Chapter 23
Vers. 1. The burden of Tyre. Howl, you ships of Tarshish: for it is destroyed, so that there is no house: none shall come from the land of Chittim: it is revealed to them.
Tyre was a very rich city, and greatly renowned in regard of the trade which all nations had with it, as also in regard of the towns of war and cities habitable which it built: as Carthage, which imitated the Roman Empire; Utica, Leptis, Gades, and other cities, who all sent their presents to Tyre; hereby protesting, that they acknowledged this to be the mother city. But Isaiah threatens it with destruction, because it wronged the people of God; as we may gather out of Ezekiel (Ezekiel 26:2). For we are chiefly to consider the cause of this destruction, in regard it is the Prophet's meaning to reveal God's fatherly love to his elect and chosen people, who meant to set himself against all their enemies. Some think that this should be referred to the siege of Alexander, who took Tyre with great difficulty. But this supposition is too weak, because Isaiah mentions Chittim, under which name the Hebrews not only comprehend the Macedonians, but other nations also, as the Greeks, and all those which are beyond the seas. Now King Nebuchadnezzar used the help not only of the soldiers of his own country in this siege, but other strangers also which he had called from among the Greeks and other places. Besides, the Greeks are spoken of for another respect, as we shall see by and by after; namely, because in time to come, they should not bring their ships any more to Tyre, to trade there. Yet the end of this chapter gives me occasion to be of a contrary opinion, because Isaiah speaks there of the restoration of Tyre, which was never repaired after Alexander the Great took it by force. Moreover, when I compare Ezekiel's words with these, I think they make but one prophecy. He speaks not then of Alexander, but of Nebuchadnezzar; and so doubtless it is to be expounded. Add to this, that in the time of Ezekiel and Isaiah, this city was under the command of a king: but when Alexander took it, the histories say, it was brought into the form of a Commonwealth. And if we shall consider the end of the prophecy, we shall be sufficiently confirmed in this opinion: for his purpose was to comfort the Jews, by threatening an inevitable punishment to the Tyrians, of whom they had been afflicted. For it had been a thing very unreasonable, for the Lord to have chastised other nations, and that these in the meantime which had been no less enemies, should have escaped scot-free, or should have been smitten five hundred years after. All these conjectures then lead us to expound this place of Nebuchadnezzar.
Howl.] He enriches the declaration of the ruin of this city with various figures: and it is his custom so to speak, that he might get the more authority to his prophecy. For to deliver such a thing in a plain speech, would have been but cold; neither would it have been sufficiently effectual to comfort the hearts of those, who a long time had been weak and faint: and therefore he sets it forth before them, as it were in fresh and lively colors. And first he shows that the destruction shall be very great, in regard that even the regions far off shall feel it: and he commands the ships to howl, because they shall have no employment when Tyre shall be destroyed. Now he especially names the ships of the Cilicians, because they being neighbors, used to traffic much and often with the Tyrians: and the Hebrews call Cilicia, Tarshish. Neither could it possibly be, but the destruction of Tyre, must bring great detriment to this country; not only in that the usual trade ceased for a time, but also in regard that the merchants' goods, together with their books of accounts, were carried away, and scattered here and there; as it usually falls out when the houses of rich men are rifled.
Where I have translated, they shall come no more; others expound it, There shall be no house remaining, by which you may enter: but I take it I have faithfully rendered the Prophet's meaning: not as if he thought that all passage should be taken from the Cilicians and Greeks; but he meant rather to say, that they shall go no more to Tyre, as they were wont in times past, because the mart there should cease. Those who think the Prophet speaks of the discomfiture made by Alexander, divide the clause of the verse, [reconstructed: From the land of Chittim] and conjoin it thus, This was revealed to them from the land of Chittim. But I rather render it thus; They shall come no more from the land of Chittim: that is to say, that the Greeks might neither go nor come, as they were wont. For by Chittim, the Hebrews understand the Greeks and Eastern people: and it is as if he should have said; The trade of the Greeks shall cease, so as their ships shall no more arrive there. And under it, he also comprehends the Egyptians, Cilicians, Italians, and other nations.
