Exegetical and Hermeneutical Commentary of Isaiah 23:18
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.
18. merchandise and hire are synonymous; the one is the literal, the other the metaphorical designation of the same fact.
holiness to the Lord ] i.e. “dedicated” to Jehovah (in opposition to the letter of Deu 23:18). The word has no ethical sense; and the idea of “commerce as the handmaid of religion,” if by that it is meant that Tyre’s commerce is to be conducted in a religious spirit, is foreign to the passage. Tyre is still a “harlot” as of old, and her conversion to the true God does not appear to be contemplated here.
shall not be treasured nor laid up ] as formerly, for the benefit of Tyre herself. Those that dwell before the Lord are the Jewish people, who according to another prophecy (ch. Isa 61:6) are the priests of humanity.
For durable read stately, as R.V. marg. The word is not found elsewhere.
Fuente: The Cambridge Bible for Schools and Colleges
And her merchandise – The prophecy here does not mean that this would take place immediately after her rebuilding, but that subsequent to the seventy years of desolation this would occur.
Shall be holiness to the Lord – This undoubtedly means, that at some future period, after the rebuilding of Tyre, the true religion would prevail there, and her wealth would be devoted to his service. That the true religion prevailed at Tyre subsequently to its restoration and rebuilding there can be no doubt. The Christian religion was early established at Tyre. It was visited by the Saviour Mat 15:21, and by Paul. Paul found several disciples of Christ there when on his way to Jerusalem Act 21:3-6. It suffered much, says Lowth, under the Diocletian persecution. Eusebius (Hist. x. 4.) says that when the church of God was founded in Tyre, and in other places, much of its wealth was consecrated to God, and was brought as an offering to the church, and was presented for the support of the ministry agreeable to the commandments of the Lord. Jerome says, We have seen churches built to the Lord in Tyre; we have beheld the wealth of all, which was not treasured up nor hid, but which was given to those who dwelt before the Lord. It early became a Christian bishopric; and in the fourth century of the Christian era, Jerome (Commentary in Eze 26:7; Eze 27:2) speaks of Tyre as the most noble and beautiful city of Phenicia, and as still trading with all the world. Reland enumerates the following list of bishops as having been present from Tyre at various councils; namely, Cassius, Paulinus, Zeno, Vitalis, Uranius, Zeno, Photius, and Eusebius (see Relands Palestine, pp. 1002-101l, in Ugolin vi.) Tyre continued Christian until it was taken by the Saracens in 639 a.d.; but was recovered again by Christians in 1124. In 1280, it was conquered by the Mamelukes, and was taken by the Turks in 1516. It is now under the dominion of the Sultan as a part of Syria.
It shall not be treasured … – It shall be regarded as consecrated to the Lord, and freely expended in his service.
For them that dwell before the Lord – For the ministers of religion. The language is taken from the custom of the Jews, when the priests dwelt at Jerusalem. The meaning is, that the wealth of Tyre would be consecrated to the service and support of religion.
For durable clothing – Wealth formerly consisted much in changes of raiment; and the idea here is, that the wealth of Tyre would be devoted to God, and that it would be furnished for the support of those who ministered at the altar.
Fuente: Albert Barnes’ Notes on the Bible
Isa 23:18
And her merchandise and her hire shall be holiness to the Lord
Mercantile life
I.
We are reminded that THE MARKET IS A DIVINE INSTITUTION. In this chapter it is not commerce that is doomed to destruction but commercialists. When one thinks of the innate tendency of human nature to exchange commodities, a tendency discoverable even in children and barbarians: the distribution of the necessaries of human subsistence and progress over every zone of the globe, each zone supplying a something which the other does not, and the provisions of each zone, if not essential to human life, essential to human civilisation and comfort; the facilities which nature has provided in rivers, and oceans, and winds for conveying these commodities from one part of the globe to another, and the fact that the social unity and happiness of mankind can only be advanced by the principle of mutual interdependence, and that commerce is essential to this–it is impossible to escape the conclusion that trade is of Divineappointment. The principle is as old as the race, as wide as the world, as operative as life itself.
II. The chapter reminds us that THE MARKET IS UNDER THE SCRUTINY OF THE RIGHTEOUS GOVERNOR OF THE WORLD. Though the Tyrian traders pursued their daily race for wealth, and indulged in the luxuries which their wealth could supply, utterly regardless of God, He was not regardless of them. So now, God is as truly in the market as in the temple, and as truly demands worship at the stall of the one, as at the altar of the other.
III. The chapter reminds us that MERCANTILE PROSPERITY IS NO GUARANTEE FOR THE SAFETY OF A COUNTRY. If commercial prosperity could have saved a people, Tyre would have remained. But where is Tyre now? As she rose in wealth, she sank in vice. Righteousness alone exalteth a nation.
IV. The chapter reminds us that THE MARKET SHOULD BE SUBSERVIENT TO THE TEMPLE. This indeed is the grand subject of our text. (Homilist.)
True religion in Tyre
The prophecy does not mean that this would take place immediately after the rebuilding, but subsequently to the seventy years of its desolation. After the return of the Jews from Babylon they penetrated different countries and everywhere endeavoured to proselyte their inhabitants. That the Christian religion was established at Tyre, is not only indicated by the fact that Paul found several of his disciples there on his way to Jerusalem (Act 21:3-4), but from the statement of subsequent historians. Eusebius says, that when the Church of God was founded in Tyre much of its wealth was consecrated to God. And Jerome says, We have seen churches built to the Lord in Tyre. So not only has the prophecy of its destruction been fulfilled, but the prophecy in the text, namely, its restoration and consecration to God, has also to some extent been realised. (Homilist.)
Business
In relation to this subject there are several popular errors.
1. One is, that which makes business an end in itself. The pursuit of wealth for its own sake eats up the soul and reduces the man to a grub, it may be a bloated and a decorated grub, still a grub.
