banks; this may refer both to the noise made by the march of such a vast army, the rattling of their armour and chariot wheels, and prancing of their horses; and to the hectoring, blustering, and blasphemous speeches of Sennacherib and Rabshakeh:
and to the rushing of nations, or “rushing nations”,
[that] make a rushing like the rushing of mighty, waters; which denotes the fury and force with which they come, threatening to bear down all before them, as an inundation of water does.
Fuente: John Gill’s Exposition of the Entire Bible
Fourth turn: “Woe to the raoring of many nations: like the roaring of seas they roar; and to the rumbling of nations, like the rumbling of mighty waters they rumble! Nations, like the rumbling of many waters they rumble; and He threatens it: then it flies far away, and is chased like chaff of the mountains before the wind, and like a cloud of dust before the gale. At eventide, behold consternation; and before the morning dawn it is destroyed: this the portion of our plunderers, and the lot of our robbers.” It is the destruction of Asshur that the prophet is predicting here (as in Isa 14:24-27; Isa 29:5-8, etc.), though not of Asshur as Asshur, but of Asshur as the imperial kingdom, which embraced a multitude of nations (Isa 22:6; Isa 8:9, Isa 8:10; Isa 14:26; Isa 29:7, Isa 29:8) all gathered together under the rule of one will, to make a common attack upon the church of God. The connection between this fourth turn and the third is precisely the same as between Isa 8:9, Isa 8:10, and Isa 8:6-8. The exclamation of woe ( hoi ) is an expression of pain, as in Isa 10:1; and this is followed by a proclamation of the judgment of wrath. The description of the rolling wave of nations is as pictorial as the well-known illi inter sese , etc., of the Cyclops in Virgil. “It spreads and stretches out, as if it would never cease to roll, and roar, and surge, and sweep onward in its course” (Drechsler). In the expression “it” ( bo ) in Isa 17:13, the many surging nations are kneaded together, as it were, into one mass. It costs God simply a threatening word; and this mass all flies apart ( mimmerchak like merachok , Isa 23:7), and falls into dust, and whirls about in all directions, like the chaff of threshing-floors in high situations, or like dust whirled up by the storm. The judgment commences in the evening, and rages through the night; and before the morning dawns, the army of nations raised by the imperial power is all destroyed (compare Isa 29:7, Isa 29:8, and the fulfilment in Isa 37:36). The fact that the oracle concerning Damascus in its fourth stage takes so comprehensive and, so far as Israel is concerned, so promising a form, may be explained on the ground that Syria was the forerunner of Asshur in the attack upon Israel, and that the alliance between Israel and Syria became the occasion of the complications with Asshur. If the substance of the massa Dammesek (the oracle concerning Damascus) had been restricted to the prophecy contained in the name Mahershalal, the element of promise so characteristic of the prophecies against the nations of the world would be entirely wanting. But the shout of triumph, “This is the portion,” etc., supplied a terminal point, beyond which the massa could not go without the sacrifice of its unity. We are therefore warranted in regarding Isa 18:1-7 as an independent prophecy, notwithstanding its commencement, which apparently forms a continuation of the fourth strophe of Isa 17:1-14.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Doom of Syria and Israel. | B. C. 712. |
12 Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters! 13 The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. 14 And behold at evening tide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us.
These verses read the doom of those that spoil and rob the people of God. If the Assyrians and Israelites invade and plunder Judah, if the Assyrian army take God’s people captive and lay their country waste, let them know that ruin will be their lot and portion. They are here brought in, 1. Triumphing over the people of God. They relied upon their numbers. The Assyrian army was made up out of divers nations: it was the multitude of many people (v. 12), by which weight they hoped to carry the cause. They were very noisy, like the roaring of the seas; they talked big, hectored, and threatened, to frighten God’s people from resisting them, and all their allies from sending in to their aid. Sennacherib and Rabshakeh, in their speeches and letters, made a mighty noise to strike a terror upon Hezekiah and his people; the nations that followed them made a rushing like the rushing of many waters, and those mighty ones, that threaten to bear down all before them and carry away every thing that stands in their way. The floods have lifted up their voice, have lifted up their waves; such is the tumult of the people, and the heathen, when they rage, Psa 2:1; Psa 93:3. 2. Triumphed over by the judgments of God. They thought to carry their point by dint of noise; but woe to them (v. 12), for he shall rebuke them, that is, God shall, one whom they little think of, have no regard to, stand in no awe of; he shall give them a check with an invisible hand, and then they shall flee afar off. Sennacherib, and Rabshakeh, and the remains of their forces, shall run away in a fright, and shall be chased by their own terrors, as the chaff of the mountains which stand bleak before the wind, and like a rolling thing before the whirlwind, like thistle-down (so the margin); they make themselves as chaff before the wind (Ps. xxxv. 5) and then the angel of the Lord (as it follows there), the same angel that slew many of them, shall chase the rest. God will make them like a wheel, or rolling thing, and then persecute them with his tempest and make them afraid with his storm,Psa 83:13; Psa 83:15. Note, God can dispirit the enemies of his church when they are most courageous and confident, and dissipate them when they seem most closely consolidated. This shall be done suddenly (v. 14): At evening-tide they are very troublesome, and threaten trouble to the people of God; but before the morning they are not. At sleeping time they are cast into a deep sleep, Psa 26:5; Psa 26:6. It was in the night that the angel routed the Assyrian army. God can in a moment break the power of his church’s enemies, even when it appears most formidable; and this is written for the encouragement of the people of God in all ages, when they find themselves an unequal match for their enemies; for this is the portion of those that spoil us, they shall themselves be spoiled. God will plead his church’s cause, and those that meddle do it to their own hurt.
Fuente: Matthew Henry’s Whole Bible Commentary
Verse 12-14: THE ASSURANCE OF THE FAITHFUL
1. Here is a far-reaching prophecy designed for the assurance of those in Judah who are trusting in Jehovah; though the near view may anticipate the coming of Sennacherib (2Ki 19:32-35), the far view looks toward the end of the age and the second coming of our Lord. ‘
2. The picture here suggests a confederacy of many nations whose armies, like the rushing of an incoming tide come against the Lord’s anointed – intent upon their destruction, (Verse 12-13a; Isa 5:30; Isa 8:9-10; Isa 13:4; Eze 33:3).
