Isaiah 23:9

Isa 23:9 The LORD of hosts hath purposed it, to stain the pride of all glory, [and] to bring into contempt all the honourable of the earth.

Ver. 9. The Lord of hosts hath purposed it.] Here the prophet sets forth both who had decreed the downfall of this famous and flourishing city; and why? See Eze 27:5-7.

To stain the pride of all glory.] Ut faedet fastum omnis gloriae; to bring down the height of all haughtiness. This hath God Almighty decreed, and it shall stand. "Let us, therefore, have grace, whereby we may serve him with reverence and godly fear." {Heb 12:28}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_23:9

The Lord of hosts hath purposed it, to stain the pride of all glory

God abases pride

In this message there is a revelation of the Divine method in dealing with men and nations.

For here the Divine purpose is to show how stained is all human pride, and how contemptible are those whose honour comes from men only. What God brings about is a gradual uncovering of things, a discovering of their true character, and therefore the manifestation of the utter unsoundness and instability of anything not based on the:Divine will. (B. Blake, B. D.)

God exalts the humble and abases the proud

A philosopher, being asked how God was employed, gave for answer, In exalting the humble and abasing the proud. The reply was good, and agreeable to Scripture. (R. Macculloch.)

The great sin of pride

Other sins are violations of the law of God, this acteth in direct opposition to His very existence and sovereignty; it not only despiseth His commandment, but it arraigneth the dispensations of His providence and grace, and proves the fruitful source of all other transgressions. (R. Macculloch.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Whoever be the instruments in overthrowing haughty sinners, God, who has all hosts at His command, is the First Cause (Isa 10:5-7).

stain--rather, "to profane"; as in Exo 31:14, the Sabbath, and other objects of religious reverence; so here, "the pride of all glory" may refer to the Tyrian temple of Hercules, the oldest in the world, according to ARRIAN (Isa 2:16); the prophet of the true God would naturally single out for notice the idol of Tyre [G. V. SMITH]. It may, however, be a general proposition; the destruction of Tyre will exhibit to all how God mars the luster of whatever is haughty (Isa 2:11).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(9) The Lord of hosts hath purposed . . .—This is the prophet’s answer. The kings of Assyria were but instruments in the hand of Jehovah Sabaoth, working out what He had planned.

To stain the pride . . .—The primary meaning of the verb is to pollute or desecrate, possibly in reference to the destruction of the temples of Tyre, such e.g. as that of Melkarth, which was reported to be one of the most ancient in the world.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. Jehovah has purposed it in accordance with a fixed principle of His government.

to stain (render to desecrate) the pride of all glory] The thought is the same as in ch. Isa_2:12 ff. For this use of the verb “desecrate,” cf. Eze_28:7.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The Lord of hosts hath purposed it,.... To destroy Tyre; who is wonderful in counsel, capable of forming a wise scheme, and able to put it in execution; being the Lord of armies in heaven and in earth: and his end in it was,

to stain the pride of all glory; Tyre being proud of its riches, the extent of its commerce, and the multitude of its inhabitants, God was resolved, who sets himself against the proud, to abase them; to pollute the glorious things they were proud of; to deal with them as with polluted things; to trample upon them:

and to bring into contempt all the honourable of the earth: or, "to make light all the heavy ones of the earth" (d); all such, who are top heavy with riches and honour, God can, and sometimes does, make as light as feathers, which the wind carries away, and they fall into contempt and disgrace with their fellow creatures; and the Lord's thus dealing with Tyre was not merely on their account, to stain their pride and glory, and disgrace their honourable ones; but for the sake of others also, that the great ones of the earth might see and learn, by this instance of Tyre, how displeasing to the Lord is the sin of pride; what a poor, vain, and perishing thing, worldly honour and glory is; and what poor, weak, feeble creatures, the princes and potentates of the earth are, when the Lord takes them in hand.

(d) .

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Lord of hosts hath purposed it - (see the note at Isa 1:9). It is not by human counsel that it has been done. Whoever is the instrument, yet the overthrow of wicked, proud, and vicious cities and nations is to be traced to the God who rules in the empires and kingdoms of the earth (see the notes at Isa 10:5-7).

To stain, the pride of all glory - Margin, ‘Pollute.’ The Hebrew word (חלל chalēl) means properly to bore, or pierce through; to open, make common Lev 19:29; then to profane, defile, pollute, as, e. g., the sanctuary Lev 19:8; Lev 21:9, the Sabbath Exo 31:14, the name of God Lev 18:21; Lev 19:12. Here it means that the destruction of Tyre would show that God could easily level it all with the dust. The destruction of Tyre would show this in reference to all human glory, because:

(1) it was one of the most ancient cities;

(2) it was one of the most magnificent;

(3) it was one: of the most strong, secure, and inaccessible;

(4) it was the one of most commercial importante, most distinguished in the view of nations; and

(5) its example would be the most striking and impressive.

God often selects the most distinguished and important cities and people to make them examples to others, and to show the ease with which he can bring all down to the earth.

To bring into contempt ... - To bring their plans and purposes into contempt, and to show how unimportant and how foolish are their schemes in the sight of a holy God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The Lord of hosts hath purposed it; this is the Lord’s own doing; therefore do not doubt it, nor wonder at it. God’s design is by this one example to abate and abase the pride of all the potentates of the earth, that they may see and know what weak and wretched creatures they are, when God leaves them, and sets himself against them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The Lord of hosts hath purposed it; rather, hath counseled it. The word is the same as that used in the opening clause of ver. 8. God has conceived the thought of destroying Tyre, for the reasons which the prophet proceeds to specify:

1. To stain the pride of all glory; or, of all beauty. Not that "glory" or "beauty" are displeasing to him, or provoke his envy, as the heathen thought (Herod., 7:10, but that those who "pride" themselves on their glory and beauty offend him.

