Isaiah 23:8

Translation
King James Version
Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth?
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KJV (with Strong's)
Who hath taken this counsel H3289 against Tyre H6865, the crowning H5849 city, whose merchants H5503 are princes H8269, whose traffickers H3667 are the honourable H3513 of the earth H776?
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Complete Jewish Bible
Who planned this against Tzor, the city that once bestowed crowns, whose merchants are princes, whose traders are honored throughout the earth?
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Berean Standard Bible
Who planned this against Tyre, the bestower of crowns, whose traders are princes, whose merchants are renowned on the earth?
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American Standard Version
Who hath purposed this against Tyre, the bestower of crowns, whose merchants are princes, whose traffickers are the honorable of the earth?
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World English Bible Messianic
Who has planned this against Tyre, the giver of crowns, whose merchants are princes, whose traffickers are the honorable of the earth?
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Geneva Bible (1599)
Who hath decreed this against Tyrus (that crowneth men) whose marchantes are princes? whose chapmen are the nobles of the worlde?
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Young's Literal Translation
Who hath counselled this against Tyre, The crowning one, whose traders are princes, Her merchants the honoured of earth?'
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See also
Isaiah 36:9Deuteronomy 29:24Deuteronomy 29:28Ezekiel 28:12Ezekiel 28:18Ezekiel 28:2Ezekiel 28:6
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Prophecy Against Tyre
Prophecy Against Tyre View full PDF

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In the KJVVerse 18,086 of 31,102

Study This Verse

SUMMARY

Isaiah 23:8 poses a profound rhetorical question, challenging the reader to discern the divine orchestrator behind the impending judgment upon Tyre, a preeminent Phoenician city. The verse vividly portrays Tyre as "the crowning city," a global commercial powerhouse whose merchants wielded influence and prestige comparable to royalty, holding the esteemed status of "princes" and "the honourable of the earth." This declaration underscores the city's immense worldly power, unparalleled wealth, and deep-seated pride, setting the stage for a prophecy that reveals the ultimate fragility of even the most formidable human achievements when confronted by God's sovereign will and righteous judgment.

CONTEXT

  • Literary Context: This verse is strategically positioned within Isaiah's "burden" or oracle concerning Tyre, specifically found in Isaiah chapter 23. The chapter opens with a lament over Tyre's anticipated destruction, calling for mourning among its extensive network of trading partners and its proud inhabitants. The rhetorical question in Isaiah 23:8 serves as a pivotal moment in the oracle, shifting the focus dramatically from the what of Tyre's downfall to the who behind it. It implicitly reveals God as the ultimate authority, anticipating the detailed pronouncements of judgment that follow, which describe the city's desolation, the scattering of its inhabitants, and a period of seventy years of forgotten status, after which it would return to its commercial activities. The oracle concludes with a promise of future sanctification of Tyre's gain, pointing to a redemptive purpose even within the context of severe judgment.
  • Historical & Cultural Context: Tyre was an ancient Phoenician city-state situated on the eastern Mediterranean coast, renowned for its unparalleled maritime prowess, extensive international trade networks, and highly skilled artisans in shipbuilding, the production of valuable purple dye, and intricate metalwork. It comprised both a mainland settlement and a formidable island city, with the latter often considered impregnable due to its natural defenses and advanced fortifications. At its zenith, Tyre was the dominant economic power in the ancient world, serving as a crucial commercial and cultural conduit between the East and West. Its immense wealth, strategic importance, and perceived invincibility fostered a deep sense of pride and self-sufficiency among its inhabitants. This historical backdrop highlights the audacious nature of Isaiah's prophecy, as it declared the downfall of a city that appeared to be beyond the reach of any earthly power, emphasizing the prophet's divine mandate.
  • Key Themes: The central themes intricately woven through Isaiah 23:8 and the broader oracle against Tyre include Divine Sovereignty, which profoundly emphasizes that God's will transcends all human power, pride, and perceived invincibility, even that of a global empire like Tyre. The rhetorical question "Who hath taken this counsel?" directly points to God as the ultimate orchestrator of history, demonstrating that no nation, regardless of its wealth or influence, is beyond His supreme control (compare Daniel 4:17). Another prominent theme is Pride and Materialism, as Tyre's description as "the crowning city" whose "merchants are princes" vividly portrays its extreme wealth and the pervasive arrogance that often accompanied it. The city's identity and perceived security were deeply rooted in its economic prowess, implicitly critiquing the misplaced trust in worldly riches and the pride that can arise from them, a recurring biblical warning (as seen in Proverbs 16:18). Finally, the verse powerfully introduces the theme of Divine Judgment, serving as a prelude to the pronouncement of God's righteous wrath against Tyre, underscoring that God holds even the most powerful entities accountable for their actions, particularly when their wealth and influence lead to arrogance, injustice, and a disregard for His ultimate authority.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • counsel (Hebrew, yâʻats', H3289): This primitive root (H3289) signifies "to advise," "to deliberate," or "to resolve." In the context of Isaiah 23:8, it implies a deliberate, well-thought-out, and authoritative plan or decision. The rhetorical question "Who hath taken this counsel?" therefore points not to a random event or mere human machination but to a divine decree, a sovereign purpose. It suggests that Tyre's fate is not accidental but part of a predetermined, overarching plan established by God.
  • crowning (Hebrew, ʻâṭar', H5849): Derived from a root (H5849) meaning "to encircle" or "to crown," this word highlights Tyre's supreme and exalted status. It can imply that Tyre was a city that bestowed glory or honor upon others, or more likely, that it was itself the "crown" or pinnacle of commercial cities, signifying its unparalleled eminence, immense wealth, and pervasive influence in the ancient world. It denotes a city adorned with honor and power, effectively a queen among cities.
  • honourable (Hebrew, kâbad', H3513): This root (H3513) primarily means "to be heavy," and by extension, "to be weighty," "numerous," "rich," or "honorable." When applied to Tyre's traffickers, it signifies their immense social standing, deep respect, and far-reaching influence. Their vast wealth and global reach gave them a "weight" or gravitas in society comparable to nobility, making them figures of great esteem and power across the known world, far beyond the typical status of mere merchants.