2. Another error is the using of the market as a means of ultimate retirement. What is this but to grasp at a shadow? The man who spends his best energies and days in accumulating riches becomes utterly unfit for the enjoyment of a retired life.
3. Another error is the regarding business and religion as antagonistic elements. Man is a moral being, and everywhere and everywhen his moral obligation meets him. There is no more opposition between business and religion than there is between the body and the soul. It is by the body only that the soul can be truly developed.
4. There is yet another error that is noteworthy, that of making religion subservient to business. There are men who make gain of godliness. (Homilist.)
The subserviency of the market to the temple
The market should be subordinate to the temple. This will appear if we consider the following things–
I. THE RELATION OF MAN TO BOTH.
1. His relation to the market or to business is material. But his spiritual part is related to religion. It hungers for spiritual knowledge, for moral holiness, for communion with God. It does not live by bread alone. Now, as the spiritual part of man is confessedly of more value than the material, should not that work which is necessary for the latter be made subservient to the interest of the former?
2. Again, his relation to the market is temporary. How short is mans mercantile life? But his relation to spiritual engagements is abiding. Ought not the market, therefore, to be rendered subservient to the interests of the temple?
II. THE ADAPTATION OF THE MARKET TO THE PROMOTION OF PERSONAL RELIGION.
1. Commerce is suited to promote religious discipline. Neither inactivity nor exclusive solitude is favourable to spiritual development. The duties of the market properly discharged tend to quicken, test, and strengthen the eternal principles of virtue. Those principles, like trees, always require the open air, and oftentimes storms to deepen their roots, and strengthen their fibres. In the market, man has his integrity, patience, faith in God put to the test.
2. Not only is the market a good scene for spiritual discipline, but for spiritual intercourse as well In it there is not only the exchange of material commodities, but an exchange of thoughts and emotions and purposes. Mind flows into mind, and the souls of nations mingle their ideas. What an immense influence for good or ill can men exert in the market! One impious mind in the market may pour its poisonous influence far into the civilised world. On the other hand, what an opportunity has the godly man for spiritual usefulness! The apostles often went into the market place to preach because of its opportunities for diffusing the truth. It seems that the Author of our being made an exchange of temporal commodities necessary for us in order that we may exchange the spiritual commodities of true thoughts and high purposes.
3. Once more, it is one of the best scenes for the practical display of religious truth. When does piety appear to the best advantage? On its knees in the closet? No one sees it there. In the temple, in the presence of the great congregation, going out in song and sigh? No. But in the market, a thing of life and strength. The man who stands firm in the market to principles in the midst of temptation, who stoops not to the mean, the greedy and the false, but who governs his spirit with calmness amidst the annoyances and disturbances of commercial life, gives a far better revelation of genuine religion than is contained in the grandest sermon ever preached. The British market is almost the heart of the world: give to it a holy and healthy pulsation, and its sanitary influence shall be felt afar.
Conclusion–
1. The principles of righteousness should govern us in the discharge of commercial duties.
2. Spiritual prosperity is the only true test of commercial success The more a man succeeds in the accumulation of wealth apart from the growth of his soul, the more really disastrous is his business. He becomes a moral bankrupt. Nay, more, the real man is lost–lost in the clerk, the shopkeeper, the merchant. (Homilist.)
Undue devotion to business
There are too many people in England on whose gravestones the French epitaph might be written, He was born a man and died a grocer. (C. Kingsley, M. A.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Her merchandise and her hire shall be holiness to the Lord: he speaks not here of what the Tyrians would do immediately after their restitution, but some time after it, even in the days of the Messiah; of which even some of the Jewish rabbies understand it, and to which the prophets have a special respect in their several prophecies, and Isaiah among and above the rest of them. So this is a prophecy concerning the conversion of the Tyrians to the true religion, of the accomplishment whereof something is said Act 21:3-5, and more in other authors.
It shall not be treasured nor laid up, either out of covetousness, or for the service of their pride and luxury, as they formerly did; but now they shall freely lay it out upon pious and charitable uses.
For them that dwell before the Lord; for the support and encouragement of the ministers of holy things, who shall teach the good knowledge of the Lord, who dwell in Gods house, and minister in his presence; the support of such persons being not only an act of justice and charity, but also of piety, and of great use and necessity to maintain and propagate religion in the world. Although this doth not exclude, but rather imply, their liberality in contributing to the necessities of all Christians.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. merchandise . . . holinessHertraffic and gains shall at last (long after the restoration mentionedin Isa 23:17) be consecratedto Jehovah. Jesus Christ visited the neighborhood of Tyre (Mt15:21); Paul found disciples there (Ac21:3-6); it early became a Christian bishopric, but the fullevangelization of that whole race, as of the Ethiopians (Isa18:1-7), of the Egyptians and Assyrians (Isa19:1-25), is yet to come (Isa60:5).
not treasuredbutfreely expended in His service.
them that dwell before theLordthe ministers of religion. But HORSLEYtranslates, “them that sit before Jehovah” asdisciples.
durable clothingChangesof raiment constituted much of the wealth of former days.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And her merchandise, and her hire,…. Or, “but her merchandise”, c. not the same as before or, however, not as carried on at the same time, but many ages after, even in the times of the Gospel; for this part of the prophecy respects the conversion of the Tyrians, in the first ages of Christianity; this is prophesied of elsewhere, Ps 45:12 and was fulfilled in the times of the apostles, Ac 11:19 and so Kimchi and Jarchi say this is a prophecy to be fulfilled in the days of the Messiah m; and then the trade of this people, and what they got by it,
should be holiness to the Lord; that is, devoted, at least, great part of it, to holy uses and service; that is, in defraying of all expenses in carrying on the worship of God, for the maintenance of Gospel ministers, and for the supply and support of the poor saints:
it shall not be treasured, nor laid up: in order to be laid out in pride and luxury; or to be kept as useless, to gratify a covetous disposition; or for posterity to come:
for her merchandise shall be laid up for them, that dwell before the Lord; part of what should be gained by trading, at least, should be laid by for religious uses, as is directed, 1Co 16:1 even for the relief of poor saints in general, who assemble together before the Lord, for the sake of his worship; and particularly for the support of the ministers of the Gospel, who stand before the Lord, and minister in holy things, in his name, to the people:
to eat sufficiently; that they may have food convenient for them, and enough of it; or, in other words, have a sufficient maintenance, a comfortable supply of food for themselves and families, and raiment also; as follows:
and for durable clothing; that they may have a supply of clothing, and never want a coat to put upon their backs. This prophecy, as it belongs to Gospel times, is a proof of the maintenance of Gospel ministers, that they ought to be liberally provided for; and care should be taken that they want not food and raiment, but have a fulness and sufficiency of both, and that which is convenient for them.
