Historically, Damascus provided assistance to the ten tribes against Judah, as recorded in the annals of the Kings and Chronicles. The warning given indicates that the populace of Damascus stood on the brink of devastation at the hands of the Assyrians. As articulated by the king of Assyria, “I have taken Arabia, and Damascus, and Samaria; for as I have overthrown them and all the kingdoms, so I will seize you also.” The annals recount, “And the king of Assyria went up to Damascus,” where he captured it and deported its inhabitants to Cyrene (2 Kings 16:9), executing Racine, the king of Damascus, due to all that had transpired during Hezekiah’s reign in Jerusalem. Thus, it is proclaimed that Damascus will no longer exist as a city; captivity is imminent—the Assyrian king has mobilized his forces. It will be reduced to a mere heap of stones, and remnants of its erstwhile glory will exist only in a vast array of ruins. The towns of Aroer will become desolate, representative of the tamarisk tree that thrives in arid and saline areas, signifying desolation. The flocks will rest there, with nothing to phantasize their safety. The lack of assistance for Ephraim signifies that the ten tribes will find no refuge against Judah. The kingdom of Damascus shall likewise be extinguished. However, when it is said that the kingdom will cease, it does not imply permanent desolation, but rather that God will temporarily strip Damascus of its former strength, which dominated all Syria. The remnant of Syria will parallel the fortunes of the children of Israel, as stated by the Lord of Hosts. Just as the ten tribes faced ruin at the hands of the Assyrian king, leading to the loss of all their glory, so too will the few who remain in Damascus witness a similar fate, transitioning to a status akin to an allied nation. This “glory” may be viewed ironically, indicating a state of despair. Nevertheless, this will indeed come to pass, as the Lord has declared, whose words are never in vain. Some perceive this prophecy as resonant with Jeremiah’s account: Damascus was devastated, routed, and gripped by fear, with anguish and sickness overtaking it like a spring, and again: I will ignite the walls of Damascus and incinerate those of Benadab (Jeremiah 49:24-27). It is essential to understand that while Jeremiah portrays the Babylonian captivity of Damascus, signifying those few who remained after the Assyrian invasion, Isaiah predicts an imminent captivity due to the Assyrians. Others interpret the prophecy as forecasting Rome's captivity, where the inhabitants of Judah were likewise led into exile, and Damascus, under Aretas, endured similar oppression; therefore, all that is written regarding Damascus may pertain to the time of Christ and the revelations of the apostles.
The Vision Concerning Damascus: Simmachus and Theodotion reference the taking of Damascus; the Septuagint offers a word against Damascus while supplementing their interpretation, as they did in the introductory vision regarding Moab. The name of Damascus first appears in Genesis, where it reflects Abraham's servant before Isaac’s birth, presumed to inherit if a son was not born to Sarah by divine promise (Genesis 15). Its etymology suggests associations with blood—whether through kissing, drinking, or garments, hinting at the pagan cruelty and lamentable deeds that preceded Christ’s faith. Chronicles recount that by year’s end, the army of Syria advanced against Joash, king of Judah, besieging Jerusalem and decimating the leaders, sending the spoils to the king of Damascus who arrived with a modest force. But because they abandoned the Lord God of their ancestors, the Lord delivered a great multitude into their hands. This narrative holds deeper significance, presenting an image of future events connected to the coming of the Lord. In the closing season of abundance when the Gospel was proclaimed by the Savior, an army emerged from Damascus, comprised of a few, against Judah and Jerusalem, which had turned away from the Lord. They looted the riches of God’s law and prophecies, sending forth emissaries to the king of Damascus—believers, few in number, requested to prepare the world, especially the scattered Jews, for a transformative Gospel. Yet the Lord surrendered Jerusalem into the hands of this army due to the Jews' rejection of the Son of God, who had been foretold by the prophets. Consequently, Saul, later known as Paul, fervently devoted to the law, sought to challenge the Gentile believers in Damascus but was transformed through his encounter there. It might seem contradictory that Chronicles offers joyful accounts of Damascus while Isaiah forewarns of doom, just as both afflictions and blessings are foretold regarding Israel, God’s inheritance. It is noted concerning Israel and the Gentiles, “You Gentiles according to the flesh,” referring to those marked by fleshly circumcision; conversely, there exists “Israel according to the Spirit,” and similarly, in the realm of Gentiles is Damascus in the spiritual sense, to prevent exclusive focus on Jewish tales.
THEOSIS