Commentary on Isaiah, Commentary on Isaiah · Chapter 23
THE XXIII. CHAPTER.
Verſ. 1. The burden of Tyre. Howle ye ſhippes of Tarſhiſh: for it is destroyed, ſo that there is none houſe: none ſhall come from the land of Chittim: it is reuealed vntounto them.
TYre was a verie rich Citie, and greatly renowned in regard of the traffique which all nations had with it, as alſo in regard of the townes of warre and Cities habitable which it built: as Carthage, which imitated the Roman Empire; Vtique, Leptis, Gades, and other Cities, who all ſent their preſents to Tyre; hereby proteſting, that they acknowledged this to be the mother Citie. But Iſaiah threatens it with deſtruction,The cauſe of this prophecie. becauſe it wronged the people of God; as we may gather out of Ezechiel, 26.2. For we are chiefly to conſider the cauſe of this deſtruction, in regard it is the Prophets meaning to reueale Gods fatherly louelove to his elect and choſen people, who meant to ſet himſelfe againſt all their enemies. Some thinke that this ſhould be referred to the ſiege of Alexander, Alexander.who tooke Tyre with great difficultie. But this ſuppoſition is too weake, becauſe Iſaiah mentions Chittim, vnderunder which name the Hebrewes not onelyonly comprehend the Macedonians, but other nations alſo, as the Greekes, and all thoſe which are beyond the ſeas. Now King Nebuchadnezzer vſed the helpe not onelyonly of the ſouldiers of his owne Country in this ſiege, but other ſtrangers alſo which he had called from among the Greekes and other places. Beſides, the Greekes are ſpoken of for another reſpect, as we ſhall ſee by and by after; namely, becauſe in time to come, they ſhould not bring their ſhips any more to Tyre, to trade there. Yet the end of this Chapter giues me occaſion to be of a contrary opinion, becauſe Iſaiah ſpeakes there of the reſtauration of Tyre, which was neuer repaired after Alexander the Great tooke it by force. Moreouer, when I conferre Ezechiels words with theſe, me thinkes they make but one prophecie. He ſpeakes not then of Alexander, but of Nebucha…nezz…r; and ſo doubtleſſe it is to be expounded. Adde hereunto, that in the time of Ez…chiel and Iſaiah, this Citie was vnderunder the command of a king: but when Alexander took it, the hiſtories ſay, it was brought into the forme of a Commonwealth. And if we ſhall conſider the end of the prophecie, wee ſhall be ſufficiently confirmed in this opinion: for his purpoſe was to comfort the Iewes, by threatning an ineuitable puniſhment to the Tyrians, of whom they had been afflicted. For it had been a thing verie vnreaſonable, for the Lord to hauehave chaſtiſed other nations, and that theſe in the meane while which had been no leſſe enemies, ſhould hauehave eſcaped ſcotfree, or ſhould hauehave bin ſmitten fiue hundred yeeres after. All theſe coniectures then lead vsus to expoūd this place of Nebuchadnezer.
Howle.] He inricheth the declaration of the ruine of this Citie with diuers figures: and it is his cuſtome ſo to ſpeake, that he might get the more authoritie to his prophecie. For to deliuer ſuch a thing in a plaine ſpeech, would hauehave been but cold; neither would it hauehave been ſufficiently effectuall to comfort the hearts of thoſe, who a long time had been weake and faint: and therefore he ſets it forth before them, as it were in freſh and liuely colours. And firſt he ſhewes that the deſtruction ſhall be very great, in regard that euen the regions farre off ſhal feele it: and he commands the ſhips to howle, becauſe they ſhall hauehave no imployment when Tyre ſhall be deſtroyed. Now he eſpecially names the ſhips of the Cilicians, becauſe they being neighbours, vſed to traffi…ue much and often with the Tyrians: and the Hebrewes call Cilicia, Tarſhiſh. Neither could it poſſibly be, but the deſtruction of Tyre, muſt bring great detriment to this Country; not onelyonly in that the vſuall tr…ffiques ceaſed for a time, but alſo in regard that the Merchants goods, together with their bookes of accounts, were carried away, and ſcattered here and there; as it vſually falles out when the houſes of rich men are rifled.