m So in Midrash, Kohelet, fol. 62. 3.
Fuente: John Gill’s Exposition of the Entire Bible
This restoration of the trade of Tyre is called a visitation on the part of Jehovah, because, however profane the conduct of Tyre might be, it was nevertheless a holy purpose to which Jehovah rendered it subservient. “And her gain and her reward of prostitution will be holy to Jehovah: it is not stored up nor gathered together; but her gain from commerce will be theirs who dwell before Jehovah, to eat to satiety and for stately clothing.” It is not the conversion of Tyre which is held up to view, but something approaching it. Sachar (which does not render it at all necessary to assume a form sachar for Isa 23:3) is used here in connection with ‘ ethnan , to denote the occupation itself which yielded the profit. This, and also the profit acquired, would become holy to Jehovah; the latter would not be treasured up and capitalized as it formerly was, but they would give tribute and presents from it 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; mecasseh = that which covers, i.e., the covering; athik , like the Arabic atik , old, noble, honourable). A strange prospect! As Jerome says, “ Haec secundum historiam necdum facta comperimus .”
The Assyrians, therefore, were not the predicted instruments of the punishment to be inflicted upon Phoenicia. Nor was Shalmanassar successful in his Phoenician war, as the extract from the chronicle of Menander in the Antiquities of Josephus ( Ant. ix. 14, 2) clearly shows. Elulaeus, the king of Tyre, had succeeded in once more subduing the rebellious Cyprians ( Kittaioi). But with their assistance (if indeed is to be so interpreted)
(Note: The view held by Johann Brandis is probably the more correct one-namely, that Shalmanassar commenced the contest by sending an army over to the island against the Chittaeans ( not in the sense of ad , to, but of contra , against, just as in the expression further on, , contra eos rediit ), probably to compel them to revolt again from the Tyrians. Rawlinson ( Monarchies, ii. 405) proposes, as an emendation of the text, ‘ , by which the Cyprian expedition is got rid of altogether.))
Shalmanassar made war upon Phoenicia, though a general peace soon put an end to this campaign. Thereupon Sidon, Ace, Palaetyrus, and many other cities, fell away from Tyrus (insular Tyre), and placed themselves under Assyrian supremacy. But as the Tyrians would not do this, Shalmanassar renewed the war; and the Phoenicians that were under his sway supplied him with six hundred ships and eight hundred rowers for this purpose. The Tyrians, however, fell upon them with twelve vessels of war, and having scattered the hostile fleet, took about five hundred prisoners. This considerably heightened the distinction of Tyre. And the king of Assyria was obliged to content himself with stationing guards on the river (Leontes), and at the conduits, to cut off the supply of fresh water from the Tyrians. This lasted for five years, during the whole of which time the Tyrians drank from wells that they hand sunk themselves. Now, unless we want to lower the prophecy into a mere picture of the imagination, we cannot understand it as pointing to Asshur as the instrument of punishment, for the simple reason that Shalmanassar was obliged to withdraw from the “fortress of the sea” without accomplishing his purpose, and only succeeded in raising it to all the greater honour. But it is a question whether even Nebuchadnezzar was more successful with insular Tyre. All that Josephus is able to tell us from the Indian and Phoenician stories of Philostratus, is that Nebuchadnezzar besieged Tyre for thirteen years in the reign of Ithobal ( Ant. x. 11, 1). And from Phoenician sources themselves, he merely relates (c. Ap. i. 21) that Nebuchadnezzar besieged Tyre for thirteen years under Ithobal (viz., from the seventh year of his reign onwards). But so much, at any rate, may apparently be gathered from the account of the Tyrian government which follows, viz., that the Persian era was preceded by the subjection of the Tyrians to the Chaldeans, inasmuch as they sent twice to fetch their king from Babylon. When the Chaldeans made themselves masters of the Assyrian empire, Phoenicia (whether with or without insular Tyre, we do not know) was a satrapy of that empire (Josephus, Ant. x. 11, 1; c. Ap. i. 19, from Berosus), and this relation still continued at the close of the Chaldean rule. So much is certain, however – and Berosus, in fact, says it expressly – viz. that Nebuchadnezzar once more subdued Phoenicia when it rose in rebellion; and that when he was called home to Babylon in consequence of the death of his father, he returned with Phoenician prisoners. What we want, however, is a direct account of the conquest of Tyre by the Chaldeans. Neither Josephus nor Jerome could give any such account. And the Old Testament Scriptures appear to state the very opposite – namely, the failure of Nebuchadnezzar’s enterprise. For in the twenty-seventh year after Jehoiachim’s captivity (the sixteenth from the destruction of Jerusalem) the following word of the Lord came to Ezekiel (Eze 29:17-18): “Son of man, Nebuchadnezzar the king of Babylon has caused his army to perform a long and hard service against Tyre: every head is made bald, and every shoulder peeled; yet neither he nor his army has any wages at Tyre for the hard service which they have performed around the same.” It then goes on to announce that Jehovah would give Egypt to Nebuchadnezzar, and that this would be the wages of his army. Gesenius, Winer, Hitzig, and others, infer from this passage, when taken in connection with other non-Israelitish testimonies given by Josephus, which merely speak of a siege, that Nebuchadnezzar did not conquer Tyre; but Hengstenberg ( de rebus Tyriorum, 1832), Hvernick ( Ezek. pp. 427-442), and Drechsler ( Isaiah ii. 166-169) maintain by arguments, which have been passed again and again through the sieve, that this passage presupposes the conquest of Tyre, and merely announces the disproportion between the profit which Nebuchadnezzar derived from it and the effort that it cost him. Jerome (on Ezekiel) gives the same explanation. When the army of Nebuchadnezzar had made insular Tyre accessible by heaping up an embankment with enormous exertions, and they were in a position to make use of their siege artillery, they found that the Tyrians had carried away all their wealth in vessels to the neighbouring islands; “so that when the city was taken, Nebuchadnezzar found nothing to repay him for his labour; and because he had obeyed the will of God in this undertaking, after the Tyrian captivity had lasted a few years, Egypt was given to him” (Jerome).
