الكتاب المقدس

Expositor's Bible Commentary Isaiah 23:1 The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. CHAPTER XVIII TYRE; OR, THE MERCENARY SPIRIT 702 B.C. Isaiah 23:1-18 THE task, which was laid upon the religion of Israel while Isaiah was its prophet, was the task, as we have often told ourselves, of facing the world’s forces, and, of explaining how they were to be led captive and contributory to the religion of the true God. And we have already seen Isaiah accounting for the largest of these forces: the Assyrian. But besides Assyria, that military empire, there was another power in the world, also novel to Israel’s experience and also in Isaiah’s day grown large enough to demand from Israel’s faith explanation and criticism. This was Commerce, represented by the Phoenicians, with their chief seats at Tyre and Sidon, and their colonies across the seas. Not even Egypt exercised such influence on Isaiah’s generation as Phoenicia did; and Phoenician influence, though less visible and painful than Assyrian, was just as much more subtle and penetrating as in these respects the influence of trade exceeds that of war. Assyria herself was fascinated by the glories of Phoenician commerce. The ambition of her kings, who had in that century pushed south to the Mediterranean, was to found a commercial empire. The mercenary spirit, as we learn from prophets earlier than Isaiah, had begun also to leaven the life of the agricultural and shepherd tribes of Western Asia. For good or for evil commerce had established itself as a moral force in the world. Isaiah’s chapter on Tyre is, therefore, of the greatest interest. It contains the prophet’s vision of commerce the first time commerce had grown vast enough to impress his people’s imagination, as well as a criticism of the temper of commerce from the standpoint of the religion of the God of righteousness. Whether as a historical study or a message, addressed to the mercantile tempers of our own day, the chapter is worthy of close attention. But we must first impress ourselves with the utter contrast between Phoenicia and Judah in the matter of commercial experience, or we shall not feel the full force of this excursion which the prophet of a high, inland tribe of shepherds makes among the wharves and warehouses of the great merchant city on the sea. The Phoenician empire, it has often been remarked, presents a very close analogy to that of Great Britain: but even more entirely than in the case of Great Britain the glory of that empire was the wealth of its trade, and the character of the people was the result of their mercantile habits. A little strip of land, one hundred and forty miles long, and never more than fifteen broad, with the sea upon one side and the mountains upon the other, compelled its inhabitants to become miners and seamen. The hills shut off the narrow coast from the continent to which it belongs, and drove the increasing populations to seek their destiny by way of the sea. These took to it kindly, for they had the Semite’s born instinct for trading. Planting their colonies all round the Mediterranean, exploiting every mine within reach of the coastland, establishing great trading depots both on the Nile and the Euphrates, with fleets that passed the Straits of Gibraltar into the Atlantic and the Straits of Bab-el-Mandeb into the Indian Ocean, the Phoenicians constructed a system of trade, which was not exceeded in range or influence till, more than two thousand years later, Portugal made the discovery of America and accomplished the passage of the Cape of Good Hope. From the coasts of Britain to those of Northwest India, and probably to Madagascar, was the extent of Phoenician credit and currency. Their trade tapped river basins so far apart as those of the Indus, the Euphrates, probably the Zambesi, the Nile, the Rhone, the Guadalquivir. They built ships and harbours for the Pharaohs and for Solomon. They carried Egyptian art and Babylonian knowledge to the Grecian archipelago, and brought back the metals of Spain and Britain. No wonder the prophet breaks into enthusiasm as he surveys Phoenician enterprise! "And on great waters the seed of Shihor, the harvest of the Nile, was her revenue; and she was the mart of nations." But upon trade the Phoenicians had built an empire. At home their political life enjoyed the freedom, energy, and resources which are supplied by long habits of an extended commerce with other peoples. The constitution of the different Phoenician cities was not, as is sometimes supposed, republican, but monarchical; and the land belonged to the king. Yet the large number of wealthy families at once limited the power of the throne, and saved the commonwealth from being dependent upon the fortunes of a single dynasty. The colonies in close relation with the mother country assured an empire with its life in better circulation and with more reserve of power than either Egypt or Assyria. Tyre and Sidon were frequently overthrown, but they rose again oftener than the other great cities of antiquity, and were still places of importance when Babylon and Nineveh lay in irreparable ruin. Besides their native families of royal wealth and influence and their flourishing colonies, each with its prince, these commercial states kept foreign monarchs in their pay, and sometimes determined the fate of a dynasty. Isaiah entitles Tyre "the giver of crowns, the maker of kings, whose merchants are princes, and her traffickers are the honourable of the earth." But trade with political results so splendid had an evil effect upon the character and spiritual temper of the people. By the indiscriminating ancients the Phoenicians were praised as inventors; the rudiments of most of the arts and sciences, of the alphabet and of money have been ascribed to them. But modern research