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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 26:1–14. His three-level outline is real structure in the source text, so it is rendered as structure.
This prophecy is dated in the eleventh year, which was the year that Jerusalem was taken, and in the first day of the month, but it is not said what month, some think the month in which Jerusalem was taken, which was the fourth month, others the month after; or perhaps it was the first month, and so it was the first day of the year. Observe here,
I.The pleasure with which the Tyrians looked upon the ruins of Jerusalem.
Ezekiel was a great way off, in Babylon, but God told him what Tyrus said against Jerusalem (Eze 26:2): "Aha! she is broken, broken to pieces, that was the gates of the people, to whom there was a great resort and where there was a general rendezvous of all nations, some upon one account and some upon another, and I shall get by it; all the wealth, power, and interest, which Jerusalem had, it is hoped, shall be turned to Tyre, and so now that she is laid waste I shall be replenished." We do not find that the Tyrians had such a hatred and enmity to Jerusalem and the sanctuary as the Ammonites and Edomites had, or were so spiteful and mischievous to the Jews. They were men of business, and of large acquaintance and free conversation, and therefore were not so bigoted, and of such a persecuting spirit, as the narrow souls that lived retired and knew not the world. All their care was to get estates, and enlarge their trade, and they looked upon Jerusalem not as an enemy, but as a rival. Hiram, king of Tyre, was a good friend to David and Solomon, and we do not read of any quarrels the Jews had with the Tyrians; but Tyre promised herself that the fall of Jerusalem would be an advantage to her in respect of trade a commerce, that now she shall have Jerusalem's customers, and the great men from all parts that used to come to Jerusalem for the accomplishing of themselves, and to spend their estates there, will now come to Tyre and spend them there; and whereas many, since the Chaldean army became so formidable in those parts, had retired into Jerusalem, and brought their estates thither for safety, as the Rechabites did, now they will come to Tyre, which, being in a manner surrounded with the sea, will be thought a place of greater strength than Jerusalem, and thus the prosperity of Tyre will rise out of the ruins of Jerusalem. Note, To be secretly pleased with the death or decay of others, when we are likely to get by it, with their fall when we may thrive upon it, is a sin that does most easily beset us, but is not thought to be such a bad thing, and so provoking to God, as really it is. We are apt to say, when those who stand in our light, in our way, are removed, when they break of fall into disgrace, "We shall be replenished now that they are laid waste." But this comes from a selfish covetous principle, and a desire to be placed alone in the midst of the earth, as if we grudged that any should live by us. This comes from a want of that love to our neighbour as to ourselves which the law of God so expressly requires, and from that inordinate love of the world as our happiness which the love of God so expressly forbids. And it is just with God to blast the designs and projects of those who thus contrive to raise themselves upon the ruins of others; and we see they are often disappointed.
II.The displeasure of God against them for it.
The providence of God had done well for Tyrus. Tyrus was a pleasant and wealthy city, and might have continued so if she had, as she ought to have done, sympathized with Jerusalem in her calamities and sent her an address of condolence; but when, instead of that, she showed herself pleased with her neighbour's fall, and perhaps sent an address of congratulation to the conquerors, then God says, Behold, I am against thee, O Tyrus! Eze 26:3. And let her not expect to prosper long if God be against her.
1.God will bring formidable enemies upon her: Many nations shall come against thee, an army made up of many nations, or one nation that shall be as strong as many. Those that have God against them may expect all the creatures against them; for what peace can those have with whom God is at war? They shall come pouring in as the waves of the sea, one upon the neck of another, with an irresistible force. The person is named that shall bring this army upon them - Nebuchadnezzar king of Babylon, a king of kings, that had many kings tributaries to him and dependents on him, besides those that were his captives, Song 2:37, 38. He is that head of gold. He shall come with a vast army, horses and chariots, etc., all land-forces. We do not find that he had any naval force, or any thing wherewith he might attack it by sea, which made the attempt the more difficult, as we find Eze 29:18, where it is called a great service which he served against Tyrus. He shall besiege it in form (Eze 26:8), make a fort, and cast a mount, and (Eze 26:9) shall set engines of war against the walls. His troops shall be so numerous as to raise a dust that shall cover the city, Eze 26:10. They shall make a noise that shall even shake the walls; and they shall shout at every attack, as soldiers do when they enter a city that is broken up; the horses shall prance with so much fury and violence that they shall even tread down the streets though so ever well paved.
