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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 23:15–18. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The time fixed for the continuance of the desolations of Tyre, which were not to be perpetual desolations: Tyre shall be forgotten seventy years, Isa 23:15. So long it shall lie neglected and buried in obscurity. It was destroyed by Nebuchadnezzar much about the time that Jerusalem was, and lay as long as it did in its ruins. See the folly of that proud ambitious conqueror. What the richer, what the stronger, was he for making himself master of Tyre, when all the inhabitants were driven out of it and he had none of his own subjects to spare for the replenishing and fortifying of it? It is surprising to see what pleasure men could take in destroying cities and making their memorial perish with them, Psa 9:6. He trampled on the pride of Tyre, and therein served God's purpose; but with greater pride, for which God soon after humbled him.
II.A prophecy of the restoration of Tyre to its glory again:
After the end of seventy years, according to the years of one king, or one dynasty or family of kings, that of Nebuchadnezzar; when that expired, the desolations of Tyre came to an end. And we may presume that Cyrus at the same time when he released the Jews, and encouraged them to rebuild Jerusalem, released the Tyrians also, and encouraged them to rebuild Tyre. Thus the prosperity and adversity of places, as well as persons, are set the one over against the other, that the most glorious cities may not be secure nor the most ruinous despair. It is foretold,
1.That God's providence shall gain smile upon this ruined city (Isa 23:17): The Lord will visit Tyre in mercy; for, though he contend, he will not contend for ever. It is not said, Her old acquaintance shall visit her, the colonies she has planted, and the trading cities she has had correspondence with (they have forgotten her); but, The Lord shall visit her by some unthought-of turn; he shall cause his indignation towards her to cease, and then things will run of course in their former channel.
2.That she shall use her best endeavours to recover her trade again. She shall sing as a harlot, that has been some time under correction for her lewdness; but, when she is set at liberty (so violent is the bent of corruption), she will use her old arts of temptation. The Tyrians having returned from their captivity, and those that remained recovering new spirits thereupon, they shall contrive how to force a trade, shall procure the best choice of goods, under-sell their neighbours, and be obliging to all customers; as a harlot that has been forgotten, when she comes to be spoken of again, recommends herself to company by singing and playing, takes a harp, goes about the city, perhaps in the night, serenading, makes sweet melody, and sings many songs. These are innocent and allowable diversions, if soberly, and moderately, and modestly used; but those that value themselves upon their virtue should not be over-fond of them, nor ambitious to excel in them, because, whatever they are now, anciently they were some of the baits with which harlots used to entice fools. Tyre shall now by degrees come to be the mart of nations again; she shall return to her hire, to her traffic, and shall commit fornication (that is, she shall have dealings in trade, for the prophet carries on the similitude of a harlot) with all the kingdoms of the world that she had formerly traded with in her prosperity. The love of worldly wealth is a spiritual whoredom, and therefore covetous people are called adulterers and adulteresses (Jam 4:4), and covetousness is spiritual idolatry.
3.That, having recovered her trade again, she shall make a better use of it than she had done formerly; and this good she should get by her calamities (Isa 23:18): Her merchandise, and her hire, shall be holiness to the Lord. The trade of Tyre, and all the gains of her trade, shall be devoted to God and to his honour and employed in his service. It shall not be treasured and hoarded up, as formerly, to be the matter of their pride and the support of their carnal confidence; but it shall be laid out in acts of piety and charity. What they can spare from the maintenance of themselves and their families shall be for those that dwell before the Lord, for the priests, the Lord's ministers, that attend in his temple at Jerusalem; not to maintain them in pomp and grandeur, but that they and theirs may eat sufficiently, may have food convenient for them, with as little as may be of that care which would divert them from their ministration, and that they may have, not rich and fine clothing, but durable clothing, that which is strong and lasting, clothing for old men (so some read it), as if the priests, though they were young, must wear such plain grave clothing as old men used to wear. Now,
(1.)This supposes that religion should be set up in New Tyre, that they should come to the knowledge of the true God and into communion with the Israel of God. Perhaps their being fellow-captives with the Jews in Babylon (who had prophets with them there) disposed them to join with them in their worship there, and turned them from idols, as it cured the Jews of their idolatry: and when they were released with them, and as they had reason to believe for their sakes, when they were settled again in Tyre, they would send gifts and offerings to the temple, and presents to the priests. We find men of Tyre then dwelling in the land of Judah, Neh 13:16. Tyre and Sidon were better disposed to religion in Christ's time than the cities of Israel; for, if Christ had gone among them, they would have repented, Mat 11:21. And we meet with Christians at Tyre (Act 21:3, Act 21:4), and, many years after, did Christianity flourish there. Some of the rabbin refer this prophecy of the conversion of Tyre to the days of the Messiah.