has proved that of none of the many elements of civilisation which they introduced to the West were they the actual authors. The Phoenicians were simply carriers and middlemen. In all time there is no instance of a nation so wholly given over to buying and selling, who frequented even the battlefields of the world that they might strip the dead and purchase the captive. Phoeninician history-though we must always do the people the justice to remember that we have their history only in fragments-affords few signs of the consciousness that there are things which a nation may strive after for their own sake, and not for the money they bring in. The world, which other peoples, still in the reverence of the religious youth of the race, regarded as a house of prayer, the Phoenicians had already turned into a den of thieves. They trafficked even with the mysteries and intelligences; and their own religion is largely a mixture of the religions of the other peoples with whom they came into contact. The national spirit was venal and mercenary-the heart of a hireling, or, as Isaiah by a baser name describes it, the heart of "a harlot." There is not throughout history a more perfect incarnation of the mercenary spirit than the Phoenician nation. Now let us turn to the experience of the Jews, whose faith had to face and account for this world-force. The history of the Jews in Europe has so identified them with trade that it is difficult for us to imagine a Jew free from its spirit or ignorant of its methods. But the fact is that in the time of Isaiah Israel was as little acquainted with commerce as it is possible for a civilised nation to be. Israel’s was an inland territory. Till Solomon’s reign the people had neither navy nor harbour. Their land was not abundant in materials for trade-it contained almost no minerals, and did not produce a greater supply of food than was necessary for the consumption of its inhabitants. It is true that the ambition of Solomon had brought the people within the temptations of commerce. He established trading cities, annexed harbours and hired a navy. But even then, and again in the reign of Uzziah, which reflects much of Solomon’s commercial glory, Israel traded by deputies, and the mass of the people remained innocent of mercantile habits. Perhaps to moderns the most impressive proof of how little Israel had to do with trade is to be found in their laws of money-lending and of interest. The absolute prohibition which Moses placed upon the charging of interest could only have been possible among a people with the most insignificant commerce. To Isaiah himself commerce must have appeared alien. Human life, as he pictures it, is composed of war, politics, and agriculture; his ideals for society are those of the shepherd and the farmer. We moderns cannot dissociate the future welfare of humanity from the triumphs of trade. "For I dipt into the future, far as human eye could see, Saw the vision of the world and all the wonder that would be; Saw the heavens fill with commerce, argosies of magic sails, Pilots of the purple twilight, dropping down with costly bales." But all Isaiah’s future is full of gardens and busy fields, of irrigating rivers and canals:- "Until the Spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be counted for a forest. Blessed are ye, that sow beside all waters, that send forth the feet of the ox and the ass." "And He shall give the rain of thy seed, that thou shalt sow the ground withal, and bread-corn, the increase of the ground; and it shall be juicy and fat: in that day shall thy cattle feed in large pastures." Conceive how trade looked to eyes which dwelt with enthusiasm upon scenes like these! It must have seemed to blast the future, to disturb the regularity of life with such violence as to shake religion herself! With all our convictions of the benefits of trade, even we feel no greater regret or alarm than when we observe the invasion by the rude forces of trade of some scene of rural felicity: blackening of sky and earth and stream; increasing complexity and entanglement of life; enormous growth of new problems and temptations; strange knowledge, ambitions and passions that throb through life and strain the tissue of its simple constitution, like novel engines, which shake the ground and the strong walls, accustomed once to re-echo only the simple music of the mill-wheel and the weaver’s shuttle. Isaiah did not fear an invasion of Judah by the habits and the machines of trade. There is no foreboding in this chapter of the day when his own people were to take the place of the Phoenicians as the commercial "harlots" of the world, and a Jew was to be synonymous with usurer and "publican." Yet we may employ our feelings to imagine his, and understand what this prophet-seated in the sanctuary of a pastoral and agricultural tribe, with its simple offerings of doves, and lambs, and sheaves of corn, telling how their homes, and fields and whole rustic manner of life were subject to God-thought, and feared, and hoped of the vast commerce of Phoenicia, wondering how it also should be sanctified to Jehovah. First of all, Isaiah, as we might have expected from his large faith and broad sympathies, accepts and acknowledges this great world-force. His noble spirit shows neither timidity nor jealousy before it. Before his view what an unblemished prospect of it spreads! His descriptions tell more of his appreciation than long laudations would have done. He grows enthusiastic upon the grandeur of Tyre; and even when he prophesies that Assyria shall destroy it, it is with the feeling that such a destruction is really a desecration, and as if there lived essential glory in great commercial enterprise. Certainly from such a spirit we have much to learn. How often has religion, when brought face to face with