2.They shall do terrible execution.
(1.)The enemy shall make themselves masters of all their fortifications, shall destroy the walls and break down the towers, Eze 26:4. For what walls are so strongly built as to be a fence against the judgments of God? Her strong garrisons shall go down to the ground, Eze 26:11. And the walls shall be broken down, Eze 26:12. The city held out a long siege, but it was taken at last.
(2.)A great deal of blood shall be shed: Her daughters who are in the field, the cities upon the continent, which were subject to Tyre as the mother-city, the inhabitants of them shall be slain by the sword, Eze 26:6. The invaders begin with those that come first in their way. And (Eze 26:11) he shall slay thy people with the sword; not only the soldiers that are found in arms, but the burghers, shall be put to the sword, the king of Babylon being highly incensed against them for holding out so long.
(3.)The wealth of the city shall all become a spoil to the conqueror (Eze 26:12): They shall make a prey of the merchandise. It was in hope of the plunder that the city was set upon with so much vigour. See the vanity of riches, that they are kept for the owners to their hurt; they entice and recompense thieves, and not only cease to benefit those who took pains for them and were duly entitled to them, but are made to serve their enemies, who are thereby put into a capacity of doing them so much the more mischief.
(4.)The city itself shall be laid in ruins. All the pleasant houses shall be destroyed (Eze 26:12), such as were pleasantly situated, beautified, and furnished, shall become a heap of rubbish. Let none please themselves too much in their pleasant houses, for they know not how soon they may see the desolation of them. Tyre shall be utterly ruined; the enemy shall not only pull down the houses, but shall carry away the stones and the timber, and shall lay them in the midst of the water, not to be recovered, or ever made use of again. Nay (Eze 26:4), I will scrape her dust from her; not only shall the loose dust be blown away, but the very ground it stands upon shall be torn up by the enraged enemy, carried off, and laid in the midst of the water, Eze 26:12. The foundation is in the dust; that dust shall be all taken away, and then the city must fall of course. When Jerusalem was destroyed it was ploughed like a field, Mic 3:12. But the destruction of Tyre is carried further than that; the very soil of it shall be scraped away, and it shall be made like the top of a rock (Eze 26:4, Eze 26:14), pure rock that has no earth to cover it; it shall only be a place for the spreading of nets (Eze 26:5, Eze 26:14); it shall serve fishermen to dry their nets upon and mend them.
(5.)There shall be a full period to all its mirth and joy (Eze 26:13): I will cause the noise of thy songs to cease. Tyre had been a joyous city (Isa 23:7).; with her songs she had courted customers to deal with her in a way of trade. But now farewell all her profitable commerce and pleasant conversation; Tyre is no more a place either of business or of sport. Lastly, It shall be built no more (Eze 26:14), not built any more as it had been, with such state and magnificence, nor built any more in the same place, within the sea, nor built any where for a long time; the present inhabitants shall be destroyed or dispersed, so that this Tyre shall be no more. For God has spoken it (Eze 26:5, Eze 26:14); and when what he has said is accomplished they shall know thereby that he is the Lord, and not a man that he should lie nor the son of man that he should repent.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
(Verse 6 onward.) For thus says the Lord: Behold, I will bring against Tyre (or against you, O Tyre) Nebuchadnezzar king of Babylon, from the north, the king of kings, with horses, and chariots, and horsemen, and a great gathering of people. He will kill your daughters in the field with the sword, and he will surround you with fortifications, and he will build up a siege mound against you, and he will lift up a shield against you, and he will temper vineyards, and rams (or spears), against your walls, and he will destroy your towers in his armor. The inundation of his horses will cover you with their dust; your walls will shake at the sound of the horsemen, chariots, and wheels. When he enters your gates, they will be broken down as if by the entrance of a ravaged city (or as if entering a city from the field). His horses will trample all your streets; he will kill your people with the sword, and your noble statues will fall to the ground (or the wealth of your strength will be brought down to the ground). They will plunder your wealth, destroy your businesses, and tear down your walls. They will overthrow your magnificent houses and throw your stones, wood, and dust into the midst of the waters. I will silence the multitude of your singers and the sound of your harps will no longer be heard. And I will make you a very clear (or shining) rock. You will be the drying up of the snares, and you will not be built up any longer, because I have spoken, says the Lord God. I have joined together the two editions according to custom, and I have joined together from the side those things in which they disagree, providing brevity of volumes. Therefore, what he had said, I will make many nations ascend to you as the fluctuating sea ascends, and