Where I hauehave tranſlated, they ſhall come no more; others expound it, There ſhall bee no houſe remaining, by which you may enter: but I take it I hauehave faithfully rendred the Prophets meaning: not as if he thought that all paſſage ſhould be taken from the Cilicians and Greekes; but he meant rather to ſay, that they ſhall goe no more to Tyre, as they were wont in times paſt, becauſe the mart there ſhould ceaſe. Thoſe who thinke the Prophet ſpeakes of the diſcomfiture made by Alexander, diuide the clauſe of the verſe, F om the land Cihttim and conioyne it thus, This was reuealed vntounto them from the land of Chittim. But I rather render it thus; They ſhall come no more from the land of Chittim: that is to ſay, that the Greekes might neither goe nor come, as they were wont. For by Chittim, the Hebrewes vnderſtand the Greekes and Eaſterne people: and it is as if hee ſhould hauehave ſaid; The traffique of the Greekes ſhall ceaſe, ſo as their ſhips ſhall no more arriue there. And vnderunder it, he alſo comprehends the Egyptians, Cilicians, Italians, and other nations.
When he ſaith; This was reuealed vntounto them: wee may fitly vnderſtand it as well of the Greekes, as of the Tyrians. If it be referred to the Greekes, the ſenſe will bee, that as ſoone as newes ſhall come of the deſtruction of Tyre, they ſhall then ſaile no more thither as they were wont: for they ſhall flee this port with as much feare as if it were a rocke. And this ſenſe I doe more willingly receiue: notwithſtanding I reiect not the other, to wit, that the Prophet confirmes his prophecie: as when wee ordinarily ſpeake of a thing that ſhall ſurely come to paſſe, wee ſay; Looke to it, for this appertaines to thee.
Verſ. 2. Be ſtill, yee that dwell in the Iles: the Merchants of Zidon, and ſuch as paſſe ouer the ſea, hauehave repleniſhed thee.
HEe ſets forth the ruine of Tyre more at large. Now there is here a change touching the number, in the word Iles: for albeit he ſpeakes in the ſingular number, yet he vnderſtands thereby ye Iles of the Mediterraneū ſea, & the people y• dwell beyond the ſea; but chiefly the borderers which ſailed often to Tyre, and vſually traded there. He commands them to hold their peace; and to be ſtill, becauſe they ſhall no more trauaile thither. His meaning is, that they ſhould be ſtill, as men confounded; in regard of the great calamity which ſhould befall thē, in ſuch wiſe, as they ſhould not dare to vtter one word. For it could not bee but thoſe nations which traded there, muſt loſe much, when a Citie ſo repleniſhed with marchandiſe was ſacked. As for example; if Venice or Antwerp ſhould bee now deſtroyed, would it not redound to the great of many nations?
The Prophet makes ſpeciall mention of the Sidonians; The cauſe why the Prophet mentions the Sidonians.not onelyonly becauſe they were neighbours, but becauſe theſe two cities had both one beginning. Zidon was greatly renowned; but yet it was much leſſe in quantitie then Tyre. It ſtoode vponupon the edge of the ſea, and was two hundred*A Stade con…aines t…e meaſure of ſixe ſcore and fiue paces, which was the length of a race, when they ranne for a price or wager. ſtades in diſtance from it. Now they ſeemed ſo neere one to an other, and ſo lincked together in merchandiſe, that the Poets often take the one for the other. Wee neede not doubt then but the Zidonians gained much more then others, in ſelling and exchanging their commodities: firſt in regard they were neighbours: and ſecondly, becauſe of their continuall trading. For the wealth of the Tyrians ſo flowed in vponupon them, that they were caried vponupon their wings, after the common prouerbe. Thence is it therefore that their loſſe muſt be much greater then any others, in this deſtruction of Tyre. And that is the cauſe why the Prophet bids Zidon to bee aſhamed in the fourth verſe. He addes, which repleniſhed thee: ſpeaking either of all in generall, or becauſe it was filled with the glut and multitude of men, in regard that ſtrangers came thither from diuers Countries farre remote from them, or elſe becauſe thoſe which trauailed for gaine, did therewithall inrich the Citie.