2. To bring into contempt all the honorable of the earth; i.e. to render contemptible those whom the world honors, though they do not deserve honor.

Ver. 9. The fall of Tyre a warning against pride in the glories of civilization and art.

In destroying Tyre, God, we are told, "purposed to stain the pride of all glory." The word translated "glory" also signifies "beauty"; (Isa_4:2 Eze_7:20) and the "glory" for which Tyro was renowned consisted, not in military reputation or governmental ability, but in wealth, commerce, and the production of beautiful objects, as garments, bowls, metal castings, and ether works of art. It was on the perfection to which she had brought the arts which aim at embodying the beautiful, that Tyre especially prided herself. Her boast was, "I am of perfect beauty". (Eze_27:3) By her fate we are taught

I THAT THE CULT OF THE BEAUTIFUL HAS ITS ESPECIAL DANGERS TO OUR MORAL NATURE. Artistic work seems to emanate so entirely from a man himself, to be so purely his own absolute creation, that it naturally raises in him an admiration of himself and an exalted conception of his own powers. How shall he not be proud of faculties that enable him to produce works which send a thrill of delight through crowds, and are recognized as possessions for all time! Again, the beautiful is so charming, so attractive, that it is apt to seem sufficient for a man, and so to absorb all his attention, and shut out all thought of higher and nobler things. In our own time the cult is actually preached as a sufficient religion, and men are asked what more they can possibly desire than to feast the eye perpetually on beautiful objects beautiful buildings, beautiful furniture, beautiful clothes, pictures, statues, statuettes, harmonious colors, delicate textures, soft and subdued light, graceful forms, pleasing contrasts. A weak and effeminate race is produced by such a training; the robuster virtues are uncared for; men become lapped in a luxurious sensualism, and need a warning voice, like that of the prophet, to wake them from their delightful dream to life"s stern realities.

II THAT THE EXCLUSIVE CULT OF THE BEAUTIFUL PROVOKES GOD"S ANGER AND JEALOUSY. Type is not accused of crimes. She is not a "bloody city," like Nineveh (Nah_3:1); she is not "full of lies and robbery." Her punishment does not come upon her "because of the violence" that is in her, nor for extreme arrogancy, nor for hypocrisy. Her sin seems to be in her luxury, in her softness, in her "perfect beauty". (Eze_27:11) She is rich, she is comely, she has things of beauty all about her, and she is content. She wants no more. The beautiful and the enjoyable satisfy her. But God is angered thereby. He will not have even the beautiful, though it is a shadow of himself, shut him out from the first place in men"s thoughts. He will vindicate his own honor. He will suffer no rival near his throne. If men are so wrapt up in anything as to forget him, he will remind them of himself by some terrible judgment, which can be ascribed to none but him (vers. 8-11).

God"s constant work of humbling pride.

"Jehovah Sabaoth hath devised it, to desecrate the pride of all glory." It is possible that reference may be intended to the desecration of the Tyrian temple of Hercules, which is said to have been the oldest in the world. But the reference may be general, and any actual case would but illustrate the general truth. "God did not bring these 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. 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." Thomson, in "The Land and the Book," forcibly describes the present condition of humbled, ruined Tyre: "It (an insignificant village) is all that remains of her. But weep not for Tyre; this very silence and repose are most eloquent and emphatic on themes of the last importance to the Christian faith. There is nothing here of that which led Joshua to call it "the strong city" more than three thousand years ago; (Jos_19:29) nothing of that mighty metropolis which baffled the proud Nebuchadnezzar and all his power for thirteen years, until every head in his army was bald, and every shoulder peeled in the hard service against Tyrus; (Eze_29:18) nothing in this wretched roadstead and. empty markets to remind one of the times when merry mariners did sing in her markets; no visible trace of those towering ramparts which so long resisted the efforts of the great Alexander; all have vanished like a troubled dream. As she now is and has long been, Tyre is God"s witness; but great, powerful, and populous, she would be the infidel"s boast." The point to be illustrated is that God will be sure to deal with individuals and with nations, for the humbling and crushing of pride. He will do so because

I PRIDE INVOLVES PERIL TO A MAN"S OWN CHARACTER. There can be no healthy growth where it is present. The passive virtues, which are so specially commended in Christianity, cannot dwell with pride, which is so closely allied with satisfaction in self and the despising of others. Pride is a worm at the loot of the tree of character.

II PRIDE DESTROYS THE COMFORTABLENESS OF A MAN"S RELATIONS WITH HIS FELLOW-MEN. The proud man tries to keep away from his fellows. And his fellows are glad enough to keep away from him. It is inconceivably miserable for a "man to be placed alone in the midst of the earth.

III PRIDE SPOILS A MAN"S RELATIONS WITH GOD. They are founded on the proper humility of the submissive and dependent creature. For man the universal law is, "Humble yourselves under the mighty hand of God, that he may exalt you in due time," or else you certainly must, as Tyre, be humbled. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Lord - This is the Lord's own doing. To stain - God's design is by this example to abase the pride of all the potentates of the earth.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“Jehovah of Hosts hath purposed it, to profane the elevation of all beauty, to degrade all the honored of the earth.” This is the answer to the question in v. 8. Not only in poetry, but in animated prose, the writers of all languages ask questions to be answered by themselves. The word translated profane means strictly to desecrate that which is reckoned holy, but is here used to express the making common of that which was distinguished by magnificence or beauty.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

every position every strong position.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

The Lord of hosts, etc. The Lord, who is the King of hosts has decided this.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.