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Commentary on Ezekiel 26 verses 15–21
The utter ruin of Tyre is here represented in very strong and lively figures, which are exceedingly affecting.
1.See how high, how great, Tyre had been, how little likely ever to come to this. The remembrance of men's former grandeur and plenty is a great aggravation of their present disgrace and poverty. Tyre was a renowned city (Eze 26:17), famous among the nations, the crowning city (so she is called Isa 23:8), a city that had crowns in her gift, honoured all she smiled upon, crowned herself and all about her. She was inhabited of seas, that is, of those that trade at sea, of those who from all parts came thither by sea, bringing with them the abundance of the seas and the treasures hidden in the sand. She was strong in the sea, easy of access to her friends, but to her enemies inaccessible, fortified by a wall of water, which made her impregnable. So that she with her pomp, and her inhabitants with their pride, caused their terror to be on all that haunted that city, and upon any account frequented it. It was well fortified, and formidable in the eyes of all that acquainted themselves with it. Every body stood in awe of the Tyrians and was afraid of disobliging them. Note, Those who know their strength are too apt to cause terror, to pride themselves in frightening those they are an over-match for.
2.See how low, how little, Tyre is made, Eze 26:19, Eze 26:20. This renowned city is made a desolate city, is no more frequented as it has been; there is no more resort of merchants to it; it is like the cities not inhabited, which are no cities, and having none to keep them in repair, will go to decay of themselves. Tyre shall be like a city overflowed by an inundation of waters, which cover it, and upon which the deep is brought up. As the waves had formerly been its defence, so now they shall be its destruction. She shall be brought down with those that descend into the pit, with the cities of the old world that were under water, and with Sodom and Gomorrah, that lie in the bottom of the Dead Sea. Or, she shall be in the condition of those who have been long buried, of the people of old time, who are old inhabitants of the silent grace, who are quite rotted away under ground and quite forgotten above ground; such shall Tyre be, free among the dead, set in the lower parts of the earth, humbled, mortified, reduced. It shall be like the places desolate of old, as well as like persons dead of old; it shall be like other cities that have formerly been in like manner deserted and destroyed. It shall not be inhabited again; none shall have the courage to attempt the rebuilding of it upon that spot, so that it shall be no more; The Tyrians shall be lost among the nations, so that people will look in vain for Tyre in Tyre: Thou shalt be sought for, and never found again. New persons may build a new city upon a new spot of ground hard by, which they may call Tyre, but Tyre, as it is, shall never be any more. Note, The strongest cities in this world, the best-fortified and best-furnished, are subject to decay, and may in a little time be brought to nothing. In the history of our own island many cities are spoken of as in being when the Romans were here which now our antiquaries scarcely know where to look for, and of which there remains no more evidence than Roman urns and coins digged up there sometimes accidentally. But in the other world we look for a city that shall stand for ever and flourish in perfection through all the ages of eternity.
3.See what a distress the inhabitants of Tyre are in (Eze 26:15): There is a great slaughter made in the midst of thee, many slain, and great men. It is probable that, when the city was taken, the generality of the inhabitants were put to the sword. Then did the wounded cry, and they cried in vain, to the pitiless conquerors; they cried quarter, but it would not be given them; the wounded are slain without mercy, or, rather, that is the only mercy that is shown them, that the second blow shall rid them out of their pain.
