Isaiah 17:1 Ulasan

Syria and Ephriam were confederate against Judah (Isa 7:1, Isa 7:2), and, they being so closely linked together in their counsels, this chapter, though it be entitled "the burden of Damascus" (which was the head city of Syria), reads the doom of Israel too. I. The destruction of the strong cities both of Syria and Israel is here foretold (Isa 17:1-5 and Isa 17:9-11). II. In the midst of judgment mercy is remembered to Israel, and a gracious promise made that a remnant should be preserved from the calamities and should get good by them (Isa 17:6-8). III. The overthrow of the Assyrian army before Jerusalem is pointed at (Isa 17:12-14). In order of time this chapter should be placed next after ch. 9, for the destruction of Damascus, here foretold, happened in the reign of Ahaz, Kg2 16:9.

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.

INTRODUCTION TO ISAIAH 17 This chapter contains a prophecy of the ruin of Syria and Israel, the ten tribes; who were in alliance; and also of the overthrow of the Assyrian army, that should come against Judah. The destruction of Damascus, the metropolis of Syria, and of other cities, is threatened, Isa 17:1 yea, of the whole kingdom of Syria, together with Ephraim or the ten tribes, and Samaria the head of them, Isa 17:3 whose destruction is expressed by various similes, as by thinness and leanness, and by the reaping and gathering of corn, Isa 17:4 and yet a remnant should be preserved, compared to gleaning gapes, and a few berries on an olive tree, who should look to the Lord, and not to idols, Isa 17:6 and the reason of the desolation of their cities, and of their fields and vineyards, was their forgetfulness of the Lord, Isa 17:9 and the chapter is closed with a prophecy of the defeat of the Assyrian army, who are compared for their multitude and noise to the seas, and to mighty waters, and the noise and rushing of them, Isa 17:12 and yet should be, at the rebuke of God, as chaff, or any small light thing, before a blustering wind, Isa 17:13 and who, in the evening, would be a trouble to the Jews, and be dead before morning; which was to be the portion of the spoilers and plunderers of the Lord's people, Isa 17:14.

The burden of Damascus,.... A heavy and grievous prophecy, concerning the destruction of it; the Arabic version is, "the prophecy of Isaiah concerning Damascus;'' and the Targum is, "the burden of the cup of cursing to give Damascus to drink.'' Behold, Damascus is taken away from being a city; a kingdom, as the Targum; it was the head of one, but now its walls were demolished, its houses pulled down, and its inhabitants carried captive; this was done by Tilgathpilneser king of Assyria, Kg2 16:9 it had been a very ancient city, see Gen 15:2 and the head of the kingdom of Syria, Isa 7:8, and though it underwent this calamity, it was rebuilt again, and was a city of great fame, when destroyed by Nebuchadnezzar, Jer 49:24 after which it was raised up again, and was in being in the apostle's time, and still is, Act 9:22, Co2 11:32. and it shall be a ruinous heap; or a heap of stones, as the Targum and Kimchi interpret it. A "behold" is prefixed to the whole, as being very wonderful and remarkable, unthought of, and unexpected.

(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.

(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.

(Verse 1) Behold, Damascus will cease to be a city, and it will be like a heap of stones in ruin. 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 burden of Damascus. Here he begins to threaten against those who prepared an occasion of sin for the people of God when, through trust in their help, they cared not to trust in God. And this is divided into two parts: in the first, he threatens against the Syrians, who brought help to the people of the ten tribes; in the second, against the Egyptians, who did so to the two tribes: woe to the land (ch. 18). The first of these is divided into three: in the first, he threatens the destruction of the Syrians who promise help; in the second, the destruction of the ten tribes who trust in that promised help: and it shall come to pass in that day (Isa 17:4); in the third, the destruction of the Assyrians who destroy both of them: woe to the multitude (Isa 17:12). Concerning the first, he does two things: in the first, he threatens destruction; in the second, he describes the effect of the destruction: and aid shall cease (Isa 17:3). He threatens destruction, first, as to the royal city: Damascus shall cease to be a city, from the pillaging of its people; and shall be as a ruinous heap of stones, from the destruction of its walls: Zion shall be as a field (Mic 3:12).