I also regard this as the correct view to take; though without wishing to maintain that the words might not be understood as implying the failure of the siege, quite as readily as the uselessness of the conquest. But on the two following grounds, I am persuaded that they are used here in the latter sense. (1.) In the great trilogy which contains Ezekiel’s prophecy against Tyre (Ezek 26-28), and in which he more than once introduces thoughts and figures from Isaiah 23, which he still further amplifies and elaborates (according to the general relation in which he stands to his predecessors, of whom he does not make a species of mosaic, as Jeremiah does, but whom he rather expands, fills up, and paraphrases, as seen more especially in his relation to Zephaniah), he predicts the conquest of insular Tyre by Nebuchadnezzar. He foretells indeed even more than this; but if Tyre had not been at least conquered by Nebuchadnezzar, the prophecy would have fallen completely to the ground, like any merely human hope. Now we candidly confess that, on doctrinal grounds, it is impossible for us to make such an assumption as this. There is indeed an element of human hope in all prophecy, but it does not reach such a point as to be put to shame by the test supplied in Deu 18:21-22. (2.) If I take a comprehensive survey of the following ancient testimonies: ( a) that Nebuchadnezzar, when called home in consequence of his father’s death, took some Phoenician prisoners with him (Berosus, ut sup.); ( b) that with this fact before us, the statement found in the Phoenician sources, to the effect that the Tyrians fetched two of their rulers from Babylon, viz., Merbal and Eirom, presents a much greater resemblance to 2Ki 24:12, 2Ki 24:14, and Dan 1:3, than to 1Ki 12:2-3, with which Hitzig compares it; ( c) that, according to Josephus (c. Ap. i. 20), it was stated “in the archives of the Phoenicians concerning this king Nebuchadnezzar, that he conquered all Syria and Phoenicia;” and ( d) that the voluntary submission to the Persians (Herod. Isa 3:19; Xen. Cyrop. i. 1, 4) was not the commencement of servitude, but merely a change of masters; – if, I say, I put all these things together, the conclusion to which I am brought is, that the thirteen years’ siege of Tyre by Nebuchadnezzar ended in its capture, possibly through capitulation (as Winer, Movers, and others assume).
The difficulties which present themselves to us when we compare together the prophecies of Isaiah and Ezekiel, are still no doubt very far from being removed; but it is in this way alone that any solution of the difficulty is to be found. For even assuming that Nebuchadnezzar conquered Tyre, he did not destroy it, as the words of the two prophecies would lead us to expect. The real solution of the difficulty has been already given by Hvernick and Drechsler: “The prophet sees the whole enormous mass of destruction which eventually came upon the city, concentrated, as it were, in Nebuchadnezzar’s conquest, inasmuch as in the actual historical development it was linked on to that fact like a closely connected chain. The power of Tyre as broken by Nebuchadnezzar is associated in his view with its utter destruction.” Even Alexander did not destroy Tyre, when he had conquered it after seven months’ enormous exertions. Tyre was still a flourishing commercial city of considerable importance under both the Syrian and the Roman sway. In the time of the Crusades it was still the same; and even the Crusaders, who conquered it in 1125, did not destroy it. It was not till about a century and a half later that the destruction was commenced by the removal of the fortifications on the part of the Saracens. At the present time, all the glory of Tyre is either sunk in the sea or buried beneath the sand – an inexhaustible mine of building materials for Beirut and other towns upon the coast. Amidst these vast ruins of the island city, there is nothing standing now but a village of wretched wooden huts. And the island is an island no longer. The embankment which Alexander threw up has grown into a still broader and stronger tongue of earth through the washing up of sand, and now connects the island with the shore – a standing memorial of divine justice (Strauss, Sinai und Golgotha, p. 357). This picture of destruction stands before the prophet’s mental eye, and indeed immediately behind the attack of the Chaldeans upon Tyre – the two thousand years between being so compressed, that the whole appears as a continuous event. This is the well-known law of perspective, by which prophecy is governed throughout. This law cannot have been unknown to the prophets themselves, inasmuch as they needed it to accredit their prophecies even to themselves. Still more was it necessary for future ages, in order that they might not be deceived with regard to the prophecy, that this universally determining law, in which human limitations are left unresolved, and are miraculously intermingled with the eternal view of God, should be clearly known.