When he says; This was revealed to them: we may fitly understand it as well of the Greeks, as of the Tyrians. If it be referred to the Greeks, the sense will be, that as soon as news shall come of the destruction of Tyre, they shall then sail no more there as they were wont: for they shall flee this port with as much fear as if it were a rock. And this sense I do more willingly receive: notwithstanding I reject not the other, to wit, that the Prophet confirms his prophecy: as when we ordinarily speak of a thing that shall surely come to pass, we say; Look to it, for this appertains to you.
Vers. 2. Be still, you that dwell in the Isles: the merchants of Zidon, and such as pass over the sea, have replenished you.
He sets forth the ruin of Tyre more at large. Now there is here a change touching the number, in the word Isles: for although he speaks in the singular number, yet he understands thereby the Isles of the Mediterranean sea, and the people that dwell beyond the sea; but chiefly the borderers which sailed often to Tyre, and usually traded there. He commands them to hold their peace; and to be still, because they shall no more travel there. His meaning is, that they should be still, as men confounded; in regard of the great calamity which should befall them, in such wise, as they should not dare to utter one word. For it could not be but those nations which traded there, must lose much, when a city so replenished with merchandise was sacked. As for example; if Venice or Antwerp should be now destroyed, would it not redound to the [reconstructed: great loss] of many nations?
The Prophet makes special mention of the Sidonians; not only because they were neighbors, but because these two cities had both one beginning. Zidon was greatly renowned; but yet it was much less in quantity than Tyre. It stood upon the edge of the sea, and was two hundred stades in distance from it. Now they seemed so near one to another, and so linked together in merchandise, that the Poets often take the one for the other. We need not doubt then but the Zidonians gained much more than others, in selling and exchanging their commodities: first in regard they were neighbors: and secondly, because of their continual trading. For the wealth of the Tyrians so flowed in upon them, that they were carried upon their wings, after the common proverb. From there it is therefore that their loss must be much greater than any others, in this destruction of Tyre. And that is the cause why the Prophet bids Zidon to be ashamed in the fourth verse. He adds, which replenished you: speaking either of all in general, or because it was filled with the glut and multitude of men, in regard that strangers came there from diverse countries far remote from them, or else because those which traveled for gain, did therewith enrich the city.
Verse 3. The seed of Nilus growing by the abundance of waters, and the harvest of the river was her revenues: and she was a mart of the nations.
The Prophet's meaning is, that the riches of Tyre shall not deliver it from destruction. He therefore sets forth the rich estate thereof so highly, to the end every one might know, first God's [reconstructed: judgment]; and secondly, that this was no small plague that was fallen upon her. And in the third place, the work of God did appear to be so much the more manifest, in regard that her destruction came suddenly, when she thought on no such matter. Moreover, he describes the wealthiness of Tyre elegantly: for because Nilus furnished her with corn and other necessary provisions, and that great quantity of wheat was sent there out of Egypt; the Prophet says, she had her fields as it were, and her seed growing in the stream of Nilus. The Venetians use to say; Their revenue is in the sea; because nothing grows upon the land: but they get all provision of victuals by their trade of merchandise. And the Prophet says the same of the Tyrians: for it was almost impossible they should want food, because Nilus furnished them therewith in great abundance. But he takes this prop away from them as a vain hope; for they shall leave them utterly destitute. Isaiah therefore, as has been said, describes these things, that all might the better perceive the vengeance and wrath of God fallen upon her.
Verse 4. Be ashamed you Zidon: for the sea has spoken, even the strength of the sea, saying; I have not travailed nor brought forth children, neither nourished young men, nor brought up virgins.
This verse is added by way of amplification. We have told you the cause why he spoke of Zidon thus in particular before. Now he calls Tyre, Sea, by way of excellence, as if she alone reigned in the midst of it. That which is by and by added, I have not conceived, is spoken in the person of Tyre: and thus he pleasantly derides Tyre, who bragged of her towns: for Tyre begat or built other cities very renowned. She was in old time much spoken of (says Pliny) for the cities which she built; to wit, Leptis, Utica, and this Carthage, the imitatrix of the Roman Empire; meaning to rule over all the world; and Gades also, which was built upon the sea. Now all her wealth consisted in purple and scarlet. The Prophet then brings in the city of Tyre, lamenting her ancient glory and excellence: Alas, I am now no longer a mother; and what has it profited me that I have nourished so many children, and brought forth so many cities? For Carthage was accustomed to send presents to Tyre every year, by way of homage: and therein acknowledged her for her mother. Thus it seems that Tyre surpassed all other cities in dignity, seeing Carthage, which was the second after the Roman Empire, did in some sort submit itself to her. But the Lord took all these ornaments from her in a moment, in such wise, that she laments, as if she had never had children.