3. But, a “woe” is upon them; at the Lord’s rebuke they will flee afar off – two figures being used to describe their flight, (Verse 13b; Isa 41:11; Psa 9:5; Isa 13:14; see Revelation 19).
a. They will be driven “as chaff” before the mountain winds, (Isa 19:5; Isa 41:15-16; Job 21:18; Psa 1:4).
b. Like a rolling thing before a tornado, (Psa 83:13).
4. The contrast between “eveningtide” and “morning” is deeply suggestive. If one will follow these thoughts throughout the scriptures he will find them a basis for great joy, (Psa 30:5; 2Sa 23:1-4).
a. “Eveningtide” suggests the approach of “night” wherein trials, troubles, heartaches, sorrow and death run their course.
b. By way of contrast, “the morning” (heralded by the coming of “the Day Star”, 2Pe 1:19) alludes to the coming Day of the Lord which will bring an end to the night of trouble – the new day dawning with eternal joy and peace for the righteous, while the wicked are forever cut off, (Psa 49:14-15; Psa 46:5; Psa 110:2-3; Rev 2:26-28; cf. Isa 22:16).
Fuente: Garner-Howes Baptist Commentary
12. Alas (8) for the multitude! Some render Woe, making it to denote execration. Sometimes, as we have seen elsewhere, it is employed in calling to a person; but on the present occasion I rather think that it betokens sorrow, (9) for he groans on account of the calamity which he foresees will befall Israel, and he does so either out of brotherly affection, or in order that the prophecy may make a more powerful impression on the minds of a sluggish and indolent people. It is certain, that the prophets regarded with greater horror than other men the vengeance of God, of which they were the heralds; and although, in sustaining the character assigned to them, they threatened severely, still they never laid aside human feelings, so as not to have compassion on those who perished. But the chief reason was a consideration of the covenant which God had made with the seed of Abraham; and we see that Paul also had this feeling to such an extent, that he “wished to be accursed for his brethren.” (Rom 9:3). When therefore Isaiah brings the fact before his mind, he cannot but be deeply affected with grief; and yet, as I have hinted, it tends to make the fact more certain, when he places it before his eyes as if he actually saw it.
The word multitude is here employed, because the army had been collected out of many and various nations, of which the Assyrian monarchy was composed. The metaphors which he adds are intended for no other purpose than to exhibit more forcibly what has been already stated; for he compares them to a sea or a deluge, which overflows a whole country.
(8) Bogus footnote
(9) Bogus footnote
Fuente: Calvin’s Complete Commentary
THE PUNISHMENT OF THE WICKED
Isa. 17:12. Woe to the multitude, &c.
These verses appear to have no connection with the prophecies that precede or follow them, but they seem to indicate the character and result of the great invasion of Sennacherib. As a description of that event, they are most beautiful and graphic, sufficient to create terror in the most thoughtless and boastful sinners. For they remind them of the ease with which the overthrow of the rebellious is effected when God visits them in the midst of their pride and self-confidence. In regard to the punishment here depicted, thinkI. Of the striking contrasts which the day of visitation reveals respecting the conduct and the position of the wicked. Isa. 17:12 shows us the vast and varied host in fancied security; we have a magnificent picture of a state of might, pomp, vainglory, self-confidence; but ere we reach the end of Isa. 17:13, we see it scattered! Even while it gloried in its strength, the storm that was to scatter it had already gathered over it. We see the same contrast in everyday life; wicked men secure, strong, boastfulthe next moment utterly cast down (Psa. 73:18-20); or, by the near approach of death, transformed into the subjects of a pitiable despair (P. D., 684). II. Of the resistless execution of the sentence of doom. In pursuit of their wicked schemes, sinners are often led to a daring defiance of all who threaten their progress, even of God Himself; e.g., Pharaoh (Exo. 5:2), Sennacherib (2Ki. 18:17, &c.). But how sharp is the rebuke which God administers; with what terrible energy are His decrees executed! The profane boasters become as chaff, as gossamer before the whirlwind (H. E. I., 2298). III. Of the swiftness with which the sentence of doom is executed (Isa. 17:14). The morning dawns upon their noise and pomp, but fast as the beams of light does their judgment overtake them; trouble comes at the eventide, and by the next morning they are not (P. D., 3413). It is true that the punishment of the wicked often seems to be delayed (Ecc. 8:11); but
1. Sin and punishment are inseparable (H. E. I., 46034610); and,
2. Whenever the punishment comes it is sudden. Such is the blinding and delusive power of cherished sin that its penalty always finds the sinner unprepared to receive it; it is always a surprise and a shock to him.
1. Nations and armies cannot successfully evade the penalties of their sins; how much less can the individual sinner do so!
2. The certainty of the punishment of all unrepented sin should lead us seriously to reflect upon the attitude we are assuming before God.
3. The subject should lead to repentance, but not to despair (Psa. 130:7; Joh. 3:16-17).William Manning.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
d. CHAOS
TEXT: Isa. 17:12-14
12
Ah, the uproar of many peoples, that roar like the roaring of the seas; and the rushing of nations, that rush like the rushing of mighty waters!
13
The nations shall rush like the rushing of many waters; but he shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like the whirling dust before the storm.
14
At eventide behold, terror; and before the morning they are not. This is the portion of them that despoil us, and the lot of them that rob us.
QUERIES
a.
Why does Isaiah break into his train of thought with this ah?
b.
Who are the nations roaring like rushing waters?
PARAPHRASE
Ah, permit me to pause and tell you of the defeat of the enemies of Gods elect. I see multitudes and multitudes of peoples rushing upon Gods elect to consume them. They roar with a deafening ferocity, like the roar of the pounding sea. But God will rebuke them and silence their roaring. He will defeat them and they will flee, scattered like chaff by the wind, like whirling dust is blown by a storm. The fear of Gods elect as they stand before their enemies will be over in a very short time. Almost overnight they will know deliverance, and their enemies defeated. This is the destiny of those who plunder and destroy the people of God.
