Let’s bring our attention to Isaiah 17.
The passage begins by stating that this is a Prophecy about Dammesek which is Damascus, Syria (your Bible might actually say “Damascus”).
Vs. 1-3
“’Dammesek will [soon] stop being a city; it will become a heap of ruins. The cities of ‘Aro‘er will be abandoned, given over to flocks lying down undisturbed. Efrayim will have no defenses, Dammesek will cease to rule, and Aram’s survivors will share the fate of Isra’el’s finest sons,’ says Yehovah-Tzva’ot (Yehovah of Hosts/Armies).
The Capitol city of Syria, Damascus is currently considered the oldest city in the world. In 2017, it entered the Guinness World Records as the “least livable city.” Damascus is just 60km (37.28mi) from Israel’s North/North-Western border and 136 miles from Jerusalem as the crow flies. While it has faced wars and is in a state of disarray, the Islamic city of Damascus has still yet to become a “ruinous heap.” The prophecy in Is. 17 states it will “stop being a city.” However, it is today still a city. This means that this is a prophecy for the future.
Some say it will happen suddenly. While this may be true (which is certainly possible with nuclear warfare technology), it’s destruction will signal as a sign that marks something else.
Vs. 4
“When that day comes, Ya’akov’s (Jacob’s) glory will wane, and his full body grow thin…”
Historically, Jacob later became Israel who had 12 sons that would become the 12 Tribes of Israel (the Nation of Israel). In the books of the Prophets, God’s people are often referred to as “Jacob” and other times as “Israel.” I am currently uncertain as to why since it would require further study, but I speculate it is to differentiate between one state of being Yah finds His children/people to be in versus another.
Jacob, which in Hebrew is Ya’akov, has a few different meanings. Ya’akov is spelled יַעֲקֹב (yod, ayin, quph, bet/vet). He was the second born of twins (Jacob’s brother was Esau). One meaning is “supplanter” and another “heel” as he was grasping Esau’s heel when they were being born. The root of Ya’akov is עקב (ayin, quph, bet/vet) which, depending on the pronunciation, can mean one thing or another. The difference in pronunciation varies between ‘aqab or ‘aqeb. I don’t want to get too much into the reeds on this, but the point is that while one name (Jacob) can have a negative connotation, the other (Israel) can be more positive.
Israel means “Struggles/Contends with El (God)” which may appear as a negative, but as the story shows in Genesis 32 that Jacob wrestled with “some man” and would not let go until he blessed Jacob. It is heavily implied that the “man” was perhaps a messenger of Yah because Jacob named the place where the wrestling and blessing took place P’ni-El which means “Face of God” because, as he stated, “…I have seen God face to face, yet my life is spared.” This was also inspired by the fact that the “man” that blessed him gave Jacob a new name, being Israel (Hebrew Yisra’el or Isra’el – יִשְׂרָאֵל ), “because you have shown your strength to both God and men and have prevailed.”
The reason I bring this to attention is because in vs. 4, Yah says that “Jacob’s” glory will wane (that is, to diminish). However, if we look down in vs. 7, the title/name of the people changes:
“On that day, a person will heed his Maker and turn his eyes toward the Holy One of Isra’el.”
I speculate that this is to differentiate between the identity of the people as well as Yah’s acceptance or view of them. The passage continues:
“He will pay no heed to the altars made with is own hands, he will not turn toward what his fingers made, the sacred poles and standing-stones for sun-worship.”
The prophecy continues in the foretelling of judgment. I strongly encourage reading, not only this chapter, but the chapters to follow. Each talks to different nations and peoples surrounding the land of Israel. But, again, this is not to foretell the future; this is a forecast for judgment against a people. Why?
Vs. 10
“For you have forgotten the God who saved you, failed to remember the Rock of your strength; so you plant pagan-style gardens and set out vine-cuttings for a foreign god.”
It again shows that prophecy of judgment is falling on a people who have turned away or against God. They “forgot” the God who saved them, failed to “remember” the Rock of their strength, and turned towards another [false] god. They are not living according to His Torah.
In part one of this series, I pointed out that the point of such prophecy is to urge people back into a life lived in accordance to Yah’s Torah. Isaiah 19 even reaches towards the people of Egypt! He speaks to them through Isaiah saying:
Vs. 1
“Yehovah is riding a swift cloud, on his way to Egypt. Before him, Egypt’s idols tremble, Egypt’s courage melts within them.”
When the Almighty is displeased with a people, He makes Himself known and how He views them. There is a shaking, terror, disaster, etc., and it’s up to the people (individually or collectively) to make the change Yah demands.
Vs. 22
“Yet Yehovah will strike Egypt, both striking and healing, so they will return to Yehovah. He will listen to their prayers, and he will heal them.”
It is all about calling for repentance, or “Teshuva” in Hebrew, which is the idea of turning from sin (disobedience/rebellion against God) and back towards Him by living a life of righteousness and obedience.
I warn that if you are under the ministry of someone who speaks “prophetically”, pay attention to their intention. I remember times when I would hear someone say something that would come across as “prophetic”, but it turned out that they were simply either attempting to get people excited or to earn accolades from their peers. While Yah’s Spirit (Ruach) does give some the ability to prophesy, it is not something one should use unless for the purpose of guiding an individual or a group of people towards the path of righteousness (living according to Torah).
1 Corinthians 14 takes this further in explaining that prophesying is for edifying, encouraging, and comforting. But take note that whatever is spoken must be in truth. Being a gift of the Spirit, it must also be inspired, meaning, from the Almighty.
To Edify – to instruct especially so as to encourage intellectual, moral, or spiritual improvement.
Not all prophecy is “doom and gloom.” In the book of the Revelation, there are seven letters that went out to seven congregations. Some were of chastisement and warning, but others (as is also true in Torah and elsewhere) were told if they improved in certain areas, they would be blessed and lifted up even more.
Another example of a positive/uplifting prophecy comes from Leviticus 26:3-5 which says:
“If you live by my regulations, observe my mitzvot (commands) and obey them; then I will provide the rain you need in its season, the land will yield its produce, and the trees in the field will yield their fruit. Your threshing time will extend until the grape harvest, and your grape harvesting will extend until the time for sowing seed. You will eat as much food as you want and live securely in your land.”
Notice that the blessing is foretold to happen under the condition that we, Yah’s people, obey His Torah/Commands. This is reiterated in the B’rit Chadesha (New Testament/Renewed Covenant) in 1 John 3:22 which says:
“Then, whatever we ask for, we receive from him; because we are obeying his commands and doing the things that please him.”
A final thought I’d share is that there are many believers that teach that God’s Law (Torah – Hebrew for Instructions) has been done away with. However, reading through the B’rit Chadesha reveals that this is not true in the least. If you go on with your life, even a life in attempt to live a holy life for Yah, without God’s Torah (or Law), then Yeshua warned in Matthew 7:23 that he would one day say:
“Depart from me (get away from me), you workers of lawlessness!”
Take heed not to get caught up simply in the “letter of the Law”, either. Focus on the Spirit of the Law (Torah). When you read a passage with instructions, ask “why” just as we are with these words of prophecy. When Yah says, “I will cast judgment”, ask “why” and figure out how to either avoid the same judgment or prevent it. When Yah says, “Do not murder”, don’t simply refrain from murder because it’s written; understand the “why” behind it – the reason. It’s not simply a matter of actions or works, but the heart and spirit behind the actions and works.
It must come from a place of love and humility.
Selah