4.See what a consternation all the neighbours are in upon the fall of Tyre. This is elegantly expressed here, to show how astonishing it should be. (1.) the islands shall shake at the sound of thy fall (Eze 26:15), as, when a great merchant breaks, all that he deals with are shocked by it, and begin to look about them; perhaps they had effects in his hands, which they are afraid they shall lose. Or, when they see one fail and become bankrupt of a sudden, in debt a great deal more than he is worth, it makes them afraid for themselves, lest they should do so too. Thus the isles, which thought themselves safe in the embraces of the sea, when they see Tyrus fall, shall tremble and be troubled, saying, "What will become of us?" And it is well if they make this good use of it, to take warning by it not to be secure, but to stand in awe of God and his judgments. The sudden fall of a great tower shakes the ground round about it; thus all the islands in the Mediterranean Sea shall feel themselves sensibly touched by the destruction of Tyre, it being a place they had so much knowledge of, such interests in, and such a constant correspondence with. (2.) The princes of the sea shall be affected with it, who ruled in those islands. Or the rich merchants, who live like princes (Isa 23:8), and the masters of ships, who command like princes, these shall condole the fall of Tyre in a most compassionate and pathetic manner (Eze 26:16): They shall come down from their thrones, as neglecting the business of their thrones and despising the pomp of them. They shall lay away their robes of state, their broidered garments, and shall clothe themselves all over with tremblings, with sackcloth that will make them shiver. Or they shall by their own act and deed make themselves to tremble upon this occasion; they shall sit upon the ground in shame and sorrow; they shall tremble every moment at the thought of what has happened to Tyre, and for fear of what may happen to themselves; for what island is safe if Tyre be not? They shall take up a lamentation for thee, shall have elegies and mournful poems penned upon the fall of Tyre, Eze 26:17. How art thou destroyed! [1.] It shall be a great surprise to them, and they shall be affected with wonder, that a place so well fortified by nature and art, so famed for politics and so full of money, which is the sinews of war, that held out so long and with so much bravery, should be taken at last (Eze 26:21): I make thee a terror. Note, It is just with God to make those a terror to their neighbours, by the suddenness and strangeness of their punishment, who make themselves a terror to their neighbours by the abuse of their power. Tyre had caused her terror (Eze 26:17) and now is made a terrible example. [2.] It shall be a great affliction to them, and they shall be affected with sorrow (Eze 26:17); they shall take up a lamentation for Tyre, as thinking it a thousand pities that such a rich and splendid city should be thus laid in ruins. When Jerusalem, the holy city, was destroyed, there were no such lamentations for it; it was nothing to those that passed by (Lam 1:12); but when Tyre, the trading city, fell, it was universally bemoaned. Note, Those who have the world in their hearts lament the loss of great men more than the loss of good men. [3.] It shall be a loud alarm to them: They shall tremble in the day of thy fall, because they shall have reason to think that their own turn will be next. If Tyre fall, who can stand? Howl, fir-trees, if such a cedar be shaken. Note, The fall of others should awaken us out of our security. The death or decay of others in the world is a check to us, when we dream that our mountain stands strongly and shall not be moved.
5.See how the irreparable ruin of Tyre is aggravated by the prospect of the restoration of Israel. Thus shall Tyre sink when I shall set glory in the land of the living, Eze 26:20. Note, (1.) The holy land is the land of the living; for none but holy souls are properly living souls. Where living sacrifices are offered to the living God, and where the lively oracles are, there the land of the living is; there David hoped to see the goodness of the Lord, Psa 27:13. That was a type of heaven, which is indeed the land of the living. (2.) Though this land of the living may for a time lie under disgrace, yet God will again set glory in it; the glory that had departed shall return, and the restoration of what they had been deprived of shall be so much more their glory. God will himself be the glory of the lands that are the lands of the living. (3.) It will aggravate the misery of those that have their portion in the land of the dying, of those that are for ever dying, to behold the happiness of those, at the same time, that shall have their everlasting portion in the land of the living. When the rich man was himself in torment he saw Lazarus in the bosom of Abraham, and glory set for him in the land of the living.