COMMENTS
Isa. 17:12-13 a THE BATTLE: This is rather like a soliloquy by Isaiah. He is talking as if to himself. It is a predictive pause. Its initial fulfillment probably occurred at the onrushing tide of Assyrians as they invaded first Syria, then Israel, then Judah, in the days of Isaiah, Hezekiah and Sennacherib. Jerusalem was surrounded and besieged. Jehovahs angel slew 185,000 Assyrian soldiers in one night and the Assyrians left in defeat. However, it is our judgment that the soliloquy finds its ultimate fulfillment in the victory God wrought at the death and resurrection of Christ. No greater battle was or ever will be fought than the battle between heaven and hell when Christ came to earth to conquer sin in the flesh. That night in Gethsemane the destiny of righteousness, justice and mercy hung in the balance. That struggle of Jesus with Himself and with the devils temptations was the ultimate struggle between the forces of God and the forces of the devil. When sinful men (agents of Satan) crucified the Son of God, they calculated they had defeated Gods attempt to regain His rule over men. What more could Satan do in his warfare against God! We believe the historical event at Calvary and the Empty Tomb is what the prophets (Joel, Ezekiel, Zech-ariah) are predicting with their highly figurative (and literally impossible) great battles between God and the nations (valley of Jehoshaphat; Gog and Magog, etc.). One, great, complete, decisive victory of God over His enemies and the enemies of His people is predicted.
Isa. 17:13 b Isa. 17:14 THE VICTORY: Psa. 2:1-6 depicts the nations raging against God. But God defeats them through His Son. Daniels interpretation of the great image seen by Nebuchadnezzar has the stone (Gods kingdom) crushing the four great empires of man into dust and the wind blowing them away! Col. 2:15 tells us that the atoning death of Christ was the moment when God disarmed the principalities and powers and made a public example of them, triumphing over them in him. Heb. 2:14-18 tells us that Jesus substitutionary death destroyed him who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong bondage etc. So you see, God has rebuked His enemies, He has defeated them and scattered them and, like whirling dust before a storm, they are no longer to be feared. What God has actually accomplished (victory) and what we appropriate by faith and obedience, awaits only the consummation at the end of time.
QUIZ
1.
What is probably the initial fulfillment of these verses?
2.
What is their ultimate fulfillment?
Fuente: College Press Bible Study Textbook Series
(12) Woe to the multitude of many people.The three Isa. 17:12-14 stand as an isolated fragment, probably placed here as beginning like Isa. 18:1. They may have been connected with the progress of Sennacheribs army. In the rushing of mighty waters to describe the march of an army we have a parallel to Isa. 8:7-8.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Woe The word is more properly, Ho, or Ha; a word of surprise; something suddenly turning up to the attention, and wholly absorbing it. The scene is now changed, as in Isa 8:5-10, to the fate of the destroying world-power. Assyria itself is broken.
Multitude of many people Ho! The uproar of many nations yonder! Avengers they are of backslidden Israel, coming to execute judgment on peoples this way; but destruction, also, is ultimately destined upon them.
These last verses are seemingly separated from the preceding; the leap of thought here is considerable; but, as heretofore noticed of Isaiah, such abruptness is not unusual. In this case, the scene is as if, on a pause at the conclusion at the eleventh verse, the prophet’s thought respecting the instrument to crush Damascus and Israel had darted like lightning through Assyria in all the extent of her provinces, over her territories, and through all destinies attending these, and was arrested, as in vision they were seen generally mustering for a final judgment and overthrow, with the words following:
“Hark! The noise of many nations! Like the noise of the sea, they make a noise! And the rush of peoples! Like the rush of mighty waters they are rushing! Nations, like the rush of many waters, rush; and he (God) rebukes it, and it flees from afar, and is chased like the chaff (or thistle-down) of hills before the wind, and like a rolling thing (probably rolling dust) before a whirlwind.”
The translation is Alexander’s. Delitzsch says, “The many surging nations (or sub-kingdoms of Assyria) are kneaded together, as it were, into one mass. It costs God simply a threatening word, and this mass flies all apart, and falls into dust, and whirls about in all directions, like the chaff of threshingfloors in high places, or like dust whirled up by the storm.” All literature may be challenged to show a passage of greater power.
Fuente: Whedon’s Commentary on the Old and New Testaments
A Glimpse of Hope For The Future ( Isa 17:12-14 ).
Having depicted the dark future for Israel, apart from the remnant, Isaiah now goes on to encourage all of God’s people who will listen. No earthly power is all-powerful. They are subject to the Creator. So if His people are willing to trust in Him then just as He rebuked the waters at creation, so will He now rebuke the overflowing waters of the enemy so that they will quickly recede before Him.
Analysis.
a Ah, the uproar of many peoples, who roar like the roaring of the seas, and the rushing of nations, who rush like the rushing of mighty waters (Isa 17:12).
b The nations will rush like the rushing of many waters, but He will rebuke them and they will flee far off (Isa 17:13 a).
b And they will be chased as the chaff of the mountains before the wind, and like the swirling dust before the storm (Isa 17:13 b).
a At eventide, behold, terror. Before the morning they are not. This is the portion of those who spoil us, and the lot of those who rob us (Isa 17:14).
In ‘a’ the nations come on with a great rush, seemingly invincibly, but in the parallel terror strikes them, and before the morning they are not. This is the lot of those who attack God’s people. It was illustrated most powerfully in what happened to Sennacherib’s forces before Jerusalem (Isa 37:36). In ‘b’ the nations will rush like the rushing of many waters, but He will rebuke them and they will flee far off, and thus in the parallel they will be chased as the chaff of the mountains before the wind, and like the swirling dust before the storm.
Isa 17:12-13
‘Ah, the uproar of many peoples,
Who roar like the roaring of the seas,
And the rushing of nations,
Who rush like the rushing of mighty waters.
The nations will rush like the rushing of many waters,
But he will rebuke them and they will flee far off,
And will be chased as the chaff of the mountains before the wind,
And like the swirling dust before the storm.’