Verse 5. When the fame comes to the Egyptians, they shall be sorry concerning the rumor of Tyre.
By this verse he signifies, that this fall of Tyre shall touch the Egyptians also: and thus the exposition which we follow, is confirmed; to wit, that these things ought to be referred to the first sacking of it. For those of Tyre were in league with the Egyptians, and both of them had their King: not as in the time of Alexander, at what time Tyre was a free city, and lived under her own laws. Now he could no way better express the society that was between them of Tyre and the Egyptians: and the reason why he shows that the Egyptians shall have their part in this destruction is, because they had solicited the Jews to rebel, and had turned them away from trusting in God. Those were open enemies: these under pretense of friendship, entertained poisonous hatreds. Both of them are justly punished.
Verse 6. Go you over to Tarshish: howl you that dwell in the Isles.
He speaks not only to the Tyrians, but also to the strangers who were in league with them, in regard of their commerce: now he commands that they get themselves to some other place, and to seek out other havens. And he names Cilicia, which was opposite to Tyre: as if he should say, This port which has been so much frequented, shall hereafter be so forsaken, that the ships shall sail into another quarter, quite another way. For when merchants see a port broken, or a mart abolished, they are accustomed to seek out others. He puts one Isle for many, as we have expounded before; because the change of the number is a thing common among the Hebrews: and against these Isles he threatens, that they shall howl; because their maintenance depended upon this trade of merchandise. Besides, their books of reckonings and accounts were mingled here and there.
Verse 7. Is not this that your glorious city? her antiquity is of ancient days: her own feet shall lead her afar off to be a sojourner.
The Prophet advances his style, and exults yet further against Tyre. He disdains her pride, in that she gloried in the antiquity of her name: he is bold then, we see, to confirm his speech, which to any man's reason might seem incredible. For who doubts but that this prophecy was scorned: first, the power and strength of Tyre was invincible, and her wealth as a wall of brass. Well, Isaiah is so much the more bold and confident, and denounces a certain destruction to befall her: and although she was the most ancient among other cities, and in regard thereof, every one applauded her: yet all this should not prevent her certain ruin and downfall.
Now profane histories trace the original of Tyre from time almost out of mind, and that so darkly and obscurely indeed, that a man can scarcely understand their meaning: yet they say, that the Phoenicians built it: so as they which glory of antiquity, may call themselves children of the earth. But the Prophet to this antiquity opposes banishment; showing that when the Lord is purposed to correct this people, they must needs stoop. For to go where the feet lead one, signifies nothing else but to wander and run here and there. Although his meaning also is, that they shall wander thus destitute of their riches also; and in their exile, shall be in want of all things: so as they shall not have so much as a horse or wagon to carry themselves, or any thing of theirs upon. Now when poverty is joined with banishment, it is a very woeful condition: for a man will easily bear his banishment, if he have wherewith to live, and maintain his estate: but to dwell in a strange country as unknown, with poverty, is a misery of miseries. And that he may heap up her afflictions to the full, he adds, that she must go into a far country: now the further one is exiled, the harder the banishment is.
Quest. Vers. 8. Who has decreed this against Tyre, (that crowns men) whose Merchants are Princes, whose Chapmen are the noble of the world?
