John Calvin on Isaiah 23:18

18. But her merchandise and her hire shall be holiness to the Lord. This was another instance of the divine compassion towards Tyre. Though she had been restored, yet she was not converted to God, but continued to follow dishonest practices, so that she justly deserved to be ruined. And indeed she was again punished severely, when Alexander took the city by storm; but still the kingdom of Christ, as Luke informs us, was erected there. (Acts 21:4.) This verse ought therefore to be viewed as contrasted with the former, as if he had said, “And yet the merchandise of Tyre shall be consecrated to God.” Here we have an astonishing proof of the goodness of God, which penetrated not only into this abominable brothel, but almost into hell itself. The restoration of Tyre ought thus to be regarded as a proof of the goodness of God; but the former favor was small in comparison with the second, when God consecrated her to himself.

But a question arises, “Could that which the inhabitants of Tyre obtained by cheating and unlawful methods be offered to God in sacrifice?” For God abhors such sacrifices, and demands an honest and pure conscience. (Proverbs 21:27, Isaiah 1:13.) Many commentators, in expounding this passage, give themselves much uneasiness about this question, but without any good reason; for the Prophet does not mean that the merchandise of Tyre will be consecrated to God while she continues to commit fornication, but describes a time subsequent to her change and conversion. At that time she will not lay up riches for herself, will not amass them by unlawful methods, but will employ them in the service of God, and will spend the produce of her merchandise in relieving the wants of the godly. When he used a word expressive of what was disgraceful, he had his eye on the past, but intimated that she would unlearn those wicked practices, and change her disposition.

It shall not be treasured nor laid up. He describes, in a few words, the repentance of Tyre, who, having formerly been addicted to avarice, has been converted to Christ, and will no longer labor to amass riches, but will employ them in kind and generous actions; and this is the true fruit of repentance, as Paul admonishes, that “he who stole should steal no more, but, on the contrary, should labor that he might relieve the poor and needy.” (Ephesians 4:28.) Isaiah foretells that the inhabitants of Tyre, who formerly, through insatiable avarice, devoured the riches of all, will henceforth take pleasure in generous actions, because they will no longer have an insatiable desire of gain. It is an evidence of brotherly love when we relieve our neighbors, as it is an evidence of cruelty if we suffer them to be hungry, especially when we ourselves have abundance.

Her merchandise shall be for them that dwell before the Lord. He next mentions a proper method of exercising generosity, which is, to employ their wealth in aiding the servants of God. Though he includes all godly persons, yet he alludes to the Levites and priests, some of whom sacrificed, while others made ready the sacrifices, and others kept watch, and, in short, all were ready to perform their duty; and therefore they were said to “dwell before the Lord.” (Numbers 3 and 4.) The same thing may justly be said of all the ministers of the Church. But as all believers, of whatever rank they are, belong to the sanctuary of God, and have been made by Christ “a royal priesthood,” (1 Peter 2:9; Revelation 1:6,) that they may stand in the presence of God, so I willingly regard this passage as relating to all “the household of faith,” (Galatians 6:10,) to whom attention is especially due; for Paul holds them out as having the highest claims, and enjoins that they shall be first relieved. If the tie which binds us universally to mankind ought to prevent us from “despising our own flesh,” (Isaiah 58:7,) how much more the tie that binds the members of Christ, which is closer and more sacred than any natural bonds?

We ought also to attend to this mode of expression, by which we are said to “dwell before God;” {Bogus footnote} for though there is not now any “Ark of the Covenant,” (Hebrews 9:4,) yet, through the kindness of Christ, we approach more nearly to God than the Levites formerly did. We are therefore enjoined to “walk before him,” as if we were under his eye, that we may follow holiness and justice with a pure conscience. We are enjoined to walk before him, and always to consider him as present, that we may be just and upright.

That they may eat till they are satisfied. {Bogus footnote} The Prophet means that we ought to supply the wants of brethren with greater abundance and generosity than what is customary among men; for when neighbors ought to be relieved, men are very niggardly. Few men perform cheerfully any gratuitous duty, or labor, or kindness; for they reckon that they give up and take from their own property all that they bestow on others. For the purpose of correcting this error, God highly commends cheerfulness; for the command which Paul gives to deacons, “to distribute joyfully,” (Romans 12:8,) ought to be applied to all; and all ought to remember that passage which declares that “God loveth a cheerful giver.” (2 Corinthians 9:7.)

