The burden of Tyre. Howl, you ships of Tarshish! For it is laid waste, so that there is no house, no entering in. From the land of Kittim it is revealed to them.
Be still, you inhabitants of the coast, you whom the merchants of Sidon that pass over the sea, have replenished. On great waters, the seed of the Shihor, the harvest of the Nile, was her revenue. She was the market of nations. Be ashamed, Sidon; for the sea has spoken, the stronghold of the sea, saying, “I have not travailed, nor given birth, neither have I nourished young men, nor brought up virgins.” When the report comes to Egypt, they will be in anguish at the report of Tyre. Pass over to Tarshish! Wail, you inhabitants of the coast! Is this your joyous city, whose antiquity is of ancient days, whose feet carried her far away to travel?
Who has planned this against Tyre, the giver of crowns, whose merchants are princes, whose traders are the honorable of the earth? Yahweh of Armies has planned it, to stain the pride of all glory, to bring into contempt all the honorable of the earth. Pass through your land like the Nile, daughter of Tarshish. There is no restraint any more. He has stretched out his hand over the sea. He has shaken the kingdoms. Yahweh has ordered the destruction of Canaan’s strongholds. He said, “You shall rejoice no more, you oppressed virgin daughter of Sidon. Arise, pass over to Kittim. Even there you will have no rest.”
Behold, the land of the Chaldeans. This people didn’t exist. The Assyrians founded it for those who dwell in the wilderness. They set up their towers. They overthrew its palaces. They made it a ruin. Howl, you ships of Tarshish, for your stronghold is laid waste!
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 10, 12, 13, 14 Ye of Cilicia that come thither for merchandise.
Ye of Cilicia that come thither for merchandise.
All men know of this destruction.
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By Kittim they meant all the isles and countries Westward from Palestine.
Read Isa. 13:1.
Tyre is destroyed by Nebuchadnezzar.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–14 Isa 23:1 The burden of Tyre. Howl, ye ships…
Isa 23:1 The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them.
Ver. 1. The burden of Tyre.] Heb., Tsor, whence came Tyre. It was the chief city of Phoenicia, the chief market of the East, a very microcosm or epitome of the whole world, for its wealth and wickedness. It was not far from Judea - our Saviour {Mat 15:21} went from Galilee into the coasts of Tyre and Sidon - in whose misery she made herself merry, {Eze 26:2} and is therefore here threatened with utter destruction.
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Howl, ye ships of Tarshish,] i.e., Of Tartessus, in Spain, or of Tarsus, in Cilicia, St Paul’s country, or of the main ocean.
For it is laid waste,] viz., By Nebuchadnezzar, and afterwards by Alexander the Great, who of an island made it part of the continent, and then razed it to the ground. {a}
So that there is no house.] Or thus: So that there is no house, nor coming in for those from Chittim, is made known to them.
{a} Plin., lib. v. cap. 19.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–14 The burden of Tyre; the prophecy of the heavy…
The burden of Tyre; the prophecy of the heavy calamity and destruction of Tyre; which now stood in its strength and glory, being seated in an island, upon a rock, abounding in riches, mighty in naval power, having lately conquered that navy which the Assyrians brought against them. Yet this city was, according to this prophecy, destroyed; and that twice, first by Nebuchadnezzar, and long afterward by Alexander the Great. And although this prophecy seem directly and properly to respect the former destruction, yet it seems to have some reference to the latter also; only it is intimated, that after seventy years Tyrus should recover her former power and glory, before her second and final destruction.
Howl, ye ships; either,
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1. Properly; to which howling and lamenting is ascribed by a known figure called prosopopoeia: or,
2. Metonymically, the merchants and owners of ships, who had much commerce with this illustrious mart.
Of Tarshish; either,
1. Of Tarsus, a great port of Cilicia, which anciently had the dominion of that part of the sea; or,
2. Of the ocean, which is so called, 1Ki 10:22; Psa 48:7; Isa 2:16.
It is laid waste; it shall shortly be laid waste; which was fulfilled not by Shalmaneser, as some would have it; for though he straitened it for some time, yet he never took it; but by Nebuchadnezzar.
No entering in; so effectually wasted, that there is not a house left in it, nor any merchants or others that go into it, either to trade in it, or to repair it.
It is revealed to them: the sense of the words thus rendered may be this, it, i.e. this burden or destruction of Tyre, is, i.e. shall be, revealed, declared or made known, unto them; either,
1. To the Tyrians, to whom this notice should be sent concerning the preparations of their enemies against them: or,
2. To the ships, by which he means their owners or merchants,
from the land of Chittim; which may be here mentioned, either because they first had and gave them notice of it, as was now said; or because their last and sorest destruction was brought upon them by Alexander, who was of the land of Chittim, as is affirmed by that very ancient and venerable, though apocryphal writer, 1Ma 1:1 8:5. But this place is otherwise rendered, both by ancient and later interpreters, which seems to be more natural and easy, and no less agreeable to the Hebrew text; either thus, that she is laid waste, so that there is no house, nor entering or coming in (to wit, for traffic)
from the land of Chittim, is made known to them, to wit, to the ships or merchants that used to resort thither for traffic: or rather thus, for it is laid waste, so that there is no house, (not any houses left for the citizens to dwell in,) nor entering or coming in (to wit, of merchants) from the land of Chittim; she (to wit, her people) is removed or gone into captivity, as this word properly signifies, and is rendered, Isa 38:12. And for the last Hebrew word, lamo, which is rendered to them, (which is the only objection against this interpretation,) it is only added as an elegancy of the Hebrew language, and hath no further signification, as it is also Psa 58:7, and as the particle lo, which signifies the same thing, and such other pronouns, are frequently redundant and insignificant in the Hebrew text, as hath been oft observed by grammarians and interpreters. He mentions
the land of Chittim, because this was an eminent place for shipping and trading, as is manifest from Num 24:24; Eze 27:6; Dan 11:30, and therefore doubtless had great dealings and commerce with Tyre, and may here be put synecdochically for all other countries which traded with her. It is not necessary, for the understanding of this text, to determine what Chittim is, whether it was Italy, or Greece, or the islands in those parts; it is sufficient to know that it was a seafaring place in the Midland Sea; and so much startled and concerned in the destruction of Tyre.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 Tyre being a sea-port town, this prophecy of its…
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.
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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 hand over the sea. He has done so many a time, witness the dividing of the Red Sea and the drowning of Pharaoh in it. He has often shaken the kingdoms that were most secure; and he has now given commandment concerning this merchant-city, to destroy the strongholds thereof. As its beauty shall not intercede for it, but that shall be stained, so its strength shall not protect it, but that shall be broken. If any think it strange that a city so well fortified, and that has so many powerful allies, should be so totally ruined, let them know that it is the Lord of hosts that has given a commandment to destroy the strongholds thereof: and who can gainsay his orders or hinder the execution of them?
(2.) The Chaldeans shall be the instruments of it (Isa 23:13): Behold the land of the Chaldeans; how easily they and their land were destroyed by the Assyrians. Though their own hands founded it, set up the towers of Babylon, and raised up its palaces, yet the Assyrians brought it to ruin, whence the Tyrians might infer that as easily as the old Chaldeans were subdued by the Assyrians so easily shall Tyre be vanquished by those new Chaldeans. Babel was built by the Assyrians for those that dwelt in the wilderness. It may be rendered for the ships (the Assyrians founded it for ships and shipmen that traffic upon those vast rivers Tigris and Euphrates to the Persian and Indian seas), for men of the desert, for Babylon is called the desert of the sea, Isa 21:1. Thus Tyrus was built upon the sea for the like purpose. But the Assyrians (says Dr. Lightfoot) brought that to ruin, now lately, in Hezekiah's time, and so shall Tyre hereafter be brought to ruin by Nebuchadnezzar. If we looked more upon the falling and withering of others, we should not be so confident as we commonly are of the continuance of our own flourishing and standing.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–14 The burden of Tyre,.... Or a prophecy concerning the…
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.''
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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, Act 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, Gen 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, Eze 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 4, 5, 7, 8, 9, 10, 11, 12, 13, 14 The destruction of Tyre, from God, for their pride,…
The destruction of Tyre, from God, for their pride, ver. 1- 14. The time of her rising again, ver. 15-17. And conversion to God, ver. 18.
Of Tyre - The prophecy of the heavy calamity and destruction of Tyre. Tyre was, according to this prophecy, destroyed; first by Nebuchadnezzar, and afterwards by Alexander the great. And tho' this prophecy seemed directly to respect the former destruction, yet it seems to have some reference to the latter also; only it is intimated, that after seventy years, Tyre should recover some former power and glory, before her second and final destruction. Howl - To which howling and lamenting is ascribed by a known figure. No house - So effectually wasted, that there is not an house left in it, nor any merchants or others that go into it, for traffick. Chittim - He mentions the land of Chittim, because this was an eminent place for shipping and trading, and therefore doubtless had great dealings with Tyre. It may here be put for all other countries which traded with her. It is not necessary to determine what Chittim is; it is sufficient to know, that it was a seafaring place in the Midland Sea.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 7, 10, 13, 14 Prophecy denouncing the destruction of Tyre by Nebuchadnezzar,
CHAPTER XXIII
Prophecy denouncing the destruction of Tyre by Nebuchadnezzar,
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delivered upwards of one hundred and twenty years before its
accomplishment, at a period when the Tyrians were in great
prosperity, and the Babylonians in abject subjection to the
Assyrian empire; and, consequently, when an event of so great
magnitude was improbable in the highest degree, 1-14.
Tyre shall recover its splendour at the termination of seventy
years, the days of ONE king, or kingdom, by which must be
meant the time allotted for the duration of the Babylonish
empire, as otherwise the prophecy cannot be accommodated to
the event, 15-17.
Supposed reference to the early conversion of Tyre to
Christianity, 18.
NOTES ON CHAP. XXIII
Verse 1. The burden of Tyre] Tyre, a city on the coast of Syria, about lat. 32° N. was built two thousand seven hundred and sixty years before Christ. There were two cities of this name; one on the continent, and the other on an island, about half a mile from the shore; the city on the island was about four miles in circumference. Old Tyre resisted Nebuchadnezzar for thirteen years; then the inhabitants carried, so to speak, the city to the forementioned island, Isa 23:4. This new city held out against Alexander the Great for seven months; who, in order to take it, was obliged to fill up the channel which separated it from the main land. In A.D. 1289 it was totally destroyed by the sultan of Egypt; and now contains only a few huts, in which about fifty or sixty wretched families exist. This desolation was foretold by this prophet and by Ezekiel, one thousand nine hundred years before it took place!
Howl, ye ships of Tarshish] This prophecy denounces the destruction of Tyre by Nebuchadnezzar. It opens with an address to the Tyrian negotiators and sailors at Tarshish, (Tartessus, in Spain,) a place which, in the course of their trade, they greatly frequented. The news of the destruction of Tyre by Nebuchadnezzar is said to be brought to them from Chittim, the islands and coasts of the Mediterranean; "for the Tyrians," says Jerome on Isa 23:6, "when they saw they had no other means of escaping, fled in their ships, and took refuge in Carthage and in the islands of the Ionian and AEgean sea." From whence the news would spread and reach Tarshish; so also Jarchi on the same place. This seems to be the most probable interpretation of this verse.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 4, 5, 6, 8, 10, 11, 13 Isa 23:1. The burden of Tyre — Tyre was…
Isa 23:1. The burden of Tyre — Tyre was an ancient and wealthy city, situated upon the Mediterranean sea, and for many ages one of the most celebrated cities in those parts of the world. The Greek geographer, Strabo, says, that after Sidon, it was the greatest and most ancient city of the Phenicians. Accordingly, Bishop Lowth makes no question but it is meant Jos 19:29, where mention is made of the strong city Tyre, as existing when Canaan was divided by lot to the tribes of Israel. And it is mentioned also in the fragments of Sanchoniathon, the Phenician historian, who is reckoned to have lived about the time of Gideon, or somewhat later. In the days of David and Solomon it evidently appears to have been a place of great note, and it continued and increased in its commerce, wealth, population, and power, during the reigns of the subsequent kings of Israel and Judah. When Isaiah uttered this prophecy respecting its desolation, (which he did one hundred and twenty-five years at least before its accomplishment,) it stood firm in its strength and glory, abounded in riches, and was especially mighty in naval power, having lately conquered the navy which the Assyrians had brought against it. Yet this city, according to this prophecy, was destroyed, and that twice; first by Nebuchadnezzar, and long afterward by Alexander the Great. The former it withstood thirteen years, at the end or which time the inhabitants, wearied out by endless efforts, resolved to place the sea between them and their enemy, and accordingly passed into an island about half a mile from the shore, where, as Vitringa has proved at large from good authorities, a smaller city already stood, accounted a part of Tyre, and where had long been the principal station for ships. The city on the island was by this means greatly enlarged, and was afterward termed New Tyre. This stood out against Alexander seven months; and before he could take it he was obliged to fill up the strait which separated the island from the continent. Although this prophecy first and more directly respects the former destruction, yet it seems to have some reference to the latter also; only it is here foretold, that seventy years after the former destruction, and before the latter, Tyre should recover her former power and glory, which came to pass accordingly. This is the eighth and last discourse of the second part of Isaiah’s prophecies.
Howl, ye ships of Tarshish — By Tarshish, it seems, Tartessus in Spain is meant, a place which, in the course of trade, the Tyrians greatly frequented: see note on Isa 2:16. Howling and lamenting are ascribed to the ships by a known figure; for it is laid waste — It shall shortly be laid waste; so that there is no house, &c. — Every house, or warehouse, shall be shut up, and all trade shall cease. From the land of Chittim it is revealed to them — Namely, to the ships, that is, the negotiators and mariners of Tarshish, whose gain proceeded principally from Tyre, and whom the prophet here addresses; as if he had said, “Lament and deplore the mournful fall of this city, which you shall hear of while you are trafficking in the most distant parts of the Mediterranean sea.” Chittim, in Scripture, signifies all the countries lying upon that sea; and the words import that the news of the siege of Tyre should be dispersed through them all. Indeed, according to Jerome on Isa 23:6, when the Tyrians saw they had no other means of escaping except by sea, while some of them fled in their ships to the adjoining island, as mentioned above, others of them took refuge in Carthage, and in the islands of the Ionian and Ægean seas, from whence the news would easily reach Tarshish.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–14 The burden of Tyre - (see the note at…
The burden of Tyre - (see the note at Isa 13:1)
Howl - This is a highly poetic description of the destruction that was coming on Tyre. The ships of Tarshish traded there; and the prophet now addresses the ships, and calls upon them to lament because the commerce by which they had been enriched was to be destroyed, and they were to be thrown out of employ.
