Isaiah 17:3Meaning & Commentary from the Church Fathers

Word reached the house of David that Aram had formed an alliance with Ephraim, meaning the king of Syria had partnered with the one from the tribe of Ephraim, who governed the region of Samaria. This news filled Ahaz and his people with dread, comparable to an oak tree trembling in the wind (Isaiah 7:1, 2).

Ephraim, in turning away from the Lord, the Deliverer of all, showed little regard for His aid, choosing instead to side with the leader of Damascus and the Syrians, which naturally incurred God's displeasure. Consequently, it is declared that Damascus would be laid waste, having suffered through warfare; while Ephraim might endure, the kingdom itself would not remain intact. Some may argue that even after Damascus's destruction, certain rulers continued to govern there, as Paul notes regarding the Gentile ruler Aretha in Damascus, who sought to apprehend him (2 Cor. 11:32). Nonetheless, the prophetic message clearly indicates that by this time, there would be no significant and glorious kingdom in Damascus; any leaders who followed would lack true royal authority. Thus, it is proclaimed that no kingdom will exist in Damascus. The oppressed remnant of the Syrians, or all the subjects belonging to that region, would also diminish, for Damascus stands as Syria's principal city. To Damascus itself, it is proclaimed that it will witness the loss of the finest among the children of Israel and their splendor. For if I have not spared the inheritance devoted to Me, referring to the Israelites who have transgressed against Me, how can you, who are no better than Israel, expect to be spared from the ravages of war?

Historically, Damascus aided the ten tribes against Judah, as detailed in the books of Kings and Chronicles; thus, its inhabitants now face the imminent threat of devastation from the Assyrians. The king of Assyria has proclaimed, "I have captured Arabia, and Damascus, and Samaria; I will take you in the same way." Within the book of Kings, we find that the king of Assyria ascended to Damascus, seized it, and transferred its inhabitants to Cyrene (2 Kings 16:9), slaying Rezin, the king of Damascus, who faced considerable trials during Hezekiah's reign in Jerusalem. Indeed, Damascus will become a wasteland; captivity is nearing as the Assyrian army prepares to advance. It will be akin to a heap of stones, showcasing only remnants of its past splendor amid extensive ruin. The cities of Aroer will be deserted for the flocks; Aroer, identified with the tamarisk tree, signifies desolation, as it typically grows in arid environments. The flocks will find peace there, with no fear of threats or foes, as desolation will reign so completely that even hidden enemies pose no terror. The help for Ephraim will cease; the ten tribes will receive no assistance against Judah. The kingdom of Damascus will indeed come to an end. The cessation of the kingdom does not imply a permanent desolation, but signifies a time when God will strip Damascus of its former power over all Syria. The remnant of Syria will be like the glory of the children of Israel, proclaims the Lord of Hosts. Just as the ten tribes fell victim to the Assyrian invasion, losing all their glory to captivity, so too will the fate of those few who remain in Damascus change; they will share in the diminished glory of a defeated nation. This glory is meant ironically, emphasizing a state of disgrace rather than honor. Yet it shall come to pass, for the Lord has spoken, and His words do not return void. Some interpret this prophecy as parallel to Jeremiah's declaration that Damascus was destroyed, fleeing in fear, overwhelmed by grief and sickness, like a spring, and that He would set fire to the walls of Damascus and burn the fortifications of Benhadad (Jeremiah 49:24-27). However, we must recognize that Jeremiah's prophecy relates to the Babylonian captivity experienced by Damascus and its surviving population following the Assyrian conquest, while Isaiah indicates an imminent captivity by the Assyrians. Others suggest this could also allude to the Roman captivity, during which both the people of Judah and Damascus, then under Aretas, endured the same oppression, allowing all that is written about Damascus to be associated with the time of Christ and the mysteries surrounding the apostles.

The Burden of Damascus: Simmachus and Theodotion: regarding Damascus; the LXX inserts a declaration against Damascus, similar to their earlier remarks regarding Moab. The name of Damascus first appears in Genesis, where before Isaac, it referred to Abraham's servant who would have been the heir had Sarah not borne a son by divine promise (Genesis 15). Its meaning could imply the kissing of blood, the drinking of blood, or the blood-soaked garment, all characteristics associated with the heathens who, prior to the advent of Christ, engaged in bloody deeds that warranted weeping and lamentation. The history recounted in the book of Days (2 Chronicles 24) narrates that at year’s end, the Syrian army besieged Joash, king of Judah, targeting Jerusalem. They slaughtered all the leaders of the people and sent the spoils to the king of Damascus, who approached with a small force; God delivered a vast multitude into their hands, as they turned away from the Lord God of their ancestors. This account serves as a profound allegory signifying events yet to come, which we can relate to the period preceding the Lord's coming. In the waning days of the fruitful summer that saw the proclamation of the Gospel by the Savior, an army of Gentiles emerged from Damascus, few in number, to confront Judah and Jerusalem, who had abandoned the Lord. They ravaged the treasures of the law and prophets, dispatching messengers to the king of Damascus, namely representatives of the church and of gospel teaching, committing them to prepare the undecided world and the dispersed Jews. Nevertheless, the Lord allowed Jerusalem to fall into their hands due to the rejection of the Son of God, who had been foretold by the prophets. It is also pertinent to mention Saul, who later, exhibiting zealousness for the law, adopted the name Paul, journeyed to Damascus intending to combat the Gentile believers. However, upon defeat, he associated with the inhabitants of Damascus in hopes of returning to Jerusalem to subdue the Jews. Therefore, it should raise no contradiction that joyful narratives about Damascus appear in the book of Chronicles alongside the foreboding in Isaiah, for both unfavorable and favorable outcomes are prophesied regarding Israel, the Lord’s inheritance. With respect to Israel according to the flesh and the Gentiles, it is articulated that the Gentiles, referred to as those of flesh due to their circumcision, contrast with the Israel according to spirit, which encompasses Gentiles also regarded in a spiritual light; Damascus is included among these, cautioning us against fixating solely on Jewish traditions.