the new forces of a generation - commerce, democracy, or science-shown either a base timidity or baser jealousy, and met the innovations with cries of detraction or despair! Isaiah reads a lesson to the modern Church in the preliminary spirit with which she should meet the novel experiences of Providence. Whatever judgment may afterwards have to be passed, there is the immediate duty of frankly recognising greatness wherever it may occur. This is an essential principle, from the forgetfulness of which modern religion has suffered much. Nothing is gained by attempting to minimise new departures in the world’s history; but everything is lost if we sit down in fear of them. It is a duty we, owe to ourselves, and a worship which Providence demands from us, that we ungrudgingly appreciate every magnitude of which history brings us the knowledge. It is almost an unnecessary task to apply Isaiah’s meaning to the commerce of our own day. But let us not miss his example in this: that the right to criticise the habits of trade and the ability to criticise them healthily are alone won by a just appreciation of trade’s world-wide glory and serviceableness. There is no use preaching against the venal spirit and manifold temptations and degradations of trade, until we have realised the indispensableness of trade and its capacity for disciplining and exalting its ministers. The only way to correct the abuses of "the commercial spirit," against which many in our day are loud with indiscriminate rebuke, is to impress its victims, having first impressed yourself, with the opportunities and the ideals of commerce. A thing is great partly by its traditions and partly by its opportunities-partly by what it has accomplished and partly by the doors of serviceableness of which it holds the key. By either of these standards the magnitude of commerce is simply overwhelming. Having discovered the world-forces, commerce has built thereon the most powerful of our modern empires. Its exigencies compel peace; its resources are the sinews of war. If it has not always preceded religion and science in the conquest of the globe, it has shared with them their triumphs. Commerce has recast the modern world, so that we hardly think of the old national divisions in the greater social classes which have been its direct creation. Commerce determines national policies; its markets are among the schools of statesmen; its merchants are still "princes, and its traffickers the honourable of the earth." Therefore let all merchants and their apprentices believe, "Here is something worth putting our manhood into, worth living for, not with our brains only or our appetites, but with our conscience, with our imagination, with every curiosity and sympathy of our nature. Here is a calling with a healthy discipline, with a free spirit, with unrivalled opportunities of service, with an ancient and essential dignity." The reproach which is so largely imagined upon trade is the relic of a barbarous age. Do not tolerate it, for under its shadow, as under other artificial and unhealthy contempts of society, there are apt to grow up those sordid and slavish tempers, which soon make men deserve the reproach that was at first unjustly cast upon them. Dissipate the base influence of this reproach by lifting the imagination upon the antiquity and world-wide opportunities of trade-trade, "whose origin," as Isaiah so finely puts it, "is of ancient days; and her feet carry her afar off to sojourn." So generous an appreciation of the grandeur of commerce does not prevent Isaiah from exposing its besetting sin and degradation. The vocation of a merchant differs from others in this, that there is no inherent nor instinctive obligation in it to ends higher than those of financial profit-emphasised in our days into the more dangerous constraint of immediate financial profit. No profession is of course absolutely free from the risk of this servitude; but other professions offer escapes, or at least mitigations, which are not possible to nearly the same extent in trade. Artist, artisan, preacher, and statesman have ideals which generally act contrary to the compulsion of profit and tend to create a nobility of mind strong enough to defy it. They have given, so to speak, hostages to heaven- ideals of beauty, of accurate scholarship, or of moral influence, which they dare not risk by abandoning themselves to the hunt for gain. But the calling of a merchant is not thus safeguarded. It does not afford those visions, those occasions of being caught away to the heavens, which are the inherent glories of other lives. The habits of trade make this the first thought-not what things of beauty are in themselves, not what men are as brothers, not what life is as God’s discipline, but what things of beauty, and men, and opportunities are worth to us-and in these times what they are immediately worth-as measured by money. In such an absorption art, humanity, morals, and religion become matters of growing indifference. To this spirit, which treats all things and men, high or low, as matters simply of profit, Isaiah gives a very ugly name. We call it the mercenary or venal spirit. Isaiah says it is the spirit of "the harlot." The history of Phoenicia justified his words. Today we remember her by nothing that is great, by nothing that is original. She left no art nor literature, and her once brave and skilful populations degenerated till we know them only as the slave-dealers, panders, and prostitutes of the Roman empire. If we desire to find Phoenicia’s influence on the religion of the world, we have to seek for it among the most sensual of Greek myths and the abominable practices of Corinthian worship. With such terrible literalness was Isaiah’s harlot-curse fulfilled. What is true of Phoenicia may become true of Britain, and