Isaiah 23:1–18

Tyre being a sea-port town, this prophecy of its overthrow fitly begins and ends with, Howl, you ships of Tarshish; for all its business, wealth, and honour, depended upon its shipping; if that be ruined, they will be all undone. Observe, I. Tyre flourishing. This is taken notice of that her fall may appear the more dismal. 1. The merchants of Zidon, who traded at sea, had at first replenished her, Isa 23:2. Zidon was the more ancient city, situated upon the same sea-cost, a few leagues more to the north, and Tyre was at first only a colony of that; but the daughter had outgrown the mother, and become much more considerable. It may be a mortification to great cities to think how they were at first replenished. 2. Egypt had helped very much to raise her, Isa 23:3. Sihor was the river of Egypt: by that river, and the ocean into which it ran, the Egyptians traded with Tyre; and the harvest of that river was her revenue. The riches of the sea, and the gains by goods exported and imported, are as much the harvest to trading towns as that of hay and corn is to the country; and sometimes the harvest of the river proves a better revenue than the harvest of the land. Or it may be meant of all the products of the Egyptian soil, which the men of Tyre traded in, and which were the harvest of the river Nile, owing themselves to the overflowing of that river. 3. She had become the mart of the nations, the great emporium of that part of the world. Some of every known nation might be found there, especially at certain times of the year, when there was a general rendezvous of merchants. This is enlarged upon by another prophet, Eze 27:2, Eze 27:3, etc. See how the hand of the diligent, by the blessing of God upon it, makes rich. Tyre became rich and great by industry, though she had no other ploughs going than those that plough the waters. 4. She was a joyous city, noted for mirth and jollity, Isa 23:7. Those that were so disposed might find there all manner of sports and diversions, all the delights of the sons and daughters of men, balls, and plays, and operas, and every thing of that kind that a man had a fancy to. This made them secure and proud, and they despised the country people, who neither knew nor relished any joys of that nature. This also made them very loth to believe and consider what warnings God gave them by his servants; they were too merry to mind them. Her antiquity likewise was of ancient days, and she was proud of that, and that helped to make her secure; as if because she had been a city time out of mind, and her antiquity had been of ancient days, therefore she must continue a city time without end, and her continuance must be to the days of eternity. 5. She was a crowning city (Isa 23:8), that crowned herself. Such were the power and pomp of her magistrates that they crowned those who had dependence on her and dealings with her. It is explained in the following words: Her merchants are princes, and live like princes for the ease and state they take; and her traffickers, whatever country they go to, are the honourable of the earth, who are respected by all. How slightly soever some now speak of tradesmen, it seems formerly, and among the wisest nations, there were merchants, and traders, and men of business, that were the honourable of the earth. II. Here is Tyre falling. It does not appear that she brought trouble upon herself by provoking her neighbours with her quarrels, but rather by tempting them with her wealth; but, if it was this that induced Nebuchadnezzar to fall upon Tyre, he was disappointed; for after it had stood out a siege of thirteen years, and could hold out no longer, the inhabitants got away by sea, with their families and goods, to other places where they had an interest, and left Nebuchadnezzar nothing but the bare city. See a history of Tyre in Sir Walter Raleigh's History of the World, lib. 2. cap. 7. sect. 3, 43. page. 283, which will give much light to this prophecy and that in Ezekiel concerning Tyre. 1. See how the destruction of Tyre is here foretold. (1.) The haven shall be no convenient harbour for the reception of the ships of Tarshish, but all laid waste (1.), so that there shall be no house, no dock for the ships to ride in, no inns, or public houses for the seamen, no entering into the port. Perhaps it was choked with sand or blocked up by the enemy. Or, Tyre being destroyed and laid waste, the ships that used to come from Tarshish and Chittim into that port shall now no more enter in; for it is revealed or made known to them, they have received the dismal news, that Tyre is destroyed and laid waste; so that there is now no more business for them there. See how it is in this world; those that are spoiled by their enemies are commonly slighted by their old friends. (2.) The inhabitants are struck with astonishment. Tyre was an island. The inhabitants of it, who had made a mighty noise and bustle in the world, and revelled with loud huzzas, shall now be still and silent (Isa 23:2); they shall sit down as mourners, so overwhelmed with grief that they shall not be able to express it. Their proud boasts of themselves, and defiances of their neighbours, shall be silenced. God can soon quiet those, and strike them dumb, that are the noisy busy people of the world. Be still; for God will do his work (Psa 46:10; Zac 2:13), and you cannot resist him. (3.) The neighbours are amazed, blush, and are in pain for them: Zidon is ashamed (Isa 23:4), by whom Tyre was at first replenished; for the rolling waves of the sea brought to Zidon this news from Tyre; and there the strength of the sea, a high spring-tide, proclaimed saying, "I travail not, nor bring forth children now, as I have done. I do not now, as I used to do, bring ship-loads of young people to Tyre, to be bred up there in trade and business," which was the thing that had made Tyre so rich and populous. Or the sea, that used to be loaded with fleets of ships about Tyre, shall not be as desolate as a sorrowful widow that is bereaved of all her children, and has none about her to nourish and bring up. Egypt indeed was a much larger and more considerable kingdom than Tyre was; and yet Tyre had so large a correspondence, upon the account of trade, that all the nations about shall be as much in pain, upon the report of the ruin of that one city, as they would have been, and not long after were, upon the report of the ruin of all Egypt, Isa 23:5. Or, as some read it, When the report shall reach to the Egyptians they shall be sorely pained to hear it of Tyre, both because of the loss of their trade with that city and because it was a threatening step towards their own ruin; when their neighbour's house was on fire their own was in danger. (4.) The merchants, as many as could, should transmit their effects to other places, and abandon Tyre, where they had raised their estates, and thought they had made them sure (Isa 23:6): "You that have long been inhabitants of this isle" (for it lay off in the sea about half a mile from the continent); "It is time to howl now, for you must pass over to Tarshish. The best course you can take is to make the best of your way to Tarshish, to the sea" (to Taressus, a city in Spain; so some), "or to some other of your plantations." Those that think their mountain stands strong, and cannot be moved, will find that here they have no continuing city. The mountains shall depart and the hills be removed. (5.) Those that could not make their escape must expect no other than to be carried into captivity; for it was the way of conquerors, in those times, to take those they conquered to be bondmen in their own country, and send of their own to be freemen in theirs (Isa 23:7): Her own feet shall carry her afar off to sojourn; they shall be hurried away on foot into captivity, and many a weary step they shall take towards their own misery. Those that have lived in the greatest pomp and splendour know not what hardships they may be reduced to before they die. (6.) Many of those that attempted to escape should be pursued and fall into the hands of the enemy. Tyre shall pass through her land as a river (Isa 23:10), running down, one company after another, into the ocean or abyss of misery. Or, though they hasten away as a river, with the greatest swiftness, hoping to outrun the danger, yet there is no more strength; they are quickly tired, and cannot get forward, but fall an easy prey into the hands of the enemy. And, as Tyre has no more strength, so her sister Zidon has no more comfort (Isa 23:12): "Thou shalt no more rejoice, O oppressed virgin, daughter of Zidon, that art now ready to be overpowered by the victorious Chaldeans! Thy turn is next; therefore arise; pass over to Chittim; flee to Greece, to Italy, any where to shift for thy own safety; yet there also shalt thou have no rest; thy enemies shall disturb thee, and thy own fears shall disquiet thee, where thou hopedst to find some repose." Note, We deceive ourselves if we promise ourselves rest any where in this world. Those that are uneasy in one place will be so in another; and, when God's judgments pursue sinners, they will overtake them. 2. But whence shall all this trouble come? (1.) God will be the author of it; it is a destruction from the Almighty. It will be asked (Isa 23:8), "Who has taken this counsel against Tyre? Who has contrived it? Who has resolved it? Who can find in his heart to lay such a stately lovely city in ruins? And how is it possible that its ruin should be effected?" To this it will be answered, [1.] God has designed it, who is infinitely wise and just, and never did, nor ever will do, any wrong to any of his creatures (Isa 23:9). The Lord of hosts, that has all things at his disposal and gives not account of any of his matters, he has purposed it. It shall be done according to the counsel of his will; and that which he aims at herein is to stain the pride of all glory, to pollute it, profane it, and throw it to be trodden upon; and to bring into contempt and make despicable all the honourable ones of the earth, that they may not admire themselves and be admired by others as usual. God did not bring those calamities upon Tyre in a way of sovereignty, to show an arbitrary and irresistible power; but he did it to punish the Tyrians for their pride. Many other sins, no doubt, reigned among them - idolatry, sensuality, and oppression; but the sin of pride is fastened upon as that which was the particular ground of God's controversy with Tyre; for he resists the proud. All the world observing and being surprised at the desolation of Tyre, we have here an exposition of it. God tells the world what he meant by it. First, He designed to convince men of the vanity and uncertainty of all earthly glory, to show them what a withering, fading, perishing thing it is even when it seems most substantial. It were well if men would be thoroughly taught this lesson, though it were at the expense of so great a destruction. Are men's learning and wealth, their pomp and power, their interest in, and influence upon, all about them, their glory? Are their stately houses, rich furniture, and splendid appearances, their glory? Look upon the ruins of Tyre, and see all this glory stained, and sullied, and buried in the dust. The honourable ones of heaven will be for ever such; but see the grandees of Tyre, some fled into banishment, others forced into captivity, and all impoverished, and you will conclude that the honourable of the earth, even the most honourable, know not how soon they may be brought into contempt. Secondly, He designed hereby to prevent their being proud of that glory, their being puffed up, and confident of the continuance of it. Let the ruin of Tyre be a warning to all places and persons to take heed of pride; for it proclaims to all the world that he who exalts himself shall be abased. [2.] God will do it, who has all power in his hand and can do it effectually (Isa 23:11): He stretched out his…

