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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 26:15–21. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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 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 26:21 delivers a stark and definitive prophecy of