Verſ. 3. The ſeede of Nilus growing by the abundance of waters, and the haruest of the riuer was her reuenues: and ſhe was a mart of the nations.
THe Prophets meaning is, that the riches of Tyre ſhall not deliuer it from deſtruction. He therefore ſets forth the rich eſtate thereof ſo highly, to the end eueryevery one might know, firſt Gods iudgenent; and ſecondly, that this was no ſmall plague that was light vponupon her. And in the third place, the worke of God did appeare to be ſo much the more manifeſt, in regard that her deſtruction came ſuddenly, when ſhe thought on no ſuch matter. Moreouer, he deſcribes the wealthineſſe of Tyre elegantly: for becauſe Nilus furniſhed her with corne and other neceſſary prouiſions, and that great quantitie of wheat was ſent thither out of Egypt; the Prophet ſaith, ſhee had her fieldes as it were, and her ſeede growing in the ſtreame of Nilu…. The Venetians vſe to ſay;A prouerbe of the Veneti…ns. Their reuenue is in the ſea; becauſe nothing growes vponupon the land: but they get all prouiſion of victuals by their trade of merchandiſe. And the Prophet ſaith the ſame of the Tyrians: for it was almoſt vnpoſſible they ſhould want food, becauſe Nilus furniſhed them therewith in great abundance. But he takes this prop away from them as a vaine hope; for they ſhall deſtitute them vtterly. Iſaiah therefore, as hath been ſaide, deſcribes theſe things, that all might the better perceiue the vengeance and wrath of God fallen vponupon her.
Verſ. 4. Bee aſhamed thou Zidon: for the ſea hath ſpoken, euen the ſtrength of the ſea, ſaying; I hauehave not trauailed nor brought forth children, neither nouriſhed young men, nor brought vp virgins.
THis verſe is added by way of amplification. We hauehave told you the cauſe why he ſpake of Zidon thus in particular before.See verſ. 2. Now calles Tyre, Sea, by way of excellencie, as if ſhe alone raigned in the middeſt it. That which is by and by added, I hauehave not conceiued, is ſpoken in the perſon of Tyre: and thus he pleaſantly derides Tyre, who bragged of her Townes: for Tyre begat or built other Cities very renowned. She was in olde time much ſpoken of (ſaith Plinie) for the Cities which ſhe built;Plin. lib. 5. cap. 19. to wit, Leptis, Vtique, and this Carthage, the imitatrix of the Roman Empire; meaning to rule ouer all the world; and Gades alſo, which was built vponupon the ſea. Now all her wealth conſiſted in purple and ſcarlet. The Prophet then brings in the Citie of Tyre, lamenting her ancient glorie and excellencie: Alas, I am now no longer a mother; and what hath it profited me that I hauehave nouriſhed ſo many children, and brought forth ſo many Cities? For CarthageCarthage. was wont to ſend preſents to Tyre euerie yeere, by way of homage: and therein acknowledged her for her mother. Thus it ſeemes that Tyrus ſurmounted all other Cities in dignitie, ſeeing Carthage, which was the ſecond after the Roman Empire, did in ſome ſort ſubmit it ſelfe vntounto her. But the Lord tooke all theſe ornaments from her in a moment, in ſuch wiſe, that ſhe laments, as if ſhee had neuer had children.
Verſ. 5. When the fame comes to the Egyptians, they ſhall be ſorie concerning the rumor of Tyrus.
BY this verſe hee ſignifies, that this fall of Tyrus ſhall touch the Egyptians alſo: and thus the expoſition which wee follow, is confirmed; to wit, that theſe things ought to bee referred to the firſt ſacking of it. For thoſe of Tyre were in league with the Egyptians, and both of them had their King: not as in the time of Alexander, at what time Tyre was a free Citie, and liued vnderunder her owne lawes. Now hee could no way better expreſſe the ſocietie that was betweene them of Tyre and the Egyptians: and the reaſon why he ſhewes that the Egyptians ſhall hauehave their part in this deſtruction is, becauſe they had ſolicited the Iewes to rebell, and had turned them away from truſting in God. Thoſe were open enemies: theſe vnderunder pretence of friendſhip,God will puniſh as well the ſecret as the open enemies of his Church. entertained poiſonfull hatreds. Both of them are iuſtly puniſhed.