The burden of Tyre. Tyre was very wealthy, and highly celebrated, both on account of the variety and extent of its commercial intercourse with all nations, and on account of the flourishing colonies which sprang from it: Carthage, which was the rival of the Roman Empire, Utica, Leptis, Cadiz, and other towns, which also sent every year a present to Tyre, by which they acknowledged that they looked on Tyre as their mother. Isaiah threatens its destruction, because it had been hostile to the people of God, as we may infer from what is said by Ezekiel; for we ought carefully to attend to the cause of the destruction, because it was the design of the Prophet to shew that God testifies his fatherly regard to his people by opposing all her enemies. (Ezekiel 26:2.) Some think that this refers to the storming of Tyre by Alexander, who took it with great difficulty. But the argument on which they rely, that Isaiah mentions Chittim, [101] has little force. By that name the Hebrew writers unquestionably denote the Macedonians, but under this word they likewise include other nations, such as the Greeks, and the countries that were beyond the sea. Nebuchadnezzar employed in that siege not only his own soldiers, but also foreigners, whom he brought from Greece and other places. It is for a reason altogether different, as we shall immediately see, that he mentions the Greeks, namely, that henceforth they will not take their ships to Tyre for the sake of carrying on merchandise. But from the conclusion of this chapter I draw an argument for a contrary opinion, for Isaiah speaks of the restoration of Tyre, and it was never restored after having been stormed by Alexander. Besides, when I compare Ezekiel's words with those of Isaiah, I think that I see one and the same prediction. Now, he does not speak of Alexander, but of Nebuchadnezzar; and I cannot doubt that it must be explained in that manner. Not only so, but in the days of Ezekiel and Isaiah that city was under the dominion of a king, but historians relate that, when it was stormed by Alexander, it had been brought to the form of a republic. And if we consider the object of the prophecy, we shall be sufficiently confirmed in this opinion, for his aim is to comfort the Jews by threatening that the inhabitants of Tyre, by whom they had been oppressed, will not pass unpunished. For it would have been highly inconsistent that the Lord should punish other nations, and that this nation, which had been not less hostile, should escape punishment altogether, or be punished five hundred years afterwards. Every conjecture, therefore, leads us to this conclusion, that we should expound this passage as relating to Nebuchadnezzar. Howl, ye ships of Tarshish. He employs various figures of speech, according to his custom, in illustrating the ruin of Tyre, in order to obtain greater credit to the prediction; for a plain narrative would have been ineffectual, or would not have exerted a powerful influence on minds naturally dull and sluggish, and therefore he sets before their eyes a lively portrait. This calamity, he declares, will be very grievous, because it will be felt even in distant countries. He bids the "ships howl," because, when Tyre has been destroyed, they will have nothing to do. The ships of the Cilicians are particularly mentioned by him, because, being neighbors, they traded often and extensively with the inhabitants of Tyre; and Cilicia is called by the Hebrews "Tarshish." It was impossible that there should not have arisen great inconvenience to that country at the destruction of Tyre; not only because commerce ceased for a time, but also because the articles of merchandise were carried off, and there was a disturbance of commercial relations [102] as usually happens when the fortunes of rich men have been overthrown. That there may be no entering in from the land of Chittim. What I have translated "that there maybe no entering in," is explained by some to signify, that there may be no house "into which you can enter," but I think that I have faithfully conveyed the Prophet's meaning. And yet he does not mean that the Cilicians or the Greeks will be hindered from entering, but that they will not hold intercourse with Tyre as they were formerly accustomed to do, because it will not be, as formerly, a mart of nations. Those who think that the Prophet speaks of the defeat accomplished by Alexander, separate this clause of the verse "from the land of Chittim" from what goes before, and connect it thus, "from the land of Chittim it was revealed to them." But, on the contrary, I join it differently in this way, "From not going from the land of Chittim;" that is, that the Greeks may no more enter as they were formerly accustomed to do. By the word "Chittim," he means both the Greeks and the western nations; as if he had said "There will be an end put to commerce with the Greeks, so that they will no longer take their ships thither." Under this designation he includes also the inhabitants of Cyprus, [103] Sicily, and Italy, and other nations. This was revealed to them. These words may be understood to refer both to the Greeks and to the inhabitants of Tyre. If they refer to the inhabitants of Tyre, the meaning will be, "When the report of the ruin of the city shall reach them, they will put an end to their wonted voyages, for they will avoid that harbour as they would avoid a rock;" and this is the meaning which I more readily adopt. Yet I do not reject the other interpretation, that the Prophet confirms his prediction, as we commonly speak of a thing that is certain, "Let this be regarded as addressed to you."

Here is, I. The time fixed for the continuance of the desolations of Tyre, which were not to be perpetual desolations: Tyre shall be forgotten seventy years, Isa 23:15. So long it shall lie neglected and buried in obscurity. It was destroyed by Nebuchadnezzar much about the time that Jerusalem was, and lay as long as it did in its ruins. See the folly of that proud ambitious conqueror. What the richer, what the stronger, was he for making himself master of Tyre, when all the inhabitants were driven out of it and he had none of his own subjects to spare for the replenishing and fortifying of it? It is surprising to see what pleasure men could take in destroying cities and making their memorial perish with them, Psa 9:6. He trampled on the pride of Tyre, and therein served God's purpose; but with greater pride, for which God soon after humbled him. II. A prophecy of the restoration of Tyre to its glory again: After the end of seventy years, according to the years of one king, or one dynasty or family of kings, that of Nebuchadnezzar; when that expired, the desolations of Tyre came to an end. And we may presume that Cyrus at the same time when he released the Jews, and encouraged them to rebuild Jerusalem, released the Tyrians also, and encouraged them to rebuild Tyre. Thus the prosperity and adversity of places, as well as persons, are set the one over against the other, that the most glorious cities may not be secure nor the most ruinous despair. It is foretold, 1. That God's providence shall gain smile upon this ruined city (Isa 23:17): The Lord will visit Tyre in mercy; for, though he contend, he will not contend for ever. It is not said, Her old acquaintance shall visit her, the colonies she has planted, and the trading cities she has had correspondence with (they have forgotten her); but, The Lord shall visit her by some unthought-of turn; he shall cause his indignation towards her to cease, and then things will run of course in their former channel. 2. That she shall use her best endeavours to recover her trade again. She shall sing as a harlot, that has been some time under correction for her lewdness; but, when she is set at liberty (so violent is the bent of corruption), she will use her old arts of temptation. The Tyrians having returned from their captivity, and those that remained recovering new spirits thereupon, they shall contrive how to force a trade, shall procure the best choice of goods, under-sell their neighbours, and be obliging to all customers; as a harlot that has been forgotten, when she comes to be spoken of again, recommends herself to company by singing and playing, takes a harp, goes about the city, perhaps in the night, serenading, makes sweet melody, and sings many songs. These are innocent and allowable diversions, if soberly, and moderately, and modestly used; but those that value themselves upon their virtue should not be over-fond of them, nor ambitious to excel in them, because, whatever they are now, anciently they were some of the baits with which harlots used to entice fools. Tyre shall now by degrees come to be the mart of nations again; she shall return to her hire, to her traffic, and shall commit fornication (that is, she shall have dealings in trade, for the prophet carries on the similitude of a harlot) with all the kingdoms of the world that she had formerly traded with in her prosperity. The love of worldly wealth is a spiritual whoredom, and therefore covetous people are called adulterers and adulteresses (Jam 4:4), and covetousness is spiritual idolatry. 3. That, having recovered her trade again, she shall make a better use of it than she had done formerly; and this good she should get by her calamities (Isa 23:18): Her merchandise, and her hire, shall be holiness to the Lord. The trade of Tyre, and all the gains of her trade, shall be devoted to God and to his honour and employed in his service. It shall not be treasured and hoarded up, as formerly, to be the matter of their pride and the support of their carnal confidence; but it shall be laid out in acts of piety and charity. What they can spare from the maintenance of themselves and their families shall be for those that dwell before the Lord, for the priests, the Lord's ministers, that attend in his temple at Jerusalem; not to maintain them in pomp and grandeur, but that they and theirs may eat sufficiently, may have food convenient for them, with as little as may be of that care which would divert them from their ministration, and that they may have, not rich and fine clothing, but durable clothing, that which is strong and lasting, clothing for old men (so some read it), as if the priests, though they were young, must wear such plain grave clothing as old men used to wear. Now, (1.) This supposes that religion should be set up in New Tyre, that they should come to the knowledge of the true God and into communion with the Israel of God. Perhaps their being fellow-captives with the Jews in Babylon (who had prophets with them there) disposed them to join with them in their worship there, and turned them from idols, as it cured the Jews of their idolatry: and when they were released with them, and as they had reason to believe for their sakes, when they were settled again in Tyre, they would send gifts and offerings to the temple, and presents to the priests. We find men of Tyre then dwelling in the land of Judah, Neh 13:16. Tyre and Sidon were better disposed to religion in Christ's time than the cities of Israel; for, if Christ had gone among them, they would have repented, Mat 11:21. And we meet with Christians at Tyre (Act 21:3, Act 21:4), and, many years after, did Christianity flourish there. Some of the rabbin refer this prophecy of the conversion of Tyre to the days of the Messiah. (2.) It directs those that have estates to make use of them in the service of God and religion, and to reckon that best laid up which is so laid out. Both the merchandise of the tradesmen and the hire of the day-labourers shall be devoted to God. Both the merchandise (the employment we follow) and the hire (the gain of our employments) must be holiness to the Lord, alluding to the motto engraven on the frontlet of the high priest (Exo 39:30), and to the separation of the tithe under the law, Lev 27:30. See a promise like this referring to gospel times, Zac 14:20, Zac 14:21. We must first give up ourselves to be holiness to the Lord before what we do, or have, or get, can be so. When we abide with God in our particular callings, and do common actions after a godly sort - when we abound in works of piety and charity, are liberal in relieving the poor, and supporting the ministry, and encouraging the gospel - then our merchandise and our hire are holiness to the Lord, if we sincerely look at his glory in them. And our wealth need not be treasured and laid up on earth; for it is treasured and laid up in heaven, in bags that wax not old, Luk 12:33.

Be silent, ye inhabitants of the islands. This is intended to place in a more striking light the ruin of Tyre. There is a change of number in the word island; for although he uses the singular number, yet he means the islands of the Mediterranean sea, and the countries beyond the sea, especially the neighbors who frequently performed voyages to Tyre, and traded with it. He enjoins on them silence and stillness, because they will perform no more voyages to Tyre. He bids them "be silent" like persons who are stunned, on account of the grievous calamity which has befallen them, so that they do not even venture to open their mouth; for it was impossible that the nations who traded there should not feel it to be a heavy stroke, when a mercantile city like this was ruined, just as at the present day Venice or Antwerp could not be destroyed without inflicting great injury on many nations. The merchants of Sidon. He mentions the inhabitants of Sidon in an especial manner, not only on account of their vicinity, but because they had a common origin. Sidon was highly celebrated, but greatly inferior to Tyre. Situated on the sea-shore, it was two hundred furlongs [104] distant from Tyre, and appeared both to be so near it, and to be so closely connected with it by trade, that the poets frequently took Tyre for Sidon, and Sidon for Tyre. The Sidonians, therefore, were unquestionably greater gainers than others by imports and exports, and also by sales and merchandise, in consequence of being so near, and trading with it continually; for the wealth of Tyre overflowed on them, and, as the saying is, they flew under its wings. The result was, that they suffered more severely than others by the destruction of Tyre, and therefore the Prophet afterwards says, (verse 4,) Be ashamed, O Sidon. Who replenished thee. He adds this general expression, either because it was filled with crowds and multitudes of men, when strangers flocked to it from various and distant countries, or because they who performed voyages to it for the sake of gain did, in their turn, enrich the city.

And by great waters. He intimates that the riches of Tyre will not prevent it from being destroyed; and therefore he extols its wealth, in order that the judgment of God may be more manifest, and that all may know that it was no ordinary calamity that befel it; and the more unexpected it was, the more evidently would it appear to be the work of God. The seed of the Nile. [105] By an elegant expression he describes the wealth of Tyre; for since the Nile supplied it with wheat and other necessaries of life, and since a great quantity of corn was brought to it out of Egypt, he says that it had fields and sowing on the course of the Nile, just as the inhabitants of Venice say that their harvest is on the sea, because they have nothing that grows at home, but all that is necessary for food is brought to them by commerce. The Prophet speaks of the inhabitants of Tyre in the same manner; for it might be thought incredible that they whom the Nile so freely and abundantly supplied should be in want of food. He shews that this will be a vain boast, because they will be in want of all things; and these things, as we have already said, are described by Isaiah, that all may more fully acknowledge the avenging hand of God.