But another enigma presents itself. The prophet foretells a revival of Tyre at the end of seventy years, and the passing over of its world-wide commerce into the service of the congregation of Jehovah. We cannot agree with R. O. Gilbert ( Theodulia, 1855, pp. 273-4) in regarding the seventy years as a sacred number, which precludes all clever human calculation, because the Lord thereby conceals His holy and irresistible decrees. The meaning of the seventy is clear enough: they are, as we saw, the seventy years of the Chaldean rule. And this is also quite enough, if only a prelude to what is predicted here took place in connection with the establishment of the Persian sway. Such a prelude there really was in the fact, that, according to the edict of Cyrus, both Sidonians and Tyrians assisted in the building of the temple at Jerusalem (Ezr 3:7, cf., Isa 1:4). A second prelude is to be seen in the fact, that at the very commencement of the labours of the apostles there was a Christian church in Tyre, which was visited by the Apostle Paul (Act 21:3-4), and that this church steadily grew from that time forward. In this way again the trade of Tyre entered the service of the God of revelation. But it is Christian Tyre which now lies in ruins. One of the most remarkable ruins is the splendid cathedral of Tyre, for which Eusebius of Caesarea wrote a dedicatory address, and in which Friedrich Barbarossa, who was drowned in the Kalykadnos in the year 1190, is supposed to have been buried. Hitherto, therefore, these have been only preludes to the fulfilment of the prophecy. Its ultimate fulfilment has still to be waited for. But whether the fulfilment will be an ideal one, when not only the kingdoms of the world, but also the trade of the world, shall belong to God and His Christ; or spiritually, in the sense in which this word is employed in the Apocalypse, i.e., by the true essence of the ancient Tyre reappearing in another city, like that of Babylon in Rome; or literally, by the fishing village of Tzur actually disappearing again as Tyre rises from its ruins – it would be impossible for any commentator to say, unless he were himself a prophet.
Fuente: Keil & Delitzsch Commentary on the Old Testament
18. But her merchandise and her hire shall be holiness to the Lord. This was another instance of the divine compassion towards Tyre. Though she had been restored, yet she was not converted to God, but continued to follow dishonest practices, so that she justly deserved to be ruined. And indeed she was again punished severely, when Alexander took the city by storm; but still the kingdom of Christ, as Luke informs us, was erected there. (Act 21:4.) This verse ought therefore to be viewed as contrasted with the former, as if he had said, “ And yet the merchandise of Tyre shall be consecrated to God.” Here we have an astonishing proof of the goodness of God, which penetrated not only into this abominable brothel, but almost into hell itself. The restoration of Tyre ought thus to be regarded as a proof of the goodness of God; but the former favor was small in comparison with the second, when God consecrated her to himself.
But a question arises, “Could that which the inhabitants of Tyre obtained by cheating and unlawful methods be offered to God in sacrifice?” For God abhors such sacrifices, and demands an honest and pure conscience. (Pro 21:27, Isa 1:13.) Many commentators, in expounding this passage, give themselves much uneasiness about this question, but without any good reason; for the Prophet does not mean that the merchandise of Tyre will be consecrated to God while she continues to commit fornication, but describes a time subsequent to her change and conversion. At that time she will not lay up riches for herself, will not amass them by unlawful methods, but will employ them in the service of God, and will spend the produce of her merchandise in relieving the wants of the godly. When he used a word expressive of what was disgraceful, he had his eye on the past, but intimated that she would unlearn those wicked practices, and change her disposition.
It shall not be treasured nor laid up. He describes, in a few words, the repentance of Tyre, who, having formerly been addicted to avarice, has been converted to Christ, and will no longer labor to amass riches, but will employ them in kind and generous actions; and this is the true fruit of repentance, as Paul admonishes, that “he who stole should steal no more, but, on the contrary, should labor that he might relieve the poor and needy.” (Eph 4:28.) Isaiah foretells that the inhabitants of Tyre, who formerly, through insatiable avarice, devoured the riches of all, will henceforth take pleasure in generous actions, because they will no longer have an insatiable desire of gain. It is an evidence of brotherly love when we relieve our neighbors, as it is an evidence of cruelty if we suffer them to be hungry, especially when we ourselves have abundance.
Her merchandise shall be for them that dwell before the Lord. He next mentions a proper method of exercising generosity, which is, to employ their wealth in aiding the servants of God. Though he includes all godly persons, yet he alludes to the Levites and priests, some of whom sacrificed, while others made ready the sacrifices, and others kept watch, and, in short, all were ready to perform their duty; and therefore they were said to “dwell before the Lord.” (Num 3:1.) The same thing may justly be said of all the ministers of the Church. But as all believers, of whatever rank they are, belong to the sanctuary of God, and have been made by Christ “a royal priesthood,” (1Pe 2:9; Rev 1:6,) that they may stand in the presence of God, so I willingly regard this passage as relating to all “the household of faith,” (Gal 6:10,) to whom attention is especially due; for Paul holds them out as having the highest claims, and enjoins that they shall be first relieved. If the tie which binds us universally to mankind ought to prevent us from “despising our own flesh,” (Isa 58:7,) how much more the tie that binds the members of Christ, which is closer and more sacred than any natural bonds?
We ought also to attend to this mode of expression, by which we are said to “dwell before God;” (118) for though there is not now any “Ark of the Covenant,” (Heb 9:4,) yet, through the kindness of Christ, we approach more nearly to God than the Levites formerly did. We are therefore enjoined to “walk before him,” as if we were under his eye, that we may follow holiness and justice with a pure conscience. We are enjoined to walk before him, and always to consider him as present, that we may be just and upright.
That they may eat till they are satisfied. (119) The Prophet means that we ought to supply the wants of brethren with greater abundance and generosity than what is customary among men; for when neighbors ought to be relieved, men are very niggardly. Few men perform cheerfully any gratuitous duty, or labor, or kindness; for they reckon that they give up and take from their own property all that they bestow on others. For the purpose of correcting this error, God highly commends cheerfulness; for the command which Paul gives to deacons, “to distribute joyfully,” (Rom 12:8,) ought to be applied to all; and all ought to remember that passage which declares that “God loveth a cheerful giver.” (2Co 9:7.)