Verse Breakdown

  • "Who hath taken this counsel against Tyre": This opening rhetorical question immediately establishes a divine perspective. It challenges any assumption that Tyre's impending downfall is merely the result of political maneuvering or military might. Instead, it posits a higher, unseen hand—God's sovereign will—as the ultimate source of the judgment. The "counsel" refers to a deliberate, predetermined plan or decree against the city, indicating its fate is divinely ordained.
  • "the crowning [city]": This phrase vividly describes Tyre's exalted status and self-perception. It was not just any city, but one that was "crowned" with glory, immense wealth, and unparalleled power. This could refer to its geographical position as a fortified island city, or more likely, its commercial supremacy, making it the "crown" or jewel of the world's trading centers, a symbol of ultimate urban prosperity and influence.
  • "whose merchants [are] princes": This clause highlights the extraordinary social, economic, and political influence wielded by Tyre's traders. Unlike typical merchants, those from Tyre held power and prestige akin to royalty. Their vast wealth, extensive international connections, and control over crucial trade routes gave them a status that transcended mere commerce, allowing them to dictate terms and command respect on a global scale.
  • "whose traffickers [are] the honourable of the earth?": This further emphasizes the elite status of Tyre's traders. The term "traffickers" (H3667, Kᵉnaʻan) is particularly significant, as "Canaan" itself became synonymous with "merchant" due to the Phoenicians' trading dominance. These were not just respected businessmen; they were the most esteemed and influential figures in the world, whose dealings shaped international economies and politics. The question implicitly contrasts their earthly honor and power with the divine power that is about to humble them.

Literary Devices

Isaiah 23:8 masterfully employs several literary devices to convey its powerful message about divine sovereignty and human pride. The most prominent is the Rhetorical Question, "Who hath taken this counsel against Tyre?" This question is not meant to elicit a direct answer from the audience but to provoke deep thought and underscore the implicit, undeniable answer: God Himself. It serves to highlight divine sovereignty and the utter futility of human power and pride when confronted by God's will. Personification is evident in describing Tyre as "the crowning city," giving the inanimate city a regal quality, as if it wears a crown of glory and dominion. This elevates Tyre's perceived status, making its impending fall even more dramatic and impactful. Hyperbole is used effectively to describe the merchants and traffickers as "princes" and "the honourable of the earth," exaggerating their status to emphasize their immense wealth, far-reaching influence, and pervasive pride. This overstatement serves to magnify the extent of Tyre's worldly glory, setting up a stark contrast with the humility and destruction that await it. Finally, there is an underlying Irony in the question itself; despite Tyre's seemingly impregnable position and unparalleled human power, it is utterly vulnerable to a divine decree, revealing the ultimate fragility and transience of even the most formidable earthly kingdoms.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 23:8 serves as a potent theological statement on the absolute sovereignty of God over all earthly powers and the inherent transience of human glory and material wealth. It challenges humanity's perennial tendency to place ultimate trust in economic might, political influence, or self-made security, reminding us that even the most formidable empires and their proudest achievements are ultimately subject to the divine counsel. The verse implicitly critiques the pride that often accompanies great prosperity, a pride that forgets the true source of all power and blessing and elevates human accomplishment above divine authority. Ultimately, it foreshadows a universal principle of biblical theology: judgment begins when nations or individuals elevate themselves above God, relying on their own strength and wisdom rather than acknowledging His supreme control.