(2.)It directs those that have estates to make use of them in the service of God and religion, and to reckon that best laid up which is so laid out. Both the merchandise of the tradesmen and the hire of the day-labourers shall be devoted to God. Both the merchandise (the employment we follow) and the hire (the gain of our employments) must be holiness to the Lord, alluding to the motto engraven on the frontlet of the high priest (Exo 39:30), and to the separation of the tithe under the law, Lev 27:30. See a promise like this referring to gospel times, Zac 14:20, Zac 14:21. We must first give up ourselves to be holiness to the Lord before what we do, or have, or get, can be so. When we abide with God in our particular callings, and do common actions after a godly sort - when we abound in works of piety and charity, are liberal in relieving the poor, and supporting the ministry, and encouraging the gospel - then our merchandise and our hire are holiness to the Lord, if we sincerely look at his glory in them. And our wealth need not be treasured and laid up on earth; for it is treasured and laid up in heaven, in bags that wax not old, Luk 12:33.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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This Tyre also lay waste seventy years like Jerusalem, which sat in desolation seventy years.
(Verse 15.) And it shall come to pass on that day, Tyre, you shall be forgotten for seventy years, like the days of one king. From this point until the end of this prophecy, favorable tidings are announced for Tyre, that it shall repent, that it shall be rebuilt again, but that its destruction shall remain for only seventy years, the same number of years that the temple of God was desolate. Tyre shall imitate the time of its ruins, just as it had mocked the ruins of others. However, many believe that the seventy years of one king refer to the reign of Nebuchadnezzar, during which the kingdom of the Assyrian people persisted in Jerusalem. Others generally claim that someone who has had a long reign cannot exceed seventy years.
(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.
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Summary
Isaiah 23:15 delivers a striking prophecy concerning the renowned maritime city of Tyre, foretelling a seventy-year period of profound obscurity and diminished global influence, a duration metaphorically aligned with the reign of a single dominant king. Following this divinely appointed period of oblivion, the prophecy declares that Tyre will re-emerge, but its restoration is depicted not as a return to former glory or moral rectitude, but rather as a city that "sings as an harlot," signifying a resurgence of its commercial enticements and a return to its characteristic pursuit of worldly gain, potentially through morally ambiguous means, without true spiritual transformation.
Context
Literary Context
Isaiah 23 is a distinct prophetic oracle, forming part of a larger collection of "burdens" or judgments against foreign nations (Isaiah 13-23). These oracles serve to underscore Yahweh's universal sovereignty, asserting His absolute control over all peoples and empires, not merely Israel. Within this specific chapter, verses 1-14 vividly detail Tyre's impending destruction and subsequent desolation, lamenting its fall and the far-reaching impact on its extensive network of trading partners. Verse 15 then marks a pivotal shift, transitioning from the immediate pronouncement of judgment to a specific duration of Tyre's forgotten state and its subsequent, albeit morally tainted, re-emergence. This verse sets the stage for the concluding verses of the chapter Isaiah 23:16-18, which further elaborate on Tyre's "harlot-like" commercial activity and the surprising divine purpose for its future gains. It acts as a bridge, connecting the initial pronouncement of divine wrath to a longer-term prophetic outlook on Tyre's destiny.