The Prophet adorns this city with this title, who enriched many; as we may easily gather from the drift of the text. For when he calls her merchants kings, he sufficiently shows, that by the word crowning, under a similitude he means the magnificence of kings. And thus their opinion is refuted, who refer this prophecy to other cities. The sum is, that Tyre enriched her citizens, as if she created every one of them kings and princes. Some think this verse is to be added thus; as if the Prophet should represent the person of a man astonished with the destruction of Tyre, to make others afraid: as if he should say; Is it possible that Tyre should be so soon brought low, where there is such abundance of riches, such might, means, munitions; indeed where there is so great glory and majesty? And that he should then at an instant pause a while, as men are wont to do in things unlooked for. But it is better to join the verse following to this, which takes away all difficulty; seeing the Prophet himself forthwith answers this question, by which he meant to stir up his hearers to the better attention. For he might plainly have said; These things are done by the counsel of the Lord: but in regard we are drowsy, secure, and senseless hearts would easily have overslipped this without observation: therefore he awakens their spirits by this interrogation; to the end all might know that he speaks of no common thing, that therewith they might take the matter the more to heart. And indeed, by how much the more the judgments of God are above the reach of common sense, so much the more are they worthy to be admired.
He spoke to Egypt before, in Chapter 19, in the same terms, showing that her destruction should not be sorted with common and ordinary changes. Now because it was incredible that Tyre could be ruined by men; therefore the Prophet well concludes, that God himself shall be the author of it. And therefore he calls it the mother and nurse of kings; that he might cause God's judgment to shine so much the more clearly: for had it been a city unrenowned, fewer words would have sufficed touching the destruction of it: but being adorned with so high titles, who could imagine that this could otherwise come to pass, but by the counsel and decree of God? He calls the merchants princes: as at this day the merchants of Venice think themselves to surmount princes in dignity, kings only excepted: indeed, and the factors also take themselves for no less than good gentlemen. I have heard also that there are factors at Antwerp, who fear not to spend more than the richest gentlemen's substance can bear. Now we are wont to ask questions, when nothing can be answered, but what we please: which also is a sign of courage and boldness.
Vers. 9. The Lord of hosts has decreed this, to stain the pride of all glory, and to bring to contempt, all them that be glorious in the earth.
The pride.] Or, the haughtiness: for we may read it both ways, because haughtiness begets pride; for it is very rare to find humility of spirit in a haughty mind. Notwithstanding it is better to read it pride, which is enough of itself to provoke God to take vengeance, when men under pretense of their excellence, advance themselves above measure. To profane, and dishonor, are taken for one and the same thing: because those who are exalted to honor, seem to be as men consecrate and set apart, conceiting I know not what greatness of themselves; as if they were now quite exempt out of the common rank of men. But God no sooner strips such of their dignity, and brings them down, but he forthwith makes them vile and contemptible. Let us therefore learn from this place, so to consider of God's providence, that we give that praise to his infinite power, which belongs to it for his so just a government. So then, although the justice whereby it pleases God to moderate his actions always appears not to us; yet ought we not therefore to separate his power from his justice. In the meanwhile, for as much as the Scriptures plainly show, and often set before us the end why God does this or that; we ought to be wise in observing the causes of his works.
Now this invention of God's absolute power, which the Schoolmen have forged, is a most execrable blasphemy: for it is all one as [〔2 pages missing〕] the days of a king to David, it is too frivolous, for he takes it for the age of a man, as the Psalmist shows: The age of a man, says he, is often limited to threescore years and ten (Psalm 90:10). But why does he mention a king rather than some other man? It is because Tyre had a king, and therefore he counts the years by his life. This served much therefore to confirm the certainty of this prophecy, for the Prophet could not know these things by any human conjectures. By the song of the harlot, he under a fit similitude means merchandise, not that merchandising is to be condemned in itself, for it is profitable and necessary for a commonwealth: but he taxes the deceits and guile with which it abounds, so as it may very well be compared to the art of harlotry.
Verse 16. Take a harp, and go about the city (you harlot that has been forgotten) make sweet melody, sing more songs that you may be remembered.
He compares Tyre to a harlot, who having passed all her youth in whoredoms and filthiness, at last becoming old (by reason of which all forsake and despise her) yet can she not forget her first gain, nor her wicked pranks, but desires to revive and refresh her old spirits. And that she may the better draw men out of all parts of the city to her, she goes singing, and playing upon instruments, to delight her companions. For such whores become mad as it were when they see themselves despised because of their age: we see also that the poet Horace flouts a harlot called Lydia for the same cause. So Tyre, being destroyed and as it were buried in oblivion, shall again pluck up her courage, using all her wits and devices to recover her first estate.