Tyre will be a plunder for the nations, then it makes it more evident that the Lord will bring King Nebuchadnezzar of Babylon from the North, the king of kings, with horses and chariots, and with an infinite multitude of armies, who will first overturn the cities and fortresses subject to Tyre on the seashore, and afterwards will cause Tyre to be besieged, and he will attack it with an army, and with a wall, and with fortifications, and with ropes, and with battering rams and destroy the walls, and his cavalry will be such a multitude that the foundations of the city will be moved by the dust of the cavalry and the sound of the howling army, and the noise of the wheels and the neighing of the horses, and thus he will enter the city with the walls scattered, as if he were entering safely from the field, and there will be such security for the conquering army that the hooves of the horses will trample the streets of Tyre and all the people in the middle of the city will fall down, and the once noble statues or all the substance will fall to the ground, and none of the former riches will be preserved in the captured city, but even the noble houses will be destroyed along with the walls, and the cruelty of the victors will be so great that the remaining wood and stones that were burned will be thrown into the middle of the sea, and either Nebuchadnezzar or the Lord himself will cause all the joy of the city to cease, which used to resound in songs and psalms, and even the ground will be dried up. And what follows: You shall not be built up any more, seems to raise the question of how it is that we see today the most noble and beautiful city of Phoenicia, Tyre, which was not built thereafter. But how can they maintain that Tyre will suffer these things in the final time, if afterwards it is not to be built? But how can they preserve the person of Nebuchadnezzar, especially since we read in the following passages that Nebuchadnezzar besieged Tyre, and did not receive the reward of his labor, and therefore Egypt was delivered to him because he served the purposes of God in the siege of Tyre? They say that the Greeks and Phoenicians, especially Nicolaus of Damascus, and others among the Barbarians who contradict this history, have read histories and found nothing about the siege of the city of Tyre by the Chaldeans, even though we can prove that many things are said in the Scriptures that are not found in Greek volumes; and we should not acquiesce to their authority, whose treachery and lies we detest. Therefore, what is said, 'you shall be no more,' can be understood to mean that the queen of nations will no longer exist, nor will she have her own sovereignty, as she had under Hiram and other kings; but she will be subject either to the Chaldeans, or the Macedonians, or the Ptolemies, and finally to the Roman kings. But there is no doubt that by anagoge, Nebuchadnezzar, the king of Babylon who came from the North, is understood to be the devil, who, although he is a very harsh and adverse wind, is called by the name of the right hand, presuming for himself the dignity of the name. He is the king of kings and of all kingdoms, which he shows to the Lord, and he said to him: All these things have been given to me, and I will give them to you if you fall down and worship me (Matthew 4:9). He has horses and chariots, of which it is written: The deceitful horse is for salvation (Psalm 32:17). And: All those who mounted the horses fell asleep (Ps. LXXV). And in another place: He threw the horse and rider into the sea (Exod. XV, 1). This man kills the daughters of Tyre, souls placed in distress and in a certain prison of sin, in the wide field and countryside, and surrounds Tyre with his fortifications, so as to hold her captive, and no one from the kingdom of Babylon can escape his rule. He will destroy the walls and topple the towers, and whatever he had by way of doctrines, he will shake in terror with the onslaught of his horses, the sound of the riders' horses and chariots, and he will enter her gates without any hindrance, and the streets of the city: For wide and spacious is the way that leads to destruction (Matth. VII, 13), his horses' hooves will trample, and all the substance or noble statues, with which they fashioned false images for themselves, about which it is written: O Lord, you will scatter their images in your city (Ps. LXXII, 20), he will cast down to the ground, and with the walls destroyed, even the noble houses that he prepared for himself will be overthrown, in which he rejoiced, and he will come to such great desolation, that its stones and the wood with which he built the walls, and the cement he made, will be cast into the depths, and his songs and music, on which he relied in the wisdom of this world, and every sound of the lyres will no longer be heard, and his fishing will cease, and he will be made low, like the drying of reeds, and will no longer be rebuilt, because according to the judgment of the Lord, Nabuchodonosor has been utterly destroyed, as the Apostle also says: I have handed them over to Satan, so that they may learn not to blaspheme (I Tim. I, 20). The places are difficult, and the wise and diligent reader should forgive my effort. Or if he can find something better, I will adopt his opinion: provided he knows the leniency he will grant me, and that he will receive it from others.
