Thomas Aquinas Commentary Isaiah 23

The oracle concerning Tyre. In this part, he issues threats against the Tyrians, who were connected to the people of God through trade. This section is divided into two parts.

First, he threatens the destruction that was carried out by Nebuchadnezzar.

Second, he promises liberation: and it shall come to pass after seventy years (Isaiah 23:17).

Regarding the first part, he presents three things:

1. The sadness of the compassionate.
2. The flight of the fearful: pass over the seas (Isaiah 23:6).
3. The punishment of destruction: the Lord has given a charge (Isaiah 23:11).

Concerning the first point, he sets out three things.

First is the sorrow of the traders, describing their mourning: “Howl, you ships” (namely, Carthaginian ships); “the merchants of the earth have been made rich by the power of her delicacies” (Revelation 18:3). He also gives the reason for their mourning: the house is destroyed—that is, Tyre—from which trade used to come. He also explains how they learned of it: from the land of Kittim, that is, Greece: “Alexander... coming out of the land of Kittim, had overthrown Darius” .

Second, he describes their stupor: “Be silent,” adding three things in which they gloried:

1. In the fortification of their position: “you who dwell on the island.”
2. In the abundance of their merchandise: trade (that is, the goods in which they trade) has “filled you” with riches.
3. In the abundance of grain: “The seed of the Nile... her harvest” and “revenue”—namely, of Tyre, for much wheat came to them from Egypt. Therefore, “she has become the marketplace of the nations,” as in, “say to Tyre, who dwells at the entry of the sea, the marketplace for the peoples on many coastlands” (Ezekiel 27:3).

Third, he describes the confusion of their neighbors.

First, he speaks of the Sidonians, for whom Tyre was a colony. The sea (that is, the traders of the sea) speaks: “Be ashamed, O Sidon,” for you did not defend Tyre. For my strength (that is, Tyre) is saying, “I have not been in labor,” which means, “It did not profit me to have been in labor, for I was captured.”

Alternatively, the sea—that is, the strength of the sea, meaning the traders who were strong on the sea—speaks: “Be ashamed, O Sidon,” saying, “I have not been in labor” in the defense of Tyre.

Another interpretation is that Sidon speaks: “O Sea, even the strength of the sea (that is, Tyre), be ashamed.” Here, Sidon addresses Tyre, telling it to be ashamed and to say what follows.

Or, it is Sidon saying: “Although you were born from me, O Tyre, you were captured as if I had not labored with you.” (See below, Isaiah 29:14: I will proceed to cause an admiration).

Second, he speaks of the Egyptians: “When it is heard in Egypt...” as in, “Behold, I am about to do a thing in Israel; at which whoever hears it, both his ears shall tingle” (1 Samuel 3:11).

Pass over the seas. Here he foretells the flight of the fearful, referring to those who, when Nebuchadnezzar was attacking the city, fled to Egypt with their ships.

First, he exhorts them to flight.

Second, he urges constancy or haste in their flight: pass through your land (Isaiah 23:10).

Concerning the first point, he does three things.

First, he describes the flight of the fearful: “Pass over,” you who flee; “howl,” you who remain. As it says above, “its branches are left; they have gone over the sea” (Isaiah 16:8).

Second, he describes the shame of those who remain: “Is this not...?” Regarding this, he does two things. First, he foretells their shame by recalling their former glory: “Is not this yours,” namely, your city? Then, he describes their captivity: “Her feet shall carry her far away,” referring to those taken captive: “My delicate ones have walked rough ways” .

Third, he expresses wonder, first posing the question of one who wonders: “Who planned this against the one who was crowned,” as though she were queen of other cities; “whose merchants were princes,” because of their excessive luxuries. As it is written, “How you are fallen, you who dwell in the sea, renowned city that was strong in the sea, with your inhabitants!” (Ezekiel 26:17). He then adds the answer: “The LORD of hosts has planned it, to pull down the pride of all glory,” as in, “Scatter the proud in your indignation, and behold every arrogant man, and humble him” (Job 40:6).

Pass through your land. Here he exhorts them to flee quickly.

First, he presents the exhortation: “Pass through your land as a river,” which is crossed quickly by boat: “prepare yourself to go into exile, you daughter who inhabits Egypt” (Jeremiah 46:19).

Second, he gives the reason, which is their own weakness: “you have strength no more”; “behold, I have made you small among the nations” (Obadiah 1:2). Alternatively, the reason is from God’s side: “He stretched out his hand over the sea,” as it says above, “the LORD will lay waste the tongue of the sea of Egypt” (Isaiah 11:15).

The Lord has given a charge. Here he threatens destruction.

First, he describes the scourge of persecution.

