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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 17:1–5.
We have here the burden of Damascus; the Chaldee paraphrase reads it, The burden of the cup of the curse to drink to Damascus in; and, the ten tribes being in alliance, they must expect to pledge Damascus in this cup of trembling that is to go round. 1. Damascus itself, the head city of Syria, must be destroyed; the houses, it is likely, will be burnt, as least the walls, and gates, and fortifications demolished, and the inhabitants carried away captive, so that for the present it is taken away from being a city, and is reduced not only to a village, but to a ruinous heap, Isa 17:1. Such desolating work as this does sin make with cities. 2. The country towns are abandoned by their inhabitants, frightened or forced away by the invaders: The cities of Aroer (a province of Syria so called) are forsaken (Isa 17:2); the conquered dare not dwell in them, and the conquerors have no occasion for them, nor did they seize them for want, but wantonness; so that the places which should be for men to live in are for flocks to lie down in, which they may do, and none will disturb nor dislodge them. Stately houses are converted into sheep-cotes. It is strange that great conquerors should pride themselves in being common enemies to mankind. But, how unrighteous soever they are, God is righteous in causing those cities to spue out their inhabitants, who by their wickedness had made themselves vile; it is better that flocks should lie down there than that they should harbour such as are in open rebellion against God and virtue. 3. The strongholds of Israel, the kingdom of the ten tribes, will be brought to ruin: The fortress shall cease from Ephraim (Isa 17:3), that in Samaria, and all the rest. They had joined with Syria in invading Judah very unnaturally; and now those that had been partakers in sin should be made partakers in ruin, and justly. When the fortress shall cease from Ephraim, by which Israel will be weakened, the kingdom will cease from Damascus, by which Syria will be ruined. The Syrians were the ring-leaders in that confederacy against Judah, and therefore they are punished first and sorest; and, because they boasted of their alliance with Israel, now that Israel is weakened they are upbraided with those boasts: "The remnant of Syria shall be as the glory of the children of Israel; those few that remain of the Syrians shall be in as mean and despicable a condition as the children of Israel are, and the glory of Israel shall be no relief or reputation to them." Sinful confederacies will be no strength, no stay, to the confederates, when God's judgments come upon them. See here what the glory of Jacob is when God contends with him, and what little reason Syria will have to be proud of resembling the glory of Jacob. (1.) It is wasted like a man in a consumption, Isa 17:4. The glory of Jacob was their numbers, that they were as the sand of the sea for multitude; but this glory shall be made thin, when many are cut off, and few left. Then the fatness of their flesh, which was their pride and security, shall was lean, and the body of the people shall become a perfect skeleton, nothing but skin and bones. Israel died of a lingering disease; the kingdom of the ten tribes wasted gradually; God was to them as a moth, Hos 5:12. Such is all the glory of this world: it soon withers, and is made thin; but thee is a far more exceeding and external weight of glory designed for the spiritual seed of Jacob, which is not subject to any such decay - fatness of God's house, which will not wax lean. (2.) It is all gathered and carried away by the Assyrian army, as the corn is carried out of the field by the husbandmen, Isa 17:5. The corn is the glory of the fields (Psa 65:13); but, when it is reaped and gone, where is the glory? The people had by their sins made themselves ripe for ruin, and their glory was as quickly, as easily, as justly, and as irresistibly, cut down and taken away, as the corn is out of the field by the husbandman. God's judgments are compared to the thrusting in of the sickle when the harvest is ripe, Rev 14:15. And the victorious army, like the careful husbandmen in the valley of Rephaim, where the corn was extraordinary, would not, if they could help it, leave an ear behind, would lose nothing that they could lay their hands on.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Chapter 17, Verse 1) The Burden of Damascus. Symmachus and Theodotion, The Assumption of Damascus: LXX, The Word against Damascus, adding their own account of what they did in Moab at the beginning. We first read the name of Damascus in Genesis, who was a native of Abraham before Isaac, and he was considered the heir, unless he was born to Sarah by promise (Genesis 15). However, it is interpreted either as a kiss of blood, or one who drinks blood, or the blood of the Cilician garment, all of which are customs of the Gentile people, who before the faith of Christ, were a friend of bloodshed and cruelty, and performed worthy acts of mourning and sackcloth. In the book of Chronicles (2 Chronicles 24), the story is told that at the end of the year, the army of Syria rose up against Joash, the king of Judah, and came to Jerusalem, and killed all the leaders of the people, and sent all the spoils to the king of Damascus, who had come with a few