Isaiah 23:10
Cultivate your land like the Nile, O Daughter of Tarshish; there is no longer a harbor.
Cultivate your land
The phrase "Cultivate your land" in Isaiah 23:10 from the Berean Standard Bible (BSB) is a call to action, urging the people to take responsibility for their own resources and livelihoods. The Hebrew root for "cultivate" is "עָבַד" (avad), which means to work, serve, or till. This word is often used in the context of laboring in the fields, suggesting a return to agrarian practices and self-sufficiency. Historically, this directive comes after the prophecy of Tyre's downfall, a city known for its trade and wealth. The call to cultivate the land implies a shift from reliance on commerce to a more grounded, sustainable way of life. It serves as a reminder of the importance of stewardship and the blessings that come from diligent work.

like the fields along the Nile
The comparison "like the fields along the Nile" evokes the image of the fertile lands of Egypt, which were renowned for their productivity due to the annual flooding of the Nile River. The Hebrew word for "fields" is "שָׂדֶה" (sadeh), indicating open land or countryside. The Nile's inundation deposited nutrient-rich silt, making the surrounding fields exceptionally fertile. This imagery would have been powerful to the original audience, highlighting the potential for abundance and prosperity through proper cultivation and care. It suggests that, despite the impending judgment on Tyre, there is hope for renewal and growth if the people turn to God and work the land He has provided.

O Daughter of Tarshish
The phrase "O Daughter of Tarshish" refers to the inhabitants or the people associated with Tarshish, a distant and wealthy trading partner of Tyre. The term "daughter" in Hebrew, "בַּת" (bat), is often used metaphorically to denote a city or its people. Tarshish is believed to be a region rich in resources, possibly located in modern-day Spain or another part of the western Mediterranean. By addressing Tarshish, the prophecy extends beyond Tyre, indicating that the consequences of Tyre's downfall will ripple through its trade networks. This serves as a warning to those who rely on wealth and commerce, emphasizing the need for a foundation built on faith and righteousness rather than material prosperity.

for there is no longer a harbor
The statement "for there is no longer a harbor" signifies the loss of Tyre's status as a major maritime hub. The Hebrew word for "harbor" is "מִבְצָר" (mivtzar), which can also mean fortress or stronghold. Tyre's harbor was central to its economic power, facilitating trade and interaction with various nations. The absence of a harbor symbolizes the collapse of Tyre's commercial empire and the vulnerability that follows. This serves as a sobering reminder of the transient nature of worldly wealth and security. In a broader spiritual context, it calls believers to anchor their lives in the eternal promises of God rather than the fleeting assurances of earthly success.

Persons / Places / Events
1. Daughter of Tarshish
This phrase refers to the inhabitants or the people associated with Tarshish, a significant maritime city known for its trade and wealth. Tarshish is often identified with a region in the western Mediterranean, possibly in modern-day Spain.

2. Nile
The Nile River is a major north-flowing river in northeastern Africa, known for its fertile banks and the agricultural prosperity it brought to ancient Egypt. It symbolizes abundance and sustenance.

3. Harbor
In the context of Isaiah 23, the harbor represents the commercial and economic hub of Tyre, a powerful Phoenician city known for its trade and wealth. The loss of the harbor signifies the end of Tyre's economic dominance.
Teaching Points
The Transience of Earthly Wealth
Earthly wealth and economic power are temporary and can be lost. We should not place our ultimate trust in material prosperity.

Preparation and Cultivation
Just as the Nile's fertile banks required cultivation, we are called to diligently prepare and cultivate our spiritual lives, ensuring that we are fruitful in our walk with God.

Adaptability in Times of Change
The loss of the harbor for Tarshish signifies a need to adapt. In our lives, we must be ready to adjust to changing circumstances, trusting in God's provision and guidance.

Dependence on God, Not on Human Institutions
The fall of Tyre serves as a reminder that our dependence should be on God rather than on human institutions or economic systems.

The Call to Spiritual Fruitfulness
Just as the land by the Nile was cultivated for physical sustenance, we are called to cultivate our hearts and lives for spiritual fruitfulness, aligning with God's purposes.
Bible Study Questions
1. How does the imagery of cultivating land like the Nile challenge us to prepare for spiritual growth in our own lives?

2. In what ways can the fall of Tyre serve as a warning against placing our trust in material wealth and economic systems?

3. How can we apply the principle of adaptability in our spiritual journey when faced with unexpected changes or challenges?

4. What are some practical steps we can take to ensure that we are cultivating spiritual fruitfulness in our daily lives?