It deserves our attention, also, that the Prophet says that what is bestowed on the poor is consecrated to God; as the Spirit elsewhere teaches, that “with such sacrifices God is well pleased.” (Heb 13:16; 2Co 9:12.) Never was it on his own account that he commanded sacrifices to be made, nor did he ever stand in need of them. But under the law he ordained such exercises of piety; and he now commands us to bestow and spend on our neighbors something that is our own, and declares that all that we lay out on their account (120) is “a sacrifice of sweet savor,” (Phi 4:18,) and is approved and accepted by him. This ought powerfully to inflame us to the exercise of kindness and generosity, when we learn that our alms are so highly applauded, and that our hands, as well as our gift, are consecrated to God.
(118) Bogus footnote
(119) Bogus footnote
(120) Bogus footnote
Fuente: Calvin’s Complete Commentary
(18) Her merchandise and her hire shall be holiness to the Lord.The words seem to reverse the rule of Deu. 23:18, which, probably not without a reference to practices like those connected with the worship of Mylitta (Herod., i. 99), forbade gifts that were so gained from being offered in the Sanctuary. Here, it seems to be implied, the imagery was not to be carried to what might have seemed its logical conclusion. The harlot city, penitent and converted, might be allowed, strange as it might seem, to bring the gains of her harlotry into the temple of the Lord. Interpreted religiously, the prophet sees the admission of proselytes to the worship of Israel in the future, as he had seen it probably in the days of Hezekiah (Psa. 87:4). Interpreted politically, the words point to a return to the old alliance between Judah and Tyre in the days of David and Solomon (1Ki. 5:1-12), and to the gifts which that alliance involved (Psa. 45:12).
For them that dwell before the Lord . . .These were probably, in the prophets thoughts, the citizens of Jerusalem, who were to find in Tyre their chief resource both for food and raiment. Traces of this commerce after the return of the Jews from the captivity are found in Neh. 13:16, men of Tyre bringing fish and all manner of ware to the gates of Jerusalem. Of the more direct service we find evidence in the fact that Tyrians and Zidonians contributed to the erection of the second Temple, as they had done to that of the first (Ezr. 3:7).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Her merchandise be holiness to the Lord The diffusion of the good seed of Messianic truths must produce not a little fruit among the Phoenician populations. Christ in a solitary mission there found the soil good for scattering that seed. Seagoing communication to all parts of the Gentile world was another overruled result of Tyrian commerce to carry the Gospel messengers to far off ports. The trade of commerce, first learned in Phoenicia, is now transferred to all parts of the world. All men are made near neighbours by means of it. See chapter 60.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 23:18. And her merchandise, &c. The meaning of the prophet is extremely clear; namely, that the time would come after the restoration of Tyre, in which the Tyrians, out of reverence to the true God, would consecrate their wealth and gain to him, and would readily contribute that gain and wealth to the use and support of the teachers of true religion: in short, that the Tyrians would become converts to that religion. The reader will easily observe that the passage is metaphorical, and that consequently no reasonable objections can be urged against it. See Zec 9:1-8. Psa 45:12; Psa 72:10. The Tyrians were much addicted to the worship of Hercules, as he was called by the Greeks, or of Baal, as he is denominated in Scripture; but in process of time, by the means of some Jews and proselytes living and conversing with them, some of them also became proselytes to the Jewish religion; so that we find a great multitude of people from the sea-coasts of Tyre and Sidon came to hear our Saviour; and he, though peculiarly sent to the lost sheep of the house of Israel, yet came into the coasts of Tyre and Sidon; and the first-fruits of the Gospel there was a Tyrian woman, a woman of Canaan as she is called, a Syro-phoenician by nation, Luk 6:17. Mat 15:21. Mar 7:24. When St. Paul, in his way to Jerusalem, came to Tyre, he found disciples there who were inspired by the Holy Ghost, and prophesied; and with them he tarried seven days, Act 21:4. In the time of Dioclesian’s persecution, the Tyrians were such sincere converts to Christianity, that they exhibited several glorious examples of confessors and martyrs; and when the storm of persecution was blown over, under their Bishop Paulinus, they built an oratory, or rather a temple, for the public worship of God, the most magnificent and sumptuous (to an extreme) in all Palestine and Phoenicia. To these particulars we will only add, that Tyre was erected into an archbishopric, and the first under the patriarchate of Jerusalem having fourteen bishops under its primacy; and in this state it continued several years. See Bishop Newton’s Dissertations. Vitringa has shewn at large, that this prophesy concerning Tyre has a further and mystical reference to papal Rome, of which St. John speaks in the very words of this prophet; Thy merchants were the great men of the earth, Rev 18:23. And he has been at great pains to shew how exactly the remarkable attributes of Tyre, in a mystical sense, belong to the corrupt Romish church. See Revelation 13 throughout.
REFLECTIONS.1st, Tyre was a city in Phoenicia, of great antiquity, and the grand mart of trade for all the commodities of the east and west. It stood on an island, about half a mile from the sea, strongly fortified by art and nature, and deemed impregnable: but when God hath a controversy with any people, their strength is weakness. We have here,
1. Her prosperity. She was a mart of nations, enriched by the traffic of all people, whose merchants resorted thither, peopled at first by a colony from Sidon or Zidon, a few leagues distant from Tyre, and therefore called her daughter, though soon eclipsing her mother city. Thither the products of Egypt were carried, and her revenue increased with the harvest, which the river Sihor, or Nile, by overflowing, produced. A city, full of wealth, and, as the sad effect of it, grown proud and haughty. A joyous city, where pleasure as well as business abounded; and siting as a queen on the seas, her seat of empire, seemed established for ever; her citizens, great as princes, and her merchants among the honourable of the earth.