men. And God had delivered a very great multitude into their hands, because they had forsaken the Lord, the God of their fathers. This should be considered in light of the spiritual meaning and the future significance, to determine whether we can apply it to the time of the Lord's coming. At the end of the acceptable year, in which the Gospel was preached by the Savior, a multitude of Gentiles rose up from Damascus in a few men against Judah and Jerusalem, who had forsaken the Lord. And they took away all their wealth of the Law and the Prophets, and sent it to the king of Damascus, namely, the ecclesiastical men and the teachers of the Gospel, who were few in comparison to the whole world, which was still unbelieving at that time, and to the scattered Jews throughout the whole world. And yet the Lord delivered Jerusalem into their hands, because they had forsaken the Son of God, who had been predicted by the prophets before. Therefore, (perhaps it was I), for this reason, I believe that Saul, who later received the name Paul by virtue, because he was a persecutor of the Law, went to Damascus and wanted to fight against the believers from the Gentiles there, and after being defeated, he followed those who were already in Damascus, in order to go back to Jerusalem and conquer the Jews there. And it should not seem contradictory to anyone that in the Chronicles book, joyful things are said about Damascus, and now in Isaiah, sad things are prophesied, because both about Israel itself, which is certainly a part of God, both adverse and prosperous things are declared. And just as it is said that Israel according to the flesh, and the Gentiles are called uncircumcised by those who are called circumcised in the flesh, so it is the opposite for Israel according to the spirit, and the Gentiles are according to the spirit, and among the other Gentiles, Damascus is according to the spirit, so that we may not exclusively rely on Jewish fables.
(Chapter 17, Verse 1) The burden of Damascus: Behold, Damascus will cease to be a city, and it will become a heap of ruins. The cities of Aroer will be deserted for the flocks, and they will have rest with none to make them afraid. The help from Ephraim will cease, and the kingdom from Damascus; and the remnant of Syria will be like the glory of the children of Israel, declares the Lord of hosts. After Babylon and the Philistines and Moab, the attention turns to Damascus, which was once a royal city and held dominion over all of Syria. Antioch, Laodicea, and Apamea had not yet flourished, cities that we know were expanded after the reign of Alexander and the Macedonians. Therefore, since he always provided assistance to the ten tribes against Judah, as the history of the Kings and Chronicles narrates: it also signifies that destruction was approaching from the Assyrians themselves, as the king of the Assyrians said: I have taken Arabia, and Damascus, and Samaria. For just as I have taken those, I will also take you and all the kingdoms. And in the book of Kings we read: The king of the Assyrians went up to Damascus, and captured it, and transferred it to Cyrene (2 Kings 16:9). He also killed Rezin, who was the king of Damascus. All these things were suffered by Jerusalem while Hezekiah was reigning. Look, he said, Damascus will cease to be a city; captivity is now near: the Assyrian has already moved his army. And it shall be like a heap of stones in ruin, only the traces of walls and former power will be shown in the magnitude of the ruins. The deserted cities of Aroer will become pastures. Aroer, which means myrtle, is a tree that grows specifically in solitude and salty soil, and through this the desolation is demonstrated. Let the flocks rest there, and there will be no one to frighten them. Such will be the solitude that even the feared ambushers will not exist. And help will cease from Ephraim; the ten tribes will not have assistance against Judah. And the kingdom from Damascus, from the common or popular edition, is understood to cease. Moreover, when it says that the kingdom ceases and rests, it does not mean perpetual desolation, but it takes away power in the present, through which it used to reign over all of Syria. And the remnant of Syria shall be like the glory of the children of Israel, saith the Lord of hosts: as when they struck the ten tribes of the Assyrians, and all their glory was brought into captivity: so shall a few that shall remain of the house of Jacob, be changed, because the Lord hath spoken it, who hath made his word of no effect. Some people think that this prophecy is the same as the one we read in Jeremiah: Damascus is ruined, it has turned to flight, trembling has seized it, anguish and sorrows have taken hold of it like a woman in labor (Jeremiah 49:24, 27). And again: I will set fire to the wall of Damascus, and it will devour the fortresses of Ben-Hadad. But it should be known that the captivity of Babylon describes the city of Damascus by Jeremiah, that is, the few whom the king of Assyria had left in it. But Isaiah announces the nearby captivity of the Assyrians. Others estimate that the Roman captivity is being predicted, because the people of Judah were also captured; and Damascus, which was ruled by Aretas, endured a similar servitude: so that everything that was written about her may be transferred to the time of Christ and the mysteries of the Apostles.