Historical & Cultural Context
Tyre was a preeminent Phoenician city-state, strategically located on the Mediterranean coast. It was celebrated throughout the ancient world for its immense wealth, formidable naval power, and an extensive commercial network that spanned the entire Mediterranean basin, making its merchants akin to princes. Its fortifications were legendary, often considered impregnable. The "seventy years" mentioned in the prophecy is a significant prophetic period in the Old Testament, frequently associated with a complete, divinely appointed duration of judgment or exile, most notably the Babylonian captivity of Judah (compare Jeremiah 25:11 and Jeremiah 29:10). While Tyre was not part of the Judahite exile, it experienced significant sieges and periods of subjugation. Historically, Nebuchadnezzar of Babylon besieged Tyre for thirteen years (c. 586-573 BC), and later, Alexander the Great famously conquered the island city in 332 BC. The phrase "according to the days of one king" likely refers to the duration of a dominant imperial power's sway, such as the Neo-Babylonian Empire, which profoundly reshaped the geopolitical landscape of the ancient Near East, bringing many nations, including Tyre, under its influence.
Key Themes
This verse powerfully contributes to several overarching themes prevalent in Isaiah and the broader prophetic literature. Firstly, it emphatically underscores Divine Sovereignty and Judgment, demonstrating that even the most powerful and seemingly untouchable worldly entities, like Tyre with its vast wealth and influence, are ultimately subject to God's ultimate decree and cannot escape accountability. Secondly, it introduces the theme of Temporal Punishment and Limited Restoration. The seventy-year period signifies a complete, divinely appointed duration of judgment, after which a measure of commercial activity, though not necessarily full glory or moral purity, is permitted. This contrasts with prophecies of utter and irreversible destruction for other nations. Lastly, the vivid and provocative metaphor of Tyre singing "as an harlot" highlights the theme of Spiritual Adultery and Worldly Enticement. In prophetic discourse, "harlotry" frequently symbolizes idolatry or spiritual unfaithfulness, particularly in relation to Israel's covenant with Yahweh. Here, it extends to Tyre's commercial practices, suggesting a city that, even after experiencing judgment, reverts to its alluring, perhaps morally compromised, ways of enticing trade and accumulating wealth, prioritizing material gain over righteous living. This resonates with the broader prophetic critique of nations whose pride and prosperity lead them away from God, as seen in the warnings against Judah's own unfaithfulness throughout the book of Isaiah.
Exposition and Analysis
Key Word Analysis
This primitive root means to mislay, to be oblivious of, or to be disregarded due to a lack of memory or attention. In the context of Tyre, it signifies a period of profound obscurity, a loss of its former global prominence and influence. It implies a cessation of its bustling commercial activity and a diminished reputation, as if it had vanished from the collective consciousness of nations, highlighting a divinely ordained period of its irrelevance on the world stage.
This numeral signifies the number seventy. In biblical prophecy, "seventy years" frequently denotes a complete, divinely ordained period of judgment, desolation, or exile, as exemplified by the seventy years of Babylonian captivity for Judah. For Tyre, it marks a fixed, divinely determined duration of its forgotten state, emphasizing that God's judgment is not arbitrary but measured, purposeful, and has a defined end.
This primitive root means to commit adultery or fornication, often used figuratively to describe idolatry or spiritual unfaithfulness, where the Jewish people are seen as the spouse of Jehovah. In the context of Tyre, it describes the city's post-judgment character. It does not necessarily imply literal sexual immorality, but rather a city that has lost its former esteemed position and now seeks to regain influence and wealth through alluring, perhaps morally questionable, commercial practices. It suggests a desperate or unprincipled return to its old ways of enticing trade and engaging in worldly pursuits, much like a harlot seeks to attract customers through enticement and allure.
