Isaia 23:16 Commento

This chapter is concerning Tyre, an ancient wealthy city, situated upon the sea, and for many ages one of the most celebrated cities for trade and merchandise in those parts of the world. The lot of the tribe of Asher bordered upon it. See Jos 19:29, where it is called "the strong city Tyre." We seldom find it a dangerous enemy to Israel, but sometimes their faithful ally, as in the reigns of David and Solomon; for trading cities maintain their grandeur, not by the conquest of their neighbours, but by commerce with them. In this chapter is foretold, I. The lamentable desolation of Tyre, which was performed by Nebuchadnezzar and the Chaldean army, about the time that they destroyed Jerusalem; and a hard task they had of it, as appears Eze 29:18, where they are said to have "served a hard service against Tyre," and yet to have no wages (Isa 23:1-14). II. The restoration of Tyre after seventy years, and the return of the Tyrians out of their captivity to their trade again (Isa 23:15-18).

INTRODUCTION TO ISAIAH 23 This chapter gives an account both of the desolation and restoration of Tyre, an ancient city of Phoenicia. Its desolation is described as so complete, that a house was not left in it, Isa 23:1 and by the fewness and stillness of the inhabitants of it, with which it had been replenished, it having been a mart of nations, Isa 23:2 and by the shame and pain Zidon, a neighbouring city, was put into, on account of it, Isa 23:4 and by the removal of its inhabitants to other places, Isa 23:6 all which is attributed to the counsel, purpose, and commandment of God, to destroy it; whose view was to stain their pride, and bring them into contempt, Isa 23:8 the means and instruments made use of to this purpose were the Assyrians or Chaldeans, Isa 23:13 and its desolation is further aggravated by the loss of its trade; hence the merchants of other countries are called to mourning, Isa 23:1 the date and duration of this desolation were seventy years, Isa 23:15 after which it should be restored, and its merchandise and commerce with all the nations of the earth be revived again, Isa 23:15.

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

(Verse 15 and following) 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, Tyre shall sing as a harlot. Take a harp, go about the city, O harlot that has been forgotten; make sweet melody, sing many songs, that you may be remembered. After seventy years, the LORD will visit Tyre, and she shall return to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And his merchandise shall be holy unto the Lord: it shall not be gathered nor laid up; for his merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. This that is spoken of: a memorial before the Lord: and upon the face of the earth. And as the time of a man's life, which is not contained in the Hebrew, but is added in the Greek. And Tyre, after the seventy years of her captivity, shall return, and shall play the harlot with all the kingdoms of the world upon the face of the earth. 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. The divine discourse exhorts Sidon and Tyre to repentance, and promises that his labors and rewards are to be sanctified by the Lord. Who does not have hope for salvation from sins, if indeed he has sung well, and all the strings of virtues, which were once slackened, are to be composed into praises of the Lord? We read in the forty-fourth psalm, which specifically pertains to the union of the bridegroom and the bride, that is, to God the Savior and the sacraments of the Church, it is said among other things: The daughters of Tyre will offer you gifts, the rich among the people will seek your favor (Ps. XLIV, 13). And the bridegroom himself speaks again to the Tyrian bride: Listen, daughter, and see, and incline your ear; and forget your people and your father's house, for the king desires your beauty. (Ibid. 11, 12). Hence, in the description of her beauty, it is said: The queen stands at your right hand, in a golden robe, adorned with various ornaments (Ibid., 10). And again: All the glory of the king's daughter is within (Ibid., 14). But if the king desires the beauty of penitent Tyre, and having the ornaments of various virtues, how much more will his reward and business be not in Tyre, where he does not dwell, but among those who live in the sight of the Lord! After they have repented, they will hear from the Lord and Savior: 'Eat, my friends, and drink, and be intoxicated, my beloved' (Song of Solomon 5:1). What it means to eat and drink, and be satisfied with the gathering of all virtues, the faithful reader understands. The temple was desolate for seventy years, as Jeremiah (Chapter 29), Daniel (Chapter 9), and Zechariah (Chapter 7) teach. And in Ezekiel (Chapter 16) we read about Sodom being restored to its former state, and about Egypt receiving its former abundance after the desolation and dryness of the land and the seven rivers. The number seventy signifies complete and perfect repentance, either in the span of seven days or in the completion of seven decades, so that just as Tyre, when the time of repentance is fulfilled, may return to its former state. Concerning this, I believe that the prostitute is referred to in the mystical language of Solomon's Proverbs: Do not look at the worst woman; for honey drips from the lips of the harlot, who fattens your throat for a short time, and afterwards you will find it bitter as gall (Prov. V, 2-4). For she peers through the window of her house onto the streets (Matth. VII): for the way that leads to death is wide and spacious, and she dares not tempt the wise, for she only lures the foolish, and she walks beside the corners, having lost the straight line: she talks to him in darkness and in gloom, and under the guise of pleasures she leads him like a victim to death. If she has been converted and has sung well, and has completed the time of perfect penance of years, she will eat and drink, and will be satisfied. Let Novatian hear, and let him be silent.