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Ye ships of Tarshish - (see the note at Isa 2:16). The ‘Tarshish’ here referred to, was doubtless a city or country in Spain (Ταρτησσὸς Tartēssos), and was the most celebrated emporium to which the Phenicians traded. It is mentioned by Diod. Sic., v. 35-38; Strabo, iii. 148; Pliny, “Nat. Hist.” iii. 3. According to Jer 10:9, it exported silver; according to Eze 27:12, Eze 27:25, it exported silver, iron, tin, and lead, to the Tyrian market. In this chapter Isa 23:1, Isa 23:6, Isa 23:10, it is represented as an important Phenician or Tyrian colony. All the circumstances agree with the supposition that “Tartessus” in Spain is the place “here” referred to. The name ‘Tartessus’ (Ταρτησσὸς Tartēssos) is derived from the Hebrew תרשׁישׁ tarshiysh by a change simply in the pronunciation (see Bochart, “Geo. Sacra,” iii. 7, and John D. Michaelis, “Spicileg. Geo. Heb.” i. 82-103).
For it is laid waste - Tyre is laid waste; that is, in vision it was made to pass before the mind of the prophet as laid waste, or as it “would” be (see the notes at Isa 1:1).
So that there is no house - It would be completely destroyed. This was the case with old Tyre after the conquest by Nebuchadnezzar, and it remained so. See the analysis of the chapter.
No entering in - No harbor; no port; where the ships could remain, and with which they could continue to trade. Tyre was once better situated for commerce, and had greater natural advantages, than any port in the Mediterranean. Those advantages have, however, to a great extent passed away, and natural causes combine to confirm the truth of the divine predictions that it should cease to be a place of commerce. The merchandise of India, which was once conveyed overland through Babylon and Palmyra, and which found its natural outlet at Tyre, is now carried around the Cape of Good Hope, and will never again be restored to its old channel. Besides, Tyre itself, which once had so fine a harbor, has ceased to be a safe haven for large vessels. Robinson (George) says of its harbor, in 1830, ‘It is a small circular basin, now quite filled up with sand and broken columns, leaving scarcely space enough for small boats to enter.
The few fishing boats that belong to the place are sheltered by some rocks to the westward of the island.’ (“Travels in Syria and Palestine,” vol. i. p. 269). Shaw, who visited Tyre in 1738, says of the harbor, ‘I visited several creeks and inlets, in order to discover what provision there might have been formerly made for the security of their vessels. Yet, notwithstanding that Tyre was the chief maritime power of this country, I could not discover the least token of either “cothon” or harbor that could have been of extraordinary capacity. The coasting ships, indeed, still and a tolerably good shelter from the northern winds, under the southern shore, but are obliged immediately to return when the winds change to the west or south; so that there must have been some better station than this for their security and reception. In the N. N. E. part, likewise, of the city, we see the traces of a safe and commodious basin, lying within the walls; but which, at the same time, is very small, scarce forty yards in diameter.
Yet even this port, small as it is at present, is, notwithstanding, so choked up with sand and rubbish, that the boats of those poor fishermen who now and then visit this renowned emporium, can, with great difficulty, only be admitted’ (“Travels,” pp. 330, 331. Ed. fol. Oxon. 1738). Dr. Robin son says of the port of Tyre, ‘The inner port Dr basin on the north was formerly enclosed by a wall, running from the north end of the island in a curve toward the main land. Various pieces and fragments of this wall yet remain, sufficient to mark its course; but the port itself is continually filling up more and more with sand, and now-a-days boats only can enter it. Indeed, our host informed us, that even within his own recollection, the water covered the open place before his own house, which at present is ten or twelve rods from the sea, and is surrounded with buildings; while older people remember, that vessels formerly anchored where the shore now is’ (“Bib. Researches,” vol. iii. p. 397).
From the land of Chittim - This means, probably, from the islands and coasts of the Mediterranean. In regard to the meaning of the word “Chittim,” the following is the note of Gesenius on this verse: ‘Among the three different opinions of ancient and modern interpreters, according to which they sought for the land of Chittim in Italy, Macedonia, and Cyprus, I decidely prefer the latter, which is also the opinion of Josephus (“Ant.” i. 6, 1). According to this, Chittim is the island Cyprus, so called from the Phoenician colony, Kition, (Citium), in the southern part of the island, but still in such a sense, that this name Chittim was, at a later period, employed also in a wider sense, to designate other islands and countries adjacent to the coasts of the Mediterranean, as, e. g., Macedonia (Dan 11:30; 1 Macc. 1:1; 8:5). This is also mentioned by Josephus. That Κίτιον Kition (Citium) was sometimes used for the whole island of Cyprus, and also in a wider sense for other islands, is expressly asserted by Epiphanius, who himself lived in Cyprus, as a well-known fact (“Adv. Haeres.” xxx. 25); where he says, “it is manifest to all that the island of Cyprus is called Κίτιον Kition (Citium), for the Cyprians and “Rhodians” (Ῥόδιοι Rodioi) are called “Kitians” Κίτιοι Kitioi.”
It could also be used of the Macedonians, because they were descended from the Cyprians and Rhodians. That most of the cities of Cyprus were Phenician colonies, is expressly affirmed by Diodorus (ii. 114; compare Herod. vii. 90), and the proximity of the island to Phenicia, together with its abundant supply of productions, especially such as were essential in shipbuilding, would lead us to expect nothing else. One of the few passages of the Bible which give a more definite hint in regard to Chittim is Eze 27:6, which agrees very well with Cyprus: “Of the oaks of Bashan do they make them oars; thy ships’ benches do they make of ivory, encased with cedar from the isles of Chittim.” The sense of this passage is, that the fleets coming from Tarshish (Tartessus) to Tyre, would, on their way, learn from the inhabitants of Cyprus the news of the downfall of Tyre.’
It is revealed to them - If we understand “Chittim” to denote the islands and coasts of the Mediterranean, it means that the navigators in the ships of Tarshish would learn the intelligence of the destruction of Tyre from those coasts or islands where they might stop on their way. Tyre was of so much commercial importance that the news of its fall would spread into all the islands of the Mediterranean.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 10, 12, 13 Tyre was destroyed, in part, by Nabuchodonosor. Cyrus permitted…
Tyre was destroyed, in part, by Nabuchodonosor. Cyrus permitted all the captives of this, as well as of other countries, to return. --- Cethim; Cyrus, or rather Macedonia. Merchants come thence no longer.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Isaiah 23
IV. PROPHECY AGAINST TYPE
Isaiah 23
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All the nations hitherto mentioned, bordering on Judah, come under the power of Assyria. But Tyre, according to verse 13, is to fall a prey to the Chaldæans. This prophecy is placed last on account of its fulfilment belonging to a time subsequent to the supremacy of Assyria. Tyre was not only the head of the minor Phœnician states, but was also the mistress of the sea, both for commerce and war; and for these two reasons was the most important ally of Egypt. He who would attack Egypt from the north must first seek to possess himself of Tyre, which was the bulwark of Egypt. Assyria had long an eye on Egypt. They were, in fact, natural rivals. Shalmaneser, rightly perceiving the importance which Tyre had for his plans against Egypt, made himself master of Phœnicia, with exception of insular Tyre, which he blockaded for five years, and sought, by cutting off its supply of water, to force to surrender. Whether he succeeded in this attempt cannot be definitely ascertained. In any case Tyre suffered no great loss. Our prophecy must have had its rise at this time. For further particulars see below in remarks on Isa_33:15-18. Rationalistic interpreters place this alternative before us in regard to the genuineness of the prophecy. Either the prophecy refers to a conquest of Tyre by the Assyrians—in that case it is genuine; or it is intended to announce a conquest by the Chaldaeans—in that case it is spurious. It is admitted that it bears the marks of having Isaiah for its author. But it is judged impossible for Isaiah to have announced the Chaldæans as the conquerors of Tyre. I believe it would be more scientific not to regard this as impossible, but to treat it as a problem. Even Knobel defends the authenticity of the prophecy against the shallow objections drawn from language and history by Hitzig and Movers (Tübingen Quarterly Journal III. p. 506 sqq.). Movers afterwards modified his view so as to allow chapter 23. to be genuine, but revised and altered by Jeremiah (Phoen. II. 1, p. 396, Note). Knobel defends also its integrity against Eichhorn, Ewald and Meier. The Isa_23:15-18 stand and fall with the expression “the land of the Chaldæans,” Isa_23:13. The piece consists of two parts, of which the first (Isa_23:1-14) has for its subject the fall of Tyre, the second (vers.15–18) Tyre’s restoration.
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a) The fall of Tyre
Isa_23:1-14
1 The burden of Tyre.
Howl, ye ships of Tarshish;
For it is laid waste,
So that there is no house, no entering in,
From the land of Chittim it is revealed to them.
2 Be 1still, ye inhabitants of the isle;
Thou whom the merchants of Zidon, that pass over the sea,
Have replenished.
3 And by great waters the seed of Sihor,
The harvest of the river, is her revenue;
And 2she is a mart of nations.
4 Be thou ashamed, O Zidon; for the sea hath spoken,
Even the strength of the sea, saying,
3I travail not, nor bring forth children,
Neither do I nourish up young men,
Nor bring up young virgins.
5 4As at the report concerning Egypt,
So shall they be sorely pained at the report of Tyre.
6 Pass ye over to Tarshish;
Howl, ye inhabitants of the isle.
7 5Is this your joyous city,
Whose antiquity is of ancient days?
6Her own feet shall carry her afar off to sojourn.
8 Who hath taken this counsel against Tyre, 7the crowning city;
Whose merchants are princes,
Whose traffickers are the honourable of the earth?
9 The Lord of hosts hath purposed it,
To 8stain the pride of all glory,
And to bring into contempt all the honorable of the earth.
10 Pass through thy land as a river,
O daughter of Tarshish:
There is no more 9strength.
11 He stretched out his hand over the sea;
He shook the kingdoms.
The Lord hath given a commandment 10against 11the merchant city
To destroy the 12Strongholds thereof.
12 And he said,
Thou shalt no more rejoice,
O thou oppressed virgin, daughter of Zidon;
Arise, pass over to Chittim,
There also shalt thou have no rest.
13 Behold, the land of the Chaldeans;
This people was not:—
13Till the Assyrian founded it
For them that dwell in the wilderness:
They set up the towers thereof;
They raised up the palaces thereof;
And he brought it to ruin.
14 Howl, ye ships of Tarshish;
For your strength is laid waste.
TEXTUAL AND GRAMMATICAL
Isa_23:1. הילילי which is first found in Joel (Isa_1:5; Isa_1:11; Isa_1:13), occurs besides in Isaiah only in the first prophecy against Babylon (Isa_13:6 here evidently borrowed from Joel) and in the form הֵילִילִי in the Massa against the Philistines (Isa_14:31).
Isa_23:3. סָחַר never means emporium, mart, which it must signify if ותהי should be referred to אי. The form סְחַר can denote only what is traded, or gain resulting from merchandise (Isa_45:14 and Pro_3:14). It is identical in meaning with סַחַר, Isa_23:18; Pro_3:14; Pro_31:18. [סְחַר is obviously the construct state, and is referred by Ewald to סַחַר, by Gesenius to an assumed form סָחָר.—D. M.].
Isa_23:4. נדלתי and רוממתי as Isa_1:2. [Delitzsch pertinently asks, “Who does not in these words hear Isaiah speak?”—D. M.].
Isa_23:5. בִּ before שׁמע marks coincidence, שֵׁמַע is the accusative of time.
Isa_23:7. ַעלִּיזָה (comp. Isa_22:2) involves perhaps an allusion to the Phœnician female name Elissa. יוֹבִיל (הֵבִיא=) is to lead, to bring. מרחוק afar (comp. on Isa_22:3).
Isa_23:11. מעזניה is treated by some, e.g., Olshausen, as an anomaly; by others it is supposed capable of explanation. We must agree with those who regard it as an anomalous form which has arisen by some oversight.
Isa_23:13. בַּחִין, Keri בַּחוּן from בָּחַן explorare is the specula, turris exploratoria. The word occurs only here. עוֹרְרוּ Pilel from ערר (= עָרָה nudum esse, Isa_22:6, עוּר Hab_3:9) nudare, to make naked, i.e., to uncover by overturning. The conjugation Pilel only here, Pilpel Jer_51:58. מַפֵלָה besides only Isa_25:2. Comp. מֵפָלָה Isa_17:1.
EXEGETICAL AND CRITICAL
1. The Prophet in the first place calls upon the Tyrian mariners sojourning in Tarshish far from their home, to break forth into loud lamentation. as the tidings have come to them across the land of Chittim that their home is destroyed, and a return thither is no longer possible (Isa_23:1). Then in a brief word stillness, eternal silence is enjoined on insular Tyre, that had been hitherto the noisy centre of the Phœnician commerce, the great negotiator between Egypt with its abundance of products and the other nations (verses 2 and 3). Then Zidon is reminded of the shame it will feel, when, on coming to the site of Tyre, it will find no children there, but only the dead rock and unfruitful sea (verse 4). Egypt, too, learns the report, and is affrighted (Isa_23:5). Nothing remains for Tyre but to flee to Tarshish, as its ships can no more return to Tyre (Isa_23:6). Next, the Prophet makes a comparison between what Tyre was and what it is. The terrible blow falls on a joyous city having a wide dominion from ancient time (Isa_23:7). But from whom does this whole purpose respecting Tyre proceed? From Jehovah who humbles all pride (Isa_23:8-9), who liberates the nations hitherto oppressed by Tyre (Isa_23:10), who rules over sea and nations, in order to exercise judgment on the haughty Phœnicians, who now must flee into distant countries, to find even there no rest (Isa_23:11-12). But what people will be the instrument in Jehovah’s hand to execute this judgment? It will be the people of the Chaldaeans, hitherto not a nation, but who will one day make Assyria a habitation for the beasts of the desert. This people sets up its siege apparatus against Tyre, throws down the high buildings, and reduces the city to ruins (Isa_23:13). With the cry, “Howl, ye ships of Tarshish, for your strength is laid waste,” the discourse closes as it began (Isa_23:14).