Verſ. 6. Goe yee ouer to Tarſhiſh: howle ye that dwell in the Iles.
HE ſpeakes not onelyonly to the Tyrians, but alſo to the ſtrangers who were in league with them, in regard of their commerce: now hee commands that they get them to ſome other place, and to ſeeke out other hauens. And he names Cilicia, which was oppoſite to Tyre: as if hee ſhould ſay, This port which hath been ſo much frequented, ſhall hereafter be ſo forſaken, that the ſhips ſhall ſaile into an other quarter, quite an other way. For when Merchants ſee a port broken, or a mart aboliſhed, they are wont to ſeeke out others. He puts one Ile for many, as we hauehave expounded before; becauſe the change of the number is a thing common among the Hebrewes: and againſt theſe Iles he threatens, that they ſhall howle; becauſe their maintenance depended vponupon this trade of merchandiſe. Beſides, their bookes of reckonings and accounts were mingled here and there.
Verſ. 7. Is not this that your glorious Citie? her antiquitie is of ancient daies: her owne feete ſhall leade her a far off to be a ſoiourner.
THe Prophet aduanceth his ſtile, and inſults yet further againſt Tyre. Hee diſdaines her pride, in that ſhee gloried in the antiquitie of her name: he is bold thē we ſee to confirme his ſpeech, which to any mans reaſon might ſeeme incredible. For who doubts but that this prophecie was ſcorned: firſt, the power and ſtrength of Tyre was inuincible, and her wealth as a wall of braſſe. Well, Iſaiah is ſo much the more bold and confident, and denounceth a certaine deſtruction to befall her: and albeit ſhee was the moſt ancient amongſt other Cities,No ſtength able to match the power of the Almightie. and in regard thereof, euerie one applauded her: yet all this ſhould not preuent her certaine ruine and downefall.
Now profane hiſtories doe fetch the originall of Tyre, from time almoſt out of mind, and that ſo darkely and obſcurely indeede, that a man can ſcarcely vnderſtand their meaning:Phenicians. yet they ſay, that the Pheniciens built it: ſo as they which glorie of antiquitie, may call themſelues children of the earth. But the Prophet to this antiquitie oppoſeth baniſhment; ſhewing that when the Lord is purpoſed to correct this people, they muſt needs ſtoope. For to goe whither the feete leades one, ſignifies nothing elſe but to wander and runne hither and thither. Although his meaning alſo is, that they ſhall wander thus deſtitute of their riches alſo; and in their exile, ſhall be in want of all things: ſo as they ſhall not hauehave ſo much as an horſe or wagon to carrie themſelues, or any thing of theirs vponupon.Pouerty ioyned with baniſhment, muſt needes be dolorous. Now when pouertie is ioyned with baniſhment, it is a very wofull condition: for a man will eaſilie beare his baniſhment, if hee hauehave wherewith to liue, and maintaine his eſtate: but to dwell in a ſtrange Countrie as vnknowne, with pouertie, is a miſerie of miſeries. And that hee may heape vp her afflictions to the full, hee addes, that ſhee muſt goe into a farre Countrie: now the further one is exiled, the harder the baniſhment is.
Queſt. Verſ. 8. Who hath decreed this against Tyrus,*Or, crowning. (that crownes men) whoſe Merchants are Princes,*Or, whoſe factors. whoſe Chapmen are the noble of the world?
