Jerome

(Vers. 8, 9.) Who has conceived these things against Tyre? Is it not the smaller one, or does it not prevail? Its merchants are the princes of Canaan, the famous ones of the land. The Lord of hosts has conceived to dissolve every insult of the proud, and to dishonor everything that is famous on the earth. The word of Canaan is added from the edition of Theodotion, for which Aquila translated merchants. Therefore, the Holy Spirit asks, or rather confirms by asking, that the Lord has conceived these things against the princes of Tyre, whose entire effort is to seek wealth through commerce. And as we read in the Gospel (Matt. XIII), the merchants of pearls, who having sold everything, desire to buy one pearl, and are certainly to be called illustrious merchants not of the earth, but of heaven: so, on the other hand, the merchants of Tyre, that is, of tribulation and distress, are to be called illustrious of the earth, because whatever they do, concerns the earth: and the princes of Canaan, which is interpreted as fluctuating and unsettled. For they do not establish their feet upon a rock, nor can it be said of them: A rock is a refuge for hedgehogs (Ps. XXXIX; CIII, 18), or hares; but rather they endure what the just man almost suffered: But my feet were almost moved; my steps had well nigh slipped (Ps. LXXII, 2). Therefore, the Lord of hosts has conceived this plan, in order to dissolve the wicked bonds of business, or rather to dissipate the compacted injustice through which all those who are subject to Tyre are insolent. And what he has done is not to dishonor everything that is glorious on earth; the Lord is not the author of dishonor, but rather what is ignominious is shown to be ignominious in and of itself. Indeed, we read this also about the priests in Leviticus: 'He has been contaminated by contamination' (Lev. XXI). No doubt, the priest is contaminated not by his own doing, but in order to show that he has been contaminated, who previously seemed to be clean to many.

(Vers. 10, 11.) Work your land: for the ships do not come from Carthage at all, and your hand does not prevail, which provokes the kings in the sea. There is much disagreement among other interpreters, and the Septuagint edition diverges from the Hebrew itself in this place, but let us continue with the proposed argument. Above, he had said: Go to Carthage, howl you who dwell on the island. Now he speaks the opposite, because the ships no longer come from Carthage, work your land. For it is beneficial for Tyre that foreign ships perish, so that its people are forced to work their own land. As it is said in Proverbs: 'Whoever works his own land will have plenty of bread' (Prov. 21:11), so that he may live off the produce of his work without the uncertainty of shipwrecks and the danger of drowning, but instead with the fruits of his labor. Concerning this, it is sung in the Psalms to the righteous: 'You shall eat the fruit of the labor of your hands' (Ps. 128:2). It is written in Hosea that the ways of a prostitute are hedged with thorns by the Lord, so that she cannot pursue her lovers, and thus, compelled by this necessity, she may return to her original husband. And as we frequently observe in the affairs of the world, many who could not perceive the Lord through prosperity and the abundance of all things, came to understand through poverty, and turned to the works of justice, after the happiness of this world failed to prevail over the work of their hands, which formerly provoked kings in the sea, or disturbed them, as Symmachus puts it; whose heart is in the hand of God. And would that we too, despising the commerce of this sea, cultivate our own land, and not wait for the ships of Carthage, or the ships of Tyre, which used to go to Carthage, lest we be subjected to the power of the dragon who rules over the sea! But let us set a firm footing on the earth, rather hastening towards the heavens, let us work our own land, here sowing, there harvesting. Let our hand, which was previously engaged in the affairs of the world, and even capable of altering the state of kings, that is, the saints, according to its power and success, become weak in matters of the sea, so that it may be strong in the work of its own land.

(Verse 12) The Lord of hosts commanded to destroy its strength from Canaan, and they will say: 'You shall not add to do harm and injustice to the virgin daughter of Sidon. Tyre and Sidon are in the land of Canaan, and as we have shown above, presenting the testimony of the Gospel in which it is read that a Canaanite woman or a Syrophoenician went out from the borders of Tyre and Sidon and met the Lord and Savior. But every soul that is placed in the waves of the world and is carried about by every wind of doctrine is to be called Canaan, which is interpreted as fluctuation or commotion.' Therefore, it is beneficial for Tyre and its distress for the Canaanite to perish, so that it may be said to its inhabitants that they are no longer able to do harm, and to oppress the virgin daughter of Sidon through wickedness. Whoever is captured by the devil in the various disturbances of vices and is handed over to the insults of ignominy, in order to pollute the body with pleasures and filth, that person is the son or daughter of Sidon. And it should be known that 'sabaoth' is not found in Hebrew, and, on the contrary, 'virgo' is added from Hebrew.