REFLECTION AND APPLICATION

Isaiah 23:8 offers a timeless and profound challenge to our modern sensibilities, which often equate success and security with material wealth, economic power, and global influence. Just as Tyre's merchants were "princes" and "the honourable of the earth," our contemporary society frequently elevates those who accumulate vast fortunes or wield significant power in business, finance, and politics. This verse compels us to critically examine where we place our ultimate trust and from what sources we derive our sense of identity and security. Are we, individually or collectively, building our "crown" on fleeting earthly achievements and possessions, or on the unshakeable foundation of God's eternal kingdom and His unfailing promises? It calls us to cultivate a deep sense of humility, recognizing that all human endeavors, no matter how grand or seemingly invincible, are ultimately temporary and subject to the sovereign will of God. This perspective frees us from the relentless and often exhausting pursuit of worldly status and encourages us to leverage any influence or resources we possess for purposes that align with God's justice, mercy, and eternal purposes, rather than for self-aggrandizement or the accumulation of perishable treasures.

Questions for Reflection

  • Where do I, or my society, tend to place ultimate trust and find security: in earthly wealth and power, or in God's sovereignty?
  • How does the transient nature of Tyre's glory challenge my own pursuits and aspirations, particularly regarding material possessions and worldly recognition?
  • In what ways might I be tempted to pridefully rely on my own achievements, intellect, or resources, rather than humbly acknowledging God's ultimate control and provision?
  • How can the recognition of God's "counsel" against powerful entities shape my prayers and actions regarding global events, economic systems, and pervasive injustices?

FAQ

Why was Tyre singled out for this prophecy of judgment?

Answer: Tyre was singled out primarily because of its immense wealth, global commercial dominance, and the profound pride and arrogance that accompanied its prosperity. The city had become a potent symbol of human self-sufficiency, relying on its economic power and strategic defenses rather than acknowledging God's sovereignty or His moral law. Furthermore, historical accounts and other prophetic texts suggest Tyre had engaged in practices that violated God's covenant principles, such as participating in the slave trade that included selling people of Judah and Jerusalem (compare Joel 3:4-8). Isaiah's prophecy against Tyre, like those against other nations in Isaiah chapters 13-23, serves to powerfully demonstrate God's universal authority over all nations, not just Israel, and His righteous judgment against human pride, injustice, and idolatry of wealth.

What does "the crowning city" mean for Tyre?

Answer: "The crowning city" (Hebrew, ʻâṭar', H5849) signifies Tyre's unparalleled eminence and supremacy in the ancient world. It suggests that Tyre was adorned with glory and power, much like a monarch wears a crown, symbolizing its dominion. This phrase highlights its status as the pinnacle of commercial cities, a vibrant hub of global trade, and a source of immense wealth and far-reaching influence. It was, in essence, the "queen" of the seas, bestowing honor and prosperity upon itself and its extensive network of trading partners through its vast commercial enterprises. This vivid description underscores the magnitude of its pride and the dramatic nature of its impending fall from such an exalted position.