2. The burden of Tyre——revealed to them.
Isa_23:1. Attention has properly been called to the fact that the first Massa (xiii.) was directed against Babylon, the greatest worldly power possessing supreme dominion on the land, the rich and luxurious consumer of all precious productions of the earth; and that, on the other hand, the last Massa has for its subject the first power on the sea, the centre of the world’s commerce, the great purveyor of all things that are costly, or that minister to enjoyment. Here too we can add that the worldly power first threatened with a Massa, is according to Isa_23:13 to execute the judgment on the one last threatened. The ships of Tarshish (comp. on Isa_2:16) are addressed by metonymy instead of the mariners sailing in them. The form of expression is singularly brief and concise. They are to howl בִּי שֻׁדַּד, i.e. that it has been laid waste, that a destruction, a devastation has taken place (Isa_15:1), and such a one as excludes the mariners from their house and home, and from a return home (בּוֹא the opposite of יָצָא, e.g., in designating the setting of the sun). מִן has a negative signification, and the force of an ecbatic conjunction, marking the result. That the destruction which renders it impossible for the Tyrian mariners to return home is the destruction of Tyre itself, is self-evident. The Prophet is too sparing of his words to say that. This sad news has come from the land of the Chittim to the Tyrian mariners far away from their home. The report reached Chittim first, and thence was carried to Tarshish. They do not learn the news in Chittim, but it comes from it; for the text is “from the land,” not “in the land.” The name Chittim is found in Citium, Κίττιον, Κίτιον, Κήτιον, the name of a considerable port in the island of Cyprus. The Chittim are then, in the first place, the inhabitants of the island of Cyprus. In a wider signification, however, the word denotes the islands and maritime countries of the Mediterranean Sea in general (Isa_23:12; Gen_10:4; Jer_2:10; Eze_27:6; Dan_11:30), comp. on Jer_2:10. נִנְלָה (comp. Isa_22:14; Isa_38:12; Isa_40:5; Isa_53:1) intimates that the report received from the land of the Chittim was a sure one. Therefore they are summoned to howl.
3. Be still——of the nations.
Isa_23:2-3. The Prophet passes from the extreme west to the extreme east of the Mediterranean Sea. He calls now to the Tyrians themselves; דּמּוּ, i.e. be silent, be still (the word only here in Isaiah). He means evidently dumb, speechless amazement (comp. Exo_15:16). אִי is terra maritima, including not only an island but also continental territory having a sea coast (comp. on Isa_11:11; Isa_20:6). Old Tyre was on the mainland and possessed no harbor. Insular Tyre lay 30 stadia north of Palae-Tyrus, and 3 stadia from the mainland. It had excellent harbors, the best on the whole coast of Palestine (Movers,Phoen. II., I., p. 176). As according to the latter part of Isa_23:2, only that Tyre can here be meant which the merchants that pass over the sea filled, we must understand insular Tyre under אִי. The word is masculine, but is here treated as feminine, as the feminine suffix in מִלְאוּךְ refers to אִי. The merchants of Zidon (which was an older city, comp. Justin Isa_18:3) filled Tyrus, says the Prophet. Zidon was itself a seaport town, but the port of Tyre was better. The Zidonians had in the 13th century, B. C., laid out a port and city on the rocky islands of Tyre (comp. Movers,Phoen. II., 313; Justin Isa_18:3; Isa_18:5). Hiram completed this plan by building the suburb Eurychoros on the east side of the smaller island, and the new city on this smaller island; and at the same time he connected the new city with the western or old city, which was on the larger island. It is readily conceivable that beside the Tyrians, chiefly Zidonian merchants and mariners filled the port and city of insular Tyre. How could old Egypt, a neighboring country, excelling as it once did, all the nations of the East in agriculture and industry, avoid coming into the liveliest intercourse with the great commercial centre, Tyre? The one was necessary to the other. Of late years Ebers in particular (Egypt and the Books of Moses I., p. 127 sqq.) has shown the ancient connection of Phœnicia with Egypt. The Phœnician alphabet, as can be positively demonstrated in regard at least to the greater part of the letters, is derived from the hieratic written characters of the Egyptians. “In the third millenium B. C.,” says Ebers,ut supra, p. 149, the Phœnicians stood in close intercourse with Egypt, learned from the subjects of the Pharaohs the cursive mode of writing, and communicated the same to all nations of Western Asia and of Europe.” But the Phœnicians received from the Egyptians, not merely intellectual, but also material goods for their own use, and to trade with distant regions: Isa_23:3, By great waters,i.e., by the Nile and the sea came the seed of Sihor, and the harvest of the river (comp. on Isa_19:7, where a like expression is to be noted) to Tyre, and so became the income of this city, what was gathered into it. Sihor שִׁחֹר Hebraized from Σῖρις the vernacular name of the Upper Nile, but as a Hebrew word formed from the root שָׁחַר, niger fuit, Job_30:30=the black river, Μέλας. The name Sihor denotes undoubtedly the Nile, Jer_2:18; the places (1Ch_13:5; Jos_13:3; Jos_19:26) are uncertain. The double designation seed of the Nile and harvest of the river is a poetic parallelism which resolves one conception into two, which, it is true, are not equivalent. What was sown and reaped on the Nile the Tyrians gathered in, not to keep it wholly for themselves, but only in order to secure commercial profit by selling it again. Translate the last clause of Isa_23:3, “And it (the income of Tyre, what was gathered into it) became the merchandise of the nations.” What the Tyrians brought in from Egypt goes out from them as profitable merchandise to all nations.
4. Be thou ashamed——of the isle.
Isa_23:4-6. Who should be more affected by the fate of Tyre than its mother Zidon in the north, and its neighbor and commercial friend Egypt in the south? Zidon is accordingly bidden to be ashamed at suffering the disgrace of seeing her offspring die out in the second generation. Early extinction of race was regarded as a punishment inflicted by God, and awakened the suspicion of either open or secret crime on the part of the person thus visited (comp. the Book of Job). For this reason want of children was a reproach (Gen_30:23; Isa_4:1; Luk_1:25). By “the sea and the strength (fortress) of the sea,” most interpreters understand the city of Tyre itself, and the complaint I have not travailed nor brought forth,etc., is supposed to mean: I have lost again all the children born of me. But it must appear strange in the highest degree that Tyre, because it is situated in the sea, and lives from the sea, should itself be called “sea.” And “I have not brought forth,” etc.,” is something quite different from “I have lost again my children.” Jerome takes the words “I have not travailed,” etc., as words of the sea used metaphorically: “frustra divitias comportavi, . … illa dives illa luxuriosa et populorum quondam gaudens multitudine, in qua nascebatur turba mortalium, caterva puerorum, juventutis examina, cujus plateae virginum. … ac juvenum. … lusibus perstrepebant, nunc ad solitudinem redacta est.” But even according to this view a meaning is artificially put upon the figurative speech which is not necessarily contained in its terms. I believe that a literal, and not metaphorical interpretation suits better both the context and the words employed. Zidon comes to Tyre, her daughter, to look around her. But with shame must the mother behold the place empty where her daughter with her many children had dwelt. She sees nothing but the sea, and the natural bulwark on which the waves of the sea break, the bare rocks of insular Tyre. And the sea together with the bulwark calls to Zidon, ashamed at the sight: “I have not travailed,” etc., i.e. thou seekest children, but findest nothing else than rock and sea, which do not travail nor bring forth, nor nourish children. [Alexander seems to me to set forth in brief terms the correct view of Isa_23:4 : “The Prophet hears a voice from the sea, which he then describes more exactly as coming from the stronghold or fortress of the sea, i.e., insular Tyre as viewed from the mainland. The rest of the verse is intended to express the idea, that the city thus personified was childless, was as if she had never borne children.”—D. M.]. Isa_23:5. As Zidon is ashamed after the fall of Tyre so Egypt is terrified. Translate: “when the report comes to Egypt.” The concluding words of the verse seem to contain an empty pleonasm. But this is not the case. The Prophet intends to say: Egypt is affrighted, as the report (reaches, comes to) it, namely, the judgment of Tyre. The terror will correspond to the importance which the fall of Tyre must have both positively and negatively for Egypt. The words of the sixth verse I take as a call uttered by those who have heard the report concerning Tyre, first of all, by the Egyptians. These are forthwith impressed by the thought that nothing further remains for the surviving Tyrians to do than to flee with howling as far away as possible to the opposite end of the earth, to Tarshish. There is yet another reason why Tarshish is the place to which Tyre should flee. There, according to Isa_23:1, its ships are staying, which cannot return home, and which are now the only property and refuge of the mother country.
5. Is this your joyous——no rest.
Isa_23:7-12. These verses contain words of the Prophet. He contrasts what Tyre was once with what it is now. הזאת, etc., is a question. Must it so happen to you? Must this be your lot, as it were, the end of the song? And must such a conclusion follow the joyful beginning? We feel the antithesis between עליזה and the condition to which זאת points. A joyous, because glorious and powerful city was Tyre, and this foundation of its joy was deep and broad. For its origin (ַקדְמָהprincipium, origo, in Isaiah only here) dates from ancient time, and its power extended to the most distant countries. Herodotus, who was himself in Tyre, relates (II. 44) that the priests in the temple of Hercules had declared the age of the city and temple to be 2,300 years. As Herodotus was in Phœnicia in the year 450 b. c., this would carry back the founding of Tyre to the year 2,750 b. c., and Movers (II. 1, p. 135) finds this quite credible. Moreover, this age in comparison with that of the oldest Egyptian things of which we have accounts, would not be a very high one. Comp. Strabo XVI. 2, 22; Curt. IV. 4. Her feet carried her afar (see on Isa_22:3) to dwell. It cannot be objected to our explanation that Tyre reached by ship those distant places, and that therefore not flight into regions beyond the sea, but carrying away into captivity, therefore painful migration on foot is held out in prospect to her. For it is unjustifiable to press the expression “feet,” and we dare not think on a future migration to a distance, because such a thought is here inept. It would be proper in Isa_23:6, and also in Isa_23:12 it suits the connection; but in Isa_23:7 it makes the impression of tautology. Isa_23:8. But who is he who had the power to decree this concerning the rich old Tyre of far-reaching might? The Prophet in the following verses shows a great interest in answering this question. Tyre was not merely the wearer of crowns, but also the bestower of crowns (העטיר). This can hardly mean that she herself had crowned kings. (Comp. Hiram, 2Sa_5:11; 1Ki_6:1; Jer_27:3). For many cities had these, which are not for this reason called coronatrices. We must, therefore, think of dependent cities, either Phœnician (therefore the king of Tyre is called Great-king, comp. VaihingerinHerzog’s,R. Encycl. XI. p. 617 sqq.), or colonial cities. Of Tartessus (Herod. 1:163; Psa_72:10) Citium and Carthage (originally) it is expressly stated that they had kings. Comp. Gesenius on this passage, Movers,Phœn. II. 1, p. 529 sqq.; especially p. 533, 535, 539. Jeremiah too mentions besides the kings of Tyre and Zidon also מַלְכֵּי הָאִיJer_25:22. Moreover, the rich and mighty metropolis had also in her midst citizens, who, though only merchants, equalled princes in wealth, pomp and power. How exactly too the Prophet distinguishes שָׂרִים and מְלָכִים. can be seen from Isa_10:8. The Phœnicians called their country כְּנַעַן and themselves Canaanites. But because they were the chief representatives of trade, merchants in general are called Canaanites; as at a later period Chaldean denoted an astrologer; Lombard, a money changer; and Swiss, a porter or body guard. Observe that here כנען stands for בנעני (comp. Gen_15:2, Damascus for Damascene). Above all this pomp and power the might of Jehovah is highly exalted. He has decreed its destruction in order to profane (חִלֵּל) the pride of all glory.—This is to happen by delivering up and casting down into the mire of the earth. From the use of the expression “profane” the conclusion has not improperly been drawn that the Prophet had especially in his mind the famous, magnificent and ancient temples of Tyre (comp. Herodotusut supra). Jehovah purposed further by the ruin of Tyre to humble all the proud (proudest) of the earth. An essential part of this humiliation is that the colonies hitherto drained of their resources for the benefit of the mother country, and kept under rigorous restraint, now become free. This is illustrated by the instance of the most remote colony Tartessus. Tarshish (Isa_23:10) is now told that she may be independent, and may dispose freely of her own territory and products. This verse has been explained in a great variety of ways by the old interpreters. (Comp. Rosenmueller). Since Koppe the explanation which we have given is commonly adopted. As the Nile overflows Egypt (comp. Amo_8:8; Amo_9:5) so shall Tarshish (daughter of Tarshish, comp. on Isa_22:4) spread herself without restraint over her own land. This must have been previously prevented; and the phrase “there is no more girdle” must have a meaning that refers to this. The word מֵזַח is found besides only Psa_109:19. Of the same signification is מְזִיחַJob_12:21. Both words can only denote in these places the girdle. This meaning does not well suit the passage before us. But it seems to me that the Prophet by the word “girdle” intends an allusion which is unintelligible to us. Possibly an octroi-line restricting commerce for the benefit of the lords paramount, a cordon or something of a like nature, was designated by a Phœnician term cognate with the Hebrew מֵזַח. How, and by what means does the Lord execute His purpose against Tyre? This is answered in Isa_23:11 in general terms. He sets the sea and the kingdoms of the earth for this purpose in motion. Here as little as in Isa_23:4 would I understand under “Sea,” Tyre (Hitzig), or all Phœnicia Knobel); nor do I take the expression he stretched out his hand,etc., as meaning that He simply reached His hand over the sea (Delitzsch); for does the Prophet imagine Jehovah to be dwelling on the other side of the sea? But the expression “to stretch the hand over the sea” denotes here, as in Exo_14:21 (which place the Prophet had perhaps before his eye), such an outstretching of the hand as sets the sea in motion. And so הִרְניז denotes here not to put in terror, trembling; but to put in commotion in order that they may arise to execute what the Lord commands them (Isa_14:16). The second part, of the verse tells for what purpose the sea and kingdoms are put in motion. The Lord has given them a commandment (צִוָּה as Isa_10:6 : the pronominal object being omitted, as often happens) against Canaan (בְּנַעַן = Phœnicia, as the Phœnicians themselves gave the country this designation, comp. on Isa_23:8) in order to destroy (לַשְׁמִיד comp. on Isa_3:8) its bulwarks. The meaning of the whole verse is: Land and sea will conspire to destroy the bulwarks of Tyre. Tyre shall be successfully assailed both by land and sea. But Tyre shall be destroyed not merely for the moment, but permanently (although at first not forever, Isa_23:15 sqq.). This is the meaning of Isa_23:12. Tyre had been called “joyous” Isa_23:7. But the rejoicing shall depart from her. She is now a מעשקה a virgo compressa, vitiata (Pual only here comp. Isa_52:4), and such a one does not rejoice. That Tyre is here called “daughter of Zidon,” i.e., Zidonian, is perhaps not merely a generalization of the name Zidon, but possibly at the same time a blow designedly given to the pride of Tyre, which named herself on coins “the mother of the Zidonians” (comp. Movers,Phœn. II. 1, p. 94, 119 sq.), and perhaps called herself so in the time of Isaiah. Tyre must be punished, must be destroyed. Therefore the remnant are summoned to emigrate to Cyprus, into the hitherto dependent colony of Chittim, as the command had already been given (Isa_23:6) to pass over to Tarshish. But Tyre arrives in Chittim, not as mistress, but as an exile without power; a situation which excites in those who had been hitherto oppressed by her the desire to revenge themselves on her. Hence even there poor Tyre finds no rest.