what has been seen on the large scale of a nation is exemplified every day in individual lives. The man who is entirely eaten up with the zeal of gain is no better than what Isaiah called Tyre. He has prostituted himself to covetousness. If day and night our thoughts are of profit, and the habit, so easily engendered in these times, of asking only, "What can I make of this?" is allowed to grow upon us, it shall surely come to pass that we are found sacrificing, like the poor unfortunate, the most sacred of our endowments and affections for gain, demeaning our natures at the feet of the world for the sake of the world’s gold. A woman sacrifices her purity for coin, and the world casts her out. But some who would not touch her have sacrificed honour and love and pity for the same base wage, and in God’s sight are no better than she. Ah, how much need is there for these bold, brutal standards of the Hebrew prophet to correct our own social misappreciations! Now for a very vain delusion upon this subject! It is often imagined in our day that if a man seek atonement for the venal spirit through the study of art, through the practice of philanthropy, or through the cultivation of religion, he shall surely find it. This is false-plausible and often practised, but utterly false. Unless a man see and reverence beauty in the very workshop and office of his business, unless he feel those whom he meets there, his employees and customers, as his brethren, unless he keep his business methods free from fraud, and honestly recognise his gains as a trust from the Lord, then no amount of devotion elsewhere to the fine arts, nor perseverance in philanthropy, nor fondness for the Church evinced by ever so large subscriptions, will deliver him from the devil of mercenariness. This is a plea of alibi that shall not prevail on the judgment day. He is only living a double life, whereof his art, philanthropy, or religion is the occasional and dilettante portion, with not nearly so much influence on his character as the other, his calling and business, in which he still sacrifices love to gain. His real world-the world in which God set him, to buy and sell indeed, but also to serve and glorify his God-he is treating only as a big warehouse and exchange. And so much is this the case at the present day, in spite of all the worship of art and religion which is fashionable in mercantile circles, that we do not go too far when we say that if Jesus were now to visit our large markets and manufactories, in which the close intercourse of numbers of human persons renders the opportunities of service and testimony to God so frequent, He would scourge men from them, as He scourged the traffickers of the Temple, for that they had forgotten that here was their Father’s house, where their brethren had to be owned and helped, and their Father’s glory revealed to the world. A nation with such a spirit was of course foredoomed to destruction. Isaiah predicts the absolute disappearance of Tyre from the attention of the world. "Tyre shall be forgotten seventy years. Then," like some poor unfortunate whose day of beauty is past, she shall in vain practise her old advertisements on men. "After the end of seventy years it shall be unto Tyre as in the song of the harlot: Take a harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered." But Commerce is essential to the world. Tyre must revive; and the prophet sees her revive as the minister of Religion, the purveyor of the food of the servants of the Lord, and of the accessories of their worship. It must be confessed, that we are not a little shocked when we find Isaiah continuing to apply to Commerce his metaphor of a harlot, even after Commerce has entered the service of the true religion. He speaks of her wages being devoted to Jehovah, just in the same manner as those of certain notorious women of heathen temples were devoted to the idol of the temple. This is even against the directions of the Mosaic law. Isaiah, however, was a poet; and in his flights we must not expect him to carry the whole Law on his back. He was a poet, and probably no analogy would have more vividly appealed to his Oriental audience. It will be foolish to allow our natural prejudice against what we may feel to be the unhealthiness of the metaphor to blind us to the magnificence of the thought which he clothes in it. All this is another proof of the sanity and far sight of our prophet. Again we find that his conviction that judgment is coming does not render his spirit morbid, nor disturb his eye for things of beauty and profit in the world. Commerce, with all her faults, is essential, and must endure, nay shall prove in the days to come Religion’s most profitable minister. The generosity and wisdom of this passage are the more striking when we remember the extremity of unrelieved denunciation to which other great teachers of religion have allowed themselves to be hurled by their rage against the sins of trade. But Isaiah, in the largest sense of the expression, is a man of the world-a man of the world because God made the world and rules it. Yet even from his far sight was hidden the length to which in the last days Commerce would carry her services to man and God, proving as she has done, under the flag of another Phoenicia, to all the extent of Isaiah’s longing, one of Religion’s most sincere and profitable handmaids. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