(Verse 1 onwards) Behold, Damascus will cease to be a city, and it will be like a heap of stones in ruin. The deserted cities will be for flocks, and they will rest there, and there will be no one to frighten them away. The help from Ephraim will cease, and the kingdom from Damascus, and the remnant of Syria will be like the glory of the children of Israel, declares the Lord of hosts. As indicated in the title, the calling of the nations is signified by Damascus, those who loved or drank blood, who, after believing in Christ, will cease to be cities of their former way of life, and will be like a heap of stones in ruin. For just as heaps of stones, which were scattered in the fields, are gathered into one mound, so a heap of believers from all nations was gathered together in the downfall of the Jewish people, as they fell, and we rose up. The deserted cities, Aroer, that is, Myrhae, will be for the Ecclesiastical flocks, so that we may inhabit those which the Jews deserted: whether the destroyed idolatry will be rebuilt as the Gospel. And we see that this has been fulfilled in our times: the Serapeum in Alexandria and the temple of Marnas in Gaza have arisen as churches of the Lord, and the cities of Aroer have been prepared for the Evangelical flocks. Aroer, that is, myrice, grows in desert places, according to what is written in the curse of the man who trusts in man and departs from the Lord: He shall be like a myrtle in the desert and shall not see when good comes; but he shall dwell in dryness, in the desert, in a land of saltness and uninhabitable. So those who were once in the desert of the Gentiles, and hated the name of Christians, will serve the flocks of Christ, who will find rest in them, and there will be no one to frighten them, for the Lord will dwell among them, and with the Shepherd present, they will not be able to fear the wolf. Then the help of God will cease from Ephraim, who in this place are understood as the Scribes and Pharisees, according to the prophecy of Hosea, who calls them adversaries of the people of God and names them Ephraim (Hosea 5 and 8). And the kingdom shall cease from Damascus, so that sin shall by no means reign, and the prince of sin, the devil, shall reign in Damascus, which once loved bloodshed; but the remnant of Syria, that is, those from the Gentiles who have believed, shall be as the sons of Israel were before, the kingdom of God being taken away from them and given to the Gentiles, who bear its fruit, as the Lord God of hosts has spoken through all His prophets.
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Summary
Isaiah 17:1 introduces a solemn prophetic oracle, a "burden" or weighty divine pronouncement, specifically directed at Damascus, the formidable capital of Aram (Syria). This verse immediately declares a future of profound desolation for the once-mighty city, foretelling its complete removal from prominence as a thriving urban center and its reduction to a mere heap of ruins. It serves as a stark testament to God's absolute sovereignty over all nations and the certainty of His righteous judgment against those who oppose His purposes or stand in defiant pride.
Context
Literary Context
Isaiah 17:1 inaugurates a specific "burden" or oracle against Damascus, situating it within a larger collection of prophetic judgments against various foreign nations found in Isaiah chapters 13-23. These oracles collectively demonstrate God's universal sovereignty, asserting His control not only over Israel and Judah but also over the surrounding empires and peoples. The strategic placement of this prophecy after oracles concerning powerful entities like Babylon, Philistia, and Moab, and preceding those against Egypt and Ethiopia, highlights a comprehensive divine oversight of the entire geopolitical landscape of the ancient Near East. This section of Isaiah consistently underscores a recurring theme: the Lord of Hosts is the supreme ruler, and all earthly powers are accountable to Him, often serving as instruments of His judgment or becoming objects of it themselves, as seen in the broader scope of God's control over nations throughout Isaiah's prophecies.