(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 19 onwards) Because this is what the Lord (the Vulgate adds God) says: When I make you a desolate city like cities that are uninhabited, and I bring an abyss upon you, and many waters cover you, and I bring you down with those who descend into the pit (or to those who descend into the grave) to the everlasting people, and I place you in the farthest land (or in the depths of the earth) like the ancient wildernesses, with those who are brought down into the pit (or descend into the grave), so that you will not be inhabited, and when I give glory in the land of the living (or so that you will not rise again in the land of the living), I will bring you to nothing (or I will give you destruction) and you will not be, and you will not be sought after (the Vulgate adds anymore) forever, says the Lord God. Join the things that were said with the ones before. When I will hand you over, O Tyre, a city forever desolate, just like other cities that are not inhabited at all, and if I bring upon you the abyss, and many waters cover you, or the infinite multitude of enemies, or certainly the one who speaks to the island and compares the frequency of adversaries in the city established on the island to the waves of the abyss: and if I drag you down with those who descend into the lake, or into the pit, to those who are in hell, of whom we also read in the Psalms: They will enter the lower parts of the earth: they will be delivered into the hands of the sword, the parts of foxes will be (Ps. LXII, 10, 11); to the everlasting people, where there is weeping of eyes, and gnashing of teeth, and I will place you in the last land, where the ancient dragon is established, and like the ancient desolations and deserted places, where there is no remembrance of good things, but eternal punishments, nor will I make you rise again in the land of the living, of which it is written: Blessed are the meek, for they shall possess the land (Matthew V, 4). And in another place: I will please the Lord in the land of the living (Psalm 115:9): then you will be reduced to nothing, or you will perish forever, and you will be no more, according to what is written in another psalm: Leave me, that I may be refreshed before I depart, and I shall be no more (Psalm 39:14). Not that he who is in eternal punishment ceases to exist, but because it is said in the holy scriptures that he who does not live for God does not subsist. Therefore, even Esther speaks against idols, saying: Do not yield your scepter to those who are not (Esther 14). Certainly there were those who begged that it not be handed over; but they were not of God, who had ceased to have virtues and to be alive to God. And this should be noted, that Tyre is sought by the one who comes to seek and save what was lost, and he seeks one stray sheep out of ninety-nine left in the mountains (Luke 19). Also, the woman who had lost one drachma seeks, finds, and calls her neighbors to share in her joy (ibid., 15). But if Tyre is not found, it is not the fault of the one searching, but of the one who has escaped the hand of the good shepherd. And furthermore, it says, 'You will be no more forever;' whether it is written in Hebrew as 'Lolam' or in Greek as 'αἰῶν,' it signifies one age, according to what Isaiah says, who after seventy years declares that Tyre will be restored to its former state. They say, however, that one age, that is, the span of human life, is calculated as seventy years, as the Psalmist says: 'The days of our years, in them are seventy years.' But for those in power, eighty years, whatever is beyond that, is labor and sorrow (Psalm 89:10). We have briefly spoken in a metaphorical sense about Tyre. This can also be understood as referring to those who, in the distress of this world, are led down to the underworld, covered by the abyss of punishment and the waves of torment, and dragged down to the depths of the earth. They are joined with those who are in the ancient desolation, and are led into the lake or eternal pit, so that they are no longer inhabited by the Holy Spirit. Concerning which it is written: When the ungodly falls into the depths of evil, he despises it (Prov. XVIII, 3). They will no longer exist on the land of the living, but will perish and be reduced to nothingness, ceasing to belong to God. These are the testimonies that those who claim the punishments of the wicked, not the sinners, are eternal abuse: those who have sought from God and have not been found, and have ceased to exist forever because they have lost Him who says: I am the life (John XIV, 6).
(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 26:20 delivers a stark and comprehensive prophecy of the utter and irreversible destruction of the proud maritime city of Tyre, depicting its downfall as a descent into the "pit" of desolation, akin to the forgotten dead of ancient times. This divine judgment will render Tyre permanently uninhabitable, contrasting sharply with God's enduring purpose to establish His glory in the "land of the living," thereby highlighting His absolute sovereignty over all nations and the ultimate triumph of His righteous will.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 26:20 is rich in Imagery, painting vivid pictures of descent, pits, and desolate places to convey the depth and finality of Tyre's destruction. The repeated phrase "descend into the pit" functions as a powerful Metaphor for Sheol or the grave, emphasizing not just physical ruin but a state of non-existence and forgottenness, a fate worse than mere conquest for a proud city. The striking contrast between Tyre's consignment to oblivion and God's declaration to set "glory in the land of the living" is a potent example of Antithesis, highlighting the stark difference between the judgment awaiting the proud and the enduring presence of God's splendor among His people. Furthermore, the description of Tyre being placed "with the people of old time" and "in places desolate of old" employs Hyperbole to underscore the absolute and timeless nature of its impending oblivion, suggesting a desolation so profound it rivals the most ancient and forgotten ruins.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 26:20 serves as a powerful testament to God's absolute sovereignty over all nations and His unwavering commitment to justice. It underscores the theological truth that no earthly power, wealth, or human ingenuity, no matter how formidable, can ultimately withstand divine judgment when it is rooted in pride, self-sufficiency, and opposition to God's purposes. Tyre's descent into the "pit" is a stark reminder that worldly glory is fleeting and ultimately subject to the will of the Almighty. The contrasting declaration that God will "set glory in the land of the living" affirms His enduring faithfulness to His covenant people and His determination to manifest His presence and splendor among those who are truly alive in Him, even amidst the desolation of the wicked. This highlights a fundamental biblical tension between the transient nature of human kingdoms and the eternal, unshakeable reality of God's kingdom and His life-giving presence.