6. Behold, the land——is laid waste.
Isa_23:13-14. We had been told (Isa_23:11-12) in general terms how Tyre should be destroyed, and Isa_23:13 informs us regarding the particular instrument, i.e., regarding the people that the Lord had destined to execute punishment. We receive from Isa_23:13 the impression that the prophetic vision is turned in another direction. It is as if his look were suddenly diverted from west to east. He sees suddenly before him to his own astonishment the land of the Chaldeans. The land of the Chaldeans, not the people! The people he might see everywhere marching, fighting. The land he can behold only in its own place. The very part of the earth’s surface where the country of the Chaldeans lay, apart from its relation to Tyre, was of great importance for the Prophet and his people. Thence should the destroyer of Jerusalem come; there should the people of Judah pass 70 years in captivity. And because the look of the Prophet is here for the first time directed to the Chaldeans, he is prompted to characterize them in brief terms. He does this with two, but with two very significant strokes. The first describes the past, the second the future of the people. He first declares—This is the people that was not. He certainly does not mean to say thereby, that the people of the Chaldeans was not at all, or was not in the physical sense. Could the Prophet have known nothing of Nimrod (Gen_10:10), nothing of Ur of the Chaldeans, the original home of Abraham? But prophecy, in its grand style, confines, as is well known, the whole history of the world to a few kingdoms; and what does not belong to them is regarded as if it were not. But it was after the Assyrians that the Chaldeans first came upon the theatre of the world’s history. Hence from the prophetic view of history the Chaldeans appear to us a people that hitherto was not. But why does he say הָעָם, the people? If he had said “a people,” this would not have been at all singular. There were such nations without number. But the Chaldeans do not belong to the common nations. They were a leading nation. There were then in the sense of prophecy only two leading nations, i.e., representatives of the worldly power. The one was Assyria; the other, the Chaldeans, had not yet appeared. With the second stroke אַשּׁוּר י׳ לצ׳ he describes the future of the Chaldeans. I decidedly agree here with Paulus and Del. who regard אשׁוּר as the object of יסד placed absolutely before the verb. Ashur—this has it (viz.: the Chaldean nation) set, founded for the beasts of the desert.—This view alone suits the context. If we take Ashur as the subject, then we must connect it with לאהיה as the old versions and some modern interpreters do, but contrary to the Masoretic punctuation. “This people, which is not Assyria,” will then signify either; this people will be more fortunate than the Assyrians (were under Shalmaneser against Tyre), or: this people, when it will be no more Assyrian, or: which is not civilized as the Assyrians. This suffix in יסדה is then referred by all to Tyre. It is manifest that all these explanations of לא היה אשור are arbitrary. But if we take אשור according to the accents as subject of יסדה then this will mean: “Ashur has appointed them to be dwellers of the desert, i.e., Ashur has transplanted them to the Babylonian plain, and made of mountaineers dwellers of the desert.” It is then assumed that the Chaldeans after their first migration from the Carduchian mountains, which event belongs to a very early time, were subsequently strengthened by additional settlers sent by the Assyrian kings (So Knobel, Arnold in Herzog’sR.-Enc. II., p. 628 sqq.). It is certain that there were Chaldeans in Babylonia and in the Armenian mountains. The first point needs no proof; the second point is clear from the narrative of Xenophon (Cyrop. III. 1, 34; Anab. IV. 3, 4 sqq.; V. 5, 17; VII. 8, 25) and is determined by the statements of Strabo (12:3, 18 sqq.), and of Stephanus Byzantinus (s. v.Χαλδαῖοι), and is also generally acknowledged. It is also quite possible that the Chaldeans separated at a very early time, and that one part remained in the old seats, i.e., in the Karduchian mountains, while another part, pursuing the natural routes, i.e., the river-valleys, migrated to the south, and settled on the lower Euphrates. For according to the Assyro-Babylonian monuments, here lies the mat Kaldi or Kaldu. According to them it extended to the Persian Gulf (comp. Schrader,Cuneiform Inscriptions, p. 44). With this agree the classic authors who (as Strabo XVI. 1, 6, 8) designate this border of the Gulf and the swamps in which the Euphrates loses itself as lacus Chaldaici (Pliny VI. 31; comp. Strabo XVI. 4, 1, τὰ ἕλη τὰ κατὰ Χαλδαίους). That these regions were even in very remote times peopled by the Chaldeans, is established by the fact that the ancient Ur of the Chaldeans, the home of Abraham, has been lately discovered in Mugheir, which lies south-east of Babylon on the right bank of the Euphrates. For upon all the clay tablets found there in great number, the name U-ru-u, i.e., אוּר occurs (comp. Schraderut supra, p. 383 sq.). Schrader refers further to an inscription of king Hammurabi dating from the second millennium B. C., composed in the purest Assyrian, in which he states that “II and Bel, the inhabitants of Sumir and Accad (names of tribes and territories in South Babylonia) surrendered to his rule” (ibid. p. 42). From the language of this inscription it is clear that a Semitic people then dwelt in those regions. But this can have been none other than the people of the Chaldeans. In the tenth century B. C. Asurnasirhabal speaks of the mat Kaldu as a part of his dominion (ibid. p. 44). Resting on all these grounds Schrader utters the following judgment: We can assume that since the Chaldeans immigrated in the second or third millennium B. C. into these regions on the lower Euphrates and Tigris, they were uninterruptedly the proper ruling nation, the dominant one under all circumstances. On the other hand, they were certainly not aboriginal in the country. They found already there a highly cultivated people of Cushite or Turanian extraction, from whom they borrowed the complicated cuneiform mode of writing. If the Chaldeans on the lower Euphrates and Tigris were not aboriginal, it is natural after what has been said to assume that they migrated from the territories at the source of the Euphrates and Tigris into the region at the mouth of these rivers (comp. Ewald,Hist. I., p. 404 sq.). But it is a mere hypothesis derived from this passage, and entirely without evidence, to assume a transplantation of the Chaldeans in later times by Shalmaneser. It is also very questionable whether ציִּים can denote inhabitants of the desert; for the only place which is adduced, Psa_72:9 ought to exclude the possibility of any other interpretation, in order to be able to counterpoise the weight of all other places where the word signifies “beasts of the desert.” It is questionable, too, whether the very fertile country of Babylon could be described as צִיָהbefore it was visited by the divine judgments (comp. 13; Jeremiah 1). Many attempts have been made at conjectural emendations of the passage. Ewald would substitute Canaanites, and Meier, Chittim for Chaldeans. Olshausen (Emendations of the Old Testament, p. 34 sqq.) would make much greater changes. But all these attempts are capricious and unwarranted. I have already remarked that the view proposed by Paulus and Delitzsch (taking Ashur as the object of יסד placed absolutely before it) alone corresponds to the context. Only in this way is something said of the Chaldeans that briefly, but completely, characterizes them. For they are then described as the people that hitherto had not appeared as the great worldly power, but that will now supplant the Assyrians in this character. There is yet another proof of the accuracy of our view. There are in this paragraph various allusions to the ninth chapter of Amos. Three times Amos employs in that chapter the Piel צִוָּה in the signification of “appoint, order, command,” in which meaning the word occurs here also (Isa_23:11). Amos again (Isa_23:5) twice makes use of the comparison with the overflowing Nile; comp. in our paragraph, Isa_23:10. In Amo_9:6, as in אשׁור יסדה לציים, the object of the sentence is placed first absolutely, and then repeated by means of a feminine suffix attached to יסד. In the word Ashur the Prophet has before him the idea of the country and of the city rather than that of the people. Hence the feminine suffix to יסד. Such constructions κατὰ σύνεσινoccur in Hebrew in the most varied forms.—יסד is constituere, to found, to establish (Hab_1:12; Psa_104:8). The Chaldeans, says Isaiah, make of Ashur, i.e., the country and city, but especially the city, as it were an establishment for beasts of the desert, i.e., a place of residence appointed for them as their legitimate possession and permanent property. Finally we must point to Zep_2:13 sq., as the oldest commentary on this passage. For not only does Zephaniah say clearly what יסד לציים means, but we can also regard his words as a proof of the accuracy of our view in general. For they show that Zephaniah, too, understood this passage of the destruction of Nineveh. When Zephaniah (Isa_2:15) says of Nineveh “This is the rejoicing city,” had he not Isa_23:7 of our chapter in his eye? The words “and he will stretch out his hand” (Zep_2:13) recall “He stretched out his hand” (Isa_23:11). Comp., too, in Zep_2:13צִיָּה כַמִּדְבָּר with the צִיִּים before us. If then there are clear traces that Zephaniah, when he wrote the second chapter of his prophecy, had beside other passages in Isaiah (Isa_13:21; Isa_14:23; Isa_34:11) also this twenty-third chapter in his mind, and if he gives in his prophecy a description of the ruined Nineveh, which by the word צִי connects itself with our passage, and appears as a more detailed description of what is only slightly indicated by Isaiah, may we not in such circumstances be permitted to affirm that Zephaniah understood the place before us as we do? Further, there is contained in Zephaniah’s reference to this passage the proof that it must have been already in existence in his time, consequently in the reign of king Josiah (624 B. C.). If now Zephaniah did not hesitate to understand this passage of the destruction of Nineveh, we will not allow ourselves to be prevented from doing the same, either by the objection of Delitzsch that this would be the only place in which Isaiah prophesies that the worldly supremacy would pass from the Assyrians to the Chaldeans, or by the objections of others who regard it as absolutely impossible that in the time of Isaiah a destruction of Tyre by the Chaldeans should have been foretold. In regard to Delitzsch’s objection, I would wish it to be remarked that the prophecy of Isaiah is related to that of those who come after him, as a nursery is to the plantations that have arisen from it. Do not the germs of the later prophecies originally he to a large extent in the prophecy of Isaiah? Such a germ we have here. The words זה העם to לציים form a parenthesis which quite incidentally, in language brief and enigmatical, and probably not understood by the Prophet himself, deposit a germ which even Nahum and Zephaniah have only partially developed. Not till the time of Jeremiah and after the battle of Car-chemish, which determined Nebuchadnezzar’s supremacy in the earth, could it be completely unfolded. And if I assume that Isaiah could already prophesy the destruction of Nineveh by the Chaldeans, I must much more affirm that he could also predict the destruction of Tyre by the same people. The Assyrian invasion undoubtedly gave occasion to this prophecy. The Assyrians had a design on Egypt. The taking of Samaria, and the attacks on Judah and on the countries lying east and west of it, were only means to that end. We perceive from Isa_23:3; Isa_23:5 that Tyre then stood in close relation to Egypt. The power of the Tyrians on the sea was naturally of the greatest importance for Egypt. The Assyrians had therefore all the more occasion for depriving Egypt of this valuable ally. Let us add, that Isaiah had then to warn Judah most emphatically against forming an alliance with Egypt. Would not Tyre also have been an object of the untheocratic hopes which the unbelieving Jews placed in Egypt the ally of Tyre? This would aptly explain to us the reason why Isaiah lifted his voice against Tyre also. Israel should trust in no worldly power, therefore not even in Tyre. Tyre too is doomed to destruction; but it will not be destroyed by the Assyrians. This might then readily have been conjectured when the Assyrians were actually engaged in hostilities with Tyre. But it was a part of the task assigned to Isaiah to counteract the dread inspired by Assyria. He therefore declares expressly: another later nation that is not yet a people, namely, the Chaldeans will destroy Tyre. What follows (Isa_23:15 sqq.), agrees with this. The 70 years are undoubtedly the years of the Chaldean supremacy. As we observed already, the words זה חעם to ציים (Isa_23:13) are to be treated as parenthetical. With הקימו the Prophet proceeds to describe the action of the people of the Chaldeans, as the appointed instrument for the destruction of Tyre. They set up his watch-towers,i.e., the many set up the watch-towers belonging to the whole body (comp. touching this change of number Isa_1:23; Isa_2:8; Isaiah 23:23, 26; Isa_8:20). With Isa_23:14 the paragraph closes as it began.
Footnotes:
[1]Heb. silent.
[2]And it became merchandise for the nations.
[3]this and the fallowing verbs in past tense.
[4]When the report comes to Egypt, they are forthwith in terror at the report concerning Tyre.
[5]Is this your lot, O joyous city?
[6]Her feet carried her afar to dwell.
[7]the crown-giver.
[8]Heb. to pollute.
[9]Heb. girdle.
[10]Or, concerning a merchantman.
[11]Heb. Canaan.
