King James Version
Isaiah 17
14 verses with commentary
Prophecy Against Damascus
The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap.
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The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap. Damascus, one of the ancient world's oldest continuously inhabited cities, receives divine judgment. The word 'burden' (massa) introduces prophetic oracles of judgment. The phrase 'taken away from being a city' indicates not mere defeat but utter destruction—ceasing to function as an urban center. Damascus represents Syria (Aram), Israel's northern neighbor and frequent antagonist. The judgment's cause relates to the Syro-Ephraimite coalition (735-732 BCE) when Damascus and Israel's northern kingdom allied against Judah (Isaiah 7:1-9), attempting to force Judah into rebellion against Assyria. God's sovereignty extends judgment to nations threatening His people and purposes.
The cities of Aroer are forsaken: they shall be for flocks, which shall lie down, and none shall make them afraid.
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The cities of Aroer (likely referring to cities in the region) are forsaken, becoming pastures for flocks that lie down undisturbed. This vivid image depicts urban centers reverting to pastoral landscape—walls that once protected citizens now shelter only sheep. The phrase 'none shall make them afraid' emphasizes complete desolation; typically shepherds feared bandits or wild animals, but here total depopulation means even flocks graze safely. This agricultural reversal illustrates judgment's thoroughness—civilization replaced by pastoral simplicity. Theologically, it demonstrates that human glory (cities, culture, power) is transient; only God's kingdom endures.
The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.
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The fortress ceases from Ephraim (northern Israel), and the kingdom from Damascus—both lose sovereignty. The remnant of Syria shall be 'as the glory of the children of Israel'—meaning as diminished as Israel will become. This reveals the futility of their alliance; instead of strengthening each other against Assyria, both face divine judgment. The phrase 'saith the LORD of hosts' emphasizes divine authority and irrevocable decree. Their military alliance cannot prevent God's ordained judgment. This demonstrates Reformed theology's emphasis on God's sovereignty over nations and history—political calculations mean nothing when they oppose divine purposes.
And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
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'In that day shall the glory of Jacob be made thin, and the fatness of his flesh shall wax lean.' This shift focuses judgment on Israel (Jacob). Their 'glory' (kavod—weight, substance, significance) becomes 'thin' (dalal—diminished, impoverished). The metaphor of 'fatness' becoming 'lean' depicts prosperity turning to poverty, strength to weakness. This agricultural imagery would resonate with original audience—fat livestock indicated blessing, lean indicated famine or disease. The prophecy warns that Israel's rebellion against God (trusting Damascus alliance rather than divine protection) will result in national diminishment. God's covenant people aren't exempt from judgment when they violate covenant.
And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.
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The imagery shifts to harvest: 'as when the harvestman gathereth the corn, and reapeth the ears with his arm.' This depicts thorough gleaning—the harvester's arm gathering grain completely. Then: 'as he that gathereth ears in the valley of Rephaim.' The Valley of Rephaim, near Jerusalem, was known for bountiful harvests. The metaphor indicates Assyria will thoroughly harvest (conquer and deport) Israel as completely as a skilled harvester gathers grain. Nothing will be left standing. This agricultural metaphor would powerfully communicate to an agrarian society—they understood complete harvest meant storage or removal of everything valuable.
Yet gleaning grapes shall 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 thereof, saith the LORD God of Israel.
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'Yet gleaning grapes shall 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 thereof.' Despite thorough judgment, a remnant survives—like few grapes or olives left after careful harvesting. The Hebrew concept of the 'remnant' is crucial to prophetic theology. Not total annihilation but severe reduction with small faithful remnant preserved. The specificity ('two or three...four or five') emphasizes how few survive. This demonstrates God's mercy even in judgment—preserving a remnant through whom His purposes continue. Reformed theology emphasizes the remnant doctrine: God always preserves a faithful few despite widespread apostasy.
At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.
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'At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.' This verse provides hope—judgment will drive people back to God. The phrase 'look to his Maker' indicates turning from idols to the true God. 'Have respect to' (raah—see, regard, consider) suggests renewed spiritual sight and proper reverence. The title 'Holy One of Israel' is characteristically Isaian (used 25 times in Isaiah), emphasizing both transcendence and covenant relationship. Judgment serves redemptive purpose—removing false securities so people return to their true Source. This demonstrates that God's judgments are ultimately merciful, designed to restore relationship.