(Verse 16.) After seventy years, Tyre will be like the song of a prostitute. Take up the lyre, go around the city, forgotten prostitute, sing well, sing often, so that there will be a memory of you. Because you have prostituted yourself with many nations, and you have been left desolate, naked, and filthy with the filth of captivity, your former lovers have despised you. Now take up the lyre, sing songs of lamentation, go around the city, weep for your former brothel, and wash away the traces of your ancient error with tears, so that you may provoke the mercy of God in yourself.

And he sets out the song as to the instrument: take a harp; as to the place: about the city; as to the manner: sing well; as to the number, sing many a song. He also sets out the fruit: that you mayst be remembered: it is commonly said: if a man put away his wife, and she go from him, and marry another man, shall he return to her any more? (Jer 3:1). Note on the words, take a harp (Isa 23:16), that the harp signifies an upright life: first, as the mortification of the flesh, because of the material of the strings: I will sing to you with the harp, you Holy One of Israel (Ps 70[71]:22); second, as to the connection of the virtues, because of the harmony of the song, above: my bowels shall sound like a harp for Moab (Isa 16:11); third, as to the sweetness of good works, because of the joy of the listener: they take the timbrel, and the harp, and rejoice at the sound of the organ (Job 21:12). Note also on the words, go about the city (Isa 23:16), that man ought to go about the city: first, of his own conscience, by reflecting on his sins: the mourners shall go round about in the street before the silver cord be broken (Eccl 12:5–6); second, of the Church militant, by imitating the example of the just: surround Zion, and encompass her (Ps 47:13[48:12]); third, of our heavenly homeland, by considering the reward of the saints: I will rise, and will go about the city (Song 3:2). Note also on the words, sing well (Isa 23:16), that man ought to sing well: first, cheerfully: to our God be joyful praise (Ps 146[147]:1); second, attentively: I will sing with the spirit, I will sing also with the understanding (1 Cor 14:15); third, devoutly: and the people offered victims, and praises with a devout mind (2 Chr 29:31). Note also on the words, sing many a song (Isa 23:16), that we ought to sing many songs: first, because of his greatness: glorify the Lord as much as ever you can, for he will yet far exceed, and his magnificence is wonderful (Sir 43:32[30]); second, because of the multitude of inward goods, make melody, rejoice and sing (Ps 97[98]:4); third, because of the abundance of our sins: seven times a day I have given praise to you . . . Lord God, destroy me not (Ps 118[119]:164).

Sequel of the discourse which commenced in the preceding chapter. The prophet denounces vengeance against the pastors of Israel who have scattered and destroyed the flock of the Lord, Jer 23:1, Jer 23:2. He concludes with gracious promises of deliverance from the Babylonish captivity, and of better times under the Messiah, when the converts to Christianity, who are the true Israel of God, shadowed forth by the old dispensation, shall be delivered, by the glorious light of the Gospel, from worse than Chaldean bondage, from the captivity of sin and death. But this prophecy will not have its fullest accomplishment till that period arrives which is fixed in the Divine counsel for the restoration of Israel and Judah from their various dispersions, of which their deliverance from the Chaldean domination was a type, when Jesus the Christ, the righteous Branch, the Root and Offspring of David, and the only legitimate Heir to the throne, shall take unto himself his great power, and reign gloriously over the whole house of Jacob, Jer 23:3-8. At the ninth verse a new discourse commences. Jeremiah expresses his horror at the great wickedness of the priests and prophets of Judah, and declares that the Divine vengeance is hanging over them. He exhorts the people not to listen to their false promises, Jer 23:9-22; and predicts the utter ruin that shall fall upon all pretenders to inspiration, Jer 23:23-32, as well as upon all scoffers at true prophecy, Jer 23:33-40.

PROPHECY RESPECTING TYRE. (Isa. 23:1-18) Tyre--Hebrew, Tsur, that is, "Rock." ships of Tarshish--ships of Tyre returning from their voyage to Tarshish, or Tartessus in Spain, with which the Phœnicians had much commerce (Eze 27:12-25). "Ships of Tarshish" is a phrase also used of large and distant-voyaging merchant vessels (Isa 2:16; Kg1 10:22; Psa 48:7). no house--namely, left; such was the case as to Old Tyre, after Nebuchadnezzar's siege. no entering--There is no house to enter (Isa 24:10) [G. V. SMITH]. Or, Tyre is so laid waste, that there is no possibility of entering the harbor [BARNES]; which is appropriate to the previous "ships." Chittim--Cyprus, of which the cities, including Citium in the south (whence came "Chittim"), were mostly Phœnician (Eze 27:6). The ships from Tarshish on their way to Tyre learn the tidings ("it is revealed to them") of the downfall of Tyre. At a later period Chittim denoted the islands and coasts of the Mediterranean (Dan 11:30).

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