REFLECTION AND APPLICATION
Ezekiel 26:20 offers a sobering reflection on the perils of pride and self-sufficiency, not just for ancient Tyre, but for individuals and nations today. It challenges us to examine where we place our ultimate trust and derive our sense of security and glory. Is it in our wealth, our achievements, our perceived invincibility, or in the enduring power and presence of God? The verse reminds us that all earthly foundations, no matter how strong or impressive, are ultimately temporal and subject to divine judgment. For believers, it provides a profound comfort and a call to reorient our priorities: while the world and its systems may face desolation, God's glory endures, and His people are called to live in the "land of the living," a spiritual reality of vitality, purpose, and flourishing found in Him. This calls for humility, repentance from pride, and a steadfast commitment to living in alignment with God's eternal purposes, rather than chasing fleeting worldly accolades or building empires that will inevitably crumble.
Questions for Reflection
FAQ
What does "the pit" refer to in this verse?
Answer: In Ezekiel 26:20, "the pit" (Hebrew: bôwr) is a powerful metaphor referring to the grave or Sheol, the ancient Israelite concept of the underworld or the realm of the dead. It signifies a place of utter desolation, non-existence, and forgottenness. For Tyre, being brought down to "the pit" means a complete and irreversible end to its glory, its inhabitants, and its vibrant existence as a city. It's a state of permanent ruin, akin to being buried and forgotten among the "people of old time," emphasizing a complete cessation of its former life and influence.
Why was Tyre judged so severely by God?
Answer: Tyre was judged severely primarily due to its immense pride, its perceived self-sufficiency, and its hostile attitude towards God's people. Ezekiel 26:2 explicitly states that Tyre rejoiced over Jerusalem's destruction, seeing it as an opportunity to expand its own trade and influence by exploiting Judah's demise. This hubris and spiritual indifference to God's covenant people, coupled with its reliance on its own wealth and seemingly impregnable fortifications rather than acknowledging God's sovereignty, provoked divine wrath. The prophecies against Tyre, particularly in Ezekiel 28, also highlight the "king of Tyre's" blasphemous claim to be a god, further illustrating the depth of its spiritual rebellion and self-exaltation.
What is meant by "the land of the living"?
Answer: "The land of the living" (Hebrew: ʼerets hachayim) is a profound biblical phrase that stands in stark contrast to the realm of the dead ("the pit" or Sheol). It signifies a place of vitality, blessing, and God's active, life-giving presence. While it can refer to the physical land of Israel where God's covenant people dwell, it also carries a deeper spiritual meaning, representing a state of life, flourishing, and intimate fellowship with God, as opposed to spiritual death or oblivion. In this verse, it emphasizes that even as God brings judgment upon the wicked, His glory will continue to be manifested and celebrated among those who are truly alive in Him, experiencing His favor, blessing, and enduring presence (see Psalm 27:13).
CHRIST-CENTERED FULFILLMENT
Ezekiel 26:20, with its stark contrast between the pit of desolation and the "land of the living" where God's glory is set, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Tyre's descent into oblivion foreshadows the inevitable fate of all who trust in worldly power, pride, and self-sufficiency, ultimately leading to spiritual death and separation from God. However, the promise of God setting "glory in the land of the living" points directly to Christ, who is the very embodiment of God's glory and the singular source of true, eternal life. Jesus Himself descended into the "pit" of death, experiencing the full weight and consequence of sin (as prophesied in Psalm 16:10), yet He did not remain there. His glorious resurrection from the dead (as powerfully proclaimed in Acts 2:24) demonstrates God's ultimate triumph over death, desolation, and the power of the grave. Through Christ, believers are brought out of the pit of spiritual death and into the true "land of the living"—a new spiritual reality characterized by eternal life, intimate communion with God, and participation in His glory. As John 11:25 declares, Jesus is "the resurrection and the life," and those who believe in Him, though they die physically, yet shall live eternally. His ascension and enthronement at the right hand of God (as described in Ephesians 1:20-21) signify the ultimate establishment of God's glory not in an earthly land, but in the heavenly realm where Christ reigns, from which He pours out life and glory upon His redeemed people, forming a new, eternal "land of the living" in Him.