Historical & Cultural Context
The prophecy against Damascus in Isaiah 17 is deeply rooted in the historical realities of the 8th century BC, during the ministry of the prophet Isaiah. Damascus, as the capital of Aram, was a significant regional power that frequently engaged in conflicts and alliances with the kingdoms of Israel and Judah. Most immediately relevant is the Syro-Ephraimitic War (circa 734-732 BC), where King Rezin of Aram allied with King Pekah of the Northern Kingdom of Israel to attack Judah, aiming to depose King Ahaz and install a puppet ruler. In response, King Ahaz, despite Isaiah's counsel to trust in the Lord, sought assistance from the powerful Assyrian Empire, led by Tiglath-Pileser III. This historical alliance proved devastating for Damascus, as the Assyrian forces conquered the city in 732 BC, dismantling its power, deporting its inhabitants, and effectively ending its prominence as an independent kingdom, a fulfillment powerfully recounted in 2 Kings 16:9. Culturally, such pronouncements of judgment against cities were common in ancient Near Eastern prophecy, often serving as warnings or declarations of divine justice against hubris and idolatry.
Key Themes
This verse, and the broader oracle it introduces, contributes significantly to several key themes within the book of Isaiah. Firstly, it powerfully asserts Divine Sovereignty, demonstrating that God's authority extends beyond Israel to encompass all nations and their rulers. Even formidable powers like Damascus are subject to His ultimate will and judgment, reinforcing the truth that "the Most High is sovereign over all kingdoms on earth and gives them to anyone He wishes," a principle echoed in Daniel 4:17. Secondly, it highlights the theme of Judgment and Desolation, portraying the severe consequences of national pride, idolatry, and opposition to God's people. The reduction of Damascus to a "ruinous heap" vividly illustrates the destructive power of divine wrath. Lastly, the swift and precise fulfillment of this prophecy through the Assyrian conquest underscores the theme of Prophetic Accuracy and the reliability of God's spoken word. Isaiah's prophecies, though often challenging, consistently prove true, serving as a testament to the trustworthiness of the Lord who declares the end from the beginning, as suggested in Isaiah 46:10.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to lift" or "to carry," signifies a heavy load or an authoritative pronouncement. In prophetic literature, it often denotes a solemn, weighty oracle, typically one of judgment or doom. It implies that the prophet is "carrying" or delivering a message from God that is both significant and often grievous, a divine decree that will inevitably come to pass.
This primitive root means "to turn off," "to remove," "to depart," or "to withdraw." In this context, it conveys the idea of Damascus being completely removed or stripped of its status as a functioning city. It's not merely a temporary setback but a fundamental change in its existence, implying a forceful and decisive act of divine intervention that results in its cessation as a vital urban center.
The combination of these two Hebrew words vividly describes utter devastation. Mappâlâh' (from nâphal, "to fall") refers to something fallen, a ruin or a collapse. Mᵉʻîy' (related to a word for "contorted" or "twisted") denotes a pile of rubbish or a ruin. Together, they paint a picture of a once-proud city reduced to a chaotic, jumbled mass of debris and rubble, a desolate wasteland where buildings have collapsed into indistinguishable mounds.
Verse Breakdown
"The burden of Damascus"
This opening phrase immediately establishes the nature and subject of the prophecy. "Burden" (Hebrew: massâʼ) indicates a solemn, weighty prophetic declaration, often one of impending judgment. The target is explicitly named: Damascus, the powerful capital of Aram, signifying that this is a specific, divinely ordained message for that city.
"Behold, Damascus is taken away from [being] a city"
The interjection "Behold" (Hebrew: hinneh) draws immediate attention to the shocking pronouncement that follows. Damascus, a renowned and thriving urban center, will be "taken away" or removed from its status as a city. This implies a cessation of its function, its life, and its identity as a populated, influential metropolis, suggesting a profound and irreversible destruction.
"and it shall be a ruinous heap"
This concluding clause provides a vivid and stark image of the city's future state. From being a vibrant city, Damascus will be reduced to a "ruinous heap"—a pile of rubble and debris, a desolate wasteland. This phrase emphasizes the totality and permanence of its destruction, leaving no doubt about the severity of the impending judgment.
Literary Devices
Isaiah 17:1 employs several powerful literary devices to convey its message of impending judgment. The most prominent is the use of Prophetic Oracle, specifically termed a "burden" (massâʼ), which immediately signals a divinely inspired pronouncement of significant weight and often dire consequence. This sets a serious and authoritative tone for the entire chapter. The phrase "Behold, Damascus is taken away from [being] a city, and it shall be a ruinous heap" utilizes Hyperbole to emphasize the absolute and devastating nature of the destruction. While Damascus might not have been literally erased from the map forever, the language conveys a complete and irreversible loss of its former glory, power, and urban identity. This vivid imagery also serves as a form of Foreshadowing, not only of the historical conquest by Assyria but also, in a broader theological sense, of the ultimate futility of human power and pride when confronted with divine sovereignty. The stark contrast between a thriving "city" and a "ruinous heap" is a powerful example of Antithesis, highlighting the dramatic reversal of fortune decreed by God.