We have again here Isaiah’s vision of many nations (compare Isa 13:4-5), a picture of the tumult and restlessness among such nations, and of their racing to overflow the people of God, only to be driven back by God’s rebuke. At this they will disappear, fleeing as chaff before the wind. The picture is partly based on poetic conceptions of creation when the waters obeyed the voice of Yahweh (Psa 104:7). Men always seek to overwhelm, but they are subject to Him just as the waters were, for He is the Creator.
That Assyria, which regularly gathered conquered nations under its banner, is largely in mind we cannot doubt. And Isaiah is thus assuring God’s people that if they trust in Him God will finally rebuke them and they will flee, as indeed they did from Jerusalem in the siege of 701 BC (Isa 37:36). But he is deliberately keeping his thoughts general, for he wants them to know that this will not only be true of Assyria but of all who come against God’s trusting people. If only they would trust Him this is what would happen.
And through history many nations would roar like a tempestuous sea, and rush in like the raging tide, seeking to swamp Israel, but always in the end they would have to retreat at God’s rebuke. This was Isaiah’s vision. God had not forgotten them. He would preserve His true people, His remnant, through all. And in the end those nations would disappear, blown like chaff across the mountains, like the swirling dust caught up in a storm, scattered and landing no one knows where (except God), while God’s own people will be preserved.
Isa 17:14
‘At eventide, behold, terror.
Before the morning they are not.
This is the portion of those who spoil us,
And the lot of those who rob us.’
The question here is whether the reference to terror is in respect of Israel’s terror in the face of their enemies, or is God’s terror revealed against their adversaries. Isaiah knew that trust in God did not mean that there would be no trials. There would indeed be times which would arouse terror in many of their hearts, and His people would be spoiled and robbed. But just as evening, and gathering night, soon become morning, so would disappear the dark night of the enemies of God’s people who spoiled and robbed them. Their portion is to disappear at the approach of light.
But Yahweh was also a Terror to their enemies, and this may have in mind especially what happened to the forces of Sennacherib as a picture of God’s continually protecting hand over His people and revealing His terror against their enemies..
Note the inference that those who are evil always seek to do their work in the dark, they are children of darkness. But they disappear when daylight approaches for they are afraid of the light. And in the same way, however dark the night, God always finally brings morning for His people.
If Isaiah had the creation story in mind in his description of the rebuking of the waters, he may well also have it in mind here. The evening comes first, and then the morning, and by morning God’s work is completed. (This would serve to confirm the parabolic nature of the description in Genesis of the cessation of His work). For a similar idea compare Psa 30:5.
So having delivered his oracle Isaiah adds this appendix to encourage his hearers (‘us’). They need not be afraid, for the One Who brought light out of darkness, the light of the world, the controller of the raging seas, is with them (compare Psa 46:5).
Fuente: Commentary Series on the Bible by Peter Pett
Isa 17:12-14. Woe to the multitude We have here the third member of this prophetic discourse, and the first part of the section, concerning the unexpected overthrow of the Assyrians. After the prophet had exhibited the divine judgment upon the Syrians and Ephraimites, he immediately beholds the Assyrians themselves, after they had destroyed both these states; that is to say, eight years afterwards, advancing against the Jews, that they might oppress and subject to them their state also: but at the same time he sees their grievous and sudden fall; that is, the fall of Sennacherib; for almost all ancient and modern interpreters are agreed, that this prophesy refers to him. It contains an antecedent and consequent, with a conclusion. The antecedent is the vehement motion of the Assyrian army towards Judaea, elegantly compared to a mighty sea stirred up by the winds, whose waves dashed against each other with great roaring; Isa 17:12 to the middle of the 13th. The consequence is, the extraordinary, sudden, and grievous punishment with which this proud king was to be depressed and overthrown; middle of Isa 17:13 to middle of Isa 17:14. To which is subjoined a conclusion concerning the enemies of the church. Bishop Lowth observes, respecting the simile in the 12th verse, that though it is taken from a common appearance, it is wrought up with such an elegant boldness and inexpressible propriety, that we are at a loss whether we should admire most the judgment or sublimity of the sacred writer. See chap. Isa 8:7. 2Ch 32:7. Psa 65:8. The words describing the consequence of this judgment, may be rendered, And God rebukes him [Sennacherib, who is here immediately pointed out, one hundred and eighty-five thousand of his army being smitten with death] and he shall fly far away. The prophet’s idea is here taken from God’s rebuke of the sea when the Israelites passed through out of Egypt. Instead of a rolling thing before the wind, we may render, as the straw or chaff turned round in a whirlwind: like the chaff of the hills before the wind, says Bishop Lowth. This comparison is frequently made use of to illustrate the ease with which Jehovah overcomes his enemies, and will receive great light from a recollection of what we have heretofore said concerning the threshing-floors of the Jews. See Pro 28:1. The fourteenth verse more fully sets forth the destruction of the Assyrian; At evening-tide, and behold, trouble; before the morning he is not. Every one must discern that the prophet here alludes to the time and circumstances of the judgment which was inflicted upon the Assyrians by night, and indeed in one night. At evening-tide the Jews were certainly in great terror, perplexity, horror, and perturbation, when besieged by the Assyrians; in the morning behold they were all dead corpses! a striking emblem of the fashion of this world, and of the affliction of good men, and the church, which soon passeth away. For the consolation of these the prophet subjoins an instruction: This is the portion, &c. This holds good in all ages of the church; none can endeavour to remove this stone from its place, but they will find hurt to themselves: Zec 12:3. In this one example we see the fall of all the empires and kingdoms of the world which oppose the kingdom of Christ, and the event of all the attempts of Satan tending to its destruction; in the evening confusion; in the morning serenity arising by divine grace on the church. See Vitringa.