THe Prophet adornes this Citie with this title, who inriched many; as we may eaſilie gather from the drift of the text. For when he calles her Merchants Kings, he ſufficiently ſhewes, that by the word crowning, vnderunder a ſimilitude he meanes the magnificence of Kings. And thus their opinon is refuted, who refer this prophecie to other Cities. The ſumme is, that Tyrus inriched her Citizens, as if ſhe created euerie one of them Kings and Princes. Some thinke this verſe is to be added thus; as if the Prophet ſhould repreſent the perſon of a man aſtoniſhed with the deſtruction of Tyre, to make others afraid: as if he ſhould ſay; Is it poſſible that Tyre ſhould be ſo ſoone brought low, where there is ſuch abundance of riches, ſuch might, meanes, munitions; yea where there is ſo great glorie and maieſtie? And that he ſhould then at an inſtant pauſe a while, as men are wont to doe in things vnlooked for. But it is better to ioyne the verſe following to this, which takes away all difficultie; ſeeing the Prophet himſelfe forthwith anſwers this queſtion, by which he meant to ſtirre vp his auditors to the better attention. For he might plainely hauehave ſaid; Theſe things are done by the counſell of the Lord: but in regard wee are drowſie, ſecure, and ſenſeleſſe hearts would eaſilie hauehave ouerſlipped this without obſeruation: therefore hee awakens their ſpitirs by this interrogation; to the end all might know that hee ſpeakes of no common thing, that therewithall they might take the matter the more to heart. And indeed, by how much the more the iudgements of God are aboue the reach of common ſenſe, ſo much the more are they worthy to be admired.
He ſpake to Egypt before, Chap. 19. in the ſame termes, ſhewing that her deſtruction ſhould not be ſorted with common and ordinarie changes. Now becauſe it was incredible that Tyre could bee ruinated by men;See verſ. 9. therefore the Prophet well concludes, that God himſelfe ſhall bee the author of it. And therefore hee calles it the mother and nurſe of Kings; that he might cauſe Gods iudgement to ſhine ſo much the more cleerely: for had it beene a Citie vnrenowned, fewer words would hauehave ſufficed touching the deſtruction of it: but being adorned with ſo high titles, who could imagine that this could otherwiſe come to paſſe, but by the counſell and decree of God? Hee calles the Merchants Princes: as at this day the Merchants of VeniceMerchants of Venice. thinke themſelues to ſurmount Princes in dignitie, Kings onelyonly excepted: yea, and the factors alſo take themſelues for no leſſe then good Gentlemen. I hauehave heard alſo that there are factors at Antwerpe,Factors of Antwerpe. who feare not to ſpend more then the richeſt Gentlemens ſubſtance can beare. Now we are wont to aske questions, when nothing can be anſwered, but what we pleaſe: which alſo is a ſigne of courage and boldneſſe.
Verſ. 9. Anſ.The Lord of hostes hath decreed this, to*Or, profane ſtaine the pride of all glory, and to bring to contempt, all them that be glorious in the earth.
The pride.] Or, the haughtineſſe:A rare thing to finde an humble heart in an haughtie minde. for we may reade it both waies, becauſe haughtineſſe begets pride; for it is very rare to finde humilitie of ſpirit in a haughtie minde. Notwithſtanding it is better to reade it pride, which is enough of it ſelfe to prouoke God to take vengeance, when men vnderunder pretence of their excellencie, aduance themſelues aboue meaſure. To profane, and diſhonour, are takn for one and the ſame thing: becauſe thoſe who are exalted to honour, ſeeme to bee as men conſecrate and ſet apart, conceiting I wot not what greatneſſe of themſelues; as if they were now quite exempt out of the common ranke of men.Note. But God no ſooner ſtrips ſuch of their dignity, and brings them down, but hee forthwith makes them vile and contemptible. Let vsus therefore learne from this place, ſo to conſider of Gods prouidence, that we giuegive that praiſe to his infinite power, which belongs vntounto it for his ſo iuſt a gouernement. So then, albeit the iuſtice whereby it pleaſeth God to moderate his actions alwaies appeares not vntounto vsus; yet ought wee not therefore to ſeparate his power from his iuſtice. In the meane while, for as much as the Scriptures plainely ſhew, and often ſet before vsus the end why God doth this or that; we ought to bee wiſe in obſeruing the cauſes of his works.