The burden of Tyre. Isaiah 23 The prophecy against Tyre: lessons J. Parker, D. D. The Tarshish of this chapter is Spain. Chittim is the island of Cyprus. The word "merchant" is the same word that is rendered in other places "Canaanite." The Canaanites were the most energetically commercial men of their time. To be a merchant was to be a Canaanite; to be a Canaanite was to be a merchant, substantially. I. The world must come, however slowly, to recognise the fact that RULERS THEMSELVES ARE RULED; that the Lord reigneth. There can only be one Supreme. What a glorious dawn is that which will shine above the eastern hills when the world begins to feel that it is reigned over, governed, guided in all its march of progress. The world grows warmer under that recognition. At first the recognition is terrible enough, but it becomes more and more beneficent as things shape themselves. II. The world must come to recognise the fact that EVEN EMPIRES ARE DEPENDENT UPON CHARACTER FOR THEIR EXISTENCE. For Tyre we may substitute London, Paris, New York, or the countries which they indicate. It is only the letter of this chapter which is ancient; the principle is energetic evermore. ( J. Parker, D. D. ) The prophet's attitude towards cities and states J. Parker, D. D. When the Spirit of God is in a man he cares for no city, how great soever it may be, though he himself may not have whereon to lay his head. There is, however, a spirit in him which makes him greater than all the capitals of the world were they added to one another and constituted into one great avenue of capitals, each house in all the vista crowned or starred with a sceptre thrust from every window. The Galilean fishermen cared nothing for the pomp of Jerusalem; old prophets with ragged mantles on their stooping shoulders hurled Divinest judgment against proud kings. ( J. Parker, D. D. ) The Church's love of worldly patronage J. Parker, D. D. The Church has lost this prophetic inspiration, and now she bows down to worldly greatness and tells with delight that a chariot and pair has driven up to her front door. To what cent of indignity has she sunk, even in her very speech! She is now an influential Church, a respectable Church, an intelligent Church, a Church possessed of exceptional advantages, and most careful about her reputation! So the world pays its copper tribute, and says to the Church, Behave yourself! let us do what we like, and you sing your hymns and go up to heaven like any other vapour. Where are the men who can do without food, clothing, shelter? Where are the men who would spurn any offer of patronage? — sons of thunder, sons of judgment; men who never sit down to eat, but snatch their apple as they hasten along the road that they may keep their next appointment to thunder judgment upon unrighteousness, and break in pieces with an iron rod the vessel of impurity. ( J. Parker, D. D. ) Tyre F. Delitzsch. Tyre's celebrity dates first from the time of David. In the Assyrian era, however, Tyre had already attained to a kind of supremacy over the rest of the Phoenician cities. It lay on the coast, rather more than twenty miles from Sidon; but being hard pressed by enemies, it had transferred the real seat of its trade and wealth to a rocky island, three miles farther north, and only 1200 paces from the mainland. The strait that separated this insular Tyre ( ????? ) from ancient Tyre ( ?????????? ) was, upon the whole, shallow, and the ship channel in the neighbourhood of the island was only about eighteen feet deep, so that a siege of insular Tyre by Alexander was carried out by the erection of a mole. Luther refers the prophecy to this attack by Alexander. But earlier than this event was the struggle of Tyre with Assyria and Babylon, and first of all the question arises, Which of these two struggles has the prophecy in view? In consequence of new disclosures, for which we are indebted to Assyriology, the question has entered a new phase. Down to the present, however, it still permits of only a hypothetical and unsatisfactory solution. ( F. Delitzsch. ) The Phoenicians Prof. G. A. Smith, D. D. were simply carriers and middle men. In all time there is no instance of a nation so wholly given over to buying and selling, who frequented even the battlefields of the world that they might strip the dead and purchase the captive. ( Prof. G. A. Smith, D. D. ) The harvest of the river. Isaiah 23:3 The harvest of the river P. T. Bainbrigge, M. A. The valley of the Nile was the field for sowing and reaping. The ships of Tyre trafficked far and wide, and by purchase or by barter the corn supplies of Egypt were fetched in to fill the barns and granaries of the merchant city, and were thence resold with profit to many nations. The harvest of the Nile most accurately describes and stands for all the resources and the wealth of Egypt, which depend entirely upon the Nile. This river brings down from the mountains of Abyssinia a great quantity of decayed vegetable matter and rich alluvial deposit, which in flood time it spreads over the land. A failure in the rise of the Nile means famine in Egypt, and it was lately computed that one foot difference in the height of the annual flood makes a difference of £2,000,000 to the income of the country. So little in this respect have things changed since the days of Isaiah. ( P. T. Bainbrigge, M. A. ) The harvest of the river W. Rogers, M. A. We need not, however, restrict the term to the importation of corn. The harvest of the river was the merchandise of the world, which the ships of Tarshish conveyed to the city of the isle — Tyre. The harvest of the river, then, is the commerce of the city built upon its banks. God is equally the God of the harvest of the river as He is the God of the harvest of the field, and though He made the country He ordained that men should form themselves into communities and dwell together in cities, and He has laid down laws for their guidance as members of a great society which must be followed, that order may be maintained and prosperity achieved. The merchant is as much engaged in doing God's work as the farmer is. There may not be so much romance and poetry about his occupation. But God may be glorified