Verse Breakdown
"And it shall come to pass in that day"
This phrase serves as a prophetic marker, introducing a specific, divinely appointed time in the future when God's decree concerning Tyre will be enacted. It points to a decisive and certain turning point in the city's long history, emphasizing the certainty of the prophetic word.
"that Tyre shall be forgotten seventy years, according to the days of one king"
This clause details both the nature and the duration of Tyre's judgment. To be "forgotten" implies a period of profound obscurity, a significant loss of its commercial and political prominence on the global stage. The "seventy years" signifies a complete, predetermined period of divine judgment and discipline, while "according to the days of one king" likely refers to the fixed duration of a dominant empire's reign (e.g., Babylon or Persia), under whose shadow Tyre would languish in diminished status.
"after the end of seventy years shall Tyre sing as an harlot"
This final clause describes Tyre's re-emergence following its period of judgment and obscurity. The vivid metaphor "sing as an harlot" indicates that Tyre would indeed resume its commercial activity, but in a manner characterized by enticement, allure, and a lack of moral integrity, much like a harlot seeks to attract clients. It suggests a return to its old, materialistic, and perhaps unprincipled ways of pursuing wealth and trade, rather than a genuine transformation or a return to a position of honor.
Literary Devices
The verse employs several potent literary devices to convey its prophetic message. The most prominent is Metaphor, particularly in the striking phrase "Tyre shall sing as an harlot." This does not suggest literal prostitution but rather powerfully conveys that the city, after its period of judgment, will once again attempt to attract and entice traders and nations, resuming its bustling commercial life with a morally compromised or desperate spirit. It speaks to a return to its "old profession" of enticing global trade, even if its reputation is tarnished and its methods are questionable. The duration of "seventy years" functions as Symbolism, representing a complete and divinely appointed period of judgment or discipline, rather than necessarily a precise literal duration of absolute non-existence. This number often signifies a full cycle of discipline or a specific era of foreign dominion in biblical prophecy. Furthermore, the entire verse is an example of Prophetic Language, using declarative future tense to announce God's sovereign decree over a powerful nation, demonstrating His absolute control over the rise and fall of empires and the unfolding of history according to His divine plan.
Theological and Thematic Connections
Isaiah 23:15 profoundly illustrates God's absolute sovereignty over all nations and the temporal, fleeting nature of earthly power, wealth, and influence. It serves as a stark reminder that no human empire, however mighty, prosperous, or seemingly impregnable, can ultimately escape divine judgment for its pride, materialism, and moral corruption. The "seventy years" signifies a period of divinely appointed discipline, not utter annihilation, allowing for a limited restoration, yet the "harlot" metaphor highlights the spiritual danger of reverting to old patterns of sin and worldly enticement even after experiencing God's disciplinary hand. This passage challenges the pervasive notion that material success is inherently a sign of divine favor, instead revealing it as a potential source of spiritual decay and a target for God's righteous judgment when pursued apart from Him. It underscores that God's purposes extend beyond Israel to encompass all nations, demonstrating His universal dominion.
Reflection and Application
This ancient prophecy concerning Tyre holds profound and enduring implications for believers today. It serves as a powerful caution against placing our ultimate trust, security, or identity in material wealth, worldly influence, or fleeting earthly successes. Just as Tyre, despite its immense power and commercial prowess, faced a divinely appointed period of obscurity and decline, so too are all human endeavors, achievements, and empires subject to God's sovereign will and temporal limitations. The warning of Tyre "singing as an harlot" after its judgment is particularly poignant, reminding us of the human tendency to revert to old, ungodly patterns of behavior—seeking gain through morally ambiguous means, prioritizing self-interest, and chasing fleeting pleasures—even after experiencing the consequences of our actions or a season of divine discipline. True spiritual transformation involves a fundamental and radical shift in our affections and priorities, moving away from the allure of the world and towards the eternal kingdom of God. It calls us to examine where our deepest loyalties lie and to cultivate a heart that seeks righteousness, spiritual purity, and eternal value over temporary prosperity and worldly enticements.