Second, he foretells the mourning of compassion: howl (Isaiah 23:14).

Third, he designates the time of destruction: and it shall come to pass in that day (Isaiah 23:15).

Concerning the first point, he does three things. First, he sets out the divine indignation as a command: “The LORD has given a charge” to Nebuchadnezzar “against Canaan,” in which Tyre is located: “The LORD said to me: Go up to this land, and destroy it” (2 Kings 18:25). He also states the intended end: “And he said: You shall glory no more, O virgin daughter of Sidon, who endures slander,” being accused of pride: “let not the wise man glory in his wisdom, and let not the rich man glory in his riches” (Jeremiah 9:23). Finally, he excludes any remedy: “arise and sail over to Kittim; there also you will have no rest”; “neither shall you be quiet, even in those nations, nor shall there be any rest for the sole of your foot” (Deuteronomy 28:65).

Second, he describes the strength of the enemy: “Behold the land of the Chaldeans; there was not such a people” before them; the Assyrian (or Nebuchadnezzar) founded it: “Is not this great Babylon, which I have built?” (Daniel 4:27).

Third, he describes the destruction in terms of the subjugation of people: “they have led its strong ones away into captivity,” as it says above, “their strong ones, and their people, and their high and glorious ones shall go down into it” (Isaiah 5:14). He also describes the destruction of buildings: “they have destroyed its houses,” as it says above, “it shall be as a ruinous heap of stones” (Isaiah 17:1).

Howl. Here he describes the mourning (Ezekiel 27:14). And it shall come to pass. Here he designates the time: “seventy years, according to the days of one king” (who rarely lives so long), as it says below, “The LORD has forsaken me, and the Lord has forgotten me” (Isaiah 49:14).

But after seventy years. Here he promises liberation.

First, he presents the song of the liberated, setting out the time for singing: after seventy years. It is “like the song of a prostitute,” who, cast aside by a man, presents herself and moves the hearts of others to mercy through songs in which she remembers her former dignity. He describes the song in terms of the instrument, “take a harp”; the place, “go about the city”; the manner, “sing well”; and the number, “sing many a song.” He also sets out the fruit: “so that you may be remembered.” As it is commonly said: “If a man puts away his wife, and she goes from him, and marries another man, shall he return to her any more?” (Jeremiah 3:1).

Second, he promises the blessing of a liberator: “And it shall come to pass after seventy years, that the LORD will visit Tyre, and will bring her back again to her traffic; and she shall commit fornication again” (that is, she will trade): “I will glorify them” (Jeremiah 30:19).

On the contrary, Ezekiel 27:36 says of Tyre, “you are brought to nothing, and you shall never be any more.” The Gloss on that verse says, “that is, in memory, which is the life of one man, which is seventy years,” for “the days of our years in them are threescore and ten years” (Psalms 90:10).

Third, he sets out the fruit of liberation: “And her merchandise and her hire shall be...” as it says below, “for brass I will bring gold, and for iron I will bring silver” (Isaiah 60:17).

Note on the words, “take a harp” (Isaiah 23:16), that the harp signifies an upright life:

1. As the mortification of the flesh, because of the material of the strings: “I will sing to you with the harp, O Holy One of Israel” (Psalms 71:22).
2. As the connection of the virtues, because of the harmony of the song, as it says above: “my heart shall sound like a harp for Moab” (Isaiah 16:11).
3. As 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” (Isaiah 23:16), that a person ought to go about the city:

1. Of his own conscience, by reflecting on his sins: “the mourners shall go round about in the street before the silver cord is broken” (Ecclesiastes 12:5–6).
2. Of the Church militant, by imitating the example of the righteous: “Walk about Zion, and go around her” (Psalms 48:12).
3. Of our heavenly homeland, by considering the reward of the saints: “I will rise, and will go about the city” (Song of Solomon 3:2).

Note also on the words, “sing well” (Isaiah 23:16), that a person ought to sing well:

1. Cheerfully: “to our God be joyful praise” (Psalms 147:1).
2. Attentively: “I will sing with the spirit, I will sing also with the understanding” (1 Corinthians 14:15).
3. Devoutly: “and the people offered sacrifices and praises with a devout mind” (2 Chronicles 29:31).

Note also on the words, “sing many a song” (Isaiah 23:16), that we ought to sing many songs:

1. Because of His greatness: “Glorify the Lord as much as you ever can, for he will yet far exceed, and his magnificence is wonderful” .
2. Because of the multitude of spiritual blessings: “make melody, rejoice and sing” (Psalms 98:4).
3. Because of the abundance of our sins: “Seven times a day I have given praise to you” (Psalms 119:164), adding, “Lord God, do not destroy me” .