[12]Or, strengths.
[13]See Exegetical Comment.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–14 Be still--"struck dumb with awe." Addressed to those already…
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).
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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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14 1. Ships of Tarshish — The Mediterranean fleet, especially…
1. Ships of Tarshish — The Mediterranean fleet, especially the larger vessels which plied between the Phoenician coast (for all cities and towns on the coast were sea-faring,) and Tartessus in Spain.
Is laid waste — This is spoken of Tyre. It is so seen in vision.
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From… Chittim it is revealed — Cyprus, or Citium, a chief port in Cyprus. The vision takes in seamen returning and hearing from the colony at Cyprus bad news of Tyre.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–14 1. The returning ships are apprised, at the last…
1. The returning ships are apprised, at the last stage of their voyage, of the disaster that has overtaken their mother-country. Ships of Tarshish may mean here, literally, “ships trading with Tarshish” (Tartessus) at the mouth of the Guadalquivir in Spain. See on Isa_2:16.
it is laid waste] The unexpressed subject is best left indefinite,—“a destruction has been wrought.”
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no house, no entering in] i.e. “no house (harbour) to enter in.” Cf. ch. Isa_24:10 “every house is shut up so that none can enter.” The last word, however, might be joined with the following clause, which would then run: since leaving the land of Chittim, &c. The vessels learn of the fall of Tyre, not at Cyprus, but on their voyage thence. The Chittim are the inhabitants of Kition, in the south of Cyprus, rounded by the Phœnicians. The name was extended to the whole island, and ultimately in biblical usage to the islands and coasts of the Mediterranean (Dan_11:30).
it is revealed to them] whether by rumour from flying vessels, or by eye-sight as they approached the shore, does not appear.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–14 (1) The burden of Tyre . . .—The chapter…
XXIII.
(1) The burden of Tyre . . .—The chapter calls us to enquire into the political relations of Tyre at the time of Isaiah. These we learn, partly from Scripture itself, partly from Assyrian inscriptions. In the days of David and Solomon there had been an intimate alliance between Israel and Hiram, King of Tyre. Psa_45:12 indicates at least the interchange of kingly gifts, if not the acknowledgment of sovereignty by payment of tribute. Psa_83:7, which we have some reason to connect with the reign of Uzziah, shows that this alliance had passed into hostility. The position of Tyre naturally threw it into more intimate relations with the northern kingdom; “its country was nourished by the king’s country” then as in the days of Herod Agrippa (Act_12:20), and there seems reason to believe that the son of Tabeal, whom Pekah and Rezin intended to place upon the throne of Judah, was the son of a Tyrian ruler. (See Note on Isa_7:6.) It was, at this time, the most flourishing of the Phœnician cities, and had succeeded to the older fame of Zidon. The action of Ahaz in inviting the help of Tiglath-pileser against Israel and the Syrians had tended to make Tyre also an object of attack by the Assyrian armies. The prophecy now before us would seem to have been connected with that attack, and foretells the issue of the conflict on which Tyre had rashly entered. Upon that issue light is thrown by the inscriptions of the Assyrian kings. Sargon records that he “plundered the district of Samaria and the whole house of Omri,” and “reigned from Yatnan (Cyprus), which is in the midst of the sea of the setting sun . . . from the great Phœnicia and Syria. . . . to all the cities of remote Media” (Records of the Past, vii. 27). Sennacherib boasts of a victory over the land of the Hatti (i.e., Hittites); “fear overwhelmed Luti, the king of Zidon,” and “he fled to Yatnan, which is in the midst of the sea,” and the Assyrian “placed Tubalu” (the Tabeal of Isaiah) on the throne of the kingdom (Records of the Past, vii. 61). In anticipation of these events, the prophet utters his note of warning to the great merchant city. It seems more natural to connect it with those events, which came within the horizon of his vision, than to refer it, as some interpreters have done, to the later siege of Tyre by Nebuchadnezzar. The mention of the Chaldeans as having been subdued by the Assyrians, which fits in with Sargon’s and Sennacherib’s victories over Merôdach-baladan (Records of the Past, vii. 45, 59), who endeavoured to establish an independent kingdom in Babylon (see Note on Isa_39:1), and is, of course, entirely inapplicable to the time of Nebuchadnezzar, seems, indeed, to be decisive as to this question.
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Howl, ye ships of Tarshish . . .—See Note on Isa_2:16. The prophet sees, as in vision, the argosies of Tyre speeding on their way homeward across the Mediterranean from Tarshish (Spain), and bids them raise their lamentation over the coming fate of their city. They will hear that their city has been taken, that there is no access to its harbours. At Chittim (Cyprus, or, probably, Citium, the chief Phœnician colony of the island), the tidings which burst upon them were as a revelation, confirming the vague rumours they had heard before.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–14 Vers. 1-14. THE BURDEN OF TYRE. We hero reach…
Vers. 1-14. THE BURDEN OF TYRE. We hero reach the last of the "burdens the concluding chapter of the series of denunciatory prophecies which commenced with Isaiah 13. It is an elegy "in three stanzas, or strophes" (Cheyne) the first extending from ver. 1 to ver. 5; the second, thence to ver. 9; and the third from ver. 10 to ver. 14. An undertone of sadness, and even of commiseration, prevails throughout it, the prophet viewing Tyre as a fellow-sufferer with Israel, persecuted and oppressed by the fame enemy, Assyria, which was everywhere pushing her conquests, and had recently extended her dominion even over Babylon (ver. 13). This last allusion fixes the date of the prophecy to a time subsequent to B.C. 710, when the Assyrian monarch, Sargon, first conquered the country, and took the title of king (G. Smith, "Epanym Canon," p. 86).
Howl. (comp. Isa_13:6) The expression is common inthe prophets. (see Jer_4:8 Jer_25:34, etc.: Eze_21:12 Eze 30:2Jo Eze_1:5, 2Jn_1:11, 13 Zep_1:11 Zec_11:2, etc.) Ye ships of Tarshish . "Ships of Tarshish" are first mentioned in connection with the trade carried on by Solomon. Apparently, the term there designates a certain class of ship rather than those engaged in a particular trade (see the comment on 1Ki_22:48 in the "Speaker"s Commentary," vol. 2. p. 623). Here, however, Phoenician ships, actually engaged in the trade with Tartessus, may be intended. Tartessus was a very ancient Phoenician settlement in the south of Spain, beyond the Pillars of Hercules, and was the center of a most important and lucrative commerce. (1Ki_10:22; Herod., i. 163; Eze_27:12, etc.) In the present passage the returning fleet of merchantmen is addressed, and told that the harbour to which they are hastening is closed, the city desolate. From the land of Chittim. "Chittim" here, as in Gen_10:4, and elsewhere generally, is probably Cyprus, whose most ancient capital was called by the Greeks Kitten (see Joseph, "Ant. Jud," 1:6, The name "Chittim" is not improbably a variant of "Khittim," "the Hittites," who may have been the first to colonize the island. A fleet from the Western Mediterranean would naturally touch at Cyprus on its way to Tyro, and would there learn the calamity.
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HOMILIES BY E. JOHNSON Vers. 1-18. The fall of Tyre.
I THE ANCIENT FAME OF TYRO. Consecrated to Melkarth, the principal god of the city, the temple on the island, the supposed site of the ancient city, is said by Arrian to have been the most ancient within the memory of man. Ezekiel speaks of Tyre as "in the midst of the seas". (Eze_27:25, Eze_27:26) The Tyrians were closely connected with the Zidonians, those famous "hewers of timber". (1Ki_5:6) And perhaps the Zidonians of Homer ("Ii.," 6:290; 23. 743; "Od.," 4:841; 17:424) include the Tyrians. Besides their renown ha forest-craft, they were skilful workers in brass and copper. In Solomon"s time there was close intercourse between Hebrews and Tyrians, the former exchanging their corn and oil for the cedar-wood and precious metals of the latter. (1Ki_9:11-14, 26-25 10:22) The denunciation of the prophets against Tyre begin from the time when the Tyrians and the Phoenicians began to buy Hebrew captives and sell them-to the Greeks: "The children of Judah and the children of Jerusalem have ye sold unto the Grecians that ye might remove them far from their bender. (Joe_3:6; cf. Amo_1:9, Amo_1:10) A great commercial people, they planted Carthage, and became possessed of Cyprus. We find one Luliya (or Elulaeus) named in Josephus ("Ant." 9:14. 2) as ruling over Tyre during this prosperous period; he seems to have been, in fact, king also of Zidon and suzerain of Phoenicia. He ned before Sennacherib to Cyprus ("Records of the Past," 7:61). It is in the light of such relations Phoenicia trembling before the advance of Assyria and warned by the fate of Babylonia that we must read the prophecy or oracle.
II THE RUMOR OF ILL. We see in this picture the trading-ships of the Phoenicians returning from their distant colonies in. Spain on the Baetis (or Guadalquivir)... Their last landing-place on the way home is Cyprus, the land of Chittim (or Citium). And here the news meets them that their harbor and their home is desolate. And a mighty howl arises from the fleet, while the dwellers on the Phoenician coast are dumb with grief. Egypt also is implicated in the fate of Tyre. In the description by Ezekiel of the wealth of Tyre, we read, Fine linen with broidered work from Egypt was that which thou spreadest forth to be thy sail". (Eze_27:7) So here the" seed of Sihor" (the Nile) is on the ocean-highway, their trade being car, led on for them by the Phoenicians. The Phoenician coast was the barn for the corn of the Nile," and they distributed it to the nations. And now Phoenicia is addressed through Zidon, the ancient ancestral city. The city was thought of in antiquity as feminine sometimes as a daughter, sometimes as a mother. So Tyrian coins bear the legend, "Of Tyre, mother of the Zidoniaes" The rocky stronghold of the sea speaks, and complains that she is like a barren woman; for the war has robbed her of her young men and maidens. In effect she says, I am destroyed; my wealth and resources gone, my commerce annihilated, I cease to plant cities and colonies, and to nourish and foster them by my trade." Tyre, a daughter of the sea, is denied by her own mother. As Tyre was an outpost of Egypt against the Assyrians, she, too, is sore pained" at the sad tidings.
III THE LAMENTATION OVER TYRE. The prophet advises the people to migrate to their Spanish colonies; for the capital can no longer shelter them. From later times we have a picture of a scene similar to that now passing before his mind"s eye. When Alexander the Great besieged Tyre they at first laughed at the king and the mound which he built, as if he thought to vanquish Poseidon," god of the sea; afterwards, as it grew surprisingly, they sent their children, wives, and old people to Carthage" (Died., 17:41). And the LXX says that they fled thither on this occasion.
1. Luxury and pride ashamed. The prophet looks in vision upon a heap of ruins; it is like the corpse of a once beautiful and proud woman. Once she was the joyous city, that dwelt carelessly", (Zep_2:15) and felt herself to be without a rival. She boasted of her antiquity. The Tyrians told Herodotus (in the fifth century B.C.) that their city had already been founded two thousand three hundred years. (Zep_2:4) Her traders, like those of Venice in the Middle Ages, had been reckoned the equals of princes and kings. (Jer_25:22) But greed, arrogance, oppressive conduct towards other nations, had brought her low.
2. The judgment of God. The hand of Jehovah must be traced and felt in all this. He brings the haughty low, that the meek and despised may be raised. Beauty, which has itself associations of sacredness to the imagination, is not beautiful when it gilds and glorifies infamy. Then Jehovah desecrates it, and. brings disgrace upon the grace and honor of the merely worldly great. "Whoever is the instrument, yet the overthrow of wicked, proud, and vicious cities and nations is to be traced to the God who rules in the empires and kingdoms of the earth; and he often selects the most distinguished and important cities and men to make them examples to others, and to show the ease with which he can bring all down to the earth." The dispersion of the people is strongly contrasted with their own belief in their rooted and immemorial origin in the soil of Phoenicia.
IV EMANCIPATION OF THE TYRIAN COLONIES. Harshly treated, perhaps, they take the first opportunity of throwing off the yoke of the mother-city. Especially Tartessus is mentioned. She may now freely and unhindered overflow the land, even as, in the time of the inundation, Nile"s waters overspread Egypt. (Amo_8:8 Amo_9:5) There is no "girdle;" perhaps no bridle in the hand of Tyre any longer to restrain her colony"s defiant independence. For all the kingdoms that border upon the sea, especially Phoenicia and Syria, have been convulsed with alarm, as Jehovah"s hand was stretched out, and the order was given to destroy the strong places of Canaan. Then, under the favorite figure of the woman, the city appears no longer an inviolate maiden, but dishonored and defiled. Cyprus will afford no refuge for the fugitives, for she will be rejoicing at deliverance from the Phoenician yoke, and will not welcome them; or the "long arm" of the Assyrian will reach them there. No power, however well founded and far-extending, can endure against the fiat of the Almighty. It might seem impossible that a city so celebrated and so powerful, so well defended and fortified, and associated with many allies and confederates, should be destroyed and overturned; but "all that appears permanent in the worm stands or falls according to the will of God, and 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" (Calvin). Warning from the fate of the Kasdim. We know little about this people, who are, perhaps, used to denote Babylon in general, conquered by Sargon. This land has been turned into a desert and haunt of wild beasts. The battering-engines of the Assyrians have reduced their forts to ruin. All around denotes the impending ruin to Tyro.
V THE RESTORATION OF TYRE. At the end of "seventy years," probably put for a long period, it appears that commerce will revive, "but only as the handmaid of religion." This is the main truth to be dwelt on, and the obscurity of the passage must be left to the exegetes. Recurring to the city under the image of the woman now a ringing-woman the prophet looks forward to the time when there will be the mirth of restored prosperity in the seats of Tyro. "When it begins again to make love to all the world, it will get rich again from the profit acquired by this worldly intercourse. Wealth will no longer be stored up and capitalized as formerly, but tributes and presents will be given to Israel, and thus help to sustain in abundance and clothe in stately dress the nation which dwelt before Jehovah, i.e. whose true dwelling-place was in the temple before the presence of God" (Psa_27:4 Psa_84:5) (Delitzsch). In Christian times there was a Church at Tyre, visited by St. Paul, (Act_21:3, Act_21:4) and so its trade was connected with the spread of the gospel.
LESSONS.