Now this inuention of Gods abſolute power,God abſolute power. which the Schoolemen hauehave forged, is a moſt execrable blaſphemie: for it is all one as page missing the dayes of a king to Dauid, it is too friuolous, for he takes it for the age of a man, as the Pſalmiſt ſhewes: The age of a man, ſaith he, is often limited to threeſcore yeares and ten, Pſal. 90.10. But why mentions he a king rather then ſome other man? It is becauſe Tyre had a king, and therefore he counts the yeres by his life. This ſerued much therefore to confirme the certentie of this propheſie, for the Prophet could not know theſe things by any humane coniectures. By the ſong of the harlot, he vnderunder a fit ſimilitude meanes merchandize, not that merchandizing is to be condemned in it ſelfe, for it is profitable and neceſſarie for a Common wealth: but he taxeth the deceits and guile wherewith it aboundeth, ſo as it may very well be compared to the art of harlotrie.
Verſ. 16. Take an harp, and goe about the Citie (thou harlot that haſt been forgotten) make ſweet melodie, ſing mo ſong's that thou mayſt be remembred.
HE compares Tyre to an harlot, who hauing paſſed all her youth in whoredomes and filthines, at laſt becomming old (by reaſon whereof all forſake and deſpiſe her) yet can ſhe not forget her firſt gaine, nor her wicked prancks, but deſires to reuiue and refreſh her old ſpirits. And that ſhe may the better draw men out of all parts of the Citie vntounto her, ſhe goes ſinging, and playing vponupon Instruments, to delight her companions. For ſuch whores become mad as it were when they ſee themſelues deſpiſed becauſe of their age: we ſee alſo that the Poet Horace flouts an harlot called Lydia for the fame cauſe.Horace. Lydia, an harlot. So Tyre, being deſtroyed and as it were buried in obliuion, ſhall againe pluck vp her courage, vſing all her wits and deuiſes to recouer her firſt eſtate.
By the harp and the ſweete melodie he vnderſtands the deceits, craft, entiſments and flatteries which are vſed in merchandiſe, by which Merchants ſerue their turnes to inueigle men, and to ſnare them in their nets. In a word, he ſhewes by what meanes the Cities which conſiſt of merchandiſe become rich, to wit, by craftie and vnlawfull ſhifts. For this cauſe it is that the Prophet ſaith, Tyre ſhall tickle mens eares with her ſweete melodie.
He further bids her to double her ſongs, as if he ſhould ſay, adde deceit to deceit, and flatterie to flatterie, till thou haſt drawne eueryevery one vntounto thee: ſteale into mens minds againe, and recouer thy firſt fame. To be ſhort, euen as an old harlot deuiſeth meanes how ſhe may get into fauour againe with men by painting, trimming, and decking her ſelfe in fine apparrell; alſo with muſicall Inſtruments and louelove-ſongs: ſo Tyre ſhall riſe and inrich her ſelfe againe by the ſame meanes wherewith ſhe gat wealth before: not that he counſels or giues Tyre licēce by theſe words to enrich her ſelfe this way, but continues on his propheſie.
Verſ. 17. And at the end of ſeuentie yeares ſhall the Lord viſit Tyrus,*Or, but. and ſhe ſhall returne to her wages, and ſhall commit fornication with all the kingdoms of the earth that are in the world.
ALthough Tyrus ſhall ſeeme to be vtterlie deſtroyed when God ſhall afflict her, yet the Prophet ſhewes that ſhe ſhall obteine merciemercy, for after her calamities ſhe ſhall be reſtored to her firſt glorie. But it is rightlie ſaid that ſuch a reſtauration ſhall be brought to paſſe by the worke of the Lord, for otherwiſe Tyre muſt of neceſſitie feele that which Malachie pronounceth againſt the Idumeans, to wit, that the Lord would ouerthrow and caſt downe all that which they built and ſet vp, Mala. 1.4. They had neuer recouered their firſt eſtate then vnleſſe the Lord himſelfe had been the author of it.
Now frō hence we may gather a very profitable doctrine, to wit, yt albeit God be a iuſt & ſeuere Iudge againſt ye wicked, yet he giues place to his merciemercy, and is neuer ſo ſharp in making the wound, but he is as gentle in aſſwaging yt ſmart of it, and in the end takes it cleane away. Now if he be ſuch a one towards the godleſſe & reprobates, what a one will he be to thoſe whom he hath adopted in Chriſt Ieſus for his children, vpō whom he wil powre out his goodnes? When Kingdomes then are reſtored, when Cities are peopled afreſh, and that men recouer their liberties, all comes to paſſe by the only prouidence of God, who caſts downe the higheſt things when it pleaſeth him, and on a ſudden ſets vp and plants that which he had caſt downe.