It deserves our attention, also, that the Prophet says that what is bestowed on the poor is consecrated to God; as the Spirit elsewhere teaches, that “with such sacrifices God is well pleased.” (Hebrews 13:16; 2 Corinthians 9:12.) Never was it on his own account that he commanded sacrifices to be made, nor did he ever stand in need of them. But under the law he ordained such exercises of piety; and he now commands us to bestow and spend on our neighbors something that is our own, and declares that all that we lay out on their account {Bogus footnote} is “a sacrifice of sweet savor,” (Philippians 4:18,) and is approved and accepted by him. This ought powerfully to inflame us to the exercise of kindness and generosity, when we learn that our alms are so highly applauded, and that our hands, as well as our gift, are consecrated to God.

CHAPTER 24

Isaiah Chapter 24:1-23

1. Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.

1. Ecce Iehova evacuat terram, denudat eam, evertit faciem ejus, et incolas ejus dissipat.

2. 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 taker of usury, so with the giver of usury to him.

2. Et erit ut populus, ita sacerdos; ut servus, ita domina ejus; ut ancilla, ita domina ejus; ut emptor, ita venditor; ut mutuo dans, ita qui mutuo accipit; ut foenerator, ita qui accipit foenori, (vel, ut creditor, ita debitor.)

3. The land shall be utterly emptied, and utterly spoiled: for the Lord hath spoken this word.

3. Evacuando evacuabitur terra, et direptione diripietur; quoniam Iehova pronunciavit hoc verbum.

4. The earth mourneth and fadeth away; the world languisheth and fadeth away; the haughty people of the earth do languish.

4. Luxit, cecidit terra; elanguit, cecidit orbis; elanguerunt qui erant sublimis populus terræ.

5. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.

5. Et terra fallax fuit sub incolis suis; quoniam transgressi sunt leges, mutarunt statutum, dissolverunt foedus seculi.

6. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left.

6. Itaque maledictio cosumpsit terram, et desolati sunt incolæ ejus; ideo combusti sunt, inquam, incolæ terræ; et pauci residui sunt facti homines.

7. The new wine mourneth, the vine languisheth, all the merry hearted do sigh.

7. Periit vinum, elanguit vitis, gemuerunt omnes qui læto erant corde.

8. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.

8. Cessavit gaudium tympanorum, desiit strepitus exultantium, quievit lætitia citharæ.

9. They shall not drink wine with a song; strong drink shall be bitter to them that drink it.

9. Cum cantico non bibent vinum; amara erit sicera bibentibus eam.

10. The city of confusion is broken down; every house is shut up, that no man may come in.

10. Contrita est civitas vanitatis; clausa est omnis domus, ne quis ingrediatur.

11 There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.

11. Clamor est super vino in plateis; obscuratum est omne gaudium; migravit lætitia terræ.

12. In the city is left desolation, and the gate is smitten with destruction.

12. Residua est in urbe vastitas, et vastatione percussa est porta.

13. When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning-grapes when the vintage is done.

13. Quia sic erit in medio terræ, in medio populorum, quasi decussio olivæ, et quasi racemi, cum peracta est vindemia.

14. They shall lift up their voice, they shall sing for the majesty of the Lord, they shall cry aloud from the sea.

14. Hi levabunt vocem suam; jubilabunt in altitudine Iehovæ, vociferabuntur a mari.

15. Wherefore glorify ye the Lord in the fires, even the name of the Lord God of Israel in the isles of the sea.

15. Propterea in vallibus glorificate Iehovam, in insulis maris nomen Iehovæ Dei Israel.

16. From the uttermost part of the earth have we heard songs, even glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.

16. Ab extremo terræ laudes audivimus, gloriam (vel, gratulationem) justo, et dixi, Macies mihi, macies mihi, væ mihi. Prævaricatores prævaricati sunt; prævaricatione, inquam, prævaricatores prævaricati sunt.

17. Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth.

17. Pavor, et fovea, et laqueus super te, O icola terræ.

18. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake.

18. Et accidet ut qui effugerit a voce pavoris, incidat in foveam; et qui ascenderit e medio foveæ capiatur laqueo. Quoniam fenestræ de excelso apertæ sunt; et commota sunt fundamenta terræ.

19. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly.

19. Contritione contrita est terra; dissolutione dissoluta est terra; commotione commota est terra.

20. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.

20. Agitatione agitata est terra, sicut ebrius; et transferetur sicut tabernaculum; et gravis erit super eam iniquitas ejus; et corruet, neque adjiciet ut resurgat.

21. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth.

21. Et erit in die illa, visitabit Iehova super exercitum excelsum in excelso, et super reges terræ super terram.

22. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.

22. Et congregabuntur congregatione instar vinctorum in carcere, et claudentur in ergastulo; deinde post multos dies visitabuntur.

23. Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.

23. Erubescet luna, et pudefiet sol; cum regnaverit Iehova exercituum in monte Sion, et in Ierusalem; et coram senibus suis gloria.