1. God mingles compassion with his chastisements of cities, peoples, and individuals. If so towards the wicked, how much more towards the children of his adoption and love! Restoration, revivals of prosperity, are from him who, as the proverb says, never smites with both hands.
2. There is a selfish and corrupt and a true and generous spirit in trade. A time is contemplated when riches will be no longer absorbed by a few enormous capitalists, but be diffused for the common good. The narrow-minded in trade is the sign of the narrow heart; the best traders are those whom love to their kind has taught to unite personal interest with the general good. The accumulation of immense wealth can hardly be the object of a Christian ambition. Let us hasten, by prayer, by teaching, by example, the time when wealth shall not be treasured nor laid up"No more shall rest in mounded heaps, But smit with freer light shall slowly melt; In many streams to fatten lower lands, And light shall spread, and man be liker man Thro" all the season of the golden year.
3. Commerce and Christianity should go hand-in-hand. Our sailors and our merchants should be the best pioneers of the gospel, and our missionaries the most enlightened friends of commerce and civilization. So may our "Happy sails... Knit land to land, and blowing heavenward With silks, and fruits, and spices, clear of toll, Enrich the markets of the golden year. J.
HOMILIES BY W. CLARKSON Vers. 1-15. Aspects of Divine judgment.
I ITS CERTAINTY.
1. The duration of time is no guarantee against its coming; Tyre was a joyous city, whose antiquity was of ancient days" (ver. 7), but judgment would fall upon her in God"s chosen time. Both men and nations are apt to think that long continuance in comfort is a sufficient pledge that it will never be disturbed; duration begets a false sense of security. If men could only see things as they are, they would perceive that the true argument is exactly opposite to that in which they indulge; for the longer a man has been living in unvisited transgression, the longer has penalty been due, and the sooner may he confidently expect retribution to arrive.
2. Ordinary defenses are of no avail against it. The commerce and consequent wealth of Tyre (vers. 2, 3), her replenishments, from Zidon, and her enrichments from Egypt would not save her; nor would the high station to which she had mounted, nor the social position of her sons; it was nothing to the righteous Lord that she was esteemed a "crowning city" (ver. 8), and that her merchants were princes. No defenses that we can raise will avert God"s judgment when the hour is ripe for sentence to be executed. Wealth cannot buy off retribution, nor can rank interpose its influence to avert it; science cannot teach us how to elude it; and the arm of affection is impotent to shield us from its blow. There is no barrier man can raise which is not swept down in a moment when God arises to judgment.
II ITS FULNESS AND EFFICACY.
1. It silences. (Ver. 2.) It brings the curses, the clamors, the revilings, the slanderous accusations, the shameful innuendoes of ungodliness and of malignity to a disgraceful end. "God strikes a silence through them all.
2. It scatters, it dissolves. (Vers. 6, 7, 10.) It sends the children of iniquity, of vice, of crime, to "the four corners of the earth;" it disperses them over sea and land. The bands of sin are broken up, and its guilty members are scattered far and wide.
3. It humiliates. (Ver. 12.) The virgin-daughter of Zidon should be humbled; God"s judgments bring to the dust of humiliation those who have held their head high and treated others with indignity.
4. It pursues. (Ver. 12.) "There also shalt thou have no rest." The penalty of a man"s sin finds him out whithersoever he may go to escape it. Jonah "flees from the presence of the Lord;" but whither shall a man flee from his presence, or from the blow of his chastisements? No change of, skies, of scenes, of society, of occupations, will shut out accusing recollections from the soul, or shield from the uncompleted corrections of the Divine hand. The serious and repeated violation of the "greater commandments" of God is attended with penalties which pursue the soul from place to place, and from period to period, in all the journey of our life.
5. It incapacitates. (Ver. 4.) Tyre should lose her power to found colonies and to sustain cities; she would be reduced to helplessness and incapacity. This is the fate of those whom God"s judgment overtakes. What they once did with pride and joy they can do no longer, though they put forth all their remaining powers; there is no strength in their right hand." The energies of the mind, the vigor of the soul, the craft of the hand, all is gone.
III ITS REMOTE EFFECTS. When Tyre fell, the ships of Tarshish would have occasion to lament (vers. 1, 14), Zidon would have to be ashamed of her daughter (ver. 4), and Egypt would be sorely pained (ver. 5). Far across sea and land, and a long way down the coming and departing years, reach the sad consequences of guilt. The wisest moralist cannot point to the place where these will not be found, nor the cleverest calculator tell the time when these will not he felt.
IV ITS DIVINE MEANING. "The Lord of hosts hath purposed it, to stain the pride of all glory," etc. (ver. 9). God sends punishment because it is due; because, in the exercise of his righteousness, sin must be marked with the signs of his deep displeasure; but he sends such penalties as he does send in order to compel his subjects to see and to feel that the glory of man can be scattered in a moment, and that over all his magnificence the shadow of death will be thrown whensoever the hand of Divine judgment is uplifted. God"s visitations are man"s opportunities; then may he learn and feel as otherwise he never would that his only wisdom is in instant abandonment of every evil way, and immediate return, in penitence and faith, to a forgiving and restoring Savior. C.
HOMILIES BY R. TUCK Ver. 1. The mission of Tyre, the commercial.
This is the aspect under which Tyre is best known and remembered. Dean Stanley gives a brief but characteristically suggestive description of it. "The massive remains of the ancient walls of Arvad, nearly surrounding the island of the modern Ruad, give some notion of the defenses of Tyre. The limited size of the island led, both in Tyre and Arvad, to arrangements which must have rendered them a striking exception to most Oriental and to most ancient cities. For the sake of economizing the narrow space, the houses of both were built up, fearless of earthquakes, to the height of many stories, recalling, says Strabo, the aspect of the gigantic mansions of the Augustan Rome. With this lofty mass of edifices towering on its sea-girt rock, Tyre might well be thought a fit type of the ancient queen of commerce; and the prophet naturally spoke of her as a floating palace, as a ship moored by the long strand," in the midst of the seas," with her "masts of cedar," her "sails of fine linen, blue and purple," her "mariners, rowers, and pilots. The practical point to keep in view is that commercial nations are always in peril of getting to merely use other nations, and so to neglect their responsibilities to them. To this danger commercial England is now exposed. Very much of the talk of the day goes on the assumption that the whole world was made for the sake of England. We are being constantly reminded of our individuality, and of the precise mission of the individual; we may be profitably reminded that there is an individuality of nations, and that each nation has its separate mission and responsibility. Dr. Arnold illustrates this when he says, "There are three peoples of God"s election Rome, Athens, and Jerusalem; two for things temporal, and one for things eternal. Yet even in things eternal they were allowed to minister. Greek cultivation and Roman polity prepared men for Christianity." "God appears to have communicated all religious knowledge to mankind through the Jewish people, and all intellectual civilization through the Greeks." As a distinctively commercial city, we may observe
I THE MISSION OF TYRE IN CIVILIZATION. The refinement of human society comes about by the operation of the laws of association and emulation, just as does the refinement of the individual and the family. It is by seeing the things others possess, and the ways others take, that we are incited to personal, family, and social improvements. Families that shut themselves up from society keep their boorish manners. Nations isolated by natural situation civilize very slowly. Exactly what happens to the young men through Continental travel happens to a nation when it reaches out to other lands the hand of commerce. In neither case is the result wholly good, but a large share of goodness is in it, because intellectual growth and moral advancement always go along with the material advantages of civilization.
II THE MISSION OF TYRE IN THE BROTHERHOOD OF THE RACE. The scattering of the nations over the earth; the development of special race-types; the separations made by antagonistic interests and aggrandizing individuals, all tend to the destruction of the sense of mutual brotherhood. And just this commercial nations revive, by bringing plainly to view how the prosperity of one nation depends on the prosperity of another, and how the well-being of the whole race-family can alone be secured by universal freedom, peace, and kindly helpfulness. Tennyson reminds of this in the lines"Knit land to land, and blowing heavenward... Enrich the markets of the golden year.
III ITS MISSION IN THE DEMAND OF HUMANITY FOR WORK. It is singular that man"s idea of bliss should have become "idleness." The end set before a man in this life is that he shall no longer have need for work. Yet work is man"s good the Divine idea in his creation; the Divine agency for his culture; and the inexpressibly sad thing to say about any man, here or yonder, is that he does not work. And commerce, by constantly creating new demands and enriching our stores of raw material, makes work. All hindrances to commerce, such as taxation and war, injure the nations by putting limitations on work. Universal peace would mean a healthy activity throughout the world. Every man using his ability in the service of his fellow, and getting, as his return, the service of his fellow to him. But there are evils attending the spread of commerce. Especially such as follow the undue share of wealth possessed by individuals. Shelley speaks of it thus"Commerce has set the mark of selfishness, The signet of its all-enslaving power, Upon a shining ore, and called it gold; Before whose image bow the vulgar great, The vainly rich, the miserable proud, The mob of peasants, nobles, priests, and kings, And with blind feelings reverence the power That grinds them to the dust of misery.
To this also must be added the tendency of commerce to create selfish interests to destroy the idea and sentiment of personal and national honor, which seeks its vindications in war, and to encourage the notion that we are to use other people rather than to serve them, service being the supreme idea of Christ"s regenerate humanity: "I am among you as he that serveth." "The Son of man came, not to be ministered unto, but to minister. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 3, 4, 8, 9 The burden of Tyre
Isa_23:1-18
The burden of Tyre
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The prophecy against Tyre: lessons
The Tarshish of this chapter is Spain.
Chittim is the island of Cyprus. The word merchant is the same word that is rendered in other places Canaanite. The Canaanites were the most energetically commercial men of their time. To be a merchant was to be a Canaanite; to be a Canaanite was to be a merchant, substantially.
I. The world must come, however slowly, to recognise the fact that RULERS THEMSELVES ARE RULED; that the Lord reigneth. There can only be one Supreme. What a glorious dawn is that which will shine above the eastern hills when the world begins to feel that it is reigned over, governed, guided in all its march of progress. The world grows warmer under that recognition. At first the recognition is terrible enough, but it becomes more and more beneficent as things shape themselves.
II. The world must come to recognise the fact that EVEN EMPIRES ARE DEPENDENT UPON CHARACTER FOR THEIR EXISTENCE. For Tyre we may substitute London, Paris, New York, or the countries which they indicate. It is only the letter of this chapter which is ancient; the principle is energetic evermore. (J. Parker, D. D.)
The prophets attitude towards cities and states
When the Spirit of God is in a man he cares for no city, how great soever it may be, though he himself may not have whereon to lay his head. There is, however, a spirit in him which makes him greater than all the capitals of the world were they added to one another and constituted into one great avenue of capitals, each house in all the vista crowned or starred with a sceptre thrust from every window. The Galilean fishermen cared nothing for the pomp of Jerusalem; old prophets with ragged mantles on their stooping shoulders hurled Divinest judgment against proud kings. (J. Parker, D. D.)
The Churchs love of worldly patronage
The Church has lost this prophetic inspiration, and now she bows down to worldly greatness and tells with delight that a chariot and pair has driven up to her front door. To what cent of indignity has she sunk, even in her very speech! She is now an influential Church, a respectable Church, an intelligent Church, a Church possessed of exceptional advantages, and most careful about her reputation! So the world pays its copper tribute, and says to the Church, Behave yourself! let us do what we like, and you sing your hymns and go up to heaven like any other vapour. Where are the men who can do without food, clothing, shelter? Where are the men who would spurn any offer of patronage?--sons of thunder, sons of judgment; men who never sit down to eat, but snatch their apple as they hasten along the road that they may keep their next appointment to thunder judgment upon unrighteousness, and break in pieces with an iron rod the vessel of impurity. (J. Parker, D. D.)
Tyre
Tyres celebrity dates first from the time of David. In the Assyrian era, however, Tyre had already attained to a kind of supremacy over the rest of the Phoenician cities. It lay on the coast, rather more than twenty miles from Sidon; but being hard pressed by enemies, it had transferred the real seat of its trade and wealth to a rocky island, three miles farther north, and only 1200 paces from the mainland. The strait that separated this insular Tyre (Τύρος) from ancient Tyre (Παλαίτυρος) was, upon the whole, shallow, and the ship channel in the neighbourhood of the island was only about eighteen feet deep, so that a siege of insular Tyre by Alexander was carried out by the erection of a mole. Luther refers the prophecy to this attack by Alexander. But earlier than this event was the struggle of Tyre with Assyria and Babylon, and first of all the question arises, Which of these two struggles has the prophecy in view? In consequence of new disclosures, for which we are indebted to Assyriology, the question has entered a new phase. Down to the present, however, it still permits of only a hypothetical and unsatisfactory solution. (F. Delitzsch.)
The Phoenicians
The Phoenicians were simply carriers and middle men. In all time there is no instance of a nation so wholly given over to buying and selling, who frequented even the battlefields of the world that they might strip the dead and purchase the captive. (Prof. G. A. Smith, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1
CHAPTER XVIII
TYRE; OR, THE MERCENARY SPIRIT
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702 B.C.
Isaiah 23
THE task, which was laid upon the religion of Israel while Isaiah was its prophet, was the task, as we have often told ourselves, of facing the worlds forces, and, of explaining how they were to be led captive and contributory to the religion of the true God. And we have already seen Isaiah accounting for the largest of these forces: the Assyrian. But besides Assyria, that military empire, there was another power in the world, also novel to Israels experience and also in Isaiahs day grown large enough to demand from Israels faith explanation and criticism. This was Commerce, represented by the Phoenicians, with their chief seats at Tyre and Sidon, and their colonies across the seas. Not even Egypt exercised such influence on Isaiahs generation as Phoenicia did; and Phoenician influence, though less visible and painful than Assyrian, was just as much more subtle and penetrating as in these respects the influence of trade exceeds that of war. Assyria herself was fascinated by the glories of Phoenician commerce. The ambition of her kings, who had in that century pushed south to the Mediterranean, was to found a commercial empire. The mercenary spirit, as we learn from prophets earlier than Isaiah, had begun also to leaven the life of the agricultural and shepherd tribes of Western Asia. For good or for evil commerce had established itself as a moral force in the world.