That which followes, to wit, and ſhe ſhall returne, ſhould be read, But ſhe ſhall returne: for the meaning is, that Tyrus ſhall not become the better nor the wiſer by ſuch a tedious chaſtiſement, but ſhall by and by returne to her old bias againe, for in theſe words he taxeth her ingratitude. We eueryevery day behold ſuch examples, for there is almoſt no corner in the world in which the Lord hath not ſet the print of his iudgements. Sometimes he giues thoſe whom he hath corrected a breathing time; but doe they become euer the better? No, the Prophet ſaith then that Tyre ſhall be ſuch a one, ſhe ſhall be neuer a whit reformed, but ſhall rather returne to her vomit againe; ſhe ſhall play the harlot as ſhe was wont to doe. It is not to be doubted but he ſpeakes of her merchandizing, but he continues on his ſimilitude which he had taken vp before, not meaning thereby vtterlie to cōdemne the trade of Merchants, as we hauehave ſaid, but becauſe amongſt ſo many corruptions as men hauehave mingled therewith, it very fitlie reſembles the prancks of harlots, for it is repleniſhed with ſo much cunning, ſecret packing,Subtle conueiances among Merchants. and ſuch ſubtle conueyances (as wee may now ſee in the world) that it ſeemes it was only deuiſed to ſnare and beguile the ſimple. How many new and vnknowne practiſes doe they inuent eueryevery day to gaine and take vp on Vſurie? Vſurie. which yet none can perceiue vnleſſe of long time he hath frequented the Schooles of the Merchants. Wee neede not maruell then if the Prophet hath taken vp ſuch a ſimilitude; whereby he meant to ſhew, that Tyrus ſhould be no leſſe deceitful in the trade of merchandiſe, then ſhe was before.
Verſ. 18. *Or, but in the end.Yet here occupying and her wages ſhall be holy vntounto the Lord: it ſhall not be laid vp nor kept in ſtore; but her merchandiſe ſhall be for them that dwell before the Lord, to eate ſufficiently, and to hauehave durable clothing.
THis was an other fauour of God towards Tyre. After ſhe was reſtored, ſhe yet conuerted not to the Lord, but went on in her ſubtile dealings: for which ſhee deſerued vtterly to periſh. And indeede ſhe was miſerably puniſhed when Alexander tooke her by force: yet notwithſtanding the kingdome of Ieſus Chriſt was ſet vp there, as S. Luke witneſſeth, Acts 21.4. This verſe then muſt bee oppoſed to the former: as if he ſhould ſay; Yet ſhall the merchandiſe of Tyre be conſecrated to the Lord. Here we hauehave a wonderfull example of Gods goodneſſe, which ſhined euen into this vile brothelhouſe, and as you would ſay, euen into hell. This reſtauration of Tyre then muſt be attributed to the bountie of the Lord: but this firſt benefit was nothing in compariſon of the ſecond, when the Lord ſanctified and ſet it a part for himſelfe. But will ſome ſay, Obiect. might that bee offered vntounto God in ſacrifice, which the Tyrians had ſcraped together by polling and vnlawfull ſhifts?Gen. 17.1. For the Lord deteſts ſuch offerings; becauſe hee requires a pure conſcience, and innocent hands: Pſal. 24.4. Now in regard of this queſtion, many trouble themſelues about the expoſition of this place, but to ſmall purpoſe: Anſ. for it is not the Prophets meaning that the merchandiſe of Tyre ſhall be conſecrated vntounto God whileſt ſhe continues in her whoredoms, but notes the time to come; namely, after her repentance and conuerſion. Shee ſhall not then gather treaſures, and heape vp wealth by hooke and by crooke, but ſhall imploy them in the ſeruice of God, and lay out the profit of her trading, for the comfort of the faithfull in their neede. Now albeit hee hath vſed an vnſeemely word, it is in regard of the time: ſignifying that ſhe ſhall forget her wicked practiſes, and ſhall change her old cuſtomes.