(Verse 13, 14.) Behold the land of the Chaldeans, such a people has never existed: Assyria laid it waste, they led away its strong men, they dug up its houses, they reduced it to ruins. Wail, O ships of the sea, for your strength is destroyed. For as it was said before: His feet will travel a great distance in exile; and again, Cross over your land like a river, and the people of Tyre will be doubly afflicted, those who fled and crossed over to Cyprus, and those who remained in the city. About those who had fled, he says above: Rising up, cross over to Cethim, there also there will be no rest for you. About those who remained and were led into captivity, he says: Behold, the inhabitants of the land of the Chaldeans, whose power no other people had before, and which was founded by the Assyrians, they have led mighty men of Tyre. They not only dug up the walls, but also all the dwellings of the city, and turned it into ruins. Therefore, because some have fled and others have been captured, howl, O ships, whether of the sea or of Carthage; for your trade and colony have been destroyed. At the same time, consider how he praised the Chaldeans. He did not say that such a people will no longer exist: for indeed, the kingdom of the Romans is more powerful and harsher; but, there was not one before. He who denied the previous things, has conceded the following things.

(Verse 13) If you go to the Citians, there will be no rest for you there; and if you go to the land of the Chaldeans, it has also been devastated by the Assyrians. Siim founded it, they established its fortifications, they raised its tower: its wall has fallen. And what follows in Theodotion's edition is added under asterisks: Siim founded it, they established its fortifications, they raised its tower, and without asterisks it is joined: its wall has fallen. The Cilicians are interpreted as a completed or perfect wound: the Chaldeans in this place, as if breasts: the Assyrians, accusing. We could not find the etymology ourselves, and the other interpreters translated it by the very name used in Hebrew. Therefore, it is said to Tyre that, although it seeks to go to the Cilicians and avoid the distress of its own wound, it cannot find perfect rest even there. And if it desires to go to the Chaldeans and enjoy their abundance and the abundance of all things, it will also find them deserted, with the Assyrians accusing their sterility, just as the Apostle handed over the sinners of Satan (1 Tim. 1), so that they may learn not to blaspheme: those who are handed over to the destruction of the flesh, so that the spirit may be saved. However, the Chaldeans laid the foundations of which I understand to be the most wicked demons, who raised up strongholds and the most proud towers of the city of Chaldea against the knowledge of the Lord. But all their building collapsed into ruins; for, its wall fell. For unless the Lord builds the house, in vain do those who build it labor. (Ps. CXXVI, 1). Often we see in the world certain individuals pass from one purpose to another. For example, those who have had a bad experience in the military can transition to business. And again, lawyers of warriors take up weapons. They change their profession in order to change their misfortune; and nevertheless, by the will of God, everything happens contrary to those who strive for everything to go well: so that through poverty and miseries they are forced to have confidence not in themselves, but in their Creator.

Furthermore, the Hebrews claim that Tarshish generally represents the sea, as in the psalms: “With a violent wind, you will destroy the ships of Tarshish,” that is, the sea, and in Isaiah: “Wail, ships of Tarshish.” I recall speaking about this several years ago in a letter to Marcella. The prophet, therefore, was not seeking to flee to a specific place, but he was hastening to continue toward wherever it was the sea would take him. Indeed, a terrified fugitive is rightly more interested in seizing the first opportunity to sail than he is in selecting a place of refuge. This also we are able to say: he who thought that “God is known in Judea” only and that “his name is great in Israel” only, once he felt him in the waves of the sea, confessed and said, “I am a Hebrew, and I fear the Lord of heaven who made the sea and the dry land.” But if he made the sea and the dry land, how can you who abandoned the dry land think it possible to avoid the Creator of the sea in the midst of the sea? At the same time, the salvation and conversion of the sailors taught him that the great multitude at Nineveh could also be saved by confessing like he did.We are able to say of our Lord and Savior that he left his native homeland, assumed flesh and, in a manner of speaking, fled from heaven and came to Tarshish. That is, [he came] to the sea of this world, about which it is said elsewhere: “This is the sea, great and vast, where there are creatures without number and animals both small and large. Ships navigate there with the dragon whom you formed to play in it.”

