John Calvin Commentary Isaiah 23

The burden of Tyre. Tyre was very wealthy and highly celebrated, both for the variety and extent of its trade relations with all nations, and for the flourishing colonies that arose from it: Carthage, the rival of the Roman Empire, Utica, Leptis, Cadiz, and other towns, which also sent a yearly present to Tyre, by which they acknowledged Tyre as their mother.

Isaiah threatens its destruction because it had been hostile to the people of God, as we may infer from what is said by Ezekiel; for we should pay close attention to the cause of the destruction, because it was the Prophet’s design to show that God testifies His fatherly care for His people by opposing all their enemies (Ezekiel 26:2).

Some think that this refers to the storming of Tyre by Alexander, who took it with great difficulty. But the argument on which they rely, that Isaiah mentions Chittim, has little force. By that name, the Hebrew writers unquestionably designate the Macedonians, but under this word, they also include other nations, such as the Greeks and the overseas countries.

Nebuchadnezzar employed in that siege not only his own soldiers but also foreigners, whom he brought from Greece and other places. It is for an entirely different reason, as we shall immediately see, that he mentions the Greeks: namely, that from that time forward they will not take their ships to Tyre for the sake of engaging in trade.

But from the conclusion of this chapter, I draw an argument for an opposing view, for Isaiah speaks of the restoration of Tyre, and it was never restored after having been stormed by Alexander. Besides, when I compare Ezekiel’s words with those of Isaiah, I think that I see the very same prediction.

Now, he does not speak of Alexander, but of Nebuchadnezzar; and I cannot doubt that it must be explained in that manner. Moreover, in the days of Ezekiel and Isaiah, that city was under the rule of a king, but historians relate that, when it was stormed by Alexander, it had become a republic.

And if we consider the purpose of the prophecy, we will be sufficiently confirmed in this opinion, for his aim is to comfort the Jews by threatening that the inhabitants of Tyre, who had oppressed them, will not go unpunished. It would have been highly inconsistent for the Lord to punish other nations while this nation, which had been no less hostile, escaped punishment entirely or was punished five hundred years later. Therefore, every conjecture leads us to the conclusion that we should interpret this passage as relating to Nebuchadnezzar.

Howl, ye ships of Tarshish. He employs various figures of speech, as is his custom, to illustrate the ruin of Tyre, to lend greater credibility to the prediction; for a plain narrative would have been ineffective or would not have powerfully influenced minds that are naturally dull and sluggish, and therefore he presents a vivid depiction to them.

This calamity, he declares, will be very severe, because it will be felt even in distant countries. He tells the “ships howl,” because, when Tyre has been destroyed, they will have no further business. The ships of the Cilicians are particularly mentioned by him because, being neighbors, they frequently and extensively traded with the inhabitants of Tyre; and Cilicia is called by the Hebrews “Tarshish.” Great inconvenience would inevitably arise for that country at the destruction of Tyre; not only because commerce ceased for a time, but also because goods were carried off, and there was a disruption of trade relations, as usually happens when wealthy individuals are ruined.

That there may be no entering in from the land of Chittim. What I have translated as “that there may be no entering in,” is explained by some to mean that there may be no house “into which you can enter,” but I think that I have accurately conveyed the Prophet’s meaning. However, he does not mean that the Cilicians or the Greeks will be prevented from entering, but that they will no longer trade with Tyre as they were formerly accustomed, because it will no longer be, as it once was, a marketplace for nations.

Those who think that the Prophet speaks of the defeat inflicted by Alexander separate this clause of the verse, “from the land of Chittim,” from what precedes it, and connect it as follows: “from the land of Chittim it was revealed to them.” But, on the contrary, I connect it differently, in this way: “From not going from the land of Chittim;” that is, that the Greeks may no longer enter as they were formerly accustomed. By the word “Chittim,” he means both the Greeks and the western nations; as if he had said, “An end will be put to commerce with the Greeks, so that they will no longer take their ships there.” Under this term, he also includes the inhabitants of Cyprus, Sicily, Italy, and other nations.

This was revealed to them. These words can be understood to refer to both the Greeks and the inhabitants of Tyre. If they refer to the inhabitants of Tyre, the meaning will be: “When the report of the city’s ruin reaches them, they will cease their usual voyages, for they will avoid that harbor as they would avoid a rock;” and this is the meaning I more readily adopt. Yet, I do not reject the other interpretation: that the Prophet confirms his prediction, as we commonly say of something certain, “Consider this addressed to you.”