REFLECTIONS.1st, The cup of trembling goes round; Syria and Israel must drink of it. They were closely allied; but the strongest confederacies in sin will fail. The burden begins with Syria; Damascus, the capital, is doomed to fall, and lie for a while in ruins; her fertile villages desolate; the deserted houses become shepherds’ huts; and in the streets, once thronged with crowds of citizens, the sheep shall graze unmolested. The few who remain poor and despicable, shall be as the glory of Israel, an ironical expression, since Israel’s glory too was alike departed. The fortress of Ephraim, Samaria, shall be demolished, the government dissolved; so that it should no more recover: and all the fatness of Israel, her riches and multitudes, once her glory, like a man wasted with a consumption, shall pine away, destroyed by famine or the sword; ripe for ruin as the corn in harvest, and cut down by the armies of the Assyrians, as the reaper gathers the sheaf, and with as much care as the husbandman in the vale of Rephaim, where the corn was peculiarly excellent, collected every ear. Note; (2.) If pining consumption seize the body natural or politic, we may quickly trace the origin of the disease to sin, the cause of every human misery. (2.) The strongest fortress has no defence, when God stretches out his arm to destroy. (3.) When the sinner is ripe for destruction, death, as the harvest-man, will put in the sickle, and none can deliver out of his hands.
2nd, One gleam of mercy beams through the darkness, to comfort the hearts of God’s faithful people amid these desolating judgments. They shall be preserved from the destruction; and hid in the day of the Lord’s fierce anger, by escaping to Judah, or being overlooked by the Assyrians.
1. They are but few, very few, like the gleaning grapes when the vintage is over, or two or three olives left on the topmost bough, which were not shaken down. Note; Such as are careful in the evil day to keep close to God, he will keep from the hour of temptation.
2. They are drawn nearer to God by their danger. At that day of Israel’s calamity shall a man look to his Maker, and his eyes shall have respect to the holy One of Israel. In prayer the faithful will spread their case before God their Saviour, and cast their care on him, renouncing every vain confidence, such as the idol altars and images of their apostate countrymen, which themselves might have formerly worshipped, but now abhorred and rejected; they cleave to the Lord alone, as able to save them in the day of evil. Note; (1.) They are blessed afflictions which bring us nearer to God. (2.) As naturally as a child runs to its parent for protection, so does the child of God in the day of distress in prayer betake himself to the arms of Jesus his Saviour. (3.) Nothing serves more to detach the soul from earth and creature-comforts and confidences, than those strokes of Providence which convince us of their vanity.
3rdly, The prophet, having said to the righteous, It shall be well with them, returns to cry Woe to the wicked, for it shall be ill with them.
1. The cause of all their misery is their departure from God. They had forgotten his wonders of mercy and grace, neglected his worship, disregarded his commands, and, forsaking the rock of their strength, were justly forsaken by him. Note; (1.) Negligence about the things of God, and their souls, is the great sin and ruin of mankind. (2.) They who forsake the God of their strength renounce their own mercies.
2. The consequence of their apostacy is their destruction. As desolate as the cities of Canaan were made when first Israel seized them, so desolate should their own cities become through the sword of the Assyrians, as a withered branch stripped of its leaves, and a topmost bough blasted and dead. Their country, cultivated with such assiduity, full of pleasant fruits, its native produce, and improved by foreign trees and plants, promised a great increase: but, ere the day of harvest comes, all is blasted, a heap in the day of grief or possession; when they expected to reap, the enemy should collect their fruits into a heap, destroying what he did not use, and leaving them nothing but desperate sorrow; not only their land wasted, but themselves carried captive, without any hope of ever returning to it again. Note; (1.) If the wicked Canaanites were cast out of their cities, let not the wicked Israelites think to escape. (2.) When worldly hopes and cares engross our hearts, God justly blasts our prospects, and punishes our creature-idolatry.
4thly, We have a prophesy concerning the destruction of Sennacherib and his army.
1. Their multitude and impetuosity are described, like raging seas rolling their furious billows to the shore, and foaming out, in Rabshakeh’s blasphemy, their own shame.
2. Their woe is denounced. God will take the cause into his own hand, and rebuke the wrath of these fierce enemies. They shall rush upon their ruin; his angel, like chaff, shall beat them small; and, as the down of thistles before the whirlwind, so easily shall they be dispersed, and the few that remain from the sword of the destroyer flee far away. Note; The mightiest foes of the church and people of God, before the Almighty, are less than nothing and vanity.
3. A quick period is put to the distress of God’s people. Though troubled in the evening, when they beheld the approaching hosts of Assyria, one night removed their fears, and the next morning shewed them the dead corpses of their enemies. Note; Though the faithful may be now and then dismayed, their heaviness endureth but for a night, and joy cometh in the morning.
4. Such shall be the case of all the enemies of God’s church, and his servants must remember it for their comfort; for this is the portion of them that spoil us, and the lot of them that rob us. Note; The past experience of God’s people should be treasured up as a ground of present confidence in the like temptations.
Fuente: Commentary on the Holy Bible by Thomas Coke
) The World-Power (Assyria) Rises and Falls
Isa 17:12-14
1218Woe to the 19multitude of many people,
Which make a noise like the noise of the seas;
20And to the rushing of nations,
That make a rushing like the rushing of 21mighty waters!
1322The nations shall rush like the rushing of mighty waters:
23But God shall rebuke them, and they shall flee far off,
And shall be chased as the chaff of the mountains before the wind,
And like 24a25 rolling thing before the whirlwind.
1426And behold at eveningtide trouble;
And before the morning he is not.
This is the portion of them that spoil us,
And the lot of them that rob us.
TEXTUAL AND GRAMMATICAL
All expositors notice how suitably the Prophet here fits the sound to the subject. And it waves and seethes and roars and hisses,one not only sees, one hears, too, the nation-waves rolling in.
Isa 17:12. , comp. Isa 16:11; Isa 51:15., comp. Isa 13:4; Isa 33:3; Isa 60:5. Niph. only here. comp. on Isa 13:4; Isa 24:8; Isa 25:5; Isa 66:6. comp. Isa 10:13; Isa 16:14; Isa 28:2.
Isa 17:13. On comp. Isa 5:26. in Isa. again only Isa 54:9.The construction with (as of a verb. dimicandi) like Gen 37:10; Nah 1:4, and often. far away; like eastward, Gen 11:2.Pual occurs only here, as also the noun derived from the Hophal is found only in Isa 14:6.
Isa 17:14. before , [nothing is more common in Hebrew idiom than the use of and after specifications of time (see Gesen., 152 a)J. A. A., Green, 287, 3]. in Isaiah only here., Isa 10:13; Isa 42:22. , as Drechsler remarks, is, so to speak, term. techincus for the oppressors of the Theocracy: Jdg 2:14; Jer 50:11; 2Ki 17:20, and often. with is the lot assigned to the (Isa 42:22; Isa 42:24).