CHRIST-CENTERED FULFILLMENT

Isaiah 23:8, with its vivid depiction of Tyre's immense earthly glory and the divine "counsel" taken against it, finds profound Christ-centered fulfillment in the ultimate triumph of God's eternal kingdom over all transient worldly powers. Tyre's fall powerfully illustrates the futility and inherent danger of placing ultimate trust in material wealth, human achievement, and self-made security—a theme powerfully echoed throughout the New Testament. Jesus Himself taught, "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in and steal." The "counsel" taken against Tyre by God foreshadows the ultimate judgment that will be executed by Christ, who has been given "all authority in heaven and on earth" (Matthew 28:18). The worldly "princes" and "honourable of the earth" in Tyre represent the transient rulers, economic systems, and proud achievements of this age, which will ultimately give way to the eternal and unshakeable reign of the King of kings and Lord of lords. In Christ, true honor, lasting wealth, and eternal security are found not in earthly possessions or fleeting status but in spiritual riches and an inheritance that is "imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). The judgment on Tyre thus serves as a powerful testament to the truth that every knee will one day bow to Jesus (Philippians 2:10-11), and His kingdom, unlike any earthly empire, "shall never be destroyed, nor shall its sovereignty be left to another people" (Daniel 2:44).

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Commentary on Isaiah 23 verses 1–14

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Tyre being a sea-port town, this prophecy of its overthrow fitly begins and ends with, Howl, you ships of Tarshish; for all its business, wealth, and honour, depended upon its shipping; if that be ruined, they will be all undone. Observe,

I. Tyre flourishing. This is taken notice of that her fall may appear the more dismal. 1. The merchants of Zidon, who traded at sea, had at first replenished her, Isa 23:2. Zidon was the more ancient city, situated upon the same sea-cost, a few leagues more to the north, and Tyre was at first only a colony of that; but the daughter had outgrown the mother, and become much more considerable. It may be a mortification to great cities to think how they were at first replenished. 2. Egypt had helped very much to raise her, Isa 23:3. Sihor was the river of Egypt: by that river, and the ocean into which it ran, the Egyptians traded with Tyre; and the harvest of that river was her revenue. The riches of the sea, and the gains by goods exported and imported, are as much the harvest to trading towns as that of hay and corn is to the country; and sometimes the harvest of the river proves a better revenue than the harvest of the land. Or it may be meant of all the products of the Egyptian soil, which the men of Tyre traded in, and which were the harvest of the river Nile, owing themselves to the overflowing of that river. 3. She had become the mart of the nations, the great emporium of that part of the world. Some of every known nation might be found there, especially at certain times of the year, when there was a general rendezvous of merchants. This is enlarged upon by another prophet, Eze 27:2, Eze 27:3, etc. See how the hand of the diligent, by the blessing of God upon it, makes rich. Tyre became rich and great by industry, though she had no other ploughs going than those that plough the waters. 4. She was a joyous city, noted for mirth and jollity, Isa 23:7. Those that were so disposed might find there all manner of sports and diversions, all the delights of the sons and daughters of men, balls, and plays, and operas, and every thing of that kind that a man had a fancy to. This made them secure and proud, and they despised the country people, who neither knew nor relished any joys of that nature. This also made them very loth to believe and consider what warnings God gave them by his servants; they were too merry to mind them. Her antiquity likewise was of ancient days, and she was proud of that, and that helped to make her secure; as if because she had been a city time out of mind, and her antiquity had been of ancient days, therefore she must continue a city time without end, and her continuance must be to the days of eternity. 5. She was a crowning city (Isa 23:8), that crowned herself. Such were the power and pomp of her magistrates that they crowned those who had dependence on her and dealings with her. It is explained in the following words: Her merchants are princes, and live like princes for the ease and state they take; and her traffickers, whatever country they go to, are the honourable of the earth, who are respected by all. How slightly soever some now speak of tradesmen, it seems formerly, and among the wisest nations, there were merchants, and traders, and men of business, that were the honourable of the earth.

II. Here is Tyre falling. It does not appear that she brought trouble upon herself by provoking her neighbours with her quarrels, but rather by tempting them with her wealth; but, if it was this that induced Nebuchadnezzar to fall upon Tyre, he was disappointed; for after it had stood out a siege of thirteen years, and could hold out no longer, the inhabitants got away by sea, with their families and goods, to other places where they had an interest, and left Nebuchadnezzar nothing but the bare city. See a history of Tyre in Sir Walter Raleigh's History of the World, lib. 2. cap. 7. sect. 3, 43. page. 283, which will give much light to this prophecy and that in Ezekiel concerning Tyre.

