Yet gleaning-grapes ... - They shall not all be removed, or destroyed. A "few" shall be left, as a man who is gathering grapes or olives will leave a few that are inaccessible on the topmost boughs, or the furthest branches. Those would be usually the poorest, and so it may be implied that those left in Israel would be among the poorer inhabitants of the land.

Two or three - A very few - such as would be left in gathering grapes, or in endeavoring to shake olives from a tree.

Four or five - A very few that would remain on the furthest branches, and that could not be shaken off or reached.

Yet gleaning grapes shall be left in it,.... In Ephraim or Jacob; that is, in the ten tribes, a few of them should escape, a remnant should be saved; comparable, for the smallness of their number, to grapes that are gleaned after the vintage is got in: though Kimchi interprets it of the inhabitants of Jerusalem, who were but few, in comparison of the ten tribes, who were many; and Jarchi explains it of Hezekiah and his company, in the midst of Jerusalem, who were but few; and observes, that some of their Rabbins understood it of the few men that were left of the multitude of Sennacherib's army, when it was destroyed; but the first sense is best: and the same thing is signified by another simile,

as the shaking of an olive tree; with the hand, when the fruit is ripe; or, "as the striking" (q) of it with a staff; to beat off the berries, when there are left

two or three berries at the top of the uppermost bough: the word "amir" is only used here, and in Isaiah 17:9 and signifies, as Kimchi says, the upper bough or branch; and so Aben Ezra interprets it, the highest part of the olive; and observes, that it so signifies in the language of Kedar, or the Arabic language; in which it is used for a king, a prince, an emperor, one that has the command and government of others (r); and hence the word "amiral" or "admiral" comes: now two or three olive berries, being in the uppermost bough, are left, because they cannot be reached by the hand of the gatherer, nor by the staff of the striker. Kimchi applies this to Jerusalem, which was the highest part of the land of Israel; and what was in it the hand of the king of Assyria could not reach:

four or five in the outmost fruitful branches thereof; which escape the gatherer, shaker, or striker, for the same reason. These similes are very aptly made use of, since the people of Israel are frequently compared to grapes, and vines, and olives, Isaiah 5:1, Jeremiah 11:16,

saith the Lord God of Israel; this is added to confirm what is said, and to express the certainty of it; and shows that the Israelites are meant, to whom the Lord was a covenant God. The Targum applies the metaphors thus,

"so shall the righteous be left alone in the world among the kingdoms, saith the Lord God of Israel.''

(q) "ut strictura oleae", Cocceius. (r) "imperator; princeps, dux qui allis quomodo cumque praest imperatque", Golius, col. 158. Castel. Colossians 150. though the verb in the Hebrew language is used in the sense of elevation or lifting up, and seems to be derived from hence. So Schindler, Colossians 96. "ramus, summitas rami----inde verbum", "eminere aut prominere fecit, rami aut frondis instar exaltavit, extulit, evexit", Deuteronomy 26.17, 18. Psal. xciv. 4.

Yet gleaning grapes shall {i} be left in it, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches of it, saith the LORD God of Israel.

(i) Because God would have his covenant stable, he promises to reserve some of this people, and to bring them to repentance.

17:6 Yet - Some few Israelites were left after their captivity, who joined themselves to Judah, and were carried captive to Babylon with them, from whence also they returned with them.

6. in it-that is, in the land of Israel.

two or three . in the top-A few poor inhabitants shall be left in Israel, like the two or three olive berries left on the topmost boughs, which it is not worth while taking the trouble to try to reach.

17:1-11 Sin desolates cities. It is strange that great conquerors should take pride in being enemies to mankind; but it is better that flocks should lie down there, than that they should harbour any in open rebellion against God and holiness. The strong holds of Israel, the kingdom of the ten tribes, will be brought to ruin. Those who are partakers in sin, are justly made partakers in ruin. The people had, by sins, made themselves ripe for ruin; and their glory was as quickly cut down and taken away by the enemy, as the corn is out of the field by the husbandman. Mercy is reserved in the midst of judgment, for a remnant. But very few shall be marked to be saved. Only here and there one was left behind. But they shall be a remnant made holy. The few that are saved were awakened to return to God. They shall acknowledge his hand in all events; they shall give him the glory due to his name. To bring us to this, is the design of his providence, as he is our Maker; and the work of his grace, as he is the Holy One of Israel. They shall look off from their idols, the creatures of their own fancy. We have reason to account those afflictions happy, which part between us and our sins. The God of our salvation is the Rock of our strength; and our forgetfulness and unmindfulness of him are at the bottom of all sin. The pleasant plants, and shoots from a foreign soil, are expressions for strange and idolatrous worship, and the vile practices connected therewith. Diligence would be used to promote the growth of these strange slips, but all in vain. See the evil and danger of sin, and its certain consequences.