Be silent, ye inhabitants of the islands. This is intended to place the ruin of Tyre in a more striking light. There is a change of number in the word island; for although he uses the singular number, he still means the islands of the Mediterranean Sea and the countries beyond the sea, especially the neighbors who frequently performed voyages to Tyre and traded with it.

He commands them to be silent and still, because they will perform no more voyages to Tyre. He tells them to “be silent” like people who are stunned because of the grievous calamity that has befallen them, so that they do not even venture to open their mouths. For it was impossible that the nations who traded there should not feel it to be a heavy stroke when a mercantile city like this was ruined, just as even today Venice or Antwerp could not be destroyed without inflicting great injury on many nations.

The merchants of Sidon. He mentions the inhabitants of Sidon especially, not only because of their vicinity but also because they had a common origin. Sidon was highly celebrated but greatly inferior to Tyre. Situated on the seashore, it was two hundred furlongs distant from Tyre and appeared both to be so near it and so closely connected with it by trade that the poets frequently took Tyre for Sidon, and Sidon for Tyre.

The Sidonians, therefore, were unquestionably greater gainers than others from imports and exports, and also from sales and merchandise, because of being so near and trading with it continually. For the wealth of Tyre overflowed to them, and, as the saying is, they flew under its wings. The result was that they suffered more severely than others by the destruction of Tyre, and therefore the Prophet afterwards says (Isaiah 23:4), Be ashamed, O Sidon.

Who replenished thee. He adds this general expression, either because it was filled with crowds and multitudes of people, when strangers flocked to it from various and distant countries, or because those who performed voyages to it for the sake of gain, in their turn, enriched the city.

And by great waters. He suggests that the riches of Tyre will not prevent it from being destroyed. Therefore, he highlights its wealth so that God's judgment may be more evident, and that all may know it was no ordinary calamity that happened to it. The more unexpected it was, the more clearly it would appear to be the work of God.

The seed of the Nile. He uses an elegant expression to describe Tyre's wealth. Since the Nile supplied it with wheat and other necessities of life, and since a great quantity of grain was brought to it from Egypt, he says that Tyre had fields and sowing along the course of the Nile. This is similar to how the inhabitants of Venice say their harvest is on the sea, because they grow nothing at home; instead, all their necessary food is brought to them by commerce.

The Prophet speaks of Tyre's inhabitants in the same way. Indeed, it might seem incredible that those whom the Nile supplied so freely and abundantly should lack food. He shows that this will be an empty boast, because they will be in need of all things. As we have already said, Isaiah describes these things so that all may more fully acknowledge God's avenging hand.

Be thou ashamed, O Sidon; for the sea hath spoken. This verse is added for the purpose of heightening the picture. We have explained the reason why he speaks particularly of Sidon. He calls Tyre, by way of eminence (κατ ᾿ ἐξοχὴν), the sea, as if she reigned alone in the midst of the sea.

I have not travailed. These words are immediately added and belong (μιμητικῶς) to a fictitious address put into the mouth of Tyre, in which the Prophet wittily taunts the inhabitants of Tyre, who boasted of her colonies, for she “brought forth” other illustrious cities.

“In ancient times,” says Pliny, “she was famous for the cities which she built: Leptis, Utica, and that rival of the Roman empire, Carthage, which aspired to govern the whole world, besides Cadiz, which was built beyond the limits of the world. Her whole superiority now consists of scarlet and purple” (Pliny, Natural History, Book 5, Chapter 19).

Thus, Isaiah represents Tyre as bewailing her ancient glory because she has ceased to be a mother, and because it is of no use to her that she has brought forth so many children and founded so many cities. For at an early period, Carthage sent regularly every year a present to Tyre for the purpose of doing homage to her as the mother.

In this manner, Tyre appeared to hold a higher rank than all other cities, since even Carthage, though a rival of the Roman empire, was in some respect subject to Tyre. But the Lord stripped her of all her ornaments in a moment, so that she bewailed her bereavement, as if she had never brought up any children.

As soon as the report shall reach the Egyptians. In this verse he declares that this destruction will affect the inhabitants of Tyre and those of Egypt equally; and this confirms the exposition we follow, that the present prophecy relates to a former devastation.

The inhabitants of Tyre had been in alliance with the Egyptians, and both countries had been under kingly government; this contrasts with Alexander’s time, when Tyre was a free state and lived under its own laws. The alliance that existed between the inhabitants of Tyre and Egypt could not have been more appropriately described.

Therefore, he shows that this ruin also extends to the Egyptians, because they prompted the Jews to rebellion and turned them aside from confidence in God. The former were open enemies; the latter, under the pretense of friendship, cherished dangerous hostility, and therefore both are justly punished.