Be thou ashamed, O Sidon; for the sea hath spoken. This verse is added for the purpose of heightening the picture. We have explained the reason why he speaks particularly of Sidon. He calls Tyre, by way of eminence, (kat ' exochen,) the sea, as if she reigned alone in the midst of the sea. I have not travailed. These words are immediately added, and belong (mimetikos) to a fictitious address put into the mouth of Tyre, in which the Prophet wittily taunts the inhabitants of Tyre, who boasted of her colonies; for she "brought forth" other illustrious cities. "In ancient times," says Pliny, "she was famous for the cities which she built, Leptis, Utica, and that rival of the Roman empire, Carthage, which aspired to govern the whole world, besides Cadiz, which was built beyond the limits of the world. Her whole superiority now consists of scarlet and purple." (Plin. Hist. Nat., lib. v. c. 19.) Thus, Isaiah represents Tyre as bewailing her ancient glory, because she has ceased to be a mother, and because it is of no avail to her that she has brought forth so many children, and founded so many cities; for at an early period Carthage sent regularly every year a present to Tyre, for the purpose of doing homage to her as the mother. In this manner Tyre appeared to hold a higher rank than all other cities, since even Carthage, though a rival of the Roman empire, was in some respect subject to Tyre: but the Lord stripped her of all her ornaments in a moment, so that she bewailed her bereavement, as if she had never brought up any children.

As soon as the report shall reach the Egyptians. [106] In this verse he declares that this destruction will affect equally the inhabitants of Tyre and those of Egypt; and this confirms the exposition which we follow, that the present prophecy relates to a former devastation. The inhabitants of Tyre had been in alliance with the Egyptians, and both countries had been under kingly government; not as in Alexander's time, when Tyre was a free state, and lived under its own laws. The alliance which existed between the inhabitants of Tyre and those of Egypt could not have been more appropriately described; and therefore he shews that this ruin extends also to the Egyptians, because they prompted the Jews to rebellion, and turned them aside from confidence in God. The former were open enemies; the latter, under the pretense of friendship, cherished dangerous hostility; and therefore both are justly punished.

Pass ye over to Tarshish. He addresses not only the inhabitants of Tyre, but foreigners who were connected with them by trading, and bids them go elsewhere and seek new harbours: and he mentions Cilicia, which was opposite to Tyre, as if he had said, "That shore, which was wont to be well supplied with harbours, will henceforth be forsaken, so that ships will sail in a very different direction;" for when a harbour or a mercantile city has been ruined, merchants commonly go in search of another. Howl, ye inhabitants of the island. [107] "Island," as we have formerly explained, is here put for "islands;" for the change of number is very customary with Hebrew writers. He foretells that they will lament, because their support depended entirely on that traffic, and because their accounts and reckonings [108] were scattered about in all directions.

Is this your exulting city? The Prophet mocks at Tyre, and ridicules her pride, because she boasted of the antiquity of her name. He likewise confirms what all would suppose to be incredible; for this prediction was undoubtedly laughed at, seeing that the power of Tyre was unshaken, and her wealth was like a wall of brass. So much the more confidently does Isaiah speak, and threaten that her ruin is certain, and that, though she be more ancient than other cities, and though she be universally applauded on that ground, still this will not prevent her from being destroyed. The origin of Tyre is traced in profane history from time almost out of mind, and is so obscure and intricate, that hardly anything can be ascertained; though they allege that it was founded by the Phenicians, as those who boast of the fame of antiquity call themselves natives of the soil. With this antiquity the Prophet contrasts banishment, intimating that, when God had determined to inflict punishment on that nation, her stability would be at an end. Her feet shall carry her, to travel into a distant country. To follow wherever "the feet carry," is nothing else than to have long wanderings. Yet he also means that they will be deprived of their wealth, and will be in want of all things during their banishment, so that they will not have a conveyance of any kind, or a beast to carry them. Banishment is a very hard condition, when poverty is added to it; for it may be more easily endured where there are the means of supporting life; but when men must dwell in unknown countries in the deepest poverty, the misery is extreme. He adds the finishing stroke to their miseries by saying, that they must "travel into a distant country;" for the greater the distance, the harder is the banishment.

Against crowning Tyre. He adorns with this title the city which enriched many, as may be easily learned from the context; for when he calls her merchants "kings," he plainly states that by the word crown he intended to express metaphorically the magnificence of kings. This refutes the opinion of those who refer it to other cities. The general meaning is, that she enriches her citizens as if she made them kings and princes. Some think that the Prophet added this verse, as if he were assuming the character of one who is astonished at the destruction of Tyre, in order to strike others with amazement; as if he had said, "Is it possible that Tyre should be so speedily overthrown, where riches, and troops, and defences, and fortifications, are so abundant, and where there is so much pomp and magnificence?" and as if he suddenly stopped, as we are wont to do, when anything unexpected has occurred. But it is better to connect it with the following verse, which removes every difficulty; for in that verse the Prophet himself immediately answers his own question, by which he intended to arouse the minds of his hearers to closer attention. He might have simply said, that these things were done by the purpose of the Lord; but we are sluggish, and stupid men would have treated them with contempt. By this question, therefore, he arouses their minds, that all may know that he is not speaking about an ordinary event, and that they may consider it more carefully; for the farther the judgments of God are removed from the ordinary opinions of men, so much the more ought they to excite our astonishment. He formerly spoke in the same manner about Egypt, when he intended to shew that the destruction of it could not be reckoned one of the ordinary changes. (Isaiah 19:1-25.) Since therefore it was incredible that Tyre could be overthrown by man, the Prophet justly infers that God is the author of its ruin. On this account he calls her the mother or nurse of kings, that he may place in a more striking light the glory of the divine judgment; for if it had been any ordinary state, its fall would have been viewed with contempt; but when it was adorned with the highest rank, who would think that this happened in any other way than by the purpose of God? Whose merchants are princes. [109] In like manner the merchants of Venice in the present day think that they are on a level with princes, and that they are above all other men except kings; and even the factors look on men of rank as beneath them. I have been told, too, that at Antwerp there are factors who do not hesitate to lay out expenses which the wealthiest of the nobility could not support. We are wont to put questions, when no reply can be given but what we wish; and this is an indication of boldness.

To profane the pride, or, to profane the loftiness; for it may be read either way, because loftiness leads to pride, and where loftiness or a high spirit is found, there seldom is humility. But it will be better to read it Pride, which alone provokes the vengeance of God, when men, under pretense of their excellence, vaunt themselves above measure. To "profane" and to "despise" mean the same thing; for those who are high in rank imagine that they are separated from others, and consider themselves to have something indescribably lofty belonging to them, as if they ought not to mingle with the crowd of human beings. But God strips them of their rank, degrades them, and treats them as vile and worthless. From this passage let us learn, that we ought to contemplate the providence of God in such a manner as to ascribe to his almighty power the praise which it deserves for righteous government. Although the rectitude by which God regulates his judgments is not always apparent or made visible to us, still it is never lawful to separate his wisdom and justice from his power. But as the Scriptures very frequently state and clearly explain the reason why God does this or that, we ought carefully to examine the cause of his works. That invention which the Schoolmen have introduced, about the absolute power of God, is shocking blasphemy. It is all one as if they said that God is a tyrant who resolves to do what he pleases, not by justice, but through caprice. Their schools are full of such blasphemies, and are not unlike the heathens, who said that God sports with human affairs. But in the school of Christ we are taught that the justice of God shines brightly in his works, of whatever kind they are, "that every mouth may be stopped," (Romans 3:19,) and that glory may be ascribed to him alone. The Prophet therefore assigns the causes of so great an overthrow, that we may not think that God acts without a reason; for the inhabitants of Tyre were proud, ambitious, lewd, and licentious. These vices follow in the train of wealth and abundance, and commonly abound in mercantile cities. For this reason he shews that God is provoked on account of these vices, that all who are left may be taught by this example to pay greater attention to their own interests, and not to abuse the gifts of God for parade and luxury. Such is the benefit which we ought to draw from it, for we must not imagine that it is a bare history which is related to us. But a question arises, Does God hate the exalted rank of princes and lords? For he raises on high princes, senators, nobles, and all classes of magistrates and rulers; and how then can he hate them? I reply, the high station occupied by princes is not in itself hateful to God, but only on account of the vice which is accidental to it, that when they have been highly exalted, they despise others, and do not think that they are men. Thus, pride is almost always an attendant of high station, and therefore God hates it; and, in a word, he must rebuke that haughtiness of which he declares that he is an enemy.

For there is not any longer a girdle. [110] mzch (mezach) is translated by some a girdle, and by others strength. Those who translate it girdle, suppose the meaning to be that Tyre will be so completely plundered, that she will not even have a girdle left; and that the allusion is to the vast wealth laid out in merchandise, for the poorest of the merchants sell girdles. But I think that Isaiah alludes to the situation of the city, which was protected on all sides by ditches, mounds, ramparts, and the sea.

He stretched out his hand over the sea. It is thought that the prediction which the Prophet uttered, about the destruction of Tyre, is here confirmed by examples; namely, that the Lord has given so many examples of his power in overturning the greatest kingdoms, that we ought not to think it strange if he now overturn Tyre, however flourishing and wealthy it may be. And indeed this manner of speaking is frequently employed in Scripture, if it be not made plain by manifest examples and by actual demonstration. It is therefore believed that the Prophet here calls to remembrance the deliverance from Egypt, when the Lord divided the sea, (Exodus 14:21,22,) and again, when he drove out seven kings, and brought his people into the land of Canaan. (Joshua 6:1-27; Joshua 8:1-35; Joshua 10:1-43.) But when I take a closer view of the words of the Prophet, I am more disposed to explain them as referring to the present state of matters; for he speaks here of Tyre, whose riches covered the whole sea. He shook the kingdoms. What he says about the kingdoms is, because she could not perish alone, but must at the same time involve many kingdoms in her ruin. Thus the whole world must have undergone some change, as appears from history; and finally, the Prophet himself draws the conclusion, that the Lord commanded that this mart of nations should be overthrown. Jehovah hath given commandment concerning Canaan. [111] The word knn (chEnaan) has led commentators to think that the Prophet here speaks of the Canaanites, and refers to the proof which God gave of his vengeance against them. But there is little force in that argument; for knn (chEnaan) is often taken for a common noun, just as, a little before, (verse 8,) he used the word knnyh (chinyaneiha) to mean her factors. The riches of Tyre having consisted of merchandise and trading, Isaiah described it by naming the principal part. By the expression, hath given commandment, he extols the providence of God, that the Jews may know that all that appears to be permanent in the world stands and falls according to the will of God, and that there is no need of the instruments of war for overturning the best fortified place, but the mere expression of the will of God is enough.

And he said, Thou shalt not add any more to rejoice. [112] All this belongs to one and the same object; for, since a plain description would not have had sufficient weight, the Prophet confirms his prediction by many words. It was incredible that a city so celebrated and powerful, so well defended and fortified, and associated with many allies and confederates, should be destroyed and overturned. When he says, Thou shalt not add, he does not intend to shut out the hope of restoration which he will give soon afterwards; for this threatening ought to be limited to the time of the ruin of Tyre, "Thou shalt not live wantonly, as formerly thou wert wont to do." O virgin. Metaphorically he calls her a virgin, because, previous to that time, the riches of Tyre were untouched, and had suffered no injury. This is not praise of chastity, but a witty manner of saying that the treasures which had been laid up in faithful custody will be violated. "Formerly thou didst skip lightly, like heifers in the bloom of youth; but when thou hast suffered violence, there will be an end of thy mirth;" just as if one should say, that the city of Venice has not lost her virginity because it has not been taken by force since it was built. Daughter of Sidon. He continues to speak of Tyre, but gives it this name, because it was built by the Sidonians, though the daughter excelled the mother, as frequently happens in human affairs. The convenience and situation of the place gave a superiority to the inhabitants of Tyre, and Sidon became but an appendage. From the book of Kings it is evident enough (1 Kings 5:1) that the monarchy of Tyre had a high reputation, but here the Prophet looked at its origin. Pass over to Chittim. When he bids them pass over to Chittim, he banishes them not only into Cilicia, but into countries still more distant; for under this name he includes Greece, Italy, and other countries; as if he had said, "When thou shalt change thy residence on account of banishment, thou shalt have no settled habitation in neighboring countries; but thou must wander through the whole world, shalt be dragged into unknown countries, and even there thou shalt find no rest." Lastly, he means that the ruin will be so lamentable, that they will not have among neighbors, and, after crossing the sea, they will not have among foreigners, a place of rest.