(Verse 27, 29 onwards) Therefore speak to the house of Israel, son of man, and tell them: Thus says the Lord God: Moreover, your fathers have blasphemed against me and have treated me with contempt, even as they spurned me. And I brought them into the land that I had lifted my hand to give them ((Vulgate adds: that land)): they saw every high hill and every leafy tree, and there they offered their sacrifices and presented there the irritation of their offerings, and they placed there the fragrance of their sweetness, and they poured out their ((Vulgate is silent on this)) libations there. And I said to them, 'What is the high place to which you are going?' And its name was called the High Place until this day. Therefore speak to the house of Israel, son of man, and say to them, 'Thus says the Lord God: As for your fathers, they have provoked Me to anger by their iniquities, by the fact that they have fallen away from Me. So I brought them into the land that I had lifted My hand in an oath to give them.' They saw every high hill and every leafy tree, and there they offered their sacrifices. They also presented there the provocation of their gifts, and they set there their pleasing aroma, and they poured out there their drink offerings. And I said to them: What is abbana, because you enter there? And they called its name abbana until this day. I wanted, he said, to scatter them in the wilderness, and to give them not good precepts, so that they would sacrifice to idols what they should have offered to me, and consecrate all their first-fruits to them by fire, so that I might kill them and destroy them. But when he says, I wanted, he shows that he did not do what he wanted. And that which follows: 'And they shall know that I am the Lord,' is not found in the Septuagint. For it did not seem fitting to them to know after their destruction that he himself is the Lord. But you, son of man, speak again to them, that is, to the elders of the house of Israel, who have come to inquire of you: Your fathers, from whom you have descended, have also blasphemed against me and held me in contempt; after I brought them into the land which I had given them to possess, they turned against me to provoke me. For when they saw every high hill and leafy tree, they would sacrifice on the mountains and in the groves and thickets, and offer victims to the idols, and pour out libations. And when I saw this, I said to them: What is this, Bama? for it is called high: or why do you enter into such a place which you have chosen for yourselves in all the hills, so that even today these places are called Bamoth, and the ancient error retains its original name? Regarding Bama, which we translate as excelsum, there is an error in the Septuagint edition, where it is written as ἀββανὰ, which does not resonate in the Hebrew language. Bama can mean 'in which' if the two syllables are divided into two words, but in the present context, that sense does not fit. However, wherever it is written in the Books of Kings and Chronicles: 'The people still sacrificed and offered incense on the high places,' Bama in the singular and Bamoth in the plural mean 'high places.'
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Summary
Ezekiel 26:13 delivers a potent prophetic declaration of divine judgment against the ancient city of Tyre, specifically targeting the cessation of its vibrant, luxurious atmosphere and characteristic revelry. This verse foretells the complete silencing of the city's joyful sounds—its songs and harps—symbolizing the end of its immense prosperity, self-sufficiency, and the prideful celebrations rooted in its worldly success, marking a definitive end to its era of opulence and a transition into desolation.
Context
Literary Context
This verse is situated within a series of prophetic oracles against foreign nations in the Book of Ezekiel, specifically chapters 26-28, which are entirely dedicated to the judgment of Tyre. Preceding this passage, Ezekiel has already detailed the siege and destruction of Jerusalem by Babylon, and Tyre's reaction to it. Tyre, a prominent maritime power, is depicted as gloating over Jerusalem's downfall, viewing it as an opportunity to expand its own trade dominance (compare Ezekiel 26:2). The broader narrative of Ezekiel 26 describes the multi-phased destruction of Tyre, from the tearing down of its walls and towers (as prophesied in Ezekiel 26:4) to its transformation into a barren rock for drying nets (compare Ezekiel 26:5). Verse 13, therefore, is a specific detail within this comprehensive judgment, focusing on the removal of the city's very essence of joy and celebration.
