So far the prophet has announced to Jerusalem and almost all neighboring nations their impending disaster. Now Tyre and Zidon are left, of which he speaks in this chapter. Because Tyre was conquered and destroyed twice, first by Nebuchadnezzar, as it is written in Ezek. 26, 7, and then by Alexander, I believe that the prophet is speaking here of the last conquest, which was made by Alexander.
V. 1. Hail, ye ships of the sea.
2. naves tarsis sea ships. For Tyre lay by the sea, and was famous for its commerce.
From the land of Chitim.
It seems that the Jews named not only Macedonia but all Europe with this naive [Chitim]. But the name agrees with the name Macedonia, in which Alexander ruled. And this passage makes that I take this chapter not from Nebucadnezzar, but from Alexander.
V. 2. The inhabitants of the islands have become silent.
4. mas in the Vulgate reads: Tacete; qui habitatis in insula], translate: "The inhabitants of the islands have become silent", that is, have been destroyed and annihilated. For the silence in a city indicates that the city is devastated, where there should be a lot of people.
The merchants of Zidon.
(5) From midnight the Zidonians, and from noon the Egyptians, carried their merchandise to Tyre.
V. 3: And the fruit that grew by the Sihor, and the corn that grew by the waters, were brought in unto it by great waters.
(6) That is, all that grows along the Nile, and all that is in Egypt of grain and wine, the
is entirely yours. For it is fed to you on the sea. Thus he describes the rich and therefore spoiled and presumptuous city by its splendor.
V. 4. the sea, even the stronghold by the sea.
7 He calls it Tyre because it was the most powerful on the sea.
I no longer give birth.
I am barren, I am deprived of my citizens, and devastated. He also threatens Zidon with such devastation.
V. 5-7. Is this your joyful city?
He mocks the proud confidence of this very powerful city, which could be conquered only by great rulers (monarchs). Therefore, it was sure and did not believe this prophecy until it actually learned it.
V. 8. 9. Who would have thought that this would happen to Tyre, the crown?
(9) As if to say, No eye sees this now, no ear hears what is to come upon Tyre; and there is no one who can either foresee or believe what is to come upon her. The cause is, because the hearts are prevented by this dazzle, namely their power and riches. That is why they will perish suddenly, while they will not be provided with anything less.
10 Thus, when we threaten our princes and the whole of Germany with the imminent fall, no one believes us, but we are ridiculed and punished with all imaginable punishments. Therefore, this passage comforts us that, just as this threat of the prophet against Tyre was not in vain, so also the tyranny of our enemies will one day come to an end. So neither the pope believes that he can fall, nor the Turk either; but they will both fall, just as Tyre fell.
298 uii, 200-202. interpretations on the prophets. W. vi, ino-uu. 293
Tyre, the crown.
This is the reason why this prophecy is not believed. Because the prophecy of Isaiah, and the crowned Tyre just argue against each other. Therefore, neither this sTyrus] can be believed, nor that [prophecy] believed, but only the poor of the land believe both the promises and the threats of God. For this is the way of the Word of God, that it presents to us things that are beyond our understanding. Thus, when it promises forgiveness of sins, it promises impossible things that one cannot think of and that one despairs of. Therefore, faith cannot be based on anything else but the word; if it abandons the word and thinks that the matter is inconsistent, it immediately falls and is lost. Isaiah threatens that Tyre will fall. Now, if you let go of the word and look at the city that was so fortified by wealth and power, it seems that nothing less will happen; indeed, you think that Isaiah is nonsensical for predicting such inconsistent things; and yet the outcome is as the word says.
It is the same with the promises of God, which, considering the present distress, are also impossible, as we see in Jerusalem, when it was besieged by the Assyrians. Thus the Word always prescribes such things to us that are contrary to the present. This is the power and nature of faith, that it holds to the word against the sensation of things present, and believes, no matter how tasteless, inconsistent, and unthinkable. Thus in lowliness one must have hope of exaltation, in sin hope of righteousness, in wrath hope of grace etc. Thus such histories serve to increase faith and fear.
V. 10. Go through your land like a river.
(13) This is an excellent image by which he indicates the future dispersion. Just as a river runs swiftly and leaves everything behind, so you will leave your homes and your city when you are driven away.
There is no more belt.
14. he calls the worldly regiment, the kingdom, a "belt", as Job 1) 12, 18. says: "He loosens the kings belt."
V. 11. He stretches out his hand over the sea.
(15) This is how the prophet wants to inspire faith in himself. As if he wanted to say: These are by no means vain things that I proclaim, although you, Tyre, who are puffed up with confidence in your strength and wealth, think that these are impossible things. For he who has conquered Pharaoh and Egypt, as well as the land of Canaan, will also subdue you.
V. 12. You daughter Zidon. O Chitim, arise and depart (Filia Sidonis in Chitim).
016 This is, Zidon, which thou art laid waste by the Macedonians.
V. 13. 14. But in the land of the Chaldeans.
(17) This is a dark saying; if it is taken in an active way, it is to be understood of the Chaldean devastation. But I take it in a passive way, that the opinion is this: You will not be able to resist Alexander, he will conquer you. For he will also destroy Babylon, where there is not yet a nation (that is, where there is not yet a monarchy). It can be given the words according to the Hebrew approximately thus: Behold, the land of the Chaldeans, wherein is not yet a nation; Assyria hath prepared this [land] to ship there, and hath set up towers and built palaces: yet is it set to destruction.
V. 15-17. At that time.
(18) The number of years agrees with the years of the Babylonian captivity, but we take it from the Macedonians. But he says that it shall come to pass that Tyre shall be rebuilt, and shall flourish again after seventy years, and shall be celebrated in writings. For this he indicates by the word "harp".
19. he calls her a harlot because of idolatry, which she herself a very honorable matron.
that is, a God-fearing and worshipful commonwealth. But the Holy Spirit judges differently, and calls her a whore.
V. 18. But their buying trade.
20. I understand it of the future kingdom of Christ, that Tyre itself also shall be converted unto the Lord. Therefore he says: After they have resumed their former trading
The kingdom of Christ will be near, which Tyre will also accept; as Lucas testifies in Acts Cap. 21, 3. ff.
That they eat and become full.
(21) They will not misuse wealth for splendor and indulgence, as before, but for need and benefit. They will entertain the saints and assist them. This is great praise for Tyre.