Behold, the land of the Chaldeans. He now confirms by an example what he predicted about the taking of Tyre; for those things could scarcely obtain credit, especially among the inhabitants of Tyre, who thought that they were very far from such ruin. I am aware that this passage is explained in various ways, but I shall not spend time in refuting the opinions of others. It will be enough if I shall state, as far as I am able to form a judgment of it, the Prophet's real meaning. The people of the Chaldeans was not; that is, they had no name; for, if we inquire into their origin, they were descended from the Assyrians, as is evident from Genesis 10:11. He therefore says truly, that they were not at first a nation, but were concealed under the name of another, so that they did not form a separate body. Ashur founded it for the inhabitants of the wilderness. The words which we have rendered "inhabitants of the wilderness" others translate ships, but we do not approve of that exposition. What we at first stated is preferable, namely, that the Assyrians gave a settled condition to the Chaldeans, who formerly led a wandering life in the deserts under skins, [113] but were collected into cities, and trained to higher civilization, by the Assyrians. This is also the meaning of the word vrrv (gnOrEru,) namely, that they erected and built cities; for we cannot agree with those who render it "to destroy." [114] What happened? He brought it to ruin. That is, to use a common expression, "The daughter has devoured the mother;" for the Assyrian monarchy was overturned by the Chaldeans, though it was more powerful and flourishing than all the others. It will be said, what has this to do with Tyre? We answer, it is because Tyre will be overthrown by the Assyrians and Chaldeans. Since therefore the Chaldeans, who formerly were no people, could conquer the Assyrians and subject them to their power, why should we wonder if both united should conquer Tyre? Since the Lord gave such a display of his power in the case of the Assyrians, why should Tyre rely on her riches? She will undoubtedly be made to feel the hand of God, and her power will be of no avail to her.

Howl, ye ships of Tarshish. He repeats what he formerly said; for the Cilicians, on account of their vicinity, constantly traded with the inhabitants of Tyre. He bids their ships howl, because, when that harbour is shut up, the merchants will be struck with amazement at not having their ordinary intercourse. He calls that harbour which they visited, their strength, not only because it was a place of resort that might be relied on, but because there was no other way in which their voyages could yield profit.

And it shall come to pass in that day. After having spoken of the taking of Tyre, he next declares how long her calamity shall endure. It happens that cities which have been ruined are suddenly restored, and regain their former position; but the Prophet testifies that this city will be desolate and ruinous for seventy years. By being forgotten he means that there will be no merchandise, because she will not have the ordinary course of trade. According to the days of one king. [115] Some think that the days of one king relate to David, but that is exceedingly frivolous, for "the days of a king" are put for the age of a man, in the same manner as the age of a man is shewn by the Psalmist to be generally limited to seventy years. (Psalm 90:10.) But why did he mention "a king" rather than any other man? It was because Tyre had a king, and reckoned time by the life of a king. This contributed greatly to establish the certainty of the prediction, for the Prophet could not have ascertained it by human conjectures. Tyre shall have a song like that of a harlot. By "the song of a harlot" he employs a beautiful comparison to denote merchandise; not that in itself it ought to be condemned, for it is useful and necessary to a commonwealth, but he alludes to the fraud and dishonesty with which it frequently abounds, so that it may justly be compared to the occupation of a harlot.

Take a harp. He compares Tyre to a harlot, who, after having spent the whole period of her youth in debauchery, has at length grown old, and on that account is forsaken and despised by all, and yet cannot forget her former gain and lewdness, but desires to grow young again and renew her loves, and, in order to attract men, goes about the city, delighting their ears by songs and musical instruments. Such prostitutes are seized with some kind of madness, when they perceive that they are disregarded on account of their old age; and we see that Horace mocks at Lydia on this account. [116] Thus Tyre, after having been ruined, and as it were buried in oblivion, will again put forth her efforts, and schemes, and contrivances, for recovering her former condition. Make sweet melody. By the "harp" and "sweet melody," he means the tricks, and frauds, and blandishments, and flatteries of merchants, by which they impose on men, and as it were drive them into their nets. In a word, he shews by what methods mercantile cities become rich, that is, by deceitful and unlawful methods; and therefore he says, that Tyre will regale their ears by pleasant melody. Sing many songs. That is, Tyre will add fraud to fraud, and allurements to allurements, that at length she may attract all to her, may be again remembered by men, and recover her former celebrity. In short, as an old harlot contrives methods for regaining the favor of men, and allures them by painting, and ornaments, and dress, and songs, and musical instruments, so will Tyre recover her wealth and power by the same arts with which she formerly succeeded. And yet he does not on that account exhort Tyre to restore herself in this way, but proceeds with his prophecy.

Jehovah will visit Tyre. [117] Although the Lord will afflict Tyre in such a manner that she will appear to be ruined, yet he declares that she will obtain mercy, because, rising at length out of her ruins, she will be restored to her former vigor. Such a restoration is justly ascribed to the favor of God; for otherwise the same thing must have happened to them as Malachi foretells would happen to the Edomites, that the Lord would overturn and destroy all that men would build. (Malachi 1:4.) Consequently they would never have returned to their former condition if the Lord had not aided them. From these words we ought to draw a profitable doctrine, that though the Lord is a severe judge towards the wicked, yet he leaves room for the exercise of his compassion, and is never so harsh as not to mitigate his chastisements, and at length to put an end to them. And if he is such towards the wicked, what will he be towards those whom he has adopted, and on whom he determines to pour out his goodness? When kingdoms therefore are re-established, when cities are rebuilt, and nations regain their freedom, this is brought about solely by the providence of God, who, whenever he pleases, lays low what is high, (1 Samuel 2:7, Luke 1:52,) and quickly raises up and restores what was fallen. And then she will return to her hire. This ought to be viewed as a contrast to the former statement, for the meaning is, that Tyre will be no better, and will not be reformed by so severe a chastisement, because she will quickly return to her natural disposition; for he accuses her of ingratitude. We see instances of the same kind every day. There is scarcely a corner of the world in which the Lord has not exhibited proofs of his judgment. To those whom he has chastised he allows time to breathe, but they become no better. Isaiah says that this will happen to Tyre. She will commit fornication. "She will not repent, but, on the contrary, will return to her former courses. She will commit fornication, as she was formerly accustomed to do." He unquestionably speaks of buying and selling, but continues to employ the comparison which he had adopted; not that he wishes to condemn the occupation of a merchant, as we have already said, but that it is so largely mingled with the corruption of men as to resemble closely the life of a harlot; for it is so full of tricks, and hidden stratagems, and deep-laid traps, (as we often see,) that it appears to have been contrived for the purpose of ensnaring and deceiving men. How many new and unheard of contrivances for making gain and exacting usury are every day invented, which no one who has not been long trained in the school of merchandise can understand? We need not wonder, therefore, that the Prophet made use of this comparison, for it means that Tyre will have no more honesty than before in mercantile transactions.