EXEGETICAL AND CRITICAL
1. The Prophet sees and hears in spirit the tumult of approaching nations, which he compares to the roar of mighty waters. But at the chiding of the Lord they vanish like chaff or whirlwinds of dust before the wind (Isa 17:12-13). The evening when that tumult approaches is one of terror; but only the next morning and all has vanished without a trace left. This, he says, shall be the lot of those that come to rob us (Isa 17:14).
2. Woerob us.
Isa 17:12-14. (comp. on Isa 1:4), woe, need not be taken in any other sense than the usual one. For the crowding on of countless hordes of nations might well, in the first moment, occasion a cry of woe, even if it is afterwards changed into a cry of joy. It is evident that the Prophet by this swelling billow of nations means the nations led by the Assyrian world-power.The expression the chaff before the wind recalls Psa 35:5.But the phrase chaff of the mountains, is not found elsewhere. The chaff which is blown away from an elevation exposed to the wind (threshing floors were made on elevations for the sake of the stronger breeze: comp. Herz. R. Encycl. III p. 504 sq.). is not merely a wheel (Isa 17:28), or the whirlwind, but also that which is whirled upwards by the wind (Psa 83:14). At evening time, as night comes on, the invasion of the enemy is more dangerous and terrible than by day. But the evening of terror is quickly changed into a morning of joy. That became literally true by the sudden destruction of the power of Sennacherib in one night, 2Ki 19:35.
In conclusion the Prophet generalizes the thought just expressed: finally it ever happens so to the enemies of the Lord and of His people. It cannot be doubted that our plunderers, and our spoilers include also the Syrians and Ephraimites. We learn from this, from what point of view we must contemplate the connection of Isa 17:12-14 with what precedes. The Prophet would show that all enemies of the kingdom of God must finally succumb, that there is therefore no reason to fear them.
Isa 17:12-14 stand in no clearly marked connection with what precedes, and the Isa 17:1-11 form in themselves a disconnected whole, like the following prophecies, Isa 18:1-7 and Isa 19:1-25. Thus the conjecture presents itself that these Isa 17:12-14, are a supplement added later that has the double object: 1) to make Isaiah 17 conform to the two following by the mention of Assyria; 2) to restore a closer connection with Isaiah 18 and to prepare for the understanding of the passage Isa 18:5-6. For without these verses Isa 18:6 would apparently connect with nothing. At the same timeand this is an additional gain, accompanying the two main objects Isaiah 17 is completed by the mention of Assyria. For Syria, Ephraim, Assyria were then the chief enemies of Judah. Only the mention of Assyria made it possible for the Prophet to conclude with the generalization of. Isa 17:14 b.
Footnotes:
[18]Woe! a tumult of many nations! they make, etc.
[19]Or, noise.
[20]And a rushing of peoples! they are rushing like, etc.
[21]Or, many.
[22]Peoples are rushing like, etc.
[23]But he rebukes it, and it flees, etc, and is chased, etc.
[24]Or, thistle-down.
[25]whirling dust before the storm.
[26]At evening time behold horror.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Isa 17:12 Woe to the multitude of many people, [which] make a noise like the noise of the seas; and to the rushing of nations, [that] make a rushing like the rushing of mighty waters!
Ver. 12. Woe to the multitude of many people. ] Met to make up Sennacherib’s army. Or, Oh the multitude, &c. The prophet wondereth, a as it were, at the huge multitude of the enemies, and their horrible noise.
Like the rushing of many waters.
a Mihi hoc loco admirantis videtur. – Oecolamp.
NASB (UPDATED) TEXT: Isa 17:12-14
12Alas, the uproar of many peoples
Who roar like the roaring of the seas,
And the rumbling of nations
Who rush on like the rumbling of mighty waters!
13The nations rumble on like the rumbling of many waters,
But He will rebuke them and they will flee far away,
And be chased like chaff in the mountains before the wind,
Or like whirling dust before a gale.
14At evening time, behold, there is terror!
Before morning they are no more.
Such will be the portion of those who plunder us
And the lot of those who pillage us.
Isa 17:12-14 This is the final strophe of chapter 17. It is characterized by parallelism and the repeated use of two roots.
1. BDB 242, KB 250, murmur, grown, roar, or be boisterous
a. NOUN, Isa 17:12
b. Qal INFINITIVE CONSTRUCT, Isa 17:12
c. Qal IMPERFECT VERB, Isa 17:12
2. BDB 980, KB 1367, roar, uproar, din, or crash
a. NOUN (BDB 981), Isa 17:12
b. NOUN (BDB 981), Isa 17:12
c. Niphal IMPERFECT VERB,Isa 17:12
d. NOUN (BDB 981), Isa 17:13
e. Niphal IMPERFECT VERB, Isa 17:13
3. parallel imagery, Isa 17:13
a. like chaff, Isa 17:13
b. like dust, Isa 17:13
YHWH’s roar is louder than the tumult of the nations and they will retreat as a result! He overcomes the chaotic waters again as in creation (cf. Psalms 29).
4. contrast, Isa 17:14
a. at evening, behold there is terror
b. before morning they are no more
5. synonyms, Isa 17:14
a. plunder, BDB 1042, KB 1367, Qal ACTIVE PARTICIPLE
b. pillage, BDB 102, KB 117, Qal ACTIVE PARTICIPLE
Isa 17:14 Before morning they are no more This phrase has no VERBAL, which would denote emphasis. This line gives a restorative context to Isa 17:12-14. This strophe is parallel to the thoughts of Psalms 2. YHWH sends the nations (i.e., to punish His people for their covenant disobedience and lack of faithfulness), but He judges the very same nations. His people are safe in Him! This reversal is similar to Isa 10:33-34.