By the harp and the sweet melody he understands the deceits, craft, enticements and flatteries which are used in merchandise, by which merchants serve their turns to inveigle men, and to snare them in their nets. In a word, he shows by what means the cities which consist of merchandise become rich, to wit, by crafty and unlawful shifts. For this cause it is that the Prophet says, Tyre shall tickle men's ears with her sweet melody.
He further bids her to double her songs, as if he should say, add deceit to deceit, and flattery to flattery, till you have drawn every one to you: steal into men's minds again, and recover your first fame. To be short, even as an old harlot devises means how she may get into favor again with men by painting, trimming, and decking herself in fine apparel; also with musical instruments and love songs: so Tyre shall rise and enrich herself again by the same means with which she gained wealth before: not that he counsels or gives Tyre license by these words to enrich herself this way, but continues on his prophecy.
Verse 17. And at the end of seventy years shall the Lord visit Tyre, and she shall return to her wages, and shall commit fornication with all the kingdoms of the earth that are in the world.
Although Tyre shall seem to be utterly destroyed when God shall afflict her, yet the Prophet shows that she shall obtain mercy, for after her calamities she shall be restored to her first glory. But it is rightly said that such a restoration shall be brought to pass by the work of the Lord, for otherwise Tyre must of necessity feel that which Malachi pronounces against the Edomites, to wit, that the Lord would overthrow and cast down all that which they built and set up (Malachi 1:4). They had never recovered their first estate unless the Lord himself had been the author of it.
Now from here we may gather a very profitable doctrine, to wit, that although God is a just and severe judge against the wicked, yet he gives place to his mercy, and is never so sharp in making the wound, but he is as gentle in assuaging that smart of it, and in the end takes it clean away. Now if he is such a one toward the godless and reprobates, what a one will he be to those whom he has adopted in Christ Jesus for his children, upon whom he will pour out his goodness? When kingdoms then are restored, when cities are peopled afresh, and men recover their liberties, all comes to pass by the only providence of God, who casts down the highest things when it pleases him, and on a sudden sets up and plants that which he had cast down.
That which follows, to wit, and she shall return, should be read, But she shall return: for the meaning is, that Tyre shall not become the better nor the wiser by such a tedious chastisement, but shall by and by return to her old bias again, for in these words he taxes her ingratitude. We every day behold such examples, for there is almost no corner in the world in which the Lord has not set the print of his judgments. Sometimes he gives those whom he has corrected a breathing time; but do they become ever the better? No, the Prophet says then that Tyre shall be such a one, she shall be never a whit reformed, but shall rather return to her vomit again; she shall play the harlot as she was wont to do. It is not to be doubted but he speaks of her merchandising, but he continues on his similitude which he had taken up before, not meaning thereby utterly to condemn the trade of merchants, as we have said, but because among so many corruptions as men have mingled with it, it very fittily resembles the pranks of harlots, for it is replenished with so much cunning, secret packing, and such subtle conveyances (as we may now see in the world) that it seems it was only devised to snare and beguile the simple. How many new and unknown practices do they invent every day to gain and take up on usury? Usury — which yet none can perceive unless for a long time he has frequented the schools of the merchants. We need not marvel then if the Prophet has taken up such a similitude; by which he meant to show, that Tyre should be no less deceitful in the trade of merchandise, than she was before.
Verse 18. Yet [reconstructed: her] occupying and her wages shall be holy to the Lord: it shall not be laid up nor kept in store; but her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and to have durable clothing.