But her merchandise and her hire shall be holiness to the Lord. This was another instance of the divine compassion towards Tyre. Though she had been restored, yet she was not converted to God, but continued to follow dishonest practices, so that she justly deserved to be ruined. And indeed she was again punished severely, when Alexander took the city by storm; but still the kingdom of Christ, as Luke informs us, was erected there. (Acts 21:4.) This verse ought therefore to be viewed as contrasted with the former, as if he had said, "And yet the merchandise of Tyre shall be consecrated to God." Here we have an astonishing proof of the goodness of God, which penetrated not only into this abominable brothel, but almost into hell itself. The restoration of Tyre ought thus to be regarded as a proof of the goodness of God; but the former favor was small in comparison with the second, when God consecrated her to himself. But a question arises, "Could that which the inhabitants of Tyre obtained by cheating and unlawful methods be offered to God in sacrifice?" For God abhors such sacrifices, and demands an honest and pure conscience. (Proverbs 21:27, Isaiah 1:13.) Many commentators, in expounding this passage, give themselves much uneasiness about this question, but without any good reason; for the Prophet does not mean that the merchandise of Tyre will be consecrated to God while she continues to commit fornication, but describes a time subsequent to her change and conversion. At that time she will not lay up riches for herself, will not amass them by unlawful methods, but will employ them in the service of God, and will spend the produce of her merchandise in relieving the wants of the godly. When he used a word expressive of what was disgraceful, he had his eye on the past, but intimated that she would unlearn those wicked practices, and change her disposition. It shall not be treasured nor laid up. He describes, in a few words, the repentance of Tyre, who, having formerly been addicted to avarice, has been converted to Christ, and will no longer labor to amass riches, but will employ them in kind and generous actions; and this is the true fruit of repentance, as Paul admonishes, that "he who stole should steal no more, but, on the contrary, should labor that he might relieve the poor and needy." (Ephesians 4:28.) Isaiah foretells that the inhabitants of Tyre, who formerly, through insatiable avarice, devoured the riches of all, will henceforth take pleasure in generous actions, because they will no longer have an insatiable desire of gain. It is an evidence of brotherly love when we relieve our neighbors, as it is an evidence of cruelty if we suffer them to be hungry, especially when we ourselves have abundance. Her merchandise shall be for them that dwell before the Lord. He next mentions a proper method of exercising generosity, which is, to employ their wealth in aiding the servants of God. Though he includes all godly persons, yet he alludes to the Levites and priests, some of whom sacrificed, while others made ready the sacrifices, and others kept watch, and, in short, all were ready to perform their duty; and therefore they were said to "dwell before the Lord." (Numbers 3 and 4.) The same thing may justly be said of all the ministers of the Church. But as all believers, of whatever rank they are, belong to the sanctuary of God, and have been made by Christ "a royal priesthood," (1 Peter 2:9; Revelation 1:6,) that they may stand in the presence of God, so I willingly regard this passage as relating to all "the household of faith," (Galatians 6:10,) to whom attention is especially due; for Paul holds them out as having the highest claims, and enjoins that they shall be first relieved. If the tie which binds us universally to mankind ought to prevent us from "despising our own flesh," (Isaiah 58:7,) how much more the tie that binds the members of Christ, which is closer and more sacred than any natural bonds? We ought also to attend to this mode of expression, by which we are said to "dwell before God;" [118] for though there is not now any "Ark of the Covenant," (Hebrews 9:4,) yet, through the kindness of Christ, we approach more nearly to God than the Levites formerly did. We are therefore enjoined to "walk before him," as if we were under his eye, that we may follow holiness and justice with a pure conscience. We are enjoined to walk before him, and always to consider him as present, that we may be just and upright. That they may eat till they are satisfied. [119] The Prophet means that we ought to supply the wants of brethren with greater abundance and generosity than what is customary among men; for when neighbors ought to be relieved, men are very niggardly. Few men perform cheerfully any gratuitous duty, or labor, or kindness; for they reckon that they give up and take from their own property all that they bestow on others. For the purpose of correcting this error, God highly commends cheerfulness; for the command which Paul gives to deacons, "to distribute joyfully," (Romans 12:8,) ought to be applied to all; and all ought to remember that passage which declares that "God loveth a cheerful giver." (2 Corinthians 9:7.) It deserves our attention, also, that the Prophet says that what is bestowed on the poor is consecrated to God; as the Spirit elsewhere teaches, that "with such sacrifices God is well pleased." (Hebrews 13:16; 2 Corinthians 9:12.) Never was it on his own account that he commanded sacrifices to be made, nor did he ever stand in need of them. But under the law he ordained such exercises of piety; and he now commands us to bestow and spend on our neighbors something that is our own, and declares that all that we lay out on their account [120] is "a sacrifice of sweet savor," (Philippians 4:18,) and is approved and accepted by him. This ought powerfully to inflame us to the exercise of kindness and generosity, when we learn that our alms are so highly applauded, and that our hands, as well as our gift, are consecrated to God. Footnotes: [101] A slight change of spelling makes it necessary to remind the reader of the English Bible, that the "Chittim" were the descendants of Kittim, (Genesis 10:4,) a son of Javan, and grandson of Japheth. -- Ed. ^FT359 "Et les papiers des marchans espars ?? et l?;" -- "And the merchants' accounts scattered hither and thither." ^FT360 "Les Egyptiens;" -- "The Egyptians." ^FT361 The Roman stadium or furlong = 125 paces = 625 feet. A Roman mile = 1000 paces = 5000 feet. An English mile = 1760 yards = 5280 feet. Therefore a Roman mile is to an English mile as 5000 to 5280, or as 125 to 132; and the number of English miles is to that of Roman miles in the inverse ratio of 132 to 125; so that 200 stadia = 25 Roman miles = somewhat less than 24 English miles. It ought to be remembered, that the author does not profess to state the exact distance, but gives it in round numbers. -- Ed ^FT362 "The seed of Sihor." -- Eng. Ver. schr, (shichOr,) and y'vr, (yEOr,) are the Hebrew and Egyptian names of the Nile. The first, according to its etymology, means black, and corresponds to Melas and Melo, of Greek and Latin names of the same river, all derived from the color of the water, or the mud which it deposits." -- Alexander ^FT363 "As at the report concerning Egypt." -- Eng. Ver. Luther's version runs thus:-- "Gleichwie man erschrak, da man von Egyptian h?rete; also wird man auch erschrecken, wenn man von Tyrus h?ren wird;" -- "Like as they were terrified when they heard of Egypt; so will they also be terrified when they shall hear of Tyre." -- Ed ^FT364 "Tyre at this time was seated on an island; after Alexander's conquest it was rebuilt on the continent." -- Stock ^FT365 "Leurs registres et papiers de comtes;" -- "Their records and account-books." ^FT366 "The trade carried on by the Phoenicians of Sidon and Tyre," says an able historian, "was extensive and adventurous; and both in their manners and policy, they resemble the great commercial states of modern times, more than any people in the ancient world." After mentioning the navigation to Tyre as the earliest route of communication with India, he goes on to say, "To this circumstance, which, for a considerable time, secured to them a monopoly of that trade, was owing, not only the extraordinary wealth of individuals, which rendered the merchants of Tyre, princes and her traffickers the honorable of the earth,' (Isaiah 23:8,) but the extensive power of the state itself, which first taught men to conceive what vast resources a commercial people possess, and what great exertions they are capable of making." He adds in a note, "The power and opulence of Tyre, in the prosperous age of its commerce, must have attracted general attention. In the prophecies of Ezekiel, who flourished two hundred and sixty years before the fall of Tyre, there is the most particular account of the nature and variety of its commercial transactions that is to be found in any ancient writer; and which conveys, at the same time, a magnificent idea of the extensive power of that state." -- Robertson's Historical Disquisition concerning the Knowledge which the Ancients had of India ^FT367 "There is no more strength." -- Eng. Ver. "There is no mound now left." -- Stock ^FT368 "The Lord hath given a commandment against the merchant-city." -- Eng. Ver. "Jehovah hath given a charge concerning Canaan." -- Stock. [102] {Bogus footnote} [103] {Bogus footnote} [104] {Bogus footnote} [105] {Bogus footnote} [106] {Bogus footnote} [107] {Bogus footnote} [108] {Bogus footnote} [109] {Bogus footnote} [110] {Bogus footnote} [111] {Bogus footnote} [112] "And he said, Thou shalt no more rejoice." Eng. Ver. ^FT370 "Sous des tentes de peaux;" -- "Under tents of skins." ^FT371 "They raised up the palaces thereof." -- Eng. Ver. "Erected her palaces." -- Stock. Professor Alexander renders it, "They have roused up her palaces;" but says, "According to the usual interpretation, the towers mentioned are those used in ancient sieges; the masculine suffix refers to m, (gnam;) the feminine suffix to Tyre; and vrr (gnOrer) may be taken either in the sense of raising, (from rr, gnarar,) or in that of rousing, (from vr, gnur,) that is, filling with confusion and alarm." ^FT372 "That is, of one kingdom. See Daniel 7:17 Daniel 8:20. Nebuchadnezzar began his conquests in the first year of his reign: from thence to the taking of Babylon by Cyrus are seventy years; at which time the nations conquered by Nebuchadnezzar were to be restored to liberty." -- Lowth ^FT373 "Que le poete Horace s'est moqu? d'une putain nommee Lydia pour la mesme occasion;" -- "That the Poet Horace mocked at a prostitute named Lydia for the same reason." ^FT374 "Tyre, after its destruction by Nebuchadnezzar, recovered, as is here foretold, its ancient trade, wealth, and grandeur; as it did likewise after a second destruction by Alexander. It became Christian early with the rest of the neighboring countries. St. Paul himself found many Christians there. (Acts 21:4.) It suffered much in the Diocletian persecution. It was an archbishopric under the patriarchate of Jerusalem, with fourteen bishoprics under its jurisdiction. It continued Christian till it was taken by the Saracens in 639; was recovered by the Christians in 1124; but in 1280 was conquered by the Mamalukes, and afterwards taken from them by the Turks in 1516. Since that time it has sunk into utter decay, is now a bare rock, a place to spread nets upon,' as the Prophet Ezekiel foretold it should be. (Ezekiel 26:14.) See Sandy's Travels; Vitringa on the place; Bishop Newton on the Prophecies, Dissert. xi." -- Lowth ^FT375 "The revenues of Tyre shall be employed in supporting the worshippers of the true God. The prophecy intimates that Tyre should be converted to the religion of Christ as it was in the earliest times of the gospel. Of the same event David also had prophesied in Psalm 45:12; Psalm 72:10; Psalm 87:4." --…

Be still--"struck dumb with awe." Addressed to those already in the country, eye-witnesses of its ruin (Lam 2:10); or, in contrast to the busy din of commerce once heard in Tyre; now all is hushed and still. isle--strictly applicable to New Tyre: in the sense coast, to the mainland city, Old Tyre (compare Isa 23:6; Isa 20:6). Zidon--of which Tyre was a colony, planted when Zidon was conquered by the Philistines of Ascalon. Zidon means a "fishing station"; this was its beginning. replenished--with wealth and an industrious population (Eze 27:3, Eze 27:8, Eze 27:23). Here "Zidon," as the oldest city of Phœnicia, includes all the Phœnician towns on the strip of "coast." Thus, Eth-baal, king of Tyre [JOSEPHUS, Antiquities, 8.3,2], is called king of the Sidonians (Kg1 16:31); and on coins Tyre is called the metropolis of the Sidonians.

great waters--the wide waters of the sea. seed--"grain," or crop, as in Sa1 8:15; Job 39:12. Sihor--literally, "dark-colored"; applied to the Nile, as the Egyptian Jeor, and the Greek Melas, to express the "dark, turbid" colors given to its waters by the fertilizing soil which it deposits at its yearly overflow (Jer 2:18). harvest of the river--the growth of the Delta; the produce due to the overflow of the Nile: Egypt was the great granary of corn in the ancient world (Gen. 41:1-57; Gen. 42:1-38; Gen. 43:1-34). her revenue--Tyrian vessels carried Egyptian produce obtained in exchange for wine, oil, glass, &c., into various lands, and so made large profits. mart-- (Eze 27:3). No city was more favorably situated for commerce.

Zidon--called on, as being the parent country of Tyre (Isa 23:12), and here equivalent to Phœnicia in general, to feel the shame (as it was esteemed in the East) of being now as childless as if she never had any. "I (no more now) travail, nor bring forth," &c. "Strength of the sea," that is, stronghold, namely, New Tyre, on a rock (as "Tyre" means) surrounded by the sea (Eze 26:4, Eze 26:14-17; so Venice was called "Bride of the sea"; Zac 9:3).

As, &c.--rather, "When the report (shall reach) the people of Egypt, they shall be sorely pained at the report concerning Tyre" (namely, its overthrow). So JEROME, "When the Egyptians shall hear that so powerful a neighboring nation has been destroyed, they must know their own end is near" [LOWTH, &c.].

Pass . . . over--Escape from Tyre to your colonies as Tarshish (compare Isa 23:12). The Tyrians fled to Carthage and elsewhere, both at the siege under Nebuchadnezzar and that under Alexander.

Is this silent ruin all that is left of your once joyous city (Isa 23:12)? antiquity--The Tyrian priests boasted in HERODOTUS' time that their city had already existed 2300 years: an exaggeration, but still implying that it was ancient even then. her own feet--walking on foot as captives to an enemy's land.

Who--answered in Isa 23:9, "The Lord of hosts." crowning--crown-giving; that is, the city from which dependent kingdoms had arisen, as Tartessus in Spain, Citium in Cyprus, and Carthage in Africa (Eze 27:33). traffickers--literally, "Canaanites," who were famed for commerce (compare Hos 12:7, Margin).

Whoever be the instruments in overthrowing haughty sinners, God, who has all hosts at His command, is the First Cause (Isa 10:5-7). stain--rather, "to profane"; as in Exo 31:14, the Sabbath, and other objects of religious reverence; so here, "the pride of all glory" may refer to the Tyrian temple of Hercules, the oldest in the world, according to ARRIAN (Isa 2:16); the prophet of the true God would naturally single out for notice the idol of Tyre [G. V. SMITH]. It may, however, be a general proposition; the destruction of Tyre will exhibit to all how God mars the luster of whatever is haughty (Isa 2:11).

a river--Hebrew, "the river," namely, Nile. daughter of Tarshish--Tyre and its inhabitants (Isa 1:8), about henceforth, owing to the ruin of Tyre, to become inhabitants of its colony, Tartessus: they would pour forth from Tyre, as waters flow on when the barriers are removed [LOWTH]. Rather, Tarshish, or Tartessus and its inhabitants, as the phrase usually means: they had been kept in hard bondage, working in silver and lead mines near Tarshish, by the parent city (Eze 26:17): but now "the bond of restraint" (for so "strength," Margin, "girdle," that is, bond, Psa 2:3, ought to be translated) is removed, since Tyre is no more.

He--Jehovah. kingdoms--the Phœnician cities and colonies. the merchant city--rather, Canaan, meaning the north of it, namely, Phœnicia. On their coins, they call their country Canaan.

he--God. rejoice--riotously (Isa 23:7). oppressed--"deflowered"; laying aside the figure "taken by storm"; the Arabs compare a city never taken to an undefiled virgin (compare Nah 3:5, &c.). daughter of Zidon--Tyre: or else, sons of Zidon, that is, the whole land and people of Phœnicia (see on Isa 23:2) [MAURER]. Chittim--Citium in Cyprus (Isa 23:1). there also . . . no rest--Thy colonies, having been harshly treated by thee, will now repay thee in kind (see on Isa 23:10). But VITRINGA refers it to the calamities which befell the Tyrians in their settlements subsequently, namely, Sicily, Corcyra, Carthage, and Spain, all flowing from the original curse of Noah against the posterity of Canaan (Gen 9:25-27).