Often in Isaiah God’s deliverance is connected to the coming of light (cf. Isa 8:22 to Isa 9:2; Isa 17:14; Isa 29:18; Isa 30:26; Isa 33:2; Isa 42:16; Isa 49:9-10; Isa 58:8; Isa 58:10; Isa 60:1-3; Isa 60:19-20).
the portion This term (BDB 324) denotes God’s will in the imagery of a divine lot cast. It does not mean an arbitrary destiny or fate, but events are in the hand of God (cf. Jer 13:25).
people = peoples.
noise = booming, or roaring.
rushing. Note the Figure of speech Repetitio (App-6), for emphasis.
Isa 17:12-14
Isa 17:12-14
“Ah, the uproar of many peoples, that roar like the roaring of the seas; and the rushing of nations, that rush like the rushing of mighty waters! The nations shall rush like the rushing of many waters: but he shall rebuke them, and they shall flee far off, and shall be chased like the chaff of the mountains before the wind, and like the whirling dust before the storm. At eventide, behold, terror; and before the morning they are not. This is the portion of them that despoil us, and the lot of them that rob us.”
What a profound blessing appears here! All of the atrocities coming upon the nations to be assaulted and devastated by Assyria is due to have a sequel. God will speak to them also, and “rebuke them.”
The figure of the great flood of waters that emerges here ties in perfectly with the prophecy already given in Isa 8:5-8; and no one should miss the point that it is Assyria, no one else, who is the object of this magnificent prophecy. What a shame that Payne did not even mention it; and what an incredible error that Peake dated it after the exile. No orthodox critic could possibly maintain his standing with peers if he admitted any such thing as predictive prophecy! Today, thank God, the great majority of commentators accept this remarkable prophecy as a genuine prediction of the destruction of Sennacherib’s army before the walls of Jerusalem in that terminal invasion of his near the end of the eighth century B.C. (701 B.C.):
Isa 17:12-14 refer to the destruction of Sennacherib’s army.
These verses were especially fulfilled in the destruction of Sennacherib’s army.
God’s promise that he would rebuke the Assyrians in a night of plague and destruction.
This vividly and graphically describes the coming of the Assyrians. God is in control. He uses nations to accomplish his purpose, and then brings them to an end. It became clear when Sennacherib’s army was destroyed before Jerusalem.
This judgment of the Assyrians was to begin in the evening and end before morning.
It is so applicable to the invasion by Sennacherib and to his overthrow by the angel of Jehovah that by common consent of interpreters it has been regarded as referring to it.
As a matter of fact, most of the critics do not dare to refer this passage to anything else. How then do they reconcile the obvious truth with their inaccurate and unbelieving premise that “there is no such thing as predictive prophecy”? Kelley spelled it out like this: “Most scholars prefer to date the passage just after 701 B.C. and to identify the foe as the Assyrian Army!” Any Proof? Certainly not! Furthermore, such adjusters of Bible dates to conform to their infidel rules are not scientific in their application of such rules. For example, Isaiah prophesied two graves for Jesus in Isaiah 53, but do they date that chapter in the first century? Of course not. Why? To do so would expose the inaccuracy of their rule! No reasonable person can suppose for an instant that if Isaiah’s remarkable prophecy of Sennacherib’s destruction had been nothing more than a reference to it “after the event happened,” that his words would have been treasured for twenty-seven centuries afterwards!.
There is one other thing that should be said here. Homer Hailey, after speaking of the remarkable deliverances in past times which God provided for his people, asked this question:
Is there any reason today for God’s people to worry that Humanism, Communism, Zionism, and all other Gogs and Magogs that try to destroy God’s work may ultimately prove successful?
To ask such a question thoughtfully is to know the answer. We would like to make a specific application of it. Is there any danger, really, that Satan with his flood of corrupt Bibles and Testaments, with his armies of infidel commentators, with his “river of lies” flowing out of the printing presses all over the world, will Satan ever be able to take the true word of God away from men?
Here is the answer:
“I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head; and his face was as the sun, and his feet as pillars of fire; and he had in his hand a little book open: and he set his right foot upon the sea, and his left upon the earth: and he cried with a great voice, as a lion roareth!” (Rev 10:1-3).
That little book in the hand of the Rainbow Angel is God’s word; and all of the followers of Satan who ever lived, all of them put together can never erase a single line of it. As our Lord said, “Heaven and earth shall pass away, but my word shall not pass away!”
Isa 17:12-13 a THE BATTLE: This is rather like a soliloquy by Isaiah. He is talking as if to himself. It is a predictive pause. Its initial fulfillment probably occurred at the onrushing tide of Assyrians as they invaded first Syria, then Israel, then Judah, in the days of Isaiah, Hezekiah and Sennacherib. Jerusalem was surrounded and besieged. Jehovahs angel slew 185,000 Assyrian soldiers in one night and the Assyrians left in defeat. However, it is our judgment that the soliloquy finds its ultimate fulfillment in the victory God wrought at the death and resurrection of Christ. No greater battle was or ever will be fought than the battle between heaven and hell when Christ came to earth to conquer sin in the flesh. That night in Gethsemane the destiny of righteousness, justice and mercy hung in the balance. That struggle of Jesus with Himself and with the devils temptations was the ultimate struggle between the forces of God and the forces of the devil. When sinful men (agents of Satan) crucified the Son of God, they calculated they had defeated Gods attempt to regain His rule over men. What more could Satan do in his warfare against God! We believe the historical event at Calvary and the Empty Tomb is what the prophets (Joel, Ezekiel, Zech-ariah) are predicting with their highly figurative (and literally impossible) great battles between God and the nations (valley of Jehoshaphat; Gog and Magog, etc.). One, great, complete, decisive victory of God over His enemies and the enemies of His people is predicted.