1.See how the destruction of Tyre is here foretold. (1.) The haven shall be no convenient harbour for the reception of the ships of Tarshish, but all laid waste (1.), so that there shall be no house, no dock for the ships to ride in, no inns, or public houses for the seamen, no entering into the port. Perhaps it was choked with sand or blocked up by the enemy. Or, Tyre being destroyed and laid waste, the ships that used to come from Tarshish and Chittim into that port shall now no more enter in; for it is revealed or made known to them, they have received the dismal news, that Tyre is destroyed and laid waste; so that there is now no more business for them there. See how it is in this world; those that are spoiled by their enemies are commonly slighted by their old friends. (2.) The inhabitants are struck with astonishment. Tyre was an island. The inhabitants of it, who had made a mighty noise and bustle in the world, and revelled with loud huzzas, shall now be still and silent (Isa 23:2); they shall sit down as mourners, so overwhelmed with grief that they shall not be able to express it. Their proud boasts of themselves, and defiances of their neighbours, shall be silenced. God can soon quiet those, and strike them dumb, that are the noisy busy people of the world. Be still; for God will do his work (Psa 46:10; Zac 2:13), and you cannot resist him. (3.) The neighbours are amazed, blush, and are in pain for them: Zidon is ashamed (Isa 23:4), by whom Tyre was at first replenished; for the rolling waves of the sea brought to Zidon this news from Tyre; and there the strength of the sea, a high spring-tide, proclaimed saying, "I travail not, nor bring forth children now, as I have done. I do not now, as I used to do, bring ship-loads of young people to Tyre, to be bred up there in trade and business," which was the thing that had made Tyre so rich and populous. Or the sea, that used to be loaded with fleets of ships about Tyre, shall not be as desolate as a sorrowful widow that is bereaved of all her children, and has none about her to nourish and bring up. Egypt indeed was a much larger and more considerable kingdom than Tyre was; and yet Tyre had so large a correspondence, upon the account of trade, that all the nations about shall be as much in pain, upon the report of the ruin of that one city, as they would have been, and not long after were, upon the report of the ruin of all Egypt, Isa 23:5. Or, as some read it, When the report shall reach to the Egyptians they shall be sorely pained to hear it of Tyre, both because of the loss of their trade with that city and because it was a threatening step towards their own ruin; when their neighbour's house was on fire their own was in danger. (4.) The merchants, as many as could, should transmit their effects to other places, and abandon Tyre, where they had raised their estates, and thought they had made them sure (Isa 23:6): "You that have long been inhabitants of this isle" (for it lay off in the sea about half a mile from the continent); "It is time to howl now, for you must pass over to Tarshish. The best course you can take is to make the best of your way to Tarshish, to the sea" (to Taressus, a city in Spain; so some), "or to some other of your plantations." Those that think their mountain stands strong, and cannot be moved, will find that here they have no continuing city. The mountains shall depart and the hills be removed. (5.) Those that could not make their escape must expect no other than to be carried into captivity; for it was the way of conquerors, in those times, to take those they conquered to be bondmen in their own country, and send of their own to be freemen in theirs (Isa 23:7): Her own feet shall carry her afar off to sojourn; they shall be hurried away on foot into captivity, and many a weary step they shall take towards their own misery. Those that have lived in the greatest pomp and splendour know not what hardships they may be reduced to before they die. (6.) Many of those that attempted to escape should be pursued and fall into the hands of the enemy. Tyre shall pass through her land as a river (Isa 23:10), running down, one company after another, into the ocean or abyss of misery. Or, though they hasten away as a river, with the greatest swiftness, hoping to outrun the danger, yet there is no more strength; they are quickly tired, and cannot get forward, but fall an easy prey into the hands of the enemy. And, as Tyre has no more strength, so her sister Zidon has no more comfort (Isa 23:12): "Thou shalt no more rejoice, O oppressed virgin, daughter of Zidon, that art now ready to be overpowered by the victorious Chaldeans! Thy turn is next; therefore arise; pass over to Chittim; flee to Greece, to Italy, any where to shift for thy own safety; yet there also shalt thou have no rest; thy enemies shall disturb thee, and thy own fears shall disquiet thee, where thou hopedst to find some repose." Note, We deceive ourselves if we promise ourselves rest any where in this world. Those that are uneasy in one place will be so in another; and, when God's judgments pursue sinners, they will overtake them.

2.But whence shall all this trouble come?