This was another favor of God towards Tyre. After she was restored, she yet converted not to the Lord, but went on in her subtle dealings: for which she deserved utterly to perish. And indeed she was miserably punished when Alexander took her by force: yet notwithstanding the kingdom of Jesus Christ was set up there, as Saint Luke witnesses (Acts 21:4). This verse then must be opposed to the former: as if he should say; Yet shall the merchandise of Tyre be consecrated to the Lord. Here we have a wonderful example of God's goodness, which shined even into this vile brothel house, and as you would say, even into hell. This restoration of Tyre then must be attributed to the bounty of the Lord: but this first benefit was nothing in comparison of the second, when the Lord sanctified and set it apart for himself. But will some say, Objection: might that be offered to God in sacrifice, which the Tyrians had scraped together by polling and unlawful shifts? For the Lord detests such offerings; because he requires a pure conscience, and innocent hands (Psalm 24:4). Now in regard of this question, many trouble themselves about the exposition of this place, but to small purpose: Answer: for it is not the Prophet's meaning that the merchandise of Tyre shall be consecrated to God while she continues in her whoredoms, but notes the time to come; namely, after her repentance and conversion. She shall not then gather treasures, and heap up wealth by hook and by crook, but shall employ them in the service of God, and lay out the profit of her trading, for the comfort of the faithful in their need. Now albeit he has used an unseemly word, it is in regard of the time: signifying that she shall forget her wicked practices, and shall change her old customs.
They shall not be laid up.] Thus in few words he describes the repentance of Tyre, which although in times past, was addicted to covetousness; yet being converted to Christ, she shall not study to hoard up riches, but shall employ them for the relief of the poor and other good uses. This ought to be the fruit of repentance, as Saint Paul admonishes; Let him that stole, steal no more; but let him rather labor with his hands the thing that is good, that he may be able to give to him that needs (Ephesians 4:28). Whereas the Tyrians then in times past devoured riches on all sides, with an insatiable desire: Isaiah says, that now they shall be ready to give as fast out, because their inordinate desire of gain shall cease. This is then a note of charity to help our poor brothers: contrariwise, of cruelty, if we suffer them to want; especially when God loads us with plenty.
He adds the right way of doing good, to wit, they shall bestow their goods upon the servants of God. Now albeit he comprehends all the faithful, yet has he a special respect to the Priests and Levites, of whom, some sacrificed, some made ready the beasts that were to be sacrificed, and others watched: in a word, all were ready to do their office; and for that cause it is said, that they dwelt before the Lord. The like, by as good right, is to be said of all the Ministers of the Church. Moreover, in as much as all the faithful, of whatever condition they be, belong to the sanctuary of the Lord, and are made one royal Priesthood by Christ, to dwell before him: I willingly refer these words to all the household of faith, of whom we ought to be most careful: for Saint Paul gives us so in charge, and would have them relieved before any other (Galatians 6:10). For if the common bond of nature ought to move us to hold an estimation of our own flesh, how much more should the union of Christ's members which is much more holy and close, than all the bonds of nature, move and provoke us thereto?
We ought also to observe in this phrase of speech, to dwell before the Lord, another point: for albeit we have not now the Ark of the covenant, yet by the benefit of Christ, we approach nearer to God than the Levites in old time did. And therefore we are commanded to walk before him no otherwise than if he looked upon us; to the end we may in all good conscience give ourselves to holiness and righteousness; for we are charged to walk always as in his sight, and to behold him as one that views all our ways, that so we may keep justice and judgment.
That they may eat their fill.] The Prophet means, that we ought to sustain our brothers much more largely and liberally than men are wont to do: because we are wonderful misers and pinchpennies, when we are moved to relieve the poor. There are very few that will venture their alms for nothing, and give with a frank and willing heart: for they think that that which they give to others, is lost, and is but a lessening of their stock. The Lord therefore greatly commends a cheerful heart (Romans 12:8), the rather to correct this vice of niggardliness: and albeit the place in the Romans be chiefly directed to the deacons, yet it ought to be applied to all. Another sentence also must be kept in mind, which testifies that God loves a cheerful giver (2 Corinthians 9:7). Let us also note that the Prophet affirms, that whatever is given to the poor, is consecrated to God: which the Holy Spirit also in another place teaches; With such sacrifices God is pleased (Hebrews 13:10). For he never commanded men to offer sacrifices, as if they benefit him; no, he needed them not; but he only appointed them these exercises of piety under the law: now, under the Gospel he commands us to distribute something to our neighbors of that we possess; testifying that whatever we employ for the relief of our brothers, is to him a sacrifice of a sweet smell. And it ought greatly to kindle the love of bounty and liberality in us, when we hear that our alms are so highly commended, and that our hands together with our gifts are consecrated to God.