Historical & Cultural Context
Tyre was a powerful Phoenician city-state, renowned for its extensive maritime trade network, immense wealth, and formidable fortifications, including its island fortress. Geographically, it was strategically located on the Mediterranean coast, making it a hub for international commerce and cultural exchange. Culturally, Tyre was characterized by its opulence, luxury, and a vibrant, often boisterous, social scene. Its inhabitants were known for their celebratory feasts, music, and general revelry, all fueled by their vast material prosperity. The "noise of songs" and "sound of harps" were not merely incidental but deeply ingrained symbols of Tyre's identity as a prosperous, self-sufficient, and joyful city. The prophecy speaks to a time when this deeply embedded cultural expression would be utterly silenced, reflecting a complete reversal of its fortunes and a profound humiliation.
Key Themes
Ezekiel 26:13 contributes significantly to several major themes present in the book of Ezekiel and broader prophetic literature. Foremost is the theme of Divine Judgment and God's absolute sovereignty over all nations, demonstrating His power to humble even the proudest and most secure cities. Tyre's judgment serves as a stark warning against Pride and Arrogance, particularly when born of material wealth and worldly power, which often leads to a false sense of invincibility (compare Proverbs 16:18). The cessation of songs and harps vividly illustrates the Cessation of Worldly Joy and prosperity, highlighting that joy derived solely from earthly success is fleeting and vulnerable to divine intervention. This echoes similar prophecies found in other books, such as the lament over the cessation of joy in Isaiah 24:8 and the ultimate silence of Babylon in Revelation 18:22. Ultimately, the verse underscores the theme of God's Justice, where unrepentant pride and gloating over the suffering of God's people are met with severe consequences.
Exposition and Analysis
Key Word Analysis
This word, derived from a root meaning "to rage" or "to make a great noise," signifies a tumult, a crowd, a great multitude, or a loud sound. In this context, it refers to the boisterous, bustling activity and celebratory clamor characteristic of a prosperous city like Tyre. It encompasses not just musical sound but the general hubbub of a thriving, self-confident populace. The cessation of this "noise" implies a complete desolation and abandonment.
This term refers to a song or singing, often associated with joy, celebration, and worship. In Tyre's context, these were likely songs of revelry, triumph, and perhaps even idolatrous praise, reflecting the city's material success and self-glory. The prophecy declares an end to these expressions of earthly joy, symbolizing the removal of the very source of their happiness and cultural identity.
A primitive root meaning "to repose" or "to desist from exertion," but often used causatively to mean "to cause to cease," "to make to fail," or "to put away." This word emphasizes the divine agency in bringing about the end of Tyre's revelry. It's not a gradual decline but a definitive, God-ordained cessation, implying a complete and irreversible halt to their celebrations.
Verse Breakdown
"And I will cause the noise of thy songs to cease;"
This clause directly declares God's active role in silencing Tyre's vibrant atmosphere. The "noise" (hâmôwn) refers to the general clamor and bustling activity, while "songs" (shîyr) specify the musical expressions of joy and celebration. By causing these to "cease" (shâbath), God is removing the very sounds that characterized Tyre's prosperity, revelry, and self-assured existence. It signifies the end of their festive culture and the joy derived from their material wealth and independence.
"and the sound of thy harps shall be no more heard."
This second clause reinforces and specifies the first, employing parallelism. "Harps" (kinnôwr) represent a specific, prominent musical instrument used in celebrations, feasting, and entertainment. The declaration that their "sound" (qôwl) will "be no more heard" (shâmaʻ, in the passive sense of not being perceived) underscores the totality of the judgment. It's not just a reduction in volume but an absolute cessation of the music that defined their opulent lifestyle, leaving behind only silence and desolation.