This chapter begins with setting forth the very strong bias which the people of Judah had to idolatry, with the fatal consequences, Jer 17:1-4. The happiness of the man that trusted in Jehovah is then beautifully contrasted with the opposite character, Jer 17:5-8. God alone knows the deceitfulness and wretchedness of the heart of man, Jer 17:9, Jer 17:10. The comparison of a bird's hatching the eggs of another of a different species, which will soon forsake her, is highly expressive of the vanity of ill-acquired riches, which often disappoint the owner, Jer 17:11. The prophet continues the same subject in his own person, appeals to God for his sincerity, and prays that the evil intended him by his enemies may revert on their own heads, Jer 17:12-18. The remaining part of the chapter is a distinct prophecy relating to the due observance of the Sabbath, enforced both by promises and threatenings, Jer 17:19-27.

The burden of Damascus - Which is, according to the common version, The cities of Aroer are forsaken. It has already been observed by the learned prelate that the prophecy, as it relates to Damascus, was executed in the beginning of the reign of Ahaz, probably about the third year. If we credit Midrash, the Damascenes were the most extensive and flagrant of all idolaters. "There were in Damascus three hundred and sixty-five streets, in each of these was an idol, and each idol had his peculiar day of worship; so that the whole were worshipped in the course of the year." This, or any thing like this, was a sufficient reason for this city's destruction. A ruinous heap - For מעי mei, "a ruinous heap," the Septuagint reads לעי lei, "for a ruin," the Vulgate כעי kei, "as a ruin." I follow the former.

PROPHECY CONCERNING DAMASCUS AND ITS ALLY SAMARIA, that is, Syria and Israel, which had leagued together (seventh and eighth chapters). (Isa 17:1-11) Damascus--put before Israel (Ephraim, Isa 17:3), which is chiefly referred to in what follows, because it was the prevailing power in the league; with it Ephraim either stood or fell (Isa. 7:1-25).

The first turn: "Behold, Damascus must (be taken) away out of the number of the cities, and will be a heap of fallen ruins. The cities of Aroer are forsaken, they are given up to flocks, they lie there without any one scaring them away. And the fortress of Ephraim is abolished, and the kingdom of Damascus; and it happens to those that are left of Aram as to the glory of the sons of Israel, saith Jehovah of hosts." "Behold," etc.: hinnēh followed by a participle indicates here, as it does everywhere else, something very near at hand. Damascus is removed מעיר (= עיר מהיות, cf., Kg1 15:13), i.e., out of the sphere of existence as a city. It becomes מעי, a heap of ruins. The word is used intentionally instead of עי, to sound as much as possible like מעיר: a mutilated city, so to speak. It is just the same with Israel, which has made itself an appendage of Damascus. The "cities of Aroer" (gen. appos. Ges. 114, 3) represent the land to the east of the Jordan: there the judgment upon Israel (executed by Tiglath-pileser) first began. There were two Aroers: an old Amoritish city allotted to the tribe of Reuben, viz., "Aroer on the Arnon" (Deu 2:36; Deu 3:12, etc.); and an old Ammonitish one, allotted to the tribe of Gad, viz., "Aroer before Rabbah" (Rabbath, Ammon, Jos 13:25). The ruins of the former are Arair, on the lofty northern bank of the Mugib; but the situation of the latter has not yet been determined with certainty (see Comm. on Jos 13:25). The "cities of Aroer" are these two Aroers, and the rest of the cities similar to it on the east of the Jordan; just as "the Orions" in Isa 13:10 are Orion and other similar stars. We meet here again with a significant play upon the sound in the expression ‛ârē ‛Aro‛ēr (cities of Aroer): the name of Aroer was ominous, and what its name indicated would happen to the cities in its circuit. ערער means "to lay bare," to pull down (Jer 51:58); and ערער, ערירי signifies a stark-naked condition, a state of desolation and solitude. After Isa 17:1 has threatened Damascus in particular, and Isa 17:2 has done the same to Israel, Isa 17:3 comprehends them both. Ephraim loses the fortified cities which once served it as defences, and Damascus loses its rank as a kingdom. Those that are left of Aram, who do not fall in the war, become like the proud citizens of the kingdom of Israel, i.e., they are carried away into captivity. All this was fulfilled under Tiglath-pileser. The accentuation connects ארם שׁאר (the remnant of Aram) with the first half of the verse; but the meaning remains the same, as the subject to יהיוּ is in any case the Aramaeans.