5. How do the themes in Isaiah 23:10 connect with the broader biblical account of God's sovereignty over nations and economies?
Connections to Other Scriptures
Ezekiel 27
This chapter provides a lamentation over Tyre, describing its wealth, trade, and eventual downfall, similar to the themes in Isaiah 23.

Revelation 18
The fall of Babylon in Revelation echoes the fall of Tyre, highlighting the transient nature of earthly wealth and power.

Genesis 41:1-36
Joseph's interpretation of Pharaoh's dreams and the subsequent preparation for famine in Egypt can be related to the idea of cultivating and preparing for future needs, as suggested in Isaiah 23:10.
Aspects of Divine JudgmentW. Clarkson Isaiah 23:1-15
The Church's Love of Worldly PatronageJ. Parker, D. D.Isaiah 23:1-18
The Fall of TyreE. Johnson Isaiah 23:1-18
The PhoeniciansProf. G. A. Smith, D. D.Isaiah 23:1-18
The Prophecy Against Tyre: LessonsJ. Parker, D. D.Isaiah 23:1-18
The Prophet's Attitude Towards Cities and StatesJ. Parker, D. D.Isaiah 23:1-18
TyreF. Delitzsch.Isaiah 23:1-18
People
Assyrians, Isaiah, Kittim, Tarshish, Zidon
Places
Assyria, Canaan, Cyprus, Egypt, Nile River, Shihor, Sidon, Tarshish, Tyre
Topics
Along, Brook, Daughter, Girdle, Harbor, Harbour, Longer, Nile, O, Overflow, Pass, Plough, Restraint, River, Strength, Tarshish, Worked
Dictionary of Bible Themes
Isaiah 23:9

     4930   end
     5813   conceit
     5961   superiority
     6708   predestination
     8276   humility
     8401   challenges
     8805   pride, results

Isaiah 23:8-9

     5857   fame

Library
The Agony, and the Consoler
Is this your joyous city, whose antiquity is of ancient days? Isaiah xxiii. 7. It is difficult to describe the agony of terror which fell on the wretched inhabitants of the gayest city of the East when they awoke to a sense of the folly into which they had been driven. These soft Syrians had no real leaders and no settled purpose of rebellion. They had simply yielded to a childish impulse of vexation. They had rebelled against an increase of taxation which might be burdensome, but was by no means
Frederic William Farrar—Gathering Clouds: A Tale of the Days of St. Chrysostom

A Prayer for the Spirit of Devotion
6. O Lord my God, Thou art all my good, and who am I that I should dare to speak unto Thee? I am the very poorest of Thy servants, an abject worm, much poorer and more despicable than I know or dare to say. Nevertheless remember, O Lord, that I am nothing, I have nothing, and can do nothing. Thou only art good, just and holy; Thou canst do all things, art over all things, fillest all things, leaving empty only the sinner. Call to mind Thy tender mercies, and fill my heart with Thy grace, Thou
Thomas A Kempis—Imitation of Christ

How those are to be Admonished who have had Experience of the Sins of the Flesh, and those who have Not.
(Admonition 29.) Differently to be admonished are those who are conscious of sins of the flesh, and those who know them not. For those who have had experience of the sins of the flesh are to be admonished that, at any rate after shipwreck, they should fear the sea, and feel horror at their risk of perdition at least when it has become known to them; lest, having been mercifully preserved after evil deeds committed, by wickedly repeating the same they die. Whence to the soul that sins and never
Leo the Great—Writings of Leo the Great

On the Interpretation of Scripture
IT is a strange, though familiar fact, that great differences of opinion exist respecting the Interpretation of Scripture. All Christians receive the Old and New Testament as sacred writings, but they are not agreed about the meaning which they attribute to them. The book itself remains as at the first; the commentators seem rather to reflect the changing atmosphere of the world or of the Church. Different individuals or bodies of Christians have a different point of view, to which their interpretation
Frederick Temple—Essays and Reviews: The Education of the World

The Essay which Brings up the Rear in this Very Guilty Volume is from The...
The Essay which brings up the rear in this very guilty volume is from the pen of the "Rev. Benjamin Jowett, M.A., [Fellow and Tutor of Balliol College, and] Regius Professor of Greek in the University of Oxford,"--"a gentleman whose high personal character and general respectability seem to give a weight to his words, which assuredly they do not carry of themselves [143] ." His performance is entitled "On the Interpretation of Scripture:" being, in reality, nothing else but a laborious denial of
John William Burgon—Inspiration and Interpretation

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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