And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the images. images: or, sun images
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'And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the images.' True repentance involves rejecting idolatry—not merely adding Yahweh worship alongside idols, but exclusive devotion. The phrase 'work of his hands...his fingers have made' emphasizes idols' human origin—manufactured gods cannot save. 'Groves' (Asherim—wooden poles) and 'images' (incense altars or sun pillars) represent Canaanite fertility cult objects Israel syncretistically adopted. This verse describes authentic repentance: turning FROM idols TO the living God. Reformed theology emphasizes repentance involves both turning from sin and turning to God—negative and positive aspects.
In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.
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'In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.' The 'strong cities' (fortified urban centers) become like abandoned tree branches—once verdant, now forsaken. The phrase 'which they left because of the children of Israel' likely refers to Canaanite cities abandoned during Joshua's conquest, now serving as parallel for Israel's own coming desolation. Ironic role reversal: Israel will experience what they inflicted on Canaanites. This demonstrates the principle that covenant unfaithfulness leads to experiencing the curses meant for covenant breakers. God's covenant includes both blessings for obedience and curses for disobedience (Deuteronomy 28).
Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips:
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'Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips.' The indictment is clear: forgetting God despite His salvation. The title 'God of thy salvation' recalls exodus deliverance—Israel forgot their Redeemer. 'Rock of thy strength' emphasizes God as foundation, refuge, source of security. Yet they plant 'pleasant plants' and 'strange slips' (foreign vine cuttings)—likely referring to fertility cult practices involving sacred gardens and foreign religious practices. They cultivate beautiful but spiritually deadly imports rather than trusting their Rock. This illustrates the exchange of glory (true God) for worthless idols (Romans 1:23).
In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow. a heap: or, removed in the day of inheritance, and there shall be deadly sorrow
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'In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow.' The cultivated plants initially thrive—rapid growth suggesting apparent success. But the harvest produces only a 'heap' (ned—heap of ruins) in the day of 'grief' (nachaleh—sickness) and 'desperate sorrow' (keev anush—incurable pain). Fertility cult practices seemed to work temporarily, but ultimately failed catastrophically. This illustrates false religion's pattern: initial apparent success masking ultimate futility. The contrast between morning flourishing and harvest grief emphasizes the tragic reversal—hopes dashed, efforts wasted, sorrows multiplied. Sin's wages always come due (Romans 6:23).
Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters! multitude: or, noise mighty: or, many
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'Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters!' The focus shifts to invading armies—described as roaring seas and rushing mighty waters. 'Woe' introduces judgment pronouncement. The imagery of seas and waters depicts overwhelming destructive force—armies sweeping across the land like tsunamis. Multiple nations joining together create an irresistible flood. This describes the Assyrian Empire's multi-national military machine—conscripted armies from conquered peoples creating massive forces. Yet verse 13 will show God's sovereignty over even these threatening 'waters.' This demonstrates that apparent overwhelming threats remain under divine control.
The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. a rolling: or, thistledown
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'The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.' Despite nations' terrifying power (rushing waters), God rebukes them and they flee. The verb 'rebuke' (gaar) indicates authoritative command silencing opposition. Invincible armies become 'chaff'—worthless husks blown away effortlessly. The imagery shifts from overwhelming flood to insignificant debris scattered by wind. This dramatic reversal demonstrates God's absolute sovereignty—what seems unstoppable to humans is nothing before divine power. The fulfillment came in 701 BCE when Assyria besieged Jerusalem but God destroyed 185,000 Assyrian soldiers in one night (Isaiah 37:36).
And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us.
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'And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us.' The time markers emphasize suddenness—evening brings trouble, but before morning the threat vanishes. 'He is not' echoes Psalm 37:35-36 describing the wicked's sudden disappearance. 'Portion' and 'lot' indicate divinely ordained destiny—those who plunder God's people receive this fate. The verse provides assurance: enemies of God's people face certain judgment. Though threats appear overwhelming, God swiftly removes them. This fulfilled historically in 701 BCE and typologically points to all enemies' ultimate defeat. Reformed eschatology sees this pattern throughout redemptive history, culminating in Christ's final victory over all opposition (1 Corinthians 15:24-28).