Behold--Calling attention to the fact, so humiliating to Tyre, that a people of yesterday, like the Chaldees, should destroy the most ancient of cities, Tyre. was not--had no existence as a recognized nation; the Chaldees were previously but a rude, predatory people (Job 1:17). Assyrian founded it--The Chaldees ("them that dwell in the wilderness") lived a nomadic life in the mountains of Armenia originally (Arphaxad, in Gen 10:22, refers to such a region of Assyria near Armenia), north and east of Assyria proper. Some may have settled in Mesopotamia and Babylonia very early and given origin to the astrologers called Chaldees in later times. But most of the people had been transferred only a little before the time of this prophecy from their original seats in the north to Mesopotamia, and soon afterwards to South Babylonia. "Founded it," means "assigned it (the land) to them who had (heretofore) dwelt in the wilderness" as a permanent settlement (so in Psa 104:8) [MAURER]. It was the Assyrian policy to infuse into their own population of the plain the fresh blood of hardy mountaineers, for the sake of recruiting their armies. Ultimately the Chaldees, by their powerful priest-caste, gained the supremacy and established the later or Chaldean empire. HORSLEY refers it to Tyre, founded by an Assyrian race. towers thereof--namely, of Babylon, whose towers, HERODOTUS says, were "set up" by the Assyrians [BARNES]. Rather, "The Chaldees set up their siege-towers" against Tyre, made for the attack of high walls, from which the besiegers hurled missiles, as depicted in the Assyrian sculptures [G. V. SMITH]. raised up--rather, "They lay bare," namely, the foundations of "her (Tyre's) palaces," that is, utterly overthrew them (Psa 137:7).

forgotten--Having lost its former renown, Tyre shall be in obscurity. seventy years--(so Jer 25:11-12; Jer 29:10). days of one king--that is, a dynasty. The Babylonian monarchy lasted properly but seventy years. From the first year of Nebuchadnezzar to the taking of Babylon, by Cyrus, was seventy years; then the subjected nations would be restored to liberty. Tyre was taken in the middle of that period, but it is classed in common with the rest, some conquered sooner and others later, all, however, alike to be delivered at the end of the period. So "king" is used for dynasty (Dan 7:17; Dan 8:20): Nebuchadnezzar, his son Evil-merodach, and his grandson, Belshazzar, formed the whole dynasty (Jer 25:11-12; Jer 27:7; Jer 29:10). shall Tyre sing as . . . harlot--It shall be to Tyre as the song of the harlot, namely, a harlot that has been forgotten, but who attracts notice again by her song. Large marts of commerce are often compared to harlots seeking many lovers, that is, they court merchants of all nations, and admit any one for the sake of gain (Nah 3:4; Rev 18:3). Covetousness is closely akin to idolatry and licentiousness, as the connection (Eph 5:5; Col 3:5) proves (compare Isa 2:6-8, Isa 2:16).

Same figure [Isa 23:15] to express that Tyre would again prosper and attract commercial intercourse of nations to her, and be the same joyous, self-indulging city as before.

visit--not in wrath, but mercy. hire--image from a harlot: her gains by commerce. After the Babylonian dynasty was ended, Tyre was rebuilt; also, again, after the destruction under Alexander.

merchandise . . . holiness--Her traffic and gains shall at last (long after the restoration mentioned in Isa 23:17) be consecrated to Jehovah. Jesus Christ visited the neighborhood of Tyre (Mat 15:21); Paul found disciples there (Act 21:3-6); it early became a Christian bishopric, but the full evangelization of that whole race, as of the Ethiopians (Isa 18:1-7), of the Egyptians and Assyrians (Isa. 19:1-25), is yet to come (Isa 60:5). not treasured--but freely expended in His service. them that dwell before the Lord--the ministers of religion. But HORSLEY translates, "them that sit before Jehovah" as disciples. durable clothing--Changes of raiment constituted much of the wealth of former days. The four chapters (the twenty-fourth through the twenty-seventh) form one continuous poetical prophecy: descriptive of the dispersion and successive calamities of the Jews (Isa 24:1-12); the preaching of the Gospel by the first Hebrew converts throughout the world (Isa 24:13-16); the judgments on the adversaries of the Church and its final triumph (Isa 24:16-23); thanksgiving for the overthrow of the apostate faction (Isa 25:1-12), and establishment of the righteous in lasting peace (Isa. 26:1-21); judgment on leviathan and entire purgation of the Church (Isa 27:1-13). Having treated of the several nations in particular--Babylon, Philistia, Moab, Syria, Israel, Egypt, Edom, and Tyre (the miniature representative of all, as all kingdoms flocked into it)--he passes to the last times of the world at large and of Judah the representative and future head of the churches. Next: Isaiah Chapter 24

The burden of Tyre,.... Or a prophecy concerning the destruction of it. The Targum is, "the burden of the cup of cursing, to give Tyre to drink.'' This was a famous city in Phoenicia, which exceeded in renown and grandeur all the cities of Syria and Phoenicia (h), and was much known for its trade and navigation, for which it was well situated by the sea; and indeed new Tyre stood in it, about half a mile from the shore, before it was joined to the continent by Alexander the great: but this seems to be old Tyre, and, was upon the continent, which was built by the Phoenicians before the Trojan war (i), and two hundred and forty years before the temple of Solomon (k). It had its name "Tzur", in the Hebrew language, from whence it is called Tyre, from the rock on which it was built, that word so signifying. It is written here without a vau; and it is a rule with the Jews (l), that whenever this word is written full, with all its letters, it is to be understood of the city of Tyre; but if wanting, it designs Rome; and Cocceius interprets the whole prophecy of the antichristian city. Howl, ye ships of Tarshish; not of Carthage, as the Septuagint version; but of Tartessus in Spain, which traded with Tyre, and from whence the Phoenicians are said to have large quantities of gold and silver. Some interpret it Tarsus, a seaport in Cilicia, which lay nearer to Tyre, the same place the Apostle Paul was of, Acts 22:3 though by Tarshish may be meant the sea, as it sometimes is, and as the Targum and Jarchi here interpret it, and so designs ships in general; or, as the Targum, those that go down in the ships of the sea; or all sorts of persons, from every quarter, that sailed in ships to Tyre, and traded with it; these are now called to mourning and lamentation, because their commerce with it was now over: for it is laid waste; not Tarshish, but Tyre; and this was done, not by Shalmaneser king of Assyria, who indeed besieged it for the space of five years, but took it not; the Tyrians with twelve ships scattered his fleet, and took five hundred of his men, this was when Elulaeus was king of Tyre (m); nor by Alexander the great; for though it was besieged and taken by him, yet before his time it had been besieged by Nebuchadnezzar thirteen years, and at last was taken by him, when Ithobalus was king of it (n): and this seems rather intended here, since seventy years after this it was to be restored again, which best accords with those times, as will be seen hereafter: so that there is no house, no entering in; no port or haven open to go in at, no shops to vend their goods in, no warehouses to lay them up in, nor inns to lodge at, as well as no private houses for the inhabitants to dwell in, all being destroyed by the enemy: from the land of Chittim it is revealed to them; Chittim was one of the sons of Javan, as was also Tarshish, by whom the isles of the Gentiles were divided, Genesis 10:4 from whom the Ionians or Grecians descended; so that Chittim seems to design some part of Greece, or isles belonging to it. The Macedonians are called by this name; and Alexander the Macedonian is said to come out of the land of Chittim, as in the Apocrypha: "And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1) "Beside this, how they had discomfited in battle Philip, and Perseus, king of the Citims, with others that lifted up themselves against them, and had overcome them:'' (1 Maccabees 8:5) hence some think he is designed here, and the destruction of Tyre by him; and the words may be rendered, "from the land of Chittim he is revealed", or "appears unto them"; that is, as Jarchi glosses it, the destroyer to the men of Tyre, though he by Chittim understands the Cuthites. Josephus says (o) Chittim the son of Javan possessed the island Chethima, now called Cyprus, and from hence all islands, and most maritime places, are called Chittim by the Hebrews; and observes, that one of the cities of Cyprus is called Citium. And in the lamentation for Tyre, Ezekiel 27:6, we read of the isles of Chittim; by which are meant perhaps the isles in the Aegean and Ionian seas, who traded with Tyre, and from these first came the tidings of Tyre's destruction to the ships or merchants of Tarshish; which agrees with a Hebrew exposition mentioned by Jarchi, "from the land of Chittim is revealed to the men of Tarshish the destruction of Tyre; for the inhabitants of Tyre fled to Chittim, and from thence the rumour was heard.'' The sense which R. Joseph Kimchi gives of the passage, as his son David relates, is this, "Chittim were merchants that went to Babylon, and told them that they might go to Tyre, and would be able to take it, and they would help them, and carry them there by sea.'' But it seems more likely that those trading people, by going from one country to another, got knowledge of the design of the Babylonians against Tyre, and acquainted that city with it. Some join the words, "from the land of Chittim", to the preceding, thus, "no entering in from the land of Chittim, it is revealed", or made known; that is, it is some way or other made known to the merchants of Chittim (p) that there is no entrance into Tyre, the city being laid waste and its port ruined, so that it is in vain for them to send their ships; to which the Septuagint in some measure agrees, "because it perishes, and there are none come from the land of Chittim, it is carried captive.'' The Targum is, "they shall come from the land of Chittim against them;'' which seems to favour the first sense. (h) Curt. l. 4. sect. 2.((i) Justin, l. 18. c. 3.((k) Joseph. Antiqu. I. 8. c. 3. sect. 1.((l) Bereshit Rabba, sect. 61. fol. 54. 2.((m) Joseph. Antiqu. l. 9. c. 14. sect. 2.((n) Ib. l. 10. c. 11. sect. 1. & contr. Apion, I. 1. sect. 21. (o) Antiqu. l. 1. c. 6. sect. 1.((p) So some in Vatablus.

Be still, ye inhabitants of the isle,.... Either the isles of Chittim, or other islands that traded with Tyre, the singular being put for the plural, called upon to grieve and mourn, because the city of their merchandise was destroyed, as Kimchi; or of Tyre itself, which being situated at some distance from the shore, was an island itself, until it was joined to the continent by Alexander (q); and even old Tyre might be so called, it being usual in Scripture to call places by the seashore isles; and besides, old Tyre included in it new Tyre, the island, as Pliny (r) suggests; who are instructed to be silent as mourners, and to cease from the hurries of business, which they would be obliged to, and not boast of their power and wealth, as they had formerly done, or attempt to defend themselves, which would be in vain: thou whom the merchants of Zidon, that pass over the sea, have replenished; Zidon was a very ancient city of Phoenicia, more ancient than Tyre; for Tyre was a colony of the Zidonians, and built by them, and so might be said to be replenished by them with men from the first, as it also was with mariners, Ezekiel 27:8 and likewise with merchants and wares, they being a trading and seafaring people; wherefore they are spoken of as merchants, and as passing over the sea: or this may be understood of the isles replenished with goods by the merchants of Tyre and Zidon, but now no more, and therefore called to mourning. (q) Plin. Nat. Hist. l. 5. c. 19. (r) Ibid.