Isaiahs chapter on Tyre is, therefore, of the greatest interest. It contains the prophets vision of commerce the first time commerce had grown vast enough to impress his peoples imagination, as well as a criticism of the temper of commerce from the standpoint of the religion of the God of righteousness. Whether as a historical study or a message, addressed to the mercantile tempers of our own day, the chapter is worthy of close attention.
But we must first impress ourselves with the utter contrast between Phoenicia and Judah in the matter of commercial experience, or we shall not feel the full force of this excursion which the prophet of a high, inland tribe of shepherds makes among the wharves and warehouses of the great merchant city on the sea.
The Phoenician empire, it has often been remarked, presents a very close analogy to that of Great Britain: but even more entirely than in the case of Great Britain the glory of that empire was the wealth of its trade, and the character of the people was the result of their mercantile habits. A little strip of land, one hundred and forty miles long, and never more than fifteen broad, with the sea upon one side and the mountains upon the other, compelled its inhabitants to become miners and seamen. The hills shut off the narrow coast from the continent to which it belongs, and drove the increasing populations to seek their destiny by way of the sea. These took to it kindly, for they had the Semites born instinct for trading. Planting their colonies all round the Mediterranean, exploiting every mine within reach of the coastland, establishing great trading depots both on the Nile and the Euphrates, with fleets that passed the Straits of Gibraltar into the Atlantic and the Straits of Bab-el-Mandeb into the Indian Ocean, the Phoenicians constructed a system of trade, which was not exceeded in range or influence till, more than two thousand years later, Portugal made the discovery of America and accomplished the passage of the Cape of Good Hope. From the coasts of Britain to those of Northwest India, and probably to Madagascar, was the extent of Phoenician credit and currency. Their trade tapped river basins so far apart as those of the Indus, the Euphrates, probably the Zambesi, the Nile, the Rhone, the Guadalquivir. They built ships and harbours for the Pharaohs and for Solomon. They carried Egyptian art and Babylonian knowledge to the Grecian archipelago, and brought back the metals of Spain and Britain. No wonder the prophet breaks into enthusiasm as he surveys Phoenician enterprise! "And on great waters the seed of Shihor, the harvest of the Nile, was her revenue; and she was the mart of nations."
But upon trade the Phoenicians had built an empire. At home their political life enjoyed the freedom, energy, and resources which are supplied by long habits of an extended commerce with other peoples. The constitution of the different Phoenician cities was not, as is sometimes supposed, republican, but monarchical; and the land belonged to the king. Yet the large number of wealthy families at once limited the power of the throne, and saved the commonwealth from being dependent upon the fortunes of a single dynasty. The colonies in close relation with the mother country assured an empire with its life in better circulation and with more reserve of power than either Egypt or Assyria. Tyre and Sidon were frequently overthrown, but they rose again oftener than the other great cities of antiquity, and were still places of importance when Babylon and Nineveh lay in irreparable ruin. Besides their native families of royal wealth and influence and their flourishing colonies, each with its prince, these commercial states kept foreign monarchs in their pay, and sometimes determined the fate of a dynasty. Isaiah entitles Tyre "the giver of crowns, the maker of kings, whose merchants are princes, and her traffickers are the honourable of the earth."
But trade with political results so splendid had an evil effect upon the character and spiritual temper of the people. By the indiscriminating ancients the Phoenicians were praised as inventors; the rudiments of most of the arts and sciences, of the alphabet and of money have been ascribed to them. But modern research has proved that of none of the many elements of civilisation which they introduced to the West were they the actual authors. The Phoenicians were simply carriers and middlemen. In all time there is no instance of a nation so wholly given over to buying and selling, who frequented even the battlefields of the world that they might strip the dead and purchase the captive. Phoeninician history-though we must always do the people the justice to remember that we have their history only in fragments-affords few signs of the consciousness that there are things which a nation may strive after for their own sake, and not for the money they bring in. The world, which other peoples, still in the reverence of the religious youth of the race, regarded as a house of prayer, the Phoenicians had already turned into a den of thieves. They trafficked even with the mysteries and intelligences; and their own religion is largely a mixture of the religions of the other peoples with whom they came into contact. The national spirit was venal and mercenary-the heart of a hireling, or, as Isaiah by a baser name describes it, the heart of "a harlot." There is not throughout history a more perfect incarnation of the mercenary spirit than the Phoenician nation.
Now let us turn to the experience of the Jews, whose faith had to face and account for this world-force.
The history of the Jews in Europe has so identified them with trade that it is difficult for us to imagine a Jew free from its spirit or ignorant of its methods. But the fact is that in the time of Isaiah Israel was as little acquainted with commerce as it is possible for a civilised nation to be. Israels was an inland territory. Till Solomons reign the people had neither navy nor harbour. Their land was not abundant in materials for trade-it contained almost no minerals, and did not produce a greater supply of food than was necessary for the consumption of its inhabitants. It is true that the ambition of Solomon had brought the people within the temptations of commerce. He established trading cities, annexed harbours and hired a navy. But even then, and again in the reign of Uzziah, which reflects much of Solomons commercial glory, Israel traded by deputies, and the mass of the people remained innocent of mercantile habits. Perhaps to moderns the most impressive proof of how little Israel had to do with trade is to be found in their laws of money-lending and of interest. The absolute prohibition which Moses placed upon the charging of interest could only have been possible among a people with the most insignificant commerce. To Isaiah himself commerce must have appeared alien. Human life, as he pictures it, is composed of war, politics, and agriculture; his ideals for society are those of the shepherd and the farmer. We moderns cannot dissociate the future welfare of humanity from the triumphs of trade.
"For I dipt into the future, far as human eye could see,
Saw the vision of the world and all the wonder that would be;
Saw the heavens fill with commerce, argosies of magic sails,
Pilots of the purple twilight, dropping down with costly bales."
But all Isaiahs future is full of gardens and busy fields, of irrigating rivers and canals:-
"Until the Spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be counted for a forest.
Blessed are ye, that sow beside all waters, that send forth the feet of the ox and the ass."
"And He shall give the rain of thy seed, that thou shalt sow the ground withal, and bread-corn, the increase of the ground; and it shall be juicy and fat: in that day shall thy cattle feed in large pastures."
Conceive how trade looked to eyes which dwelt with enthusiasm upon scenes like these! It must have seemed to blast the future, to disturb the regularity of life with such violence as to shake religion herself! With all our convictions of the benefits of trade, even we feel no greater regret or alarm than when we observe the invasion by the rude forces of trade of some scene of rural felicity: blackening of sky and earth and stream; increasing complexity and entanglement of life; enormous growth of new problems and temptations; strange knowledge, ambitions and passions that throb through life and strain the tissue of its simple constitution, like novel engines, which shake the ground and the strong walls, accustomed once to re-echo only the simple music of the mill-wheel and the weavers shuttle. Isaiah did not fear an invasion of Judah by the habits and the machines of trade. There is no foreboding in this chapter of the day when his own people were to take the place of the Phoenicians as the commercial "harlots" of the world, and a Jew was to be synonymous with usurer and "publican." Yet we may employ our feelings to imagine his, and understand what this prophet-seated in the sanctuary of a pastoral and agricultural tribe, with its simple offerings of doves, and lambs, and sheaves of corn, telling how their homes, and fields and whole rustic manner of life were subject to God-thought, and feared, and hoped of the vast commerce of Phoenicia, wondering how it also should be sanctified to Jehovah.
First of all, Isaiah, as we might have expected from his large faith and broad sympathies, accepts and acknowledges this great world-force. His noble spirit shows neither timidity nor jealousy before it. Before his view what an unblemished prospect of it spreads! His descriptions tell more of his appreciation than long laudations would have done. He grows enthusiastic upon the grandeur of Tyre; and even when he prophesies that Assyria shall destroy it, it is with the feeling that such a destruction is really a desecration, and as if there lived essential glory in great commercial enterprise. Certainly from such a spirit we have much to learn. How often has religion, when brought face to face with the new forces of a generation - commerce, democracy, or science-shown either a base timidity or baser jealousy, and met the innovations with cries of detraction or despair! Isaiah reads a lesson to the modern Church in the preliminary spirit with which she should meet the novel experiences of Providence. Whatever judgment may afterwards have to be passed, there is the immediate duty of frankly recognising greatness wherever it may occur. This is an essential principle, from the forgetfulness of which modern religion has suffered much. Nothing is gained by attempting to minimise new departures in the worlds history; but everything is lost if we sit down in fear of them. It is a duty we, owe to ourselves, and a worship which Providence demands from us, that we ungrudgingly appreciate every magnitude of which history brings us the knowledge.
It is almost an unnecessary task to apply Isaiahs meaning to the commerce of our own day. But let us not miss his example in this: that the right to criticise the habits of trade and the ability to criticise them healthily are alone won by a just appreciation of trades world-wide glory and serviceableness. There is no use preaching against the venal spirit and manifold temptations and degradations of trade, until we have realised the indispensableness of trade and its capacity for disciplining and exalting its ministers. The only way to correct the abuses of "the commercial spirit," against which many in our day are loud with indiscriminate rebuke, is to impress its victims, having first impressed yourself, with the opportunities and the ideals of commerce. A thing is great partly by its traditions and partly by its opportunities-partly by what it has accomplished and partly by the doors of serviceableness of which it holds the key. By either of these standards the magnitude of commerce is simply overwhelming. Having discovered the world-forces, commerce has built thereon the most powerful of our modern empires. Its exigencies compel peace; its resources are the sinews of war. If it has not always preceded religion and science in the conquest of the globe, it has shared with them their triumphs. Commerce has recast the modern world, so that we hardly think of the old national divisions in the greater social classes which have been its direct creation. Commerce determines national policies; its markets are among the schools of statesmen; its merchants are still "princes, and its traffickers the honourable of the earth."
Therefore let all merchants and their apprentices believe, "Here is something worth putting our manhood into, worth living for, not with our brains only or our appetites, but with our conscience, with our imagination, with every curiosity and sympathy of our nature. Here is a calling with a healthy discipline, with a free spirit, with unrivalled opportunities of service, with an ancient and essential dignity." The reproach which is so largely imagined upon trade is the relic of a barbarous age. Do not tolerate it, for under its shadow, as under other artificial and unhealthy contempts of society, there are apt to grow up those sordid and slavish tempers, which soon make men deserve the reproach that was at first unjustly cast upon them. Dissipate the base influence of this reproach by lifting the imagination upon the antiquity and world-wide opportunities of trade-trade, "whose origin," as Isaiah so finely puts it, "is of ancient days; and her feet carry her afar off to sojourn."
So generous an appreciation of the grandeur of commerce does not prevent Isaiah from exposing its besetting sin and degradation.
The vocation of a merchant differs from others in this, that there is no inherent nor instinctive obligation in it to ends higher than those of financial profit-emphasised in our days into the more dangerous constraint of immediate financial profit. No profession is of course absolutely free from the risk of this servitude; but other professions offer escapes, or at least mitigations, which are not possible to nearly the same extent in trade. Artist, artisan, preacher, and statesman have ideals which generally act contrary to the compulsion of profit and tend to create a nobility of mind strong enough to defy it. They have given, so to speak, hostages to heaven- ideals of beauty, of accurate scholarship, or of moral influence, which they dare not risk by abandoning themselves to the hunt for gain. But the calling of a merchant is not thus safeguarded. It does not afford those visions, those occasions of being caught away to the heavens, which are the inherent glories of other lives. The habits of trade make this the first thought-not what things of beauty are in themselves, not what men are as brothers, not what life is as Gods discipline, but what things of beauty, and men, and opportunities are worth to us-and in these times what they are immediately worth-as measured by money. In such an absorption art, humanity, morals, and religion become matters of growing indifference.
To this spirit, which treats all things and men, high or low, as matters simply of profit, Isaiah gives a very ugly name. We call it the mercenary or venal spirit. Isaiah says it is the spirit of "the harlot."
The history of Phoenicia justified his words. Today we remember her by nothing that is great, by nothing that is original. She left no art nor literature, and her once brave and skilful populations degenerated till we know them only as the slave-dealers, panders, and prostitutes of the Roman empire. If we desire to find Phoenicias influence on the religion of the world, we have to seek for it among the most sensual of Greek myths and the abominable practices of Corinthian worship. With such terrible literalness was Isaiahs harlot-curse fulfilled.
What is true of Phoenicia may become true of Britain, and what has been seen on the large scale of a nation is exemplified every day in individual lives. The man who is entirely eaten up with the zeal of gain is no better than what Isaiah called Tyre. He has prostituted himself to covetousness. If day and night our thoughts are of profit, and the habit, so easily engendered in these times, of asking only, "What can I make of this?" is allowed to grow upon us, it shall surely come to pass that we are found sacrificing, like the poor unfortunate, the most sacred of our endowments and affections for gain, demeaning our natures at the feet of the world for the sake of the worlds gold. A woman sacrifices her purity for coin, and the world casts her out. But some who would not touch her have sacrificed honour and love and pity for the same base wage, and in Gods sight are no better than she. Ah, how much need is there for these bold, brutal standards of the Hebrew prophet to correct our own social misappreciations!
Now for a very vain delusion upon this subject! It is often imagined in our day that if a man seek atonement for the venal spirit through the study of art, through the practice of philanthropy, or through the cultivation of religion, he shall surely find it. This is false-plausible and often practised, but utterly false. Unless a man see and reverence beauty in the very workshop and office of his business, unless he feel those whom he meets there, his employees and customers, as his brethren, unless he keep his business methods free from fraud, and honestly recognise his gains as a trust from the Lord, then no amount of devotion elsewhere to the fine arts, nor perseverance in philanthropy, nor fondness for the Church evinced by ever so large subscriptions, will deliver him from the devil of mercenariness. This is a plea of alibi that shall not prevail on the judgment day. He is only living a double life, whereof his art, philanthropy, or religion is the occasional and dilettante portion, with not nearly so much influence on his character as the other, his calling and business, in which he still sacrifices love to gain. His real world-the world in which God set him, to buy and sell indeed, but also to serve and glorify his God-he is treating only as a big warehouse and exchange. And so much is this the case at the present day, in spite of all the worship of art and religion which is fashionable in mercantile circles, that we do not go too far when we say that if Jesus were now to visit our large markets and manufactories, in which the close intercourse of numbers of human persons renders the opportunities of service and testimony to God so frequent, He would scourge men from them, as He scourged the traffickers of the Temple, for that they had forgotten that here was their Fathers house, where their brethren had to be owned and helped, and their Fathers glory revealed to the world.
