The Expositor's Bible: The Book of Isaiah, Volume 1 (of 2)

by George Adam Smith

CHAPTER XVIII.

TYRE; OR, THE MERCENARY SPIRIT.

Isaiah xxiii. (702 B.C.).

The task, which was laid upon the religion of Israel while Isaiah was its prophet, was the task, as we have often told ourselves, of facing the world's forces, and of explaining how they were to be led captive and contributory to the religion of the true God. And we have already seen Isaiah accounting for the largest of these forces: the Assyrian. But besides Assyria, that military empire, there was another power in the world, also novel to Israel's experience and also in Isaiah's day grown large enough to demand from Israel's faith explanation and criticism. This was Commerce, represented by the Phœnicians, with their chief seats at Tyre and Sidon, and their colonies across the seas. Not even Egypt exercised such influence on Isaiah's generation as Phœnicia did; and Phœnician influence, though less visible and painful than Assyrian, was just as much more subtle and penetrating as in these respects the influence of trade exceeds that of war. Assyria herself was fascinated by the glories of Phœnician commerce. The ambition of her kings, who had in that century pushed south to the Mediterranean, was to found a commercial empire. The mercenary spirit, as we learn from prophets earlier than Isaiah, had begun also to leaven the life of the agricultural and shepherd tribes of Western Asia. For good or for evil commerce had established itself as a moral force in the world. Isaiah's chapter on Tyre is, therefore, of the greatest interest. It contains the prophet's vision of commerce the first time commerce had grown vast enough to impress his people's imagination, as well as a criticism of the temper of commerce from the standpoint of the religion of the God of righteousness. Whether as a historical study or a message addressed to the mercantile tempers of our own day, the chapter is worthy of close attention.

But we must first impress ourselves with the utter contrast between Phœnicia and Judah in the matter of commercial experience, or we shall not feel the full force of this excursion which the prophet of a high, inland tribe of shepherds makes among the wharves and warehouses of the great merchant city on the sea.

The Phœnician empire, it has often been remarked, presents a very close analogy to that of Great Britain; but even more entirely than in the case of Great Britain the glory of that empire was the wealth of its trade, and the character of the people was the result of their mercantile habits. A little strip of land, one hundred and forty miles long, and never more than fifteen broad, with the sea upon one side and the mountains upon the other, compelled its inhabitants to become miners and seamen. The hills shut off the narrow coast from the continent to which it belongs, and drove the increasing populations to seek their destiny by way of the sea. These took to it kindly, for they had the Semite's born instinct for trading. Planting their colonies all round the Mediterranean, exploiting every mine within reach of the coastland, establishing great trading depôts both on the Nile and the Euphrates, with fleets that passed the Straits of Gibraltar into the Atlantic and the Straits of Bab-el-Mandeb into the Indian Ocean, the Phœnicians constructed a system of trade, which was not exceeded in range or influence till, more than two thousand years later, Portugal made the discovery of America and accomplished the passage of the Cape of Good Hope. From the coasts of Britain to those of Northwest India, and probably to Madagascar, was the extent of Phœnician credit and currency. Their trade tapped river basins so far apart as those of the Indus, the Euphrates, probably the Zambesi, the Nile, the Rhone, the Guadalquivir. They built ships and harbours for the Pharaohs and for Solomon. They carried Egyptian art and Babylonian knowledge to the Grecian archipelago, and brought back the metals of Spain and Britain. No wonder the prophet breaks into enthusiasm as he surveys Phœnician enterprise! And on great waters the seed of Shihor, the harvest of the Nile, was her revenue; and she was the mart of nations.

But upon trade the Phœnicians had built an empire. At home their political life enjoyed the freedom, energy and resources which are supplied by long habits of an extended commerce with other peoples. The constitution of the different Phœnician cities was not, as is sometimes supposed, republican, but monarchical; and the land belonged to the king. Yet the large number of wealthy families at once limited the power of the throne, and saved the commonwealth from being dependent upon the fortunes of a single dynasty. The colonies in close relation with the mother country assured an empire with its life in better circulation and with more reserve of power than either Egypt or Assyria. Tyre and Sidon were frequently overthrown, but they rose again oftener than the other great cities of antiquity, and were still places of importance when Babylon and Nineveh lay in irreparable ruin. Besides their native families of royal wealth and influence and their flourishing colonies, each with its prince, these commercial States kept foreign monarchs in their pay, and sometimes determined the fate of a dynasty. Isaiah entitles Tyre the giver of crowns, the maker of kings, whose merchants are princes, and her traffickers are the honourable of the earth.

But trade with political results so splendid had an evil effect upon the character and spiritual temper of the people. By the indiscriminating ancients the Phœnicians were praised as inventors; the rudiments of most of the arts and sciences, of the alphabet and of money have been ascribed to them. But modern research has proved that of none of the many elements of civilisation which they introduced to the West were they the actual authors. The Phœnicians were simply carriers and middlemen. In all time there is no instance of a nation so wholly given over to buying and selling, who frequented even the battlefields of the world that they might strip the dead and purchase the captive. Phœnician history—though we must always do the people the justice to remember that we have their history only in fragments—affords few signs of the consciousness that there are things which a nation may strive after for their own sake, and not for the money they bring in. The world, which other peoples, still in the reverence of the religious youth of the race, regarded as a house of prayer, the Phœnicians had already turned into a den of thieves. They trafficked even with the mysteries and intelligences; and their own religion is largely a mixture of the religions of the other peoples, with whom they came into contact. The national spirit was venal and mercenary—the heart of an hireling, or, as Isaiah by a baser name describes it, the heart of an harlot. There is not throughout history a more perfect incarnation of the mercenary spirit than the Phœnician nation.

Now let us turn to the experience of the Jews, whose faith had to face and account for this world-force.