And by great waters the seed of Sihor,.... Sihor is the river Nile in Egypt; it had its name from the black colour of its waters, as in Jeremiah 2:18 hence called by the Greeks Melas, and by the Latins Melo: the "seed" of it intends what was sown and grew upon the banks of it, or was nourished by the overflow of this river throughout the land, and includes corn, flax, paper, &c. with which Egypt abounded; and when this is said to be "by great waters", the meaning either is, that it grew by great waters, the waters of the Nile, and through the influence of them; or that it came by great waters to Tyre; that is, by the waters of the sea, the Mediterranean Sea: the harvest of the river is her revenue; this clause is the same with the former, and serves to explain it; the river is the river Nile, the harvest is the seed that was sown and grew by it, and which at the proper season, when ripe, was gathered from it, and carried in ships to Tyre, with which that city was supplied and enriched, as if it had been its own produce: and she is a mart of nations; Tyre was a city to which all nations traded, it was a mart for them all, and where they brought their wares to sell, and always found a market for them, here they had vent. The twenty seventh chapter of Ezekiel EZechariah 27:1 is a proper commentary on this clause.

Be thou ashamed, O Zidon,.... A city near to Tyre, about twenty five miles from it; Jarchi says it was within a day's walk of it; these two cities, as they were near to each other, so they were closely allied together, and traded much with one another, so that the fall of Tyre must be distressing and confounding to Zidon; and besides, Tyre was a colony of the Zidonians, and therefore, Isaiah 23:12, is called the daughter of Zidon, and could not but be affected with its ruin, and the more, as it might fear the same would soon be its case: for the sea hath spoken; which washed the city of Tyre; or those that sailed in it; or rather Tyre itself, so called because its situation was by the sea, the island was encompassed with it: even the strength of the sea; which was enriched by what was brought by sea to it, and was strengthened by it, being surrounded with the waters of it as with a wall, and had the sovereignty over it: saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins; either the sea itself, which now no more brought great numbers of young people to Tyre, children to be educated, young men to be instructed in trade and business, and virgins to be given in marriage, the city being destroyed; or Tyre, which before was very populous, full of children, young men, and maidens, but now desolate; and which formerly sent out colonies abroad, and was a mother city to many, as Pliny says (s); it was famous for the birth of many cities, as Lepti, Utica, Carthage, and Gades or Cales; but now it was all over with her. Some render it as a wish, "O that I had never travailed", &c. and so the Targum. (s) Nat. Hist. l. 5. c. 19.

As at the report concerning Egypt,.... Its future destruction prophesied of, Isaiah 19:1 or what had in times past befallen it when the ten plagues were inflicted on it, and Pharaoh and his host were drowned in the Red Sea; the report of which filled the neighbouring nations with fear and trembling, and put them into a panic; so the Targum, "as they heard the plague with which the Egyptians were smitten:'' so shall they be sorely pained at the report of Tyre; of the destruction of that; this should have the like effect upon the nations round about them, especially such as traded with them, as the judgments on Egypt had upon their neighbours; for, as for what was to come, the destruction of Tyre was before the destruction of Egypt by Nebuchadnezzar: though some read the words, and they will bear to be read thus, "when the report" was made, or came "to the Egyptians, they will be in pain at", or "according to the report of Tyre" (t); "when it was heard in Egypt, pain shall take them for Tyre;'' as soon as the Egyptians heard of the taking and ruin of Tyre, they were in pain, as a woman in travail, partly fearing their own turn would be next, Tyre lying in the way of the Chaldeans unto them; and partly because of the loss of trade they sustained through the destruction of that city. In like pain will be the kings or merchants of the earth, at the destruction of Rome, Revelation 18:9 and, according to an exposition mentioned by Jarchi, Tyre here is Edom; that is, Rome, for that with the Jews is commonly meant by Edom. (t) So the Septuagint, Vatbalus, and others.

Pass ye over to Tarshish,.... Either to Tartessus in Spain, or to Tarsus in Cilicia, which lay over against them, and to which they might transport themselves, families, and substance, with greater ease; or "to a province of the sea", as the Targum, any other seaport; the Septuagint says to Carthage, which was a colony of the Tyrians; and hither the Assyrian (u) historians say they did transport themselves; though Kimchi thinks this is spoken, not to the Tyrians, but to the merchants that traded with them, to go elsewhere with their merchandise, since their goods could no more be disposed of in that city as usual. Howl, ye inhabitants of the isle: of Tyre, as in Isaiah 23:2 or of every isle, as Aben Ezra, which traded here, because now their commerce was at an end; so Kimchi. (u) Apud Hieron. in loc.

Is this your joyous city?.... Which the other day looked so gay, brisk, and cheerful, through the number of its inhabitants, largeness of trade, fullness of provisions, and pleasures of every kind; and now distressed and desolate, and no voice of joy and gladness heard in it: whose antiquity is of ancient days; the most ancient city in Phoenicia, excepting Zidon, as Strabo (w) says; and it was in being in the days of Joshua, Joshua 19:29 if the words there are rightly rendered; and if so, Josephus must be mistaken, unless he speaks of insular Tyre, when he says (x), that from the building of Tyre to the building of the temple (of Solomon) were two hundred and forty years, which must fall very short of the times of Joshua; such (y) seem to be nearer the truth, who make Agenor, the father of Cadmus, to be the builder of this city, who lived about the times of Joshua. The Tyrians indeed boasted of a still greater antiquity, and to which boasts perhaps reference is here had; for one of the priests of Tyre told Herodotus (z) that their city had been inhabited two thousand three hundred years; and Herodotus lived in the times of Artaxerxes and Xerxes, about the year of the world 3500. According to Sanchoniatho (a), it was inhabited by Hypsuranius, who first built cottages of rushes, &c. in it; but these things are beyond all credit; however, certain it is that it was a very ancient city; it had the name of Palaetyrus, or old Tyre: her own feet shall carry her afar off to sojourn; the sense is, that though the Tyrians had lived very delicately, and in great affluence, while their city was flourishing, yet now they should be very coarsely and roughly used; they should not ride on horses, or be drawn in carriages, but should be obliged to walk on foot, and be led or driven into a foreign country, Assyria or Chaldea, or to some province or provinces belonging to that empire; where they should be, not as inhabitants, but as sojourners and strangers; and should be used, not as freemen, but as captives and slaves. Grotius, by "her feet", understands the feet of her ships, sails and oars, and mariners themselves, by means of which she got into distant places, for safety; and so it is reported in history (b), that the Tyrians being long besieged by Nebuchadnezzar, and having no hopes of being delivered, prepared a convenient number of ships, abandoned their city, transported themselves, wives, children, and riches, and sailed from thence to Cyprus, Carthage, and other maritime cities of their tributaries, or confederates; so that the Babylonians, when they took the city, found little or nothing in it; see Ezekiel 29:18 though the words will bear another sense, being, according to the accents, to be read in connection with the preceding clauses, thus, "Is this the joyous city? from the first days of her antiquity her feet brought unto her inhabitants from afar to sojourn"; that is, by her labour and pains, by her journeys and voyages for the sake of merchandise, which may be meant by her feet, she brought a great number of persons to sojourn in her (c). (w) Geograph. l. 16. p. 520. (x) Antiqu. l. 8. c. 3. sect. 1.((y) Curtius, l. 4. c. 4. (z) Herodot. l. 2. c. 44. (a) Apud Euseb. Prepar. Evangel. l. 1. p. 35. (b) See Sir Walter Raleigh's History of the World: l. 2. c. 7. sect. 3. p. 198. (c) Reinbeck. de Accent. Heb. p. 399.

Who hath taken this counsel against Tyre, the crowning city,.... Which had a king over it, to whom it gave a crown; and which crowned its inhabitants with riches and plenty, and even enriched the kings of the earth, Ezekiel 27:33 this is said as wondering who could lay a scheme to destroy such a city, or ever think of succeeding in it; who could take it into his head, or how could it enter into his heart, or who could have a heart to go about it, and still less power to effect the ruin of such a city, which was the queen of cities, and gave laws and crowns, riches and wealth, to others; surely no mere mortal could be concerned in this; see Revelation 13:3, whose merchants are princes; either really such, for even princes and kings of the earth traded with her, Ezekiel 27:21 or they were as rich as princes in other countries were: whose traffickers are the honourable of the earth; made rich by trafficking with her, and so attained great honour and glory in the world; see Revelation 18:3.

The Lord of hosts hath purposed it,.... To destroy Tyre; who is wonderful in counsel, capable of forming a wise scheme, and able to put it in execution; being the Lord of armies in heaven and in earth: and his end in it was, to stain the pride of all glory; Tyre being proud of its riches, the extent of its commerce, and the multitude of its inhabitants, God was resolved, who sets himself against the proud, to abase them; to pollute the glorious things they were proud of; to deal with them as with polluted things; to trample upon them: and to bring into contempt all the honourable of the earth: or, "to make light all the heavy ones of the earth" (d); all such, who are top heavy with riches and honour, God can, and sometimes does, make as light as feathers, which the wind carries away, and they fall into contempt and disgrace with their fellow creatures; and the Lord's thus dealing with Tyre was not merely on their account, to stain their pride and glory, and disgrace their honourable ones; but for the sake of others also, that the great ones of the earth might see and learn, by this instance of Tyre, how displeasing to the Lord is the sin of pride; what a poor, vain, and perishing thing, worldly honour and glory is; and what poor, weak, feeble creatures, the princes and potentates of the earth are, when the Lord takes them in hand. (d) .

Pass through thy land as a river, O daughter of Tarshish,.... Or, "of the sea", as the Vulgate Latin; meaning Tyre, which was situated in the sea, and did, as it were, spring from it, and was fortified by it, and supported by ships of merchandise on it, from various places; but now, being about to be destroyed, the inhabitants of it are called upon to pass through it, and get out of it as fast as they could, even as swiftly as a river runs, and in great abundance or multitudes. Kimchi thinks the Tyrians are bid to pass to the daughter of Tarshish, that is, to Tarshish itself, to make their escape out of their own land, and flee thither for safety; this the accents will not admit of, there being an "athnach" upon the word "river"; rather the merchants of Tarshish, that were in Tyre, are exhorted to depart to their own land with all possible haste, lest they should be involved in its ruin; though the Targum inclines to the other sense, "pass out of thy land, as the waters of a river flee to a province of the sea:'' there is no more strength; in Tyre, to defend themselves against the enemy, to protect their trade, and the merchants that traded with them; or, "no more girdle" (e); about it; no more girt about with walls, ramparts, and other fortifications, or with soldiers and shipping, or with the sea, with which it was encompassed, while an island, but now no more, being joined to the continent by the enemy. Some think, because girdles were a part of merchandise, Proverbs 31:24, that this is said to express the meanness and poverty of the place, that there was not so much as a girdle left in it; rather that it was stripped of its power and authority, of which the girdle was a sign; see Isaiah 22:21. (e) "nulla est zona amplius", Junius & Tremellius, Piscator; "non est cingulum amplius", Cocceius.