Isa 17:13 b – Isa 17:14 THE VICTORY: Psa 2:1-6 depicts the nations raging against God. But God defeats them through His Son. Daniels interpretation of the great image seen by Nebuchadnezzar has the stone (Gods kingdom) crushing the four great empires of man into dust and the wind blowing them away! Col 2:15 tells us that the atoning death of Christ was the moment when God disarmed the principalities and powers and made a public example of them, triumphing over them in him. Heb 2:14-18 tells us that Jesus substitutionary death destroyed him who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong bondage etc. So you see, God has rebuked His enemies, He has defeated them and scattered them and, like whirling dust before a storm, they are no longer to be feared. What God has actually accomplished (victory) and what we appropriate by faith and obedience, awaits only the consummation at the end of time.
multitude: or, noise, Isa 9:5
make a noise: Isa 5:26-30, Isa 8:7, Isa 8:8, Isa 28:17, Psa 18:4, Psa 46:1-3, Psa 65:6, Psa 65:7, Psa 93:3, Psa 93:4, Jer 6:23, Eze 43:2, Luk 21:25
mighty: or, many, Psa 29:3, Rev 17:1, Rev 17:15
Reciprocal: 2Ch 32:21 – the leaders Psa 46:3 – the waters Psa 55:8 – the windy storm Psa 83:13 – like Isa 10:12 – I will Isa 10:25 – For yet Isa 14:25 – I will Isa 25:5 – shalt bring Isa 33:3 – General Isa 37:33 – He
Isa 17:12-14. Wo, &c. We have here the third member of this prophetic discourse, and the first part of the section concerning the unexpected overthrow of the Assyrians. After the prophet had exhibited the divine judgments upon the Syrians, (Isa 17:1-3,) and upon the Ephraimites, (Isa 17:4-11,) he immediately beholds the Assyrians themselves, after they had destroyed both those states, (that is, eight years after,) advancing against the Jews, that they might oppress and subject to them their state also. But, at the same time, he sees their grievous and sudden fall, that is, the fall of Sennacherib; for almost all ancient and modern interpreters are agreed that this prophecy refers to him. Wo to the multitude of many people Combined against Judah, namely, the Assyrians, whose army consisted of vast numbers, and of men of several nations. Which make a noise like the noise of the seas Which invade my land and people with great force and fury, as the sea assaults the shore, or pours itself upon the land, when it has made a breach in the banks which before confined it. And to the rushing of nations Hebrew, , tumultuatio populorum, the noise, rage, and impetuous fury of the people of different countries united in one mighty overwhelming army. Bishop Lowth translates the clause, And to the roaring of the nations, who make a roaring like the roaring of mighty waters. Like the roaring of mighty waters do the nations roar. And he observes that, though this simile is taken from a common appearance, it is wrought up with such an elegant boldness and inexpressible propriety, that we are at a loss whether we should admire most the judgment or sublimity of the sacred writer.
But God shall rebuke them Not in words, but in deeds; shall discomfit and overthrow them. But the Hebrew, , should rather be rendered, But God rebukes him, and he flees from far, namely, Sennacherib, who is here immediately pointed out, one hundred and eighty- five thousand of his army being smitten with instantaneous death. The prophets idea seems to have been taken from Gods rebuke of the sea, when the Israelites passed through out of Egypt. And they shall be chased as the chaff of the mountains The Jews used to thrash and winnow their corn on hills and places exposed to the wind, which dispersed and blew away the chaff; and like a rolling thing Which is moved by the slightest touch, and much more by a violent wind. The word, which is , is rendered thistle-down in the margin, and gossamer, which is the down of any plants, by Bishop Lowth. The metaphor shows with what ease God overcomes his enemies. And behold at even-tide trouble Great terror and consternation among Gods people for fear of their enemies; and before the morning he is not Their enemies are cut off by the hand of God. The prophet here evidently alludes to the time and circumstances of the judgment which was inflicted on the Assyrian by night, and indeed in one night. At even-tide the Jews were certainly in great terror, perplexity, and perturbation, when besieged by the Assyrians: in the morning, behold these their enemies were all dead corpses. Such is the sudden and unexpected deliverance which God sometimes grants to his people, when their enemies are ready to devour them: weeping may endure for a night, but joy cometh in the morning. This is the portion of them that spoil us, &c. This is a triumphant conclusion, uttered by the prophet in the name of Gods people. It holds good in all ages of the church; none can endeavour to remove this stone from its place, but they will find hurt to themselves, Zec 12:3. In this one example we see the fall of all the great empires and kingdoms of the world which oppose the kingdom of Christ, and the event of all the attempts of Satan tending to its destruction: in the evening, confusion; in the morning, serenity, arising by divine grace on the church. See Vitringa.
Isa 17:12-14. The Overthrow of Assyria.A brief independent prophecy or oracle not connected with Isa 17:1-11, and probably not with Isaiah 18. Some assign it to the post-exilic period on account of the reference to the many nations, i.e. the hostile world gathering against Judah and dispersed by the intervention of God. It is also not impossible that so fine and vigorous a piece of Hebrew should be composed in the post-exilic period. But while this may be freely admitted, it amounts to nothing more than this, that if the passage stood quite alone it would not be unnatural to place it in the post-exilic period. There is, however, no reason for denying it to Isaiah, since the many nations may be adequately explained in the usual way, as the many nations subject to Assyria which had to send contingents to fight in her armies. The date is uncertain; it is most probably about 701.
The nations rush in their onset with an uproar like the roaring ocean, but Yahweh will rebuke them and drive them like dust before the storm. The host that in the evening is so terrible will be no more before morning. Such is the lot of those who spoil Gods people.
Isa 17:13. chaff of the mountains: corn was preferably threshed on high ground, so that the wind might carry the chaff away.
17:12 {o} Woe to the multitude of many people, [who] make a noise like the noise of the seas; and to the rushing of nations, [that] make a rushing like the rushing of mighty waters!
(o) The prophet laments, considering the horrible plague that was prepared against Israel by the Assyrians, who were infinite in number, and gathered from many nations.
Many warriors would descend on Israel like the waves of the sea, but they would quickly dissipate because the Lord would rebuke them. They would disappear like dust before a strong wind. The terror that would be so strong would vanish overnight. God also gave such a deliverance to Judah when Sennacherib the Assyrian attacked Jerusalem (cf. Isa 37:36), but that is not in view here. The fact that Isaiah did not mention a particular nation as the enemy, suggests that he had more in mind than just one foe, and a perspective that extended far beyond his own day. Many nations would punish Israel over the years.
What follows in chapter 18 is an example of how the nations are subject to God, the point of Isa 17:12-14. It describes an eschatological defeat of superpowers-one of which would destroy Damascus and Ephraim in Isaiah’s day.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)