Literary Devices
Ezekiel 26:13 employs several potent literary devices to convey its message of judgment. Parallelism is evident in the two clauses, where the second clause ("and the sound of thy harps shall be no more heard") reiterates and intensifies the meaning of the first ("And I will cause the noise of thy songs to cease"). This repetition emphasizes the completeness of the silencing. Metonymy is also at play, where "songs" and "harps" stand in for the entire culture of revelry, prosperity, and self-satisfied joy that characterized Tyre. By silencing these specific elements, the prophecy implies the destruction of the entire way of life they represent. Furthermore, the imagery of cessation and silence creates a powerful Contrast with Tyre's previous state of bustling activity and celebratory noise, highlighting the dramatic and devastating impact of God's judgment. This contrast evokes a sense of profound loss and desolation.
Theological and Thematic Connections
Ezekiel 26:13 serves as a profound theological statement on God's sovereignty over all nations and His unwavering justice. It underscores the biblical truth that earthly prosperity, when decoupled from humility and righteousness, is fleeting and subject to divine judgment. The silencing of Tyre's songs and harps is a vivid illustration of how God can strip away the outward expressions of human glory and self-sufficiency, revealing the emptiness beneath. This passage warns against misplaced joy in worldly success and encourages a recognition that true, lasting joy and security are found only in God, not in material wealth or human achievements. It reminds us that God is the ultimate arbiter of history, bringing down the proud and elevating the humble.
Reflection and Application
Ezekiel 26:13 offers a timeless and sobering lesson for individuals and societies today. It challenges us to examine the sources of our joy and security. Are we deriving our happiness from fleeting worldly achievements, material possessions, or social status, much like Tyre found its identity in its wealth and revelry? Or is our joy rooted in something more enduring—a relationship with God, His unchanging promises, and the eternal hope found in Him? The fate of Tyre serves as a stark reminder that pride, self-sufficiency, and a celebratory spirit divorced from divine reverence ultimately lead to desolation. This verse calls us to cultivate humility, acknowledge God's ultimate authority over all aspects of life, and seek true, lasting joy that cannot be silenced by external circumstances or divine judgment. It prompts us to consider what "songs" or "harps" in our own lives might be distracting us from God, or fostering a spirit of arrogance that needs to be silenced for our spiritual good.
Questions for Reflection
FAQ
What was Tyre's primary sin that led to this judgment?
Tyre's primary sin was its pride and arrogance, fueled by its immense wealth and perceived invincibility, and its gloating over the downfall of Jerusalem. As described in Ezekiel 26:2, Tyre rejoiced when Jerusalem, a rival trading city, was destroyed, seeing it as an opportunity to expand its own commercial dominance. This self-serving attitude, coupled with a lack of compassion and an overreliance on its own power, provoked God's judgment.
How does this prophecy connect to other biblical judgments against proud nations?
This prophecy aligns with a consistent biblical theme of God's judgment against proud and arrogant nations. Throughout the Old Testament, God repeatedly humbles empires and cities that exalt themselves against Him or His people. For example, Babylon's pride led to its fall (compare Isaiah 14), and Egypt's arrogance was broken (compare Ezekiel 29). The principle is encapsulated in Proverbs 16:18, which states, "Pride goeth before destruction, and an haughty spirit before a fall." Tyre's fate serves as another powerful illustration of this divine principle.
Christ-Centered Fulfillment
While Ezekiel 26:13 directly prophesies the judgment of ancient Tyre, its theological resonance finds profound Christ-centered fulfillment in the ultimate silencing of all earthly systems and powers that stand in opposition to God's kingdom. The "noise of songs" and "sound of harps" represent the celebratory spirit of a world that lives independently of God, finding its joy and security in fleeting material wealth and self-glory. In Christ, we see the true Lamb of God, whose sacrifice on the cross (compare John 1:29) decisively broke the power of sin and death, which are the ultimate sources of the world's false joy and pride. The judgment against Tyre foreshadows the final judgment where all earthly kingdoms and their rebellious celebrations will be silenced, replaced by the eternal reign of Christ. Revelation 18:22-23 vividly describes the complete cessation of music, revelry, and economic activity in "Babylon the Great," a symbolic representation of all systems that oppose God, echoing the very language used against Tyre. Conversely, the "songs" and "harps" that cease in Tyre are transformed in the New Covenant into the new song of redemption sung by the redeemed in heaven (compare Revelation 5:9), celebrating the Lamb who was slain. Thus, Christ's work ensures that while the world's fleeting joys are silenced, a new, eternal song of praise to God is inaugurated for those who find their true joy and security in Him.