(Verse 15 and following) And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years, Tyre shall sing as a harlot. Take a harp, go about the city, O harlot that has been forgotten; make sweet melody, sing many songs, that you may be remembered. After seventy years, the LORD will visit Tyre, and she shall return to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And his merchandise shall be holy unto the Lord: it shall not be gathered nor laid up; for his merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. This that is spoken of: a memorial before the Lord: and upon the face of the earth. And as the time of a man's life, which is not contained in the Hebrew, but is added in the Greek. And Tyre, after the seventy years of her captivity, shall return, and shall play the harlot with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up, for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. The divine discourse exhorts Sidon and Tyre to repentance, and promises that his labors and rewards are to be sanctified by the Lord. Who does not have hope for salvation from sins, if indeed he has sung well, and all the strings of virtues, which were once slackened, are to be composed into praises of the Lord? We read in the forty-fourth psalm, which specifically pertains to the union of the bridegroom and the bride, that is, to God the Savior and the sacraments of the Church, it is said among other things: The daughters of Tyre will offer you gifts, the rich among the people will seek your favor (Ps. XLIV, 13). And the bridegroom himself speaks again to the Tyrian bride: Listen, daughter, and see, and incline your ear; and forget your people and your father's house, for the king desires your beauty. (Ibid. 11, 12). Hence, in the description of her beauty, it is said: The queen stands at your right hand, in a golden robe, adorned with various ornaments (Ibid., 10). And again: All the glory of the king's daughter is within (Ibid., 14). But if the king desires the beauty of penitent Tyre, and having the ornaments of various virtues, how much more will his reward and business be not in Tyre, where he does not dwell, but among those who live in the sight of the Lord! After they have repented, they will hear from the Lord and Savior: 'Eat, my friends, and drink, and be intoxicated, my beloved' (Song of Solomon 5:1). What it means to eat and drink, and be satisfied with the gathering of all virtues, the faithful reader understands. The temple was desolate for seventy years, as Jeremiah (Chapter 29), Daniel (Chapter 9), and Zechariah (Chapter 7) teach. And in Ezekiel (Chapter 16) we read about Sodom being restored to its former state, and about Egypt receiving its former abundance after the desolation and dryness of the land and the seven rivers. The number seventy signifies complete and perfect repentance, either in the span of seven days or in the completion of seven decades, so that just as Tyre, when the time of repentance is fulfilled, may return to its former state. Concerning this, I believe that the prostitute is referred to in the mystical language of Solomon's Proverbs: Do not look at the worst woman; for honey drips from the lips of the harlot, who fattens your throat for a short time, and afterwards you will find it bitter as gall (Prov. V, 2-4). For she peers through the window of her house onto the streets (Matth. VII): for the way that leads to death is wide and spacious, and she dares not tempt the wise, for she only lures the foolish, and she walks beside the corners, having lost the straight line: she talks to him in darkness and in gloom, and under the guise of pleasures she leads him like a victim to death. If she has been converted and has sung well, and has completed the time of perfect penance of years, she will eat and drink, and will be satisfied. Let Novatian hear, and let him be silent.