They ſhall not be laid vp.] Thus in few words hee deſcribes the repentance of Tyre, which although in times paſt, was addicted to couetouſneſſe; yet being conuerted to Chriſt, ſhe ſhall not ſtudie to hoord vp riches, but ſhall imploy them for the reliefe of the poore and other good vſes. This ought to be the fruit of repentance, as S. Paul admoniſheth; Let him that ſtole, ſteale no more; but let him rather labour with his hands the thing that is good, that he may be able to giuegive to him that needeth: Eph. 4.28. Whereas the Tyrians then in times paſt deuoured riches on all ſides, with an inſatiable deſire: Iſaiah ſaith, that now they ſhall bee readie to giuegive as faſt out, becauſe their inordinate deſire of gaine ſhall ceaſe. This is then a note of charitie to helpe our poore brethren: contraiwiſe, of cruelty, if we ſuffer them to want; eſpecially when God lades vsus with plentie.
He addes the right way of doing good, to wit, they ſhall bestow their goods vponupon the ſeruants of God. Now albeit he comprehends all the faithfull, yet hath he a ſpeciall reſpect to the Prieſts and Leuites, of whom, ſome ſacrificed, ſome made readie the beaſts that were to be ſacrificed, & others watched: in a word, all were readie to doe their office; and for that cauſe it is ſaid, that they dwelt before the Lord. The like, by as good right, is to be ſaid of all the Miniſters of the Church. Moreouer, in as much as all the faithfull, of what condition ſoeuer they be, belong vntounto the ſanctuarie of the Lord, and are made one royall Prieſthood by Chriſt, to dwell before him: I willingly referre theſe words to all the houſhold of faith, of whom wee ought to be moſt carefull: for S. Paul giues vsus ſo in charge, and would hauehave them relieued before any other: Gal. 6.10. For if the common bond of nature ought to moue vsus to hold an eſtimation of our owne fleſh,Chap. 58.7. how much more ſhould the vnion of Chriſts members which is much more holy and ſtraight, then all the bonds of nature, mooue and prouoke vsus thereunto?
We ought alſo to obſerue in this phraſe of ſpeech, to dwell before the Lord, an other point: for albeit we hauehave not now the Arke of the couenant, yet by the benefit of Chriſt, we approch neerer vntounto God then the Leuites in old time did. And therefore we are commanded to walke before him no otherwiſe then if he looked vponupon vsus; to the end we may in all good conſcience giuegive our ſelues to holineſſe and righteouſneſſe; for wee are charged to walke alwaies as in his ſight, and to behold him as one that viewes all our waies, that ſo we may keepe iuſtice and iudgement.
That they may eat their fill.] The Prophet meanes, that wee ought to ſuſtaine our brethren much more largely and liberally then men are wont to doe: becauſe wee are wonderfull niggards and pinchpennies, when we are moued to relieue the poore. There are verie few that will venture their almes for nothing, and giuegive with a franke and willing heart: for they thinke that that which they giuegive to others, is loſt, and is but a leſſening of their ſtocke. The Lord therefore greatly commends a cheerefull heart, Rom. 12.8. the rather to correct this vice of niggardlineſſe: and albeit the place in the Romans be chiefly directed to the Deacons, yet it ought to be applied to all. An other ſentence alſo muſt be kept in minde, which teſtifieth that God loues a cheerefull giuer: 2. Cor. 9.7. Let vsus alſo note that the Prophet affirmes, that whatſoeuer is giuen to the poore, is conſecrated vntounto God: which the holy Ghoſt alſo in an other place teacheth; With ſuch ſacrifices God is pleaſed: Heb. 13.10. For he neuer commanded men to offer ſacrifices, as if they benefit him; no, he needed them not; but he only appointed them theſe exerciſes of pietie vnderunder the law: now, vnderunder the Goſpell he commands vsus to diſtribute ſomething to our neighbours of that we poſſeſſe; teſtifying that whatſoeuer wee employ for the reliefe of our brethren, is to him a ſacrifice of a ſweete ſmell. And it ought greatlie to kindle the louelove of bountie and liberalitie in vsus, when we heare that our almes are ſo highlie commended, and that our hands together with our gifts are conſecrated vntounto God.