(1.)God will be the author of it; it is a destruction from the Almighty. It will be asked (Isa 23:8), "Who has taken this counsel against Tyre? Who has contrived it? Who has resolved it? Who can find in his heart to lay such a stately lovely city in ruins? And how is it possible that its ruin should be effected?" To this it will be answered, [1.] God has designed it, who is infinitely wise and just, and never did, nor ever will do, any wrong to any of his creatures (Isa 23:9). The Lord of hosts, that has all things at his disposal and gives not account of any of his matters, he has purposed it. It shall be done according to the counsel of his will; and that which he aims at herein is to stain the pride of all glory, to pollute it, profane it, and throw it to be trodden upon; and to bring into contempt and make despicable all the honourable ones of the earth, that they may not admire themselves and be admired by others as usual. God did not bring those calamities upon Tyre in a way of sovereignty, to show an arbitrary and irresistible power; but he did it to punish the Tyrians for their pride. Many other sins, no doubt, reigned among them - idolatry, sensuality, and oppression; but the sin of pride is fastened upon as that which was the particular ground of God's controversy with Tyre; for he resists the proud. All the world observing and being surprised at the desolation of Tyre, we have here an exposition of it. God tells the world what he meant by it. First, He designed to convince men of the vanity and uncertainty of all earthly glory, to show them what a withering, fading, perishing thing it is even when it seems most substantial. It were well if men would be thoroughly taught this lesson, though it were at the expense of so great a destruction. Are men's learning and wealth, their pomp and power, their interest in, and influence upon, all about them, their glory? Are their stately houses, rich furniture, and splendid appearances, their glory? Look upon the ruins of Tyre, and see all this glory stained, and sullied, and buried in the dust. The honourable ones of heaven will be for ever such; but see the grandees of Tyre, some fled into banishment, others forced into captivity, and all impoverished, and you will conclude that the honourable of the earth, even the most honourable, know not how soon they may be brought into contempt. Secondly, He designed hereby to prevent their being proud of that glory, their being puffed up, and confident of the continuance of it. Let the ruin of Tyre be a warning to all places and persons to take heed of pride; for it proclaims to all the world that he who exalts himself shall be abased. [2.] God will do it, who has all power in his hand and can do it effectually (Isa 23:11): He stretched out his hand over the sea. He has done so many a time, witness the dividing of the Red Sea and the drowning of Pharaoh in it. He has often shaken the kingdoms that were most secure; and he has now given commandment concerning this merchant-city, to destroy the strongholds thereof. As its beauty shall not intercede for it, but that shall be stained, so its strength shall not protect it, but that shall be broken. If any think it strange that a city so well fortified, and that has so many powerful allies, should be so totally ruined, let them know that it is the Lord of hosts that has given a commandment to destroy the strongholds thereof: and who can gainsay his orders or hinder the execution of them?

(2.)The Chaldeans shall be the instruments of it (Isa 23:13): Behold the land of the Chaldeans; how easily they and their land were destroyed by the Assyrians. Though their own hands founded it, set up the towers of Babylon, and raised up its palaces, yet the Assyrians brought it to ruin, whence the Tyrians might infer that as easily as the old Chaldeans were subdued by the Assyrians so easily shall Tyre be vanquished by those new Chaldeans. Babel was built by the Assyrians for those that dwelt in the wilderness. It may be rendered for the ships (the Assyrians founded it for ships and shipmen that traffic upon those vast rivers Tigris and Euphrates to the Persian and Indian seas), for men of the desert, for Babylon is called the desert of the sea, Isa 21:1. Thus Tyrus was built upon the sea for the like purpose. But the Assyrians (says Dr. Lightfoot) brought that to ruin, now lately, in Hezekiah's time, and so shall Tyre hereafter be brought to ruin by Nebuchadnezzar. If we looked more upon the falling and withering of others, we should not be so confident as we commonly are of the continuance of our own flourishing and standing.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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JeromeAD 420
Commentary on Isaiah
(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.
JeromeAD 420
Commentary on Isaiah
(Verse 8.) Who ever thought about this regarding Tyre, once crowned? Again, read Ezekiel (Ezek. XXVII), and you will learn of the great glory of Tyre from the lamentation of its prince. He calls it crowned because just as a king raises his head adorned with a diadem among a great multitude of people, so Tyre, shining and rich in wealth, adorned with gold and gems, silk and purple, was considered a queen among all nations.


Whose merchants were the principal ones, and his attendants were distinguished in the land. We marvel at the envoy of Pyrrhus who once said of the city of Rome, I have seen a city of kings. Behold, long before those times, the merchants and attendants of Tyre, the principal and distinguished ones, are described in such a way as to demonstrate the greatness of wealth, since a Tyrian merchant could be called a king in the words of another.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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