(Verse 18) And his business shall be holy to the Lord, and his wages shall be set apart for the Lord; they shall not be stored up or hoarded away. For those who dwell before the Lord, his business shall be to eat in plenty and be clothed until old age. These things, according to history, we have not yet discovered if they have been fulfilled, unless it is to be thought that after the rebuilding of Jerusalem and the restoration of Tyre, the two cities were friendly with each other and frequently sent gifts to the temple of God in Tyre. Just as we read in Ezra (Esdras 13:16) that he drove away the Tyrians who were selling fish on the Sabbath and did not allow them to enter the city, and it should be estimated from this example about other business dealings as well. The Jews delay their empty prayers for the future, stating that these will be fulfilled after the Antichrist in a thousand years. It is not surprising if they fabricate such things, as they have rejected the truth of Christ and are preparing to receive the Antichrist, the instrument of the devil. Even Christians who fall into Judaizing contend that these words refer to a thousand years of blessedness. However, I, in understanding the vision of Babylon as a type of its destruction, interpret it as the time of its fulfillment, and in Egypt, with its idols destroyed and the altar of the Lord erected, I refer it to the time of Christ. Likewise, in the vision of Moab, I recognize the throne of the Savior placed on his land, and in all the other visions of Damascus, I have no doubt that they are sacraments of our times. Thus, in the vision of Tyre, which is the most extreme, I interpret it as the time of Christian felicity: that after it is built and regains its former state, all merchants return to their ancient customs, entering its harbor, and their goods and labor are dedicated to the Lord. Let us consider the churches built in Tyre, let us think about the wealth of all, which is not stored up or hoarded, but given to those who live before the Lord, who, as altar servants, share with the altar (1 Corinthians 9). However, the Tyrians serve not for wealth, nor to accumulate the wealth of priests, but to provide for the necessary sustenance: so that, according to the Apostle, having food and clothing, we may be content with these (1 Timothy 6). And note that it did not say negotiations and goods of Tyre sanctified to be given to the Lord to those who dwell in Jerusalem as the Jews think, but to those who are before the Lord, who serve Him. For the Lord established it so that those who preach the Gospel should live from the Gospel (I Cor. IX). But to serve the Lord and to dwell before Him is not a matter of place, but of merit. Thus far we have discussed the visions of Isaiah, or the burdens that he imposed on certain nations, as you have commanded, and as we have been able to, following the historical interpretation, focusing only on the footsteps of Hebrew truth. The following things pertain to all nations, and generally to the completion of the whole world. About these things, neither did you ask me to write, nor was it a waste of time for me to dictate unasked and barely written about sought-after things.

(Chapter 24 - Verses 1 and following) Behold, the Lord will lay waste the earth, and make it desolate, and afflict its face, and scatter its inhabitants. And it shall be as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the creditor, so with the debtor. The earth shall be utterly laid waste and utterly plundered, for the Lord has spoken this word. After the special punishment of certain nations, namely Judaea, Babylon, the Philistines, Moab, Damascus, Israel, Egypt, the desert of the sea, Idumaea, and Arabia, the valley of vision, and finally Tyre, of which we have said what we could in their explanation; now the prophetic discourse describes what the whole world will suffer in its consummation, and it prophesies not individually about each nation, but universally about all. And first, it describes the torments that the wicked will suffer, and how, according to the Gospel and the Apostle, heaven and earth will pass away, and the figure of this world (Matthew 24; 1 Corinthians 7), and sinners will be led into hell (Psalm 30), as it is written: They shall go to the ends of the earth, they shall be delivered into the hands of the sword, they shall be the parts for foxes (Psalm 62:10). Then, because of the diversity of merits, there are many mansions with the Father, it is said how the saints are caught up in the clouds to meet the Lord in the air, and will always be with Him (John 14; 1 Thess. 4). For the wasted world, seventy corrupt orbs were interpreted; and for its afflicted face, that is, the earth, the same ones were moved, and He will reveal His face; so that the dead may come forth from their tombs: whether He exposes it, so that all His works may be brought forth publicly, and its inhabitants may be scattered in different places, designated for rewards or punishments. Then there will be no distinction between noble and commoner, priest and layperson, slave and master, maid and mistress, rich and poor, lender and borrower, buyer and seller. For all will stand equally before the judgment seat of Christ, and there will be no partiality with God. (Romans 14; Colossians 3). About this, Job speaks in almost the same words: There, the small and the great are together, and the slave is not afraid of his master. (Job 3, 19). And the Savior testifies in the Gospel, to whom all judgment is entrusted, in full discourse. Therefore, the earth will be dispersed, and all earthly works will be reduced to nothing, so that the image of the earthly may be abolished, and the image of the heavenly may remain. For the first man is from the earth, earthly, and the second is from heaven, heavenly. Just as we have borne the image of the earthly, let us also bear the image of the heavenly (I Cor. XV, 47-49). The same Apostle says: Flesh and blood will not inherit the kingdom of God. It is not that the nature of bodies perishes according to the heretics, but rather that corruptibility will put on incorruption, and mortality will put on immortality. And all these things will happen, because what is to come, the Lord has spoken through the prophets.