Theological and Thematic Connections
Isaiah 17:1 serves as a profound theological statement regarding God's universal sovereignty and the certainty of His judgment. It underscores that no nation, regardless of its strength or prominence, is beyond the reach of divine accountability. The "burden" on Damascus is a reminder that God is not merely the God of Israel, but the Lord of all creation, actively involved in the rise and fall of empires. This passage affirms that earthly powers are transient and ultimately subservient to the eternal purposes of the Almighty. It teaches us that pride, self-reliance, and opposition to God's will, whether by individuals or nations, inevitably lead to divine reckoning. The desolation of Damascus stands as a historical testament to the reliability of God's prophetic word and the inescapable consequences of defying His righteous standards.
Reflection and Application
Isaiah 17:1 offers a sobering yet ultimately comforting truth for believers today. In a world often characterized by geopolitical instability, shifting power dynamics, and the rise and fall of nations, this verse reminds us that there is a sovereign God who remains firmly in control. Earthly empires, no matter how formidable, are temporal and finite. This should cultivate a deep sense of humility within us, preventing us from placing our ultimate trust in human institutions, political systems, or military might. Instead, our faith and hope must be anchored in the unchanging, eternal Kingdom of God. The judgment on Damascus also serves as a warning against national pride, idolatry (whether of wealth, power, or self), and any form of rebellion against divine truth. For nations, it calls for righteousness and justice; for individuals, it calls for repentance and reliance on God. It encourages us to live with an eternal perspective, investing our lives in that which truly lasts, knowing that God's word will always prevail, and His justice will ultimately be served.
Questions for Reflection
FAQ
What is the significance of the term "burden" in prophetic literature?
In prophetic literature, the Hebrew word massâʼ (often translated as "burden") signifies a solemn, weighty, and authoritative divine pronouncement. It's not merely a prediction but a decree from God, often carrying a sense of impending judgment or doom. The prophet is seen as "carrying" or delivering this heavy message from the Lord. It emphasizes that the oracle is not a human opinion but a divinely ordained truth that will inevitably come to pass, highlighting God's absolute sovereignty over the nations and their destinies, as seen in other "burdens" like those against Babylon in Isaiah 13:1 or Egypt in Isaiah 19:1.
Was the prophecy of Damascus becoming a "ruinous heap" literally fulfilled?
Yes, the prophecy in Isaiah 17:1 saw a remarkably swift and literal fulfillment. Historically, the Assyrian king Tiglath-Pileser III conquered Damascus in 732 BC, just a few years after Isaiah delivered this prophecy. The city was indeed "taken away from being a city" in terms of its political and military prominence, its inhabitants were deported, and its structures were severely damaged, reducing it to a state of ruin. While Damascus was eventually rebuilt and inhabited again in later centuries, its status as a dominant regional power, as it was in Isaiah's day, was effectively ended by this Assyrian conquest, fulfilling the spirit and intent of the prophecy as a complete desolation of its former glory, as recorded in 2 Kings 16:9.
Christ-Centered Fulfillment
While Isaiah 17:1 directly speaks to the historical judgment upon Damascus, its deeper Christ-centered fulfillment lies in the ultimate reign and judgment of Jesus Christ. The "burden" on Damascus reveals God's absolute sovereignty over all earthly kingdoms, a sovereignty fully embodied in Christ. Unlike the transient kingdoms of this world, which rise and fall and are ultimately reduced to "ruinous heaps," Jesus proclaimed that His kingdom "is not of this world" (John 18:36), yet it is an unshakable kingdom that will never be destroyed (Hebrews 12:28). All authority in heaven and on earth has been given to Him (Matthew 28:18), signifying that He is the ultimate judge and ruler over all nations. The desolation of Damascus foreshadows the final judgment that Christ will execute upon all unrighteousness and rebellion at His second coming, when He will return as the King of Kings and Lord of Lords to establish His eternal reign, bringing an end to all earthly powers that oppose Him (Revelation 19:11-16). Thus, the prophecy against Damascus ultimately points to the universal authority and coming triumph of Christ, under whom every knee will one day bow.