2. Her fall by Nebuchadnezzar, after a siege of thirteen years. When the city could hold out no longer, the inhabitants stripped the place of every thing valuable, and sailed away, leaving little but empty houses, and a naked rock. The ships of Tarshish or Tartessus, and more generally the ships of the sea of all nations, are called upon to howl over her desolations; no house being left standing by the conqueror, nor is there any more entering into the port, her commerce being utterly ruined. From the land of Chittim it is revealed to them, the Tyrians are informed of the preparations made against them by the Babylonians; or there is no entering in from the land of Chittim, the merchants of Greece and Italy can no longer carry on their trade thither: it is revealed to them that Tyre is destroyed. In mournful silence the inhabitants would sit astonished at their overthrow, and Zidon her neighbour, and nearly connected with her, be ashamed, having placed such confidence in Tyre that it could not be taken; but the waves of the sea carry the tidings, and this proud city, late the strength of the sea, so fortified and strengthened by it, bemoans her desolations; no longer full of inhabitants, and sending out her colonies to distant parts, but now a widow, bereaved of her children. Not Egypt’s fall, though so potent a kingdom, would spread a greater terror, or, as the words may be read, when the report cometh to the Egyptians, they will be in pain at the report of Tyre, trembling for themselves when this bulwark between them and the Chaldeans is fallen. Hasting now to forsake the place, the inhabitants are enjoined to embark for Tarshish, and her own feet shall carry her away; those that should be seized by the conqueror, would be led into captivity; or this may signify her ships, whose oars and mariners would serve her instead of feet to escape. Swift as a river, the merchants of Tarshish, who were at Tyre, or the people so called, are urged to hasten away; because the place is no longer defensible, and is ready to fall. Thus for a season her joy should be silenced. The oppressed virgin, the daughter of Zidon, that had never been conquered before, must pass over to the isles of Chittim, Greece, or Italy; or to the islands of Corsica, Sardinia, and Sicily, where colonies of the Tyrians were planted; and yet even there thou shalt have no rest, these countries being doomed to fall under the yoke of their enemies. Note; (1.) When God pursues, there is no flying from our misery. (2.) They who think themselves most secure, feel the heavier anguish in their falls.
3. If it be asked, who hath taken this counsel against Tyre, the answer is, one that is fully able to execute his designs, the Lord of Hosts, who would abase their pride, and stain all human glory; that others, warned by their fall, might be admonished of the vanity of every temporal possession, and the folly of being proud, and trusting on that which can profit so little in the day of wrath. As he did of old, when Egypt was smitten under his mighty hand, so hath he now given commandment to the destroyer, and is pleased to use the Chaldean sword. Though this people was not of note and figure till the Assyrian founded it for them that dwelt in the wilderness, who drove out the original inhabitants of Mesopotamia, and translated thither the Chaldeans, who before dwelt scattered in the wilderness; they set up the towers thereof, they raised up the palaces of Babylon, greatly augmenting and fortifying it; he brought it, or he shall bring it, to ruin; these Chaldeans shall be instruments to execute the divine judgments.
2nd, The desolations of Tyre are not designed to be perpetual.
1. Seventy years are appointed for the term of her captivity, as of the Jews, during the days of one king, or kingdom; for so long Nebuchadnezzar and his family reigned before Babylon was taken: and on the conquest Cyrus made, these, among other captive nations, were permitted to resettle in their own country.
2. On their return, Tyre is represented under the character of a harlot, returning from confinement, or recovering from sickness, when all her paramours had forsaken her; and resuming all her former arts to recover her trade, and to engage the return of her merchants, as a harlot, with the harp, by her voice and music seeks to draw in her lovers, and enrich herself by the wages of her fornication: and so far she would succeed, as to become again a general mart, and to increase her wealth, as in her former days of prosperity. Note; (1.) This world’s wealth carries a harlot’s smiles, and too often seduces the heart into spiritual fornication. (2.) Though our case be reduced never so low, we need nor despair: when God will turn our captivity, he can bring back our lost prosperity.
3. A better state than that of her worldly prosperity closes the prophesy. In the days of the Messiah her gains should be employed in the service of his kingdom, to support the preachers of his Gospel, and be consecrated to his glory; which was fulfilled, Act 21:3 when we find Christianity planted there; and, according to the custom of the primitive church, no doubt, the inhabitants being rich contributed liberally to the necessities of the saints. Note; (1.) If God give abundance, it becomes then a blessing indeed, when we have, through his grace, a desire to employ it to his glory. (2.) The ministers of the sanctuary have a just claim to a liberal maintenance, and they who honour the maker they serve will be happy to support his ministers for his sake. (3.) They who devote themselves to God’s work, must desire no great things in this world; if they have sufficient bread, and durable clothing, they want not niceties and elegance.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER, how truly blessed is it to see, in the rise and fall of nations, that the Lord is carrying on his own gracious purposes; that all the events of nations, kingdoms, and empires, are but ministering to that little handful of people, whom God hath formed for himself, and to show forth his praise! The mind is lost in amazement, when beholding the love, and care, and the watchings over of the Lord upon his Israel. It was said of them, as a distinguishing feature of character, that they should dwell alone, and not be reckoned among the nations. And uniformly through the Bible, we find this to be the case. In God the Father’s purpose they thus have all along moved on. In Jesus love, and grace, and favor, everything is made to minister to them. And in the mercy, teachings, and influences of the Holy Ghost, all his tendencies are towards them. So that if the overthrow of nations shall promote Israel’s welfare, the Lord overthrows them. If the prosperity of nations become necessary to humble Israel, the Lord brings this to pass also. In all things, and by all means, Jehovah is forwarding his gracious designs for his Church, and the final happiness of Zion, and of the redeemed of the Lord, is at the bottom of all the dispensations and providences going on throughout the world. Reader, think of this; carry the thought with you wherever you go; bring it into recollection whatever history you read, of the nations that are past, or of the nations now existing; and while the solemn thought is deeply impressed both upon your mind and my own, oh! for grace to inquire and search diligently, whether we are of the true Israel of God? If we are not of this world, but Jesus hath chosen us out of the world, what have we to do with its customs, and its pleasures and pursuits? Surely we cannot have a more decided testimony, than when sitting aloof from all its unnecessary concerns. If Jesus be our portion, then our intimacy will not be great with those, who have their portion only in this life. O how sweetly doth Jesus call to his hidden ones, who dwell indeed, but do not belong, to the men of Tyre, and of Zidon, in the present day: Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 23:18 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.