in the fires as well as in the green fields and the pleasant woods. It is He who assigns to every man his proper place — implants within him a desire to do his duty in his appointed sphere of action, and so contrives that while a man does his duty and provides for his own interest and welfare, he by so doing contributes at the same time to the happiness and well-being of all. ( W. Rogers, M. A. ) God the great World-Provider W. Rogers, M. A. When the Shah of Persia some few years ago visited this country, he was taken through the docks down the river, and while contemplating the great harvest reposing on its bosom, and witnessing the crowds of people eager to see the Eastern potentate and to do him honour, he asked a pertinent question of the nobleman who accompanied him. It was this: "How are these vast multitudes fed?" It is a question which showed the thoughtful intelligence of the barbarian, but it is one which few pause to ask, and which few are able to answer, because few look beyond the surface and attempt to unravel the great mystery by which we are enshrouded, and recognise the agency of the invisible One in all the affairs of men. ( W. Rogers, M. A. ) The sea hath spoken, even the strength of the sea. Isaiah 23:4 The voice of the sea C. Rockwell. God, through the wildly wailing winds, and loudly surging waves, has often uttered a voice of warning and of woe to cities filled with corruption and vice. And how, too, through these winds and waves, has the sea spoken in its strength to crushed and broken hearts, when its surface has been thickly strewn with shattered wrecks, and the floating and sinking bodies of its helpless victims. I. But the sea often speaks to us in other language than this, addressing us, as it does, through the eye as well as the ear, and CALLING UPON US TO ADORE AND LOVE GOD for the beauty with which He clothes and overhangs it, and for the blessings which, by means of the sea, He conveys to us, no less than to tremble and bow down before Him in view of the vastness and the majestic grandeur of the ocean in its more excited and terrific moods. II. The sea hath spoken, even the strength of the sea, by ITS VASTNESS AND FORCE AND GRANDEUR OF ITS MOVEMENTS. III. The sea hath spoken, too, and will, we trust, thus ever speak, through THE ELECTRIC WIRE, which here and there lies far down in its lowest depths, and which, in coming years, will be more widely extended abroad. IV. Yet again the sea hath spoken, in that IT APPEALS TO OUR KIND CHRISTIAN SYMPATHY AND INTEREST in behalf of those who, as seamen, go forth upon the deep. V. When the sea in its strength thus speaks to us, with the voice of wailing, lamentation, and woe, HOW OUGHT WE TO PRAY FOR SEAMEN AND THOSE CONNECTED WITH THEM, with all the power of faith which God shall give us, that He would save them from a watery grave, or, if they thus perish, that He would comfort those who mourn their loss, and that in the day in which the earth and the sea shall give up the dead that are in them, they may all together enter the haven of eternal rest. So, too, should we ever pray that the time may soon come when the abundance of the sea shall be converted unto God, and the isles shall wait for His law. ( C. Rockwell. ) The violent in the serene Scientific Illustrations and Symbols. The sea, as a rule, is tranquil. Yet what awful power it possesses when it is aroused to fury! Blocks of stone weighing over thirteen tons have been known to be hurled by it a distance of more than thirty feet, and blocks of three tons to more than one hundred yards. Jetties and bridges are dashed about like toys. The entire harbour of Fecamp was destroyed by its rage, and the mass of earth torn from the north side of Cape la Heve was estimated at more than 300,000 square yards. Yet these are only among the trifling achievements of the sea when it passes from its peaceful to its furious mood. Violence often slumbers under an appearance of serenity. A crowd of joyous holiday makers today may become tomorrow a foaming mob of insurrectionists! ( Scientific Illustrations and Symbols. ) Power of the sea That part of Hey Head; in Orkney, which is called the Brow of the Brae, is one sheer unbroken crag of 1150 feet. The Orcadians told me that in a hurricane they have seen an Atlantic wave strike this headland in such volume and with such power, that it has rushed half-way up the cliff, throwing itself in its great but impotent rage to the height of nearly 600 feet. Hurled by such a sea against such a crag, a man-of-war, though built of the strongest oak, and bound with the toughest iron, would be shattered like a ship of glass. ( T. Guthrie , D. D. ) The sea George Herbert. He that will learn to pray, let him go to sea. ( George Herbert. ) Tyre, the crowning city, whose merchants are princes. Isaiah 23:8 Tyre, "the crowning city J. Parker, D. D. The speaker cannot drop his satire: he has got accustomed to it now; he is in his best vein of mockery. The crowning city was Tyre because she distributed crowns to the Phoenician colonies, — so to say, she kept a whole cupboard full of crowns, and took one out after another, and gave to the little colonies that they might play at being kingdoms ( Ezekiel 27:23-25 ). ( J. Parker, D. D. ) The ancient estimate of trade W. H. Murray. This passage reveals to us the estimation in which merchants were held in ancient time. Tyre was celebrated for her commerce. Her traders were renowned because of their wealth. The treasure they amassed gave them rank and position. They were influential and honoured. Trade was not regarded in old time as a menial, but a noble pursuit. The ambitious entered into it as a means to gratify their ambition. It furnished them with a field in which to exercise their faculties and develop their powers. Subsequently the sword gave rank and