He stretched out his hand over the sea,.... That is, the Lord of hosts, who had purposed to destroy Tyre, stretched out his hand of power over it, called the sea, as in Isaiah 23:4 because situated in it, supported by it, and had the sovereignty of it; in like manner as he stretched out his hand on the Red Sea, and destroyed Pharaoh and the Egyptians in it; to which the allusion may be: he shook the kingdoms; of Tyre and Zidon, which were both kingdoms, and distinct ones; and also made other neighbouring kingdoms shake and tremble when these fell, fearing it would be their case next. Some understand this of the moving of Nebuchadnezzar, and of the kings of the provinces under him, to come against Tyre: the Lord hath given a commandment against the merchant city; the city of Tyre, so famous for merchandise, that it was the mart of nations, as in Isaiah 23:3 or "against Canaan", in which country Tyre and Zidon were, being originally built and inhabited by the posterity of Canaan, Genesis 10:15, to destroy the strong holds thereof; either of the merchant city Tyre, whose fortifications were strong, both by nature and art; or "of Canaan", whose strong holds, or fortified cities, the principal of them were Tyre and Zidon; so Jarchi: and if the Lord of hosts gives a commandment to destroy it and its strong holds, as he did to Nebuchadnezzar and his army, and afterwards to Alexander and his, who could save them? that is, God said it, who gave commandment to destroy it.

And he said, thou shalt no more rejoice,.... Not meaning that she should never more rejoice, but not for a long time, as Kimchi interprets it; when her calamity should come upon her, her jovial time, her time of mirth, jollity, and revelling, would be over for a time; for, at the end of seventy years, she should take her harp, and sing again, Isaiah 23:15 for the words seem to be spoken of Tyre, concerning whom the whole prophecy is; though some think Zidon is here meant, which, being near, suffered at the same time with Tyre, or quickly after: O thou oppressed virgin! Tyre is called a "virgin", because of her beauty, pride, and lasciviousness, and because never before subdued and taken: and "oppressed", because now deflowered, ransacked, plundered, and ruined, by Nebuchadnezzar: daughter of Zidon: some think Zidon itself is meant, just as daughter of Zion means Zion herself, &c.; but it may be also observed, that such cities that have sprung from others, or have their dependence on them, are called their daughters; so we read of Samaria and her daughters, and Sodom and her daughters, Ezekiel 16:46 and so Tyre is called the daughter of Zidon, because it was a colony of the Zidonians (f); and at first built and supported by them, though now grown greater than its mother: arise, pass over to Chittim; to the isle of Cyprus, which was near them, and in which was a city called Citium; or to Macedonia, which was called the land of Chittim, as in the Apocrypha: "And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1) or to the isles of the Aegean and Ionian seas; or to Greece and Italy; which latter sense is approved by Vitringa, who thinks the islands of Corsica, and Sardinia, and Sicily, are meant, which were colonies of the Tyrians; and so in Isaiah 23:1, there also shalt thou have no rest; since those countries would also fall into the enemy's hands, either the Babylonians, or the Medes and Persians, or the Romans; into whose hands Macedonia, Carthage, and other colonies of the Tyrians fell, so that they had no rest in any of them. (f) Justin ex Trogo, l. 18. c. 3.

Behold the land of the Chaldeans,.... Not Tyre, as some think, so called, because founded by the Chaldeans, who finding it a proper place for "ships", so they render the word "tziim", afterward used, and which is so interpreted by Jarchi, built the city of Tyre; but the country called Chaldea is here meant, and the Babylonish empire and monarchy, particularly Babylon, the head of it: this people was not; a people, or of any great note and figure: till the Assyrian founded it for them that dwell in the wilderness; Nimrod was the first builder of Babel, in the land of Shinar, and from that land went forth Ashur, and built Nineveh, the city Rehoboth, and Calah, which were built for people that lived scattered up and down in fields and desert places; so that the Assyrians were the first founders of Chaldea; and after it had been inhabited by the Chaldeans, it was seized upon by the Assyrians, and became a province of theirs: they set up the towers thereof; the towers of Babylon, not of Tyre. Jarchi interprets it of building bulwarks against Tyre: they raised up the palaces thereof; the stately buildings of Babylon; or razed them; so Jarchi; also the Targum, "they destroyed the palaces thereof:'' and he brought it to ruin: or he will do it; the past tense for the future, i.e. God will bring Babylon to ruin; and therefore it need not seem strange that Tyre should be destroyed, since this would be the case of Babylon. Sir John Marsham (g) interprets the words thus, "look upon Babylon, the famous metropolis of the Chaldeans; the people, that possess that city, not along ago dwelt in deserts, having no certain habitation; Nabonassar the Assyrian brought men thither, the Scenites (the inhabitants of Arabia Deserta, so called from their dwelling in tents); he fortified the city, he raised up towers, and built palaces; such now was this city, founded by the Assyrian; yet God hath brought it to ruin; Babylon shall be destroyed as Tyre;'' and this instance is brought to show that a city and a people, more ancient and powerful than Tyre, either had been or would be destroyed; and therefore need not call in question the truth or credibility of the prophecy relating to Tyre; but the sense of the whole, according to Vitringa, seems rather to be this: "behold the land of the Chaldeans"; the country they now inhabit; take notice of what is now about to be said; it may seem strange and marvellous: "this people was not"; not that they were of a late original, for they were an ancient people, who descended from Chesed, the son of Nahor, but for a long time of no account, that lived scattered up and down in desert places: till "the Assyrian founded it for them that dwell in the wilderness"; he drove out the Arabians from Mesopotamia, and translated the Chaldeans thither, who before inhabited the wilderness: "they set up the towers thereof, they raised up the palaces"; that is, the Assyrians fortified and adorned the city of Babylon, the metropolis of the country; so Herodotus (h) says the Assyrian kings adorned the walls and temples of Babylon; now behold this land of the Chaldeans, or the people that inhabit it, as poor and as low as they have been, who owe their all to the Assyrians, even these "shall bring" Tyre "to ruin"; so that the instruments of the ruin of Tyre are here described; which, when this prophecy was delivered, might seem improbable, the Assyrians being possessors of monarchy. (g) Canon. Chronic. Egypt, &c. p. 509. Ed. 4to. (h) Clio, sive l. 1. c. 184.

Howl, ye ships of Tarshish,.... As in Isaiah 23:1. See Gill on Isaiah 23:1, for your strength is laid waste; meaning Tyre, a strong seaport, where their ships were safe, and always found vent for their goods and merchandise; and so it was the strength and support of their country; but was now destroyed, and therefore was matter of lamentation and mourning.

And it shall come to pass in that day,.... When Tyre is destroyed, from that time forward: that Tyre shall be forgotten seventy years; shall so long lie in its ruin, and not be rebuilt; it shall be without inhabitants, and unfrequented by men; there shall be no merchandise in it during that time; no merchants will come nigh it; she will be like a harlot cast off and forgotten by her lover: the term of time is the same with that of the captivity of the Jews in Babylon, and great part of it at least run out along with it; for Tyre was destroyed by Nebuchadnezzar, as Jerusalem was, though some time after it, and was restored when the Babylonish empire was destroyed, at the expiration of seventy years: according to the days of one king; or kingdom, the Babylonish kingdom, which lasted so long in Nebuchadnezzar's family; whose family, he himself, his son, and son's son, are here meant, as Aben Ezra thinks; and seems to be the more commonly received sense; though Kimchi and others understand it of the days of a man, which are seventy years, Psalm 90:10 and so it is added in the Septuagint version, "as the time of a man"; which perhaps was a marginal note, way of explanation, and crept into the text. Jarchi is of opinion King David is meant, whose age was seventy years, though he is at a loss to give a reason for this his opinion; but Kimchi suggests one, and that is, the covenant which was between Hiram king of Tyre and David; and this is mentioned to put the Tyrians in mind of the breach of it, which had brought desolation upon them; some understand this of the King Messiah (i): after the end of seventy years shall Tyre sing as an harlot; being rebuilt and restored to its former state; as a harlot who has been cast off by her lovers, on account of some disease she has laboured under, and through a dislike of her; but, having recovered her health, makes use of her arts, and this among others, to sing a song, in order to draw, by her melodious voice, her lovers to her again; and so Tyre being built again, and out of the hands of its oppressors, and restored to its former liberty, should make use of all arts and methods to recover her trade, and draw merchants from all parts to her again. (i) T. Bab. Sanhedrin, fol. 99. 1. Yalkut Simeoni in Psal. lxxii. fol. 112. 2.

Take a harp, go about the city,.... As harlots used to do, that by their music, both vocal and instrumental, they might allure men into their company to commit fornication with them; so Tyre is directed to, or rather this is a prophecy that she should take very artful and ensnaring methods to restore her commerce and merchandise: thou harlot that hast been forgotten; See Gill on Isaiah 23:15, make sweet melody; or, "do well by striking" (k); that is, the harp in her hand; strike it well with art and skill, so as to make melody, and give pleasure: sing many songs; or, "multiply a song" (l); sing one after another, till the point is carried aimed at: that thou mayest be remembered; men may took at thee again, and trade with thee as formerly, who had been so long forgotten and neglected. (k) "benefac pulsando", Junius; "belle pulsa", Piscator. (l) "multiplica cantum", Piscator.

And it shall come to pass after the end of seventy years,.... When the seventy years before mentioned are ended: that the Lord will visit Tyre; not in judgment, as before, but in mercy: and she shall return to her hire; trade and merchandise; that shall revive, and be as in times past: and shall commit fornication with all the kingdoms of the world, upon the face of the earth; be a mart of nations again, as in Isaiah 23:3 that is, trade and traffic with all nations of the earth, in the most ample and public manner; this is called committing fornication, in agreement with the simile of a harlot before used, whereunto Tyre is compared; as well as to observe the illicit ways and methods used in her commerce. The Targum is, "and her merchandise shall be sufficient to all the kingdoms of the people, which are upon the face of the earth;'' and so the Septuagint, "and shall be a mart to all the kingdoms of the world, upon the face of the earth.'' The phrase is used of mystical Tyre or Babylon, and of her merchants, in Revelation 18:3.

And her merchandise, and her hire,.... Or, "but her merchandise", &c. not the same as before; or, however, not as carried on at the same time, but many ages after, even in the times of the Gospel; for this part of the prophecy respects the conversion of the Tyrians, in the first ages of Christianity; this is prophesied of elsewhere, Psalm 45:12 and was fulfilled in the times of the apostles, Acts 11:19 and so Kimchi and Jarchi say this is a prophecy to be fulfilled in the days of the Messiah (m); and then the trade of this people, and what they got by it, should be holiness to the Lord; that is, devoted, at least, great part of it, to holy uses and service; that is, in defraying of all expenses in carrying on the worship of God, for the maintenance of Gospel ministers, and for the supply and support of the poor saints: it shall not be treasured, nor laid up: in order to be laid out in pride and luxury; or to be kept as useless, to gratify a covetous disposition; or for posterity to come: for her merchandise shall be laid up for them, that dwell before the Lord; part of what should be gained by trading, at least, should be laid by for religious uses, as is directed, 1 Corinthians 16:1 even for the relief of poor saints in general, who assemble together before the Lord, for the sake of his worship; and particularly for the support of the ministers of the Gospel, who stand before the Lord, and minister in holy things, in his name, to the people: to eat sufficiently; that they may have food convenient for them, and enough of it; or, in other words, have a sufficient maintenance, a comfortable supply of food for themselves and families, and raiment also; as follows: and for durable clothing; that they may have a supply of clothing, and never want a coat to put upon their backs. This prophecy, as it belongs to Gospel times, is a proof of the maintenance of Gospel ministers, that they ought to be liberally provided for; and care should be taken that they want not food and raiment, but have a fulness and sufficiency of both, and that which is convenient for them. (m) So in Midrash, Kohelet, fol. 62. 3.

strength--stronghold (compare Eze 26:15-18).