Isaiah 23:18

Whose antiquity is of ancient days, may refer to Palaetyrus, or Old Tyre. Her own feet shall carry her afar off to sojourn - This may belong to the new or insular Tyre; her own feet, that is, her own inhabitants, shall carry her - shall transport the city, from the continent to the island. "But the text says it shall be carried far off, and the new city was founded only half a mile distant from the other." I answer, מרחוק merachok does not always signify a great distance, but distance or interval in general; for in Jos 3:4 רחוק rachok is used to express the space between the camp and the ark, which we know to have been only two thousand cubits. Some refer the sojourning afar off to the extent of the commercial voyages undertaken by the Tyrians and their foreign connections. Verse 10 O daughter of Tarshish - Tyre is called the daughter of Tarshish; perhaps because, Tyre being ruined, Tarshish was become the superior city, and might be considered as the metropolis of the Tyrian people; or rather because of the close connection and perpetual intercourse between them, according to that latitude of signification in which the Hebrews use the words son and daughter to express any sort of conjunction and dependence whatever. מזח mezach, a girdle, which collects, binds, and keeps together the loose raiment, when applied to a river, may mean a mound, mole, or artificial dam, which contains the waters and prevents them from spreading abroad. A city taken by siege and destroyed, whose walls are demolished, whose policy is dissolved, whose wealth is dissipated, whose people is scattered over the wide country, is compared to a river whose banks are broken down, and whose waters, let loose and overflowing all the neighboring plains, are wasted and lost. This may possibly be the meaning of this very obscure verse, of which I can find no other interpretation that is at all satisfactory. - L. Verse 13 Behold the land of the Chaldeans - This verse is extremely obscure; the obscurity arises from the ambiguity of the agents, which belong to the verbs, and of the objects expressed by the pronouns; from the change of number of the verbs, and of gender in the pronouns. The MSS. give us no assistance, and the ancient Versions very little. The Chaldee and Vulgate read שמוה samoah, in the plural number. I have followed the interpretation which, among many different ones, seemed to be most probable, that of Perizonius and Vitringa. The Chaldeans, Chasdim, are supposed to have had their origin, and to have taken their name, from Chesed, the son of Nachor, the brother of Abraham. They were known by that name in the time of Moses, who calls Ur in Mesopotamia, from whence Abraham came, to distinguish it from other places of the same name, Ur of the Chaldeans. And Jeremiah calls them an ancient nation. This is not inconsistent with what Isaiah here says of them: "This people was not," that is, they were of no account, (see Deu 32:21 ); they were not reckoned among the great and potent nations of the world till of later times; they were a rude, uncivilized, barbarous people, without laws, without settled habitations; wandering in a wide desert country (ציים tsiyim) and addicted to rapine like the wild Arabians. Such they are represented to have been in the time of Job, Job 1:17, and such they continued to be till Assur, some powerful king of Assyria, gathered them together, and settled them in Babylon in the neighboring country. This probably was Ninus, whom I suppose to have lived in the time of the Judges. In this, with many eminent chronologers, I follow the authority of Herodotus, who says that the Assyrian monarchy lasted but five hundred and twenty years. Ninus got possession of Babylon from the Cuthean Arabians; the successors of Nimrod in that empire collected the Chaldeans, and settled a colony of them there to secure the possession of the city, which he and his successors greatly enlarged and ornamented. They had perhaps been useful to him in his wars, and might be likely to be farther useful in keeping under the old inhabitants of that city, and of the country belonging to it; according to the policy of the Assyrian kings, who generally brought new people into the conquered countries; see Isa 36:17; 2Kgs 17:6, 2Kgs 17:24. The testimony of Dicaearchus, a Greek historian contemporary with Alexander, (apud. Steph. de Urbibus, in voc. Χαλδαιος), in regard to the fact is remarkable, though he is mistaken in the name of the king he speaks of. He says that "a certain king of Assyria, the fourteenth in succession from Ninus, (as he might be, if Ninus is placed, as in the common chronology, eight hundred years higher than we have above set him), named, as it is said, Chaldaeus, having gathered together and united all the people called Chaldeans, built the famous city, Babylon, upon the Euphrates." - L. Verse 14 Howl, ye shops - The Prophet Ezekiel hath enlarged upon this part of the same subject with great force and elegance: - "Thus saith the Lord Jehovah concerning Tyre: - At the sound of thy fall, at the cry of the wounded, At the great slaughter in the midst of thee, shall not the islands tremble? And shall not all the princes of the sea descend from their thrones, And lay aside their robes, and strip off their embroidered garments? They shall clothe themselves with trembling, they shall sit on the ground; They shall tremble every moment, they shall be