power, — valour, and not ability, lifted men to thrones: but before the feudal age, in the ancient time, and among the older civilisations, "merchants were princes, and traffickers were the honourable of the earth." ( W. H. Murray. ) The origin of commerce W. H. Murray. It is not difficult to ascertain the origin of commerce. It was born of men's necessities, and was characterised by the spirit of accommodation. Its birth dates back to the first family that existed on the earth. One had what another needed, and for it he had something to give in exchange. From this mutual need sprang trade. It was a family institution, a method by which the several members of the household could benefit themselves and each other. As families increased and population multiplied, trade enlarged the circle of its operations, became more complex and multiform in its action and agents, and at length grew to be a vast system of exchange; the means of universal accommodation by which every person in the community received and bestowed benefits, and acquired the facilities of a larger and happier life. But it still kept its original significance and family spirit. Such was the origin of trade. There was nothing selfish about it; it was not mercenary, it was benevolent and humane. Centuries later, when it had become a profession, and its agents a class among other classes, there was nothing in its parentage of which it need be ashamed, no reason why those who were engaged in it should not be called "the honourable of the earth." ( W. H. Murray. ) Trade gave birth to our modern cities W. H. Murray. If we would realise more fully the noble part that merchants have played in the history of the world, and the close relation that commerce has always sustained to human progress, we hare only to investigate the origin of cities and consider the forces that pushed them upward in their growth. It was trade that gave birth to our modern cities; a knot of traders beneath the wails of a castle, feeding the castle and protected by it, adding booth to booth and house to house, — so cities arose, so have they been builded. The same is true today. Commercial facilities and necessities are the forces that build our cities. They represent the material forces and results of civilisation. Each city is a hive, and ships and railways are the bees that bring honey to the hive, bringing it from all the world. They fly everywhere, — these bees with sails and wheels for wings, — their flight girdles the earth, and the rush and roar of their going and returning fill the whole air. Now, cities represent progress. In them you see the results of human invention and skill. Here the artist brings his canvas and the sculptor his marble. Hero the loom is represented by the finest fabrics, and architecture lifts the pillars of her power. In cities oratory finds her school, and eloquence her platform; music her applause, and the poet his wreath. Every city is a record, a testimony, an advertisement. In its congregated forces and results you behold the people who built it. ( W. H. Murray. ) Commerce and discovery W. H. Murray. Nor would it be well to overlook the use that God has made of commerce in relation to discoveries. The pioneers of civilisation have been ships and traders. The race has, as it were, sailed to its triumphs. ( W. H. Murray. ) God in commerce W. H. Murray. I. GOD'S PLAN IS TO GIVE EVERY MAN WHAT HE NEEDS PHYSICALLY, MENTALLY, AND SPIRITUALLY. II. TO REESTABLISH THE FAMILY RELATION AMONG MEN. ( W. H. Murray. ) God's design in commerce W. H. Murray. It is not that individuals may be enriched, — that is only an accidental result, one of the minor consequences; the real object on the part of God, the great result to be achieved, is and will be this: that every man on the face of the whole earth may be supplied with what he needs, in body, mind, and spirit, to the end that he may stand at last clothed in the original beauty and excellence, the likeness of which has for so many ages been lost from the earth. ( W. H. Murray. ) Merchants T. De Witt Talmage, D. D. I. MANY MERCHANTS ARE MUCH TRIED WITH LIMITED CAPITAL. II. MANY MERCHANTS ARE TEMPTED TO OVERCARE AND ANXIETY. III. MERCHANTS ARE TEMPTED SOMETIMES TO NEGLECT THEIR HOME DUTIES. IV. MANY MERCHANTS ARE TEMPTED TO MAKE FINANCIAL GAIN OF MORE IMPORTANCE THAN THE SOUL. ( T. De Witt Talmage, D. D. ) The folly of reckless speculation T. De Witt Talmage, D. D. If ever tempted into reckless speculation, preach to your soul a sermon from the text: "As a partridge sitteth on eggs and hatcheth them not, so riches got by fraud; a man shall leave them in the midst of his days, and at the end he shall be a fool." ( T. De Witt Talmage, D. D. ) Rivalry in business C. Kingsley, M. A. Go where you will, in town or country, you will find half a dozen shops struggling for a custom that would only keep up one. And so they are forced to undersell one another; and, when they have got down the prices all they can by fair means, they are forced to get them lower by foul, and to sand the sugar, and sloeleaf the tea, and put, Satan — that prompts them on — knows what, into the bread; and then they don't thrive — they can't thrive. God's curse must be on them. They began by trying to oust each other and eat each other up, and, while they are eating up their neighbours, their neighbours eat them up, and so they all come to ruin together. ( C. Kingsley, M. A. ) The Lord of hosts hath purposed it, to stain the pride of all glory. Isaiah 23:9 God abases pride B. Blake, B. D. In this message there is a revelation of the Divine method in dealing with men and nations. For here the Divine purpose is to show how stained is all human pride, and how contemptible are those whose honour comes from men only. What God brings about is a gradual uncovering of things, a