Questions for Reflection
FAQ
What is the significance of "seventy years" in this prophecy concerning Tyre?
The "seventy years" is a significant prophetic period in the Old Testament, often symbolizing a complete, divinely appointed duration of judgment, desolation, or exile. While it directly relates to the Babylonian captivity of Judah in passages like Jeremiah 25:11 and Jeremiah 29:10, for Tyre, it signifies a fixed period of its decline and obscurity under the influence of a dominant empire, most likely Babylon. It underscores that God's judgments are not arbitrary but measured, purposeful, and have a set beginning and end, demonstrating His precise control over historical events.
What does it mean for Tyre to "sing as an harlot"?
This vivid metaphor does not imply literal sexual immorality but rather describes Tyre's post-judgment character and commercial activity. In prophetic literature, "harlotry" often symbolizes spiritual unfaithfulness, idolatry, or a departure from covenant loyalty, as seen in Israel's relationship with God. Here, it extends to Tyre's economic practices, suggesting that after its period of obscurity, the city would re-emerge and resume its trade, but in a manner characterized by alluring, enticing, and potentially morally compromised methods to attract wealth and influence. It implies a desperate or unprincipled return to its old ways of seeking material gain, without true repentance or a fundamental change in its underlying worldly spirit, much like a harlot seeks to attract customers through seductive means. This imagery is further developed in Isaiah 23:17, where it speaks of Tyre's return to its "hire" among all the kingdoms of the world.
Did this prophecy concerning Tyre's judgment and re-emergence come true historically?
Yes, historical records largely confirm the broad strokes of this prophecy. Tyre faced significant periods of decline and subjugation. Nebuchadnezzar of Babylon besieged Tyre for thirteen years (c. 586-573 BC), greatly diminishing its power and leading to a period of reduced influence. Later, Alexander the Great famously destroyed the mainland city and built a causeway to the island city in 332 BC, leading to its capture and further devastation. While Tyre never regained its former unchallenged glory and independence, it did experience periods of resurgence and continued to be an important port city throughout the Hellenistic and Roman eras, consistent with the prophecy of its return to commercial activity, albeit with a tarnished reputation and often under foreign dominion. This historical trajectory aligns with the prophetic outline of a period of being "forgotten" followed by a return to its commercial "harlotry."
Christ-Centered Fulfillment
Isaiah 23:15, with its prophecy of Tyre's judgment and subsequent "harlot-like" re-emergence, points forward to the ultimate and decisive judgment of all worldly systems that oppose God, and the establishment of Christ's eternal kingdom. Tyre, a potent symbol of human pride, commercial prowess, and materialism, represents the fleeting and ultimately insufficient nature of earthly power and wealth when contrasted with the enduring sovereignty of God. The "seventy years" of obscurity and the subsequent return to its old ways highlight humanity's perpetual tendency to seek security and identity in temporal things, even after experiencing divine discipline. In Christ, we find the true and lasting fulfillment of all promises and the ultimate antidote to the "harlotry" of worldly enticement. He is the Lamb of God who takes away the sin of the world, offering a kingdom not of this world—a kingdom built on righteousness, peace, and joy in the Holy Spirit, rather than on fleeting material gain. The call to seek first the kingdom of God and His righteousness stands in stark contrast to Tyre's continued pursuit of worldly allure. Ultimately, Christ's triumph over all earthly kingdoms, as depicted in passages like Daniel 7:13-14 and realized in His resurrection and ascension, assures us that all "Tyre-like" systems will eventually fall, culminating in the new heavens and new earth where God dwells with His people, and there is no more curse or need for worldly enticement, for Christ is all in all.