Ver. 18. It shall not be treasured. ] Being once converted, they shall leave heaping and hoarding wealth, and find other use for it – viz., to feed and clothe God’s ministers and poor people freely and largely.
And for durable clothing. holiness = hallowed.
sufficiently = abundantly.
her merchandise: Isa 60:6, Isa 60:7, 2Ch 2:7-9, 2Ch 2:11-16, Psa 45:12, Psa 72:10, Zec 14:20, Zec 14:21, Mar 3:8, Act 21:3-5
it shall: Mat 6:19-21, Luk 12:18-20, Luk 12:33, Luk 16:9-13
for them: Deu 12:18, Deu 12:19, Deu 26:12-14, Pro 3:9, Pro 3:10, Pro 13:22, Pro 28:8, Ecc 2:26, Mal 3:10, Mat 25:35-40, Luk 8:3, Act 9:39, Rom 15:25-27, Gal 6:6, Phi 4:17, Phi 4:18
durable: Heb. old
Reciprocal: Exo 10:26 – cattle Num 31:28 – levy Deu 12:7 – And there Deu 16:16 – and they shall Jos 6:19 – all the silver Ecc 10:19 – but Son 5:1 – eat Son 7:13 – I have Isa 18:7 – shall the Isa 45:14 – The labour Isa 60:5 – forces Isa 61:6 – ye shall eat Jer 12:15 – after Jer 48:47 – Yet will I bring Jer 49:6 – General Eze 26:3 – Behold Eze 26:12 – thy merchandise Eze 28:16 – the multitude Eze 44:3 – to eat Mic 4:13 – I will consecrate Zec 14:14 – and the Mat 25:16 – went
Isa 23:18. And her merchandise, &c., shall be holiness to the Lord. The meaning of the prophet is extremely clear, namely, that the time should come, after the restoration of Tyre, in which the Tyrians, out of reverence to the true God, would consecrate their wealth and gain to him, and would readily contribute that gain and wealth to the support of the teachers of true religion. In short, that the Tyrians should become converts to that religion. The reader will easily observe that the passage is metaphorical. The Tyrians were much addicted to the worship of Hercules, as he was called by the Greeks, or of Baal, as he is denominated in Scripture; but, in process of time, by the means of some Jews and proselytes, living and conversing with them, some of them also became proselytes to the Jewish religion; so that we find a great multitude of people from the sea-coast of Tyre and Sidon came to hear our Saviour; and he, though peculiarly sent to the lost sheep of the house of Israel, yet came into the coasts of Tyre and Sidon; and the first fruits of the gospel there was a Tyrian woman, a woman of Canaan, as she is called, a Syro-phenician by nation. When St. Paul, in his way to Jerusalem, came to Tyre, he found disciples there, who were inspired by the Holy Ghost, and prophesied; and with them he tarried seven days. In the time of Dioclesians persecution, the Tyrians were such sincere converts to Christianity that they exhibited several glorious examples of confessors and martyrs; and when the storm of persecution was blown over, under their Bishop Paulinus, they built an oratory, or rather a temple, for the public worship of God, the most magnificent and sumptuous in all Palestine. Eusebius produces this last occurrence in proof of the completion of Isaiahs prophecy; and St. Jerome is of the same opinion. To these proofs we will only add, that as Tyre consecrated its merchandise and hire unto the Lord, so it had the honour of being erected into an archbishopric, and the first under the patriarchate of Jerusalem, having fourteen bishops under its primacy; and in this state it continued several years. Bishop Newton.
23:18 And her merchandise and her hire shall be {z} holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, for sufficient food and for durable clothing.
(z) He shows that God yet by the preaching of the gospel will call Tyre to repentance and turn her heart from evil and filthy gain, to the true worshipping of God, and liberality toward his saints.
Unlike a selfish prostitute, however, Tyre would set aside her income to the Lord, and it would benefit those who dwell in the Lord’s presence. The wages of a prostitute were unacceptable offerings to the Lord under the Old Covenant (Deu 23:18). When the Jewish exiles returned from Babylon, the merchants of Tyre sold them building materials for the second temple (Ezr 3:7), as they had done for the first temple during Solomon’s reign (1Ki 5:1-12). But the change in the Tyrians’ attitude that this verse promises did not mark them then; they still engaged in commerce for selfish ends. Thus this verse looks beyond the history of ancient Tyre to a time yet future when God will transform hearts and cause Gentiles worldwide to come and worship Him (cf. Isa 60:5-9; Rev 21:24-26). In the future Tyre will have a new status, a new spirit, and a new allegiance (cf. Psa 87:4). She will join the Ethiopians, Egyptians, Assyrians (Isa 18:7; Isa 19:18-25), and many other Gentiles in uniting to fulfill God’s glorification of Israel.
"The care of a Phoenician widow once extended to a prophet (1Ki 17:8-16) will be the norm of coming relationships." [Note: Motyer, p. 189.]
The Judeans should not envy the Tyrians, nor should God’s people of any era envy materialistic idolaters. Ultimately God’s people will enjoy all the wealth of Tyre that will come to her God.
". . . chs. 13-23 seem to be saying that since the glory of the nations (chs. 13, 14) equals nothing, and since the scheming of the nations (chs. 14-18) equals nothing, and since the vision of this nation (chs. 21, 22) equals nothing, and since the wealth of the nations (ch. 23) equals nothing, don’t trust the nations! The same is true today. If we believe that a system of alliances can save us, we have failed to learn the lessons of Isaiah and of history. God alone is our refuge and strength (Psa 46:2 [Eng. 1])." [Note: Oswalt, pp. 427-28.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)