discovering of their true character, and therefore the manifestation of the utter unsoundness and instability of anything not based on the:Divine will. ( B. Blake, B. D. ) God exalts the humble and abases the proud R. Macculloch. A philosopher, being asked how God was employed, gave for answer, "In exalting the humble and abasing the proud." The reply was good, and agreeable to Scripture. ( R. Macculloch. ) The great sin of pride R. Macculloch. Other sins are violations of the law of God, this acteth in direct opposition to His very existence and sovereignty; it not only despiseth His commandment, but it arraigneth the dispensations of His providence and grace, and proves the fruitful source of all other transgressions. ( R. Macculloch. ) Tyre shall be forgotten seventy years. Isaiah 23:15 Tyre forgotten seventy years Sir E. Strachey, Bart. Tyre shall be forgotten "seventy years, like the days of one king"; — a Hebrew idiom, obscure to us, though probably plain enough to Isaiah's hearers; but of which the most probable sense is, that the round number here, as elsewhere, indicates an indefinite, though considerable time, and that the prophet either farther limits this by a phrase equivalent to "for about a whole generation," or else implies that the seventy years — the long time of oblivion — shall be as monotonous, and perhaps as short to look back upon, as those of a single reign. ( Sir E. Strachey, Bart. ) And it shall come to pass, after the end of seventy years, that the Lord will visit Tyre. Isaiah 23:17, 18 The revival of Tyre Prof. S. R. Driver, D. D. In the fourth and last strophe, the prophet dwells upon the revival of Tyre in the ideal future. After seventy years of enforced retirement and quiescence, Tyre will resume her previous activity, but with the significant change, that her gains will now be consecrated to Jehovah, supplying food and stately clothing to the people of Israel who dwell in His immediate presence (ver. 18). The figure under which Isaiah expresses this thought, appears to us a strange one; but it is suggested by the reflection that devotion to gain as such, unrelieved by any ennobling principle, is an unworthy occupation, which may easily degenerate into spiritual prostitution. The prophet, having once made use of the figure, retains it to the end. Disengaged from its singular garb, the truth which he enunciates is an important one. Tyre was preeminently, in Isaiah's day, the representative of the spirit of commerce: and the prophet here anticipates the time when this spirit may be elevated and purified. Isaiah pictures to himself the future growth of religion among the different nations with which he was acquainted under figures consonant to the peculiarities of each; in the case of Tyre, it takes the form of a purification of the base spirit of commerce; the old occupation of Tyre is not discarded, it is only purged of its worldliness, and ennobled. ( Prof. S. R. Driver, D. D. ) The mercenary spirit a prostitution of the soul F. Delitzsch. In so far as commercial activity, thinking only of earthly advantage, does not recognise a God-appointed limit, and carries on a promiscuous traffic with all the world, it is a prostitution of the soul. ( F. Delitzsch. ) Phoenician harlotry F. Delitzsch. Moreover, at markets and fairs, especially Phoenician ones, prostitution of the body was an old custom. ( F. Delitzsch. ) Commercial harlotry Sir E. Strachey, Bart. The harlot converts into a matter of traffic what should be a sacred relationship: so trade brings men together merely as buyers and sellers, not as brethren; and consequently rapidly degenerates from self-interest into selfishness, unless it be perpetually counterbalanced by other and nobler aims in the man. ( Sir E. Strachey, Bart. ) And her merchandise and her hire shall be holiness to the Lord. Isaiah 23:18 Mercantile life Homilist. 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 Divine appointment. 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 Homilist. 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 ( Acts 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 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 Homilist. 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 Homilist. 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 man's 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 C. Kingsley, M. A. 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. ).

23:1-14 Tyre was the mart of the nations. She was noted for mirth and diversions; and this made her loth to consider the warnings God gave by his servants. Her merchants were princes, and lived like princes. Tyre being destroyed and laid waste, the merchants should abandon her. Flee to shift for thine own safety; but those that are uneasy in one place, will be so in another; for when God's judgments pursue sinners, they will overtake them. Whence shall all this trouble come? It is a destruction from the Almighty. God designed to convince men of the vanity and uncertainty of all earthly glory. Let the ruin of Tyre warn all places and persons to take heed of pride; for he who exalts himself shall be abased. God will do it, who has all power in his hand; but the Chaldeans shall be the instruments. 23:15-18 The desolations of Tyre were not to be for ever. The Lord will visit Tyre in mercy. But when set at liberty, she will use her old arts of temptation. The love of worldly wealth is spiritual idolatry; and covetousness is spiritual idolatry. This directs those that have wealth, to use it in the service of God. When we abide with God in our worldly callings, when we do all in our power to further the gospel, then our merchandise and hire are holiness to the Lord, if we look to his glory. Christians should carry on business as God's servants, and use riches as his stewards.