astonished at thee. And they shall utter a lamentation over thee, and shall say unto thee: How art thou lost, thou that wast inhabited from the seas! The renowned city, that was strong in the sea, she and her inhabitants! That struck with terror all her neighbors! Now shall the coasts tremble in the day of thy fall, And the isles that are in the sea shall be troubled at thy departure." Eze 26:15-18. Verse 15 According to the days of one king - What is, of one kingdom; see Dan 7:17, Dan 8:20. Nebuchadnezzar began his conquests in the first year of his reign; from thence to the taking of Babylon by Cyrus are seventy years, at which time the nations subdued by Nebuchadnezzar were to be restored to liberty. These seventy years limit the duration of the Babylonish monarchy. Tyre was taken by him towards the middle of that period; so did not serve the king of Babylon during the whole period, but only for the remaining part of it. This seems to be the meaning of Isaiah; the days allotted to the one king or kingdom, are seventy years; Tyre, with the rest of the conquered nations, shall continue in a state of subjection and desolation to the end of that period. Not from the beginning and through the whole of the period; for, by being one of the latest conquests, the duration of that state of subjection in regard to her, was not much more than half of it. "All these nations," saith Jeremiah, Jer 25:11, "shall serve the king of Babylon seventy years." Some of them were conquered sooner, some later; but the end of this period was the common term for the deliverance of them all. There is another way of computing the seventy years, from the year in which Tyre was actually taken to the nineteenth of Darius Hystaspis; whom the Phoenicians, or Tyrians, assisted against the Ionians, and probably on that account might then be restored to their former liberties and privileges. But I think the former the more probable interpretation. - L. Sing as a harlot - Fidicinam esse meretricum est. says Donatus in Terent. Eunuch. 3:2, 4. Nec meretrix tibicina, cujus Ad strepitum salias. Hor. 1:Epist. 14:25. "Nor harlot minstrel sings, when the rude sound Tempts you with heavy heels to thump the ground." Francis. Sir John Chardin, in his MS. note on this place, says: - C'est que les vielles prostituees, - ne font que chanter quand les jeunes dancent, et les animer par l'instrument et par la voix. "The old prostitutes do nothing but sing, while the young ones dance; and animate them both by vocal and instrumental music." Verse 17 After the end of seventy years - Tyre, after its destruction by Nebuchadnezzar, recovered, as it is here foretold, its ancient trade, wealth, and grandeur; as it did likewise after a second destruction by Alexander. It became Christian early with the rest of the neighboring countries. St. Paul himself found many Christians there, Act 21:4. It suffered much in the Diocletian persecution. It was an archbishopric under the patriarchate of Jerusalem, with fourteen bishoprics under its jurisdiction. It continued Christian till it was taken by the Saracens in 639; was recovered by the Christians in 1124; but in 1280 was conquered by the Mamelukes, and afterwards taken from them by the Turks in 1517. Since that time it has sunk into utter decay; is now a mere ruin, a bare rock, "a place to spread nets upon," as the Prophet Ezekiel foretold it should be, Eze 26:14. See Sandy's Travels; Vitringa on the place; Bp. Newton on the Prophecies, Dissert. xi. Introduction Dreadful judgments impending over the people of God, Isa 24:1-4. Particular enumeration of the horrid impieties which provoked the Divine vengeance, Isa 24:5, Isa 24:6. Great political wretchedness of the transgressors, Isa 24:7-12. The calamities shall be so great that only a small remnant shall be left in the land, as it were the gleanings of the vintage, Isa 24:13. The rest, scattered over the different countries, spread there the knowledge of God, Isa 24:14-16. Strong figures by which the great distress and long captivity of the transgressors are set forth, Isa 24:17-22. Gracious promise of a redemption from captivity; and of an extension of the kingdom of God in the latter days, attended with such glorious circumstances as totally to eclipse the light and splendor of the previous dispensation, Isa 24:23. From the thirteenth chapter to the twenty-third inclusive, the fate of several cities and nations is denounced: of Babylon, of the Philistines, Moab, Damascus, Egypt, Tyre. After having foretold the destruction of the foreign nations, enemies of Judah, the prophet declares the judgments impending on the people of God themselves for their wickedness and apostasy, and the desolation that shall be brought on their whole country. The twenty-fourth and the three following chapters seem to have been delivered about the same time: before the destruction of Moab by Shalmaneser; see Isa 25:10, consequently, before the destruction of Samaria; probably in the beginning of Hezekiah's reign. But concerning the particular subject of the twenty-fourth chapter interpreters are not at all agreed: some refer it to the desolation caused by the invasion of Shalmaneser; others to the invasion of Nebuchadnezzar; and others to the destruction of the city and nation by the Romans. Vitringa is singular in his opinion, who applies it to the persecution of Antiochus Epiphanes. Perhaps it may have a view to all of the three great