A nation with such a spirit was of course foredoomed to destruction. Isaiah predicts the absolute disappearance of Tyre from the attention of the world. "Tyre shall be forgotten seventy years. Then," like some poor unfortunate whose day of beauty is past, she shall in vain practise her old advertisements on men. "After the end of seventy years it shall be unto Tyre as in the song of the harlot: Take a harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered."
But Commerce is essential to the world. Tyre must revive; and the prophet sees her revive as the minister of Religion, the purveyor of the food of the servants of the Lord, and of the accessories of their worship. It must be confessed, that we are not a little shocked when we find Isaiah continuing to apply to Commerce his metaphor of a harlot, even after Commerce has entered the service of the true religion. He speaks of her wages being devoted to Jehovah, just in the same manner as those of certain notorious women of heathen temples were devoted to the idol of the temple. This is even against the directions of the Mosaic law. Isaiah, however, was a poet; and in his flights we must not expect him to carry the whole Law on his back. He was a poet, and probably no analogy would have more vividly appealed to his Oriental audience. It will be foolish to allow our natural prejudice against what we may feel to be the unhealthiness of the metaphor to blind us to the magnificence of the thought which he clothes in it.
All this is another proof of the sanity and far sight of our prophet. Again we find that his conviction that judgment is coming does not render his spirit morbid, nor disturb his eye for things of beauty and profit in the world. Commerce, with all her faults, is essential, and must endure, nay shall prove in the days to come Religions most profitable minister. The generosity and wisdom of this passage are the more striking when we remember the extremity of unrelieved denunciation to which other great teachers of religion have allowed themselves to be hurled by their rage against the sins of trade. But Isaiah, in the largest sense of the expression, is a man of the world-a man of the world because God made the world and rules it. Yet even from his far sight was hidden the length to which in the last days Commerce would carry her services to man and God, proving as she has done, under the flag of another Phoenicia, to all the extent of Isaiahs longing, one of Religions most sincere and profitable handmaids.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
J. R. Dummelow 1909 · Public Domain On v1 The Doom of Tyre
The Doom of Tyre
Tyre was a great mercantile centre of the ancient world, and at the time of the Hebrew monarchy chief state of Phœnicia, the parent of many colonies, and mistress of the Mediterranean. It is uncertain what siege of Tyre is here referred to; but see on Isa_23:13.
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1-5. The news of the fall of Tyre is spread.
6-9. Tyre must take refuge in her distant colonies, for her doom is purposed by Jehovah.
10-14. But even her colonies will afford no refuge, for the power of Phœnicia will be altogether broken. The fate of Chaldea serves as a warning of coming desolation.
15-18. After seventy years Tyre shall recover her commercial prosperity, but her gains shall be consecrated to Jehovah's service.
1. Homeward-bound ships are greeted at Chittim (Cyprus) with the news that Tyre has fallen. Ships of Tarshish] Tarshish is probably Tartessus, in Spain; the expression denotes deep-sea ships.
2. Isle] 'coastland,' i.e. of Phœnicia.
3. Sihor] i.e 'black,' a name for the Nile (Jer_2:18). River] RV 'Nile.' Tyre reaped large revenues from Egypt by carrying her corn. Is.. is] RV 'was.. was.'
4. Strength] stronghold, i.e Tyre. Saying, etc.] The once busy quays are deserted, and the prophet pictures the city as a bereaved mother mourning her children.
5. RV 'When the report cometh to Egypt they shall be sorely pained.'
6. Tarshish] Tartessus, in Spain. The Tyrians are bidden to seek refuge in their western colonies on the shores of the Mediterranean. Of these Phoenician colonies Carthage was the most famous.
7. Her own, etc.] RV 'whose feet carried her.'
8. Taken this counsel] RV 'purposed this.' Crowning city] alluding to the many dependent kings in her colonies.
10. A river] RV 'the Nile.' There.. strength] 'There is no girdle about thee any more.' The Tyrian colonies, released from all restraint, throw off allegiance.
11. Against .. city] RV 'concerning Canaan,' i.e. Phœnicia.
12. Oppressed] or 'defiled.' Tyre was no longer a virgin citadel. Pass over to Chittim] Flight to Cyprus would not secure safety from Assyria.
13. This people, etc.] According to AV rendering, this v. describes the consolidation of the Chaldeans into a nation by the Assyrians. There is, however, no other record of this, and it is better to read, 'This people is no more; the Assyrian hath appointed it for the beasts of the wilderness' (i.e. made it desolate): 'they set up their towers' (siegetowers), 'they overthrew the palaces thereof; he made it a ruin' (RV). The fate of the Chaldeans at the hand of the Assyrians is quoted as a warning for Tyre. Babylon, the Chaldean capital, was taken by the Assyrians in 710 and 703 b.c. (see on Isa_21:1-10). The present. prophecy accordingly should be dated between' one or other of those years and Sennacherib's invasion of W. Asia (701).
14. Strength] RV 'stronghold.'
15. Seventy] perhaps a symbolic number for a long period. According to, etc.] i.e. without revolution or change.
16. The v. is figurative of Tyre seeking to renew her commerce.
17. Figurative of her restored traffic.
18. The old occupation will be renewed, but purged of its worldliness.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v1 burden See note 1;
burden See note 1;
(See Scofield "Isa 13:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 The Burden of Tyre
CHAPTER 23
The Burden of Tyre
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1. Tyre’s great disaster (Isa 23:1-5) 2. The complete overthrow (Isa 23:6-14) 3. Tyre’s future restoration and degradation (Isa 23:15-18)Tyre typifies the commercial expansion and glory of the world. Behind this commercial glory stands Satan, the god of this age. Read Eze 28:11-19. Nebuchadnezzar carried out judgment upon Tyre Eze 29:17-21. A revival of Tyre is also predicted. We call attention to a statement in the beautiful Forty-fifth Psalm, a millennial Psalm. When the King appears, surrounded by His own, “The daughter of Tyre shall be there with a gift” Psa 45:12. It is what is indicated in Isaiah’s vision, “And her merchandise and her hire shall be holiness to the Lord.”
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Fall of TyRev. 1. The burden of Tyre,…
The Fall of TyRev. 1. The burden of Tyre, the proud Phoenician metropolis, which withstood the attacks of several Assyrian armies and endured a siege of thirteen years by Nebuchadnezzar, but was destroyed by Alexander the Great after a siege of seven months: Howl, ye ships of Tarshish, the great merchant vessels of that day, named after the city of Tartessus in Spain with which much of the world’s commerce was carried on; for it, Tyre, the center of the world’s markets, is laid waste, so that there is no house, not one of them being left in the city on the mainland after the siege of Nebuchadnezzar, no entering in, neither into buildings nor even into the harbor after Alexander had destroyed the city on the island; from the land of Chittim, the island of Cyprus, whose capital was Citium, it is revealed to them, the sailors and merchants of Tyre, returning from a long voyage, receiving the news of the city’s destruction at this, their last landing-place before reaching Phoenicia.
v. 2. Be still, namely, with amazement and horror, ye inhabitants of the isle, those of the coast country of Phoenicia in general and of New Tyre in particular; thou whom the merchants of Zidon, the second great commercial city of Phoenicia, that pass over the sea, have replenished, both by founding the city and by making it one of the world’s chief markets.
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v. 3. And by great waters, by maritime trade and transportation, the seed of Sihor, "dark-colored," applied to the Nile, the harvest of the river, the products of the rich lowlands of Egypt, is her revenue, that with which Tyre traded not only along the Mediterranean coast, but far inland as well; and she is a mart of nations, what was gathered in her became profitable merchandise to all nations.
v. 4. Be thou ashamed, trembling with the disgrace of it all, O Zidon, Phoenicia in general; for the sea hath spoken, even the strength of the sea, the fortress of Tyre, which was located on an island at some distance from the coast, saying, I travail not nor bring forth children, neither do I nourish up young men nor bring up virgins. Tyre, bereaved of all her children by Ivar, was like a childless woman. There was nothing but rock and sea left where formerly the rich city had stood.
v. 5. As at the report concerning Egypt, when the sad news concerning the fall of Tyre shall reach Egypt, so shall they be sorely pained at the report of Tyre, because this meant not only a severe reduction in the trade of Egypt, but also the removal of one of the bulwarks against the enemy. Moreover, those who escaped from Tyre would have to flee to the remote corners of the earth.
v. 6. Pass ye over to Tarshish, the commercial metropolis of Spain, the colony where the last Phoenician ships might be found; howl, ye inhabitants of the isle, all those living along the coast of the Mediterranean, the fugitives with the inhabitants, since they all were included in the calamity which had come upon Tyre.
v. 7. Is this your joyous city, whose antiquity is of ancient days? That was the end of all her proud self-glorification. Her own feet shall carry her afar off to sojourn, rather, "whose feet carried her afar to settle," not only over her trade routes, but also in locating colonies in distant countries. The doom of Tyre having been pictured thus, the prophet proceeds to preach the glory of Jehovah.
v. 8. Who hath taken this counsel against Tyre, the crowning city, which dispensed crowns to the rulers of its colonies, whose merchants are princes, whose traffickers are the honorable of the earth? The wealth of these men, together with their connections in distant lands, gave them a position of power and influence like that of rulers.
v. 9. The Lord of hosts hath purposed it, He who has the fortunes of all men in His hands, to stain the pride of all glory, to profane, to bring shame upon that which the Tyrians wrongfully elevated, and to bring into contempt all the honorable of the earth, so that both they and their temples and idols would he disgraced and humiliated. The result is that the colonies gain their independence.
v. 10. Pass through thy land as a river, overflowing it like the Nile, without interference and hindrance from fallen Tyre, O daughter of Tarshish, the Spanish colony of Tyre; there is no more strength, literally, "not is there any more a dam. " The fate of Tyre is now further described for the benefit of the colonies:
v. 11. He, Jehovah, stretched out His hand over the sea, as the One who has absolute power over all the forces of nature; He shook the kingdoms, putting them in commotion to carry out His plans. The Lord hath given a commandment against the merchant city, literally, "against Canaan," which here designates Phoenicia only, to destroy the strongholds thereof, chiefly the bulwarks of Tyre.
v. 12. And He said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon, Tyre and all Phoenicia being disgraced now as a result of the conquest. Arise, pass over to Chittim, emigrating to Cyprus, since the home country was in the hands of the enemies; there also shalt thou have no rest, for the colony would not welcome the former oppressors.
v. 13. Behold the land of the Chaldeans, whence the destroyers came; this people was not, who at first did not figure in history, till the Assyrian founded it for them that dwell in the wilderness, for a section of the Assyrian empire had at first been assigned to them for settlement; they set up the towers thereof, that is, the Babylonians erected their siege-towers against Tyre, they raised up the palaces thereof, rather, "utterly destroyed its castles"; and he brought it to ruin, its bulwarks were overthrown.
v. 14. Howl, ye ships of Tarshish; for your strength is laid waste. Cf v. 1. Thus the Lord punishes those who exalt themselves and are proud in their idolatrous hearts.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8, 10, 13 General Information:
General Information:
Isaiah continues to tell what God has judged against the nations in Isa 13:1-23:18.
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A declaration about Tyre
"This is what Yahweh declares about Tyre"
Howl, you ships of Tarshish
Here "ships" represents the men on the ships. Isaiah speaks to the men on the ships of Tarshish as if they could hear him. AT: "Cry out in despair you men on the ships of Tarshish" (See: Metonymy and Apostrophe)
harbor
an area of the sea that is near land and safe for ships
from the land of Cyprus it has been revealed to them
This phrase can be stated in active form. AT: "the men heard about Tyre when they were in the land of Cyprus" (See: How to Translate Names and Active or Passive)
Be silent, you inhabitants of the coast
Isaiah speaks to the people who live on the coast as if they could hear him. (See: Apostrophe)
Be silent
This is an idiom. Here silence is meant to signal shock and amazement. AT: "Be shocked" (See: Idiom)
of the coast
The "coast" is the land near or around the sea or ocean. Here it refers to the people who live in Phoenicia which borders the Mediterranean sea.
the merchant of Sidon, who travels over the sea, has filled you
Here "merchant" means "many merchants." AT: "the merchants of Sidon, who travel over the sea, have made you rich" (See: Generic Noun Phrases)
Upon the great waters was the grain of Shihor
Shihor was the name of a valley near the Nile River in Egypt known for its production of grain. AT: "The men traveled on the large sea to transport the grain from Shihor in Egypt" (See: How to Translate Names)
the harvest of the Nile was her produce
The "harvest of the Nile" refers to the grain that was harvested near the Nile River and transported on the river and then to Phoenicia. (See: Possession)
her produce
"its produce." It was common to refer to the river as "her."
it became the commerce of the nations
Commerce is the activity of buying and selling goods. Here "nations" represents the people. AT: "you were where people from other nations came to buy and sell goods" (See: Metonymy)
translationWords
declare
Tyre
Tarshish
Cyprus
reveal
Sidon
water
grain
harvest
Nile River
nation
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 5, 8, 10, 11, 13 23:1-18 Tyre was a prosperous seaport northwest of Israel.…
23:1-18 Tyre was a prosperous seaport northwest of Israel. The relationship between Judah and Tyre went back to the time of David and Solomon (1 Kgs 5:8-9). Tyre, with its proximity to plentiful forests and to the Mediterranean Sea, was one of the commercial centers of the ancient Near East. Its fleets were renowned, and its colonies brought it great prestige and riches. The city came under repeated attack by the Assyrians, Babylonians, and Macedonians, and it fell to Alexander the Great in 332 BC. Isaiah not only prophesied the end of Tyre but by implication warned all whose wealth and earthly securities lead to pride instead of dependence on God (see Isa 2:12-16; Matt 11:21).
23:1 The ships of Tarshish plied the sea between the Phoenician coast and the port of Tarshish in Spain (see 2:16; 23:6). • rumors you heard in Cyprus: Cyprus was the last port of call for sailors coming home from Spain before the final leg of their journey to Tyre.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.