desolations of the country, by Shalmaneser, by Nebuchadnezzar, and by the Romans; especially the last, to which some parts of it may seem more peculiarly applicable. However, the prophet chiefly employs general images; such as set forth the greatness and universality of the ruin and desolation that is to be brought upon the country by these great revolutions, involving all orders and degrees of men, changing entirely the face of things, and destroying the whole polity, both religious and civil; without entering into minute circumstances, or necessarily restraining it by particular marks to one great event, exclusive of others of the same kind. - L. Verse 4 The world languisheth - The world is the same with the land; that is, the kingdoms of Judah and Israel, orbis Israeliticus. See note on Isa 13:11 (note). Verse 5 The laws "The law" - תורה torah, singular: so read the Septuagint, Syriac, and Chaldee. Verse 6 Are burned "Are destroyed" - For חרו charu, read חרבו charebu. See the Septuagint, Syriac, Chaldee and Symmachus. Verse 8 The mirth, etc. - שאון sheon, the noise. גאון geon, the pride, is the reading of three of De Rossi's MSS., with the Septuagint and Arabic. Verse 9 Strong drink "Palm wine" - This is the proper meaning of the word שכר shechar, σικερα. See note on Isa 5:11. All enjoyment shall cease: the sweetest wine shall become bitter to their taste. Verse 11 All joy is darkened "All gladness is passed away" - For ערבה arebah, darkened, read עברה aberah, passed away, transposing a letter. Houbigant, Secker. Five of Dr. Kennicott's and five of De Rossi's MSS., several ancients add כל col, all, after משוש mesos: the Septuagint adds the same word before it. Verse 14 They shall lift up their voice "But these shall lift up their voice" - That is, they that escaped out of these calamities. The great distresses brought upon Israel and Judah drove the people away, and dispersed them all over the neighboring countries: they fled to Egypt, to Asia Minor, to the islands and the coasts of Greece. They were to be found in great numbers in most of the principal cities of these countries. Alexandria was in a great measure peopled by them. They had synagogues for their worship in many places, and were greatly instrumental in propagating the knowledge of the true God among these heathen nations, and preparing them for the reception of Christianity. This it what the prophet seems to mean by the celebration of the name of Jehovah in the waters, in the distant coasts, and in the uttermost parts of the land. מים mayim, the waters; ὑδωρ, Sept.; ὑδατα, Theod.; not מים miyam from the sea. Verse 15 In the isles of the sea "In the distant coasts of the sea" - For בארים beurim, in the valleys, I suppose we ought to read באיים beiyim, in the isles, which is in a great degree justified by the repetition of the word in the next member of the sentence, with the addition of הים haiyam, the sea, to vary the phrase, exactly in the manner of the prophet. איים iyi

The Restoration of Tyre. ( b. c. 718.) 15 And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as a harlot. 16 Take a harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. 17 And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. 18 And her merchandise and her hire shall be holiness to the Lord : it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord , to eat sufficiently, and for durable clothing. Here is, I. The time fixed for the continuance of the desolations of Tyre, which were not to be perpetual desolations: Tyre shall be forgotten seventy years, v. 15 . So long it shall lie neglected and buried in obscurity. It was destroyed by Nebuchadnezzar much about the time that Jerusalem was, and lay as long as it did in its ruins. See the folly of that proud ambitious conqueror. What the richer, what the stronger, was he for making himself master of Tyre, when all the inhabitants were driven out of it and he had none of his own subjects to spare for the replenishing and fortifying of it? It is surprising to see what pleasure men could take in destroying cities and making their memorial perish with them, Ps. ix. 6 . He trampled on the pride of Tyre, and therein served God's purpose; but with greater pride, for which God soon after humbled him. II. A prophecy of the restoration of Tyre to its glory again: After the end of seventy years, according to the years of one king, or one dynasty or family of kings, that of Nebuchadnezzar; when that expired, the desolations of Tyre came to an end. And we may presume that Cyrus at the same time when he released the Jews, and encouraged them to rebuild Jerusalem, released the Tyrians also, and encouraged them to rebuild Tyre. Thus the prosperity and adversity of places, as well as persons, are set the one over against the other, that the most glorious cities may not be secure nor the most ruinous despair. It is foretold, 1. That God's providence shall gain smile upon this ruined city ( v. 17 ): The Lord will visit Tyre in mercy; for, though he contend, he will not contend for ever. It is not said, Her old acquaintance shall visit her, the colonies she has planted, and the trading cities she has had correspondence with (they have forgotten her); but, The Lord shall visit her by some unthought-of turn; he shall cause his indignation towards her to cease, and then things will run of course in their former channel. 2. That she shall use her best endeavours to recover her trade again. She shall sing as a harlot, that has been some time under correction for her lewdness; but, when she is set at liberty (so violent is the bent of corruption), she will use her old arts of temptation. The Tyrians having returned from their captivity, and those that remained recovering new spirits thereupon, they shall contrive how to force a trade, shall procure the best choice of goods, under-sell their neighbours, and be obliging to all customers; as a harlot that has been forgotten, when she comes to be spoken of again, recommends herself to company by singing and playing, takes a harp, goes about the city, perhaps in the night, serenading, makes sweet melody, and sings many songs. These are innocent and allowable diversions, if soberly, and moderately, and modestly used; but those that value themselves upon their virtue should not be over-fond of them, nor ambitious to excel in them, because, whatever they are now, anciently they were some of the baits with which harlots used to entice fools. Tyre shall now by degrees come to be the mart of nations again; she shall return to her hire, to her traffic, and shall commit fornication (that is, she shall have dealings in trade, for the prophet carries on the similitude of a harlot) with all the kingdoms of the world that she had formerly traded with in her prosperity. The love of worldly wealth is a spiritual whoredom, and therefore covetous people are called adulterers and adulteresses ( James iv. 4 ), and covetousness is spiritual idolatry. 3. That, having recovered her trade again, she shall make a better use of it than she had done formerly; and this good she should get by her calamities ( v. 18 ): Her merchandise, and her hire, shall be holiness to the Lord. The trade of Tyre, and all the gains of her trade, shall be devoted to God and to his honour and employed in his service. It shall not be treasured and hoarded up, as formerly, to be the matter of their pride and the support of their carnal confidence; but it shall be laid out in acts of piety and charity. What they can spare from the maintenance of themselves and their families shall be for those that dwell before the Lord, for the priests, the Lord's ministers, that attend in his temple at Jerusalem; not to maintain them in pomp and grandeur, but that they and theirs may eat sufficiently, may have food convenient for them, with as little as may be of that care which would divert them from their ministration, and that they may have, not rich and fine clothing, but durable clothing, that which is strong and lasting, clothing for old men (so some read it), as if the priests, though they were young, must wear such plain grave clothing as old men used to wear. Now, (1.) This supposes that religion should be set up in New Tyre, that they should come to the knowledge of the true God and into communion with the Israel of God. Perhaps their being fellow-captives with the Jews in Babylon (who had prophets with them there) disposed them to join with them in their worship there, and turned them from idols, as it cured the Jews of their idolatry: and when they were released with them, and as they had reason to believe for their sakes, when they were settled again in Tyre, they would send gifts and offerings to the temple, and presents to the priests. We find men of Tyre then dwelling in the land of Judah, Neh. xiii. 16 . Tyre and Sidon were better disposed to religion in Christ's time than the cities of Israel; for, if Christ had gone among them, they would have repented, Matt. xi. 21 . And we meet with Christians at Tyre ( Acts xxi. 3, 4 ), and, many years after, did Christianity flourish there. Some of the rabbin refer this prophecy of the conversion of Tyre to the days of the Messiah. (2.) It directs those that have estates to make use of them in the service of God and religion, and to reckon that best laid up which is so laid out. Both the merchandise of the tradesmen and the hire of the day-labourers shall be devoted to God. Both the merchandise (the employment we follow) and the hire (the gain of our employments) must be holiness to the Lord, alluding to the motto engraven on the frontlet of the high priest ( Exod. xxxix. 30 ), and to the separation of the tithe under the law, Lev. xxvii. 30 . See a promise like this referring to gospel times, Zech. xiv. 20, 21 . We must first give up ourselves to be holiness to the Lord before what we do, or have, or get, can be so. When we abide with God in our particular callings, and do common actions after a godly sort—when we abound in works of piety and charity, are liberal in relieving the poor, and supporting the ministry, and encouraging the gospel—then our merchandise and our hire are holiness to the Lord, if we sincerely look at his glory in them. And our wealth need not be treasured and laid up on earth; for it is treasured and laid up in heaven, in bags that wax not old, Luke xii. 33 .

Holiness - This is a prophecy concerning the conversion of the Tyrians to the true religion. Laid up - Either out of covetousness, or for their pride and luxury, as they formerly did; but now they shall freely lay it out upon pious and charitable uses. Shall be - For the support and encouragement of the ministers of holy things, who shall teach the good knowledge of the Lord. Although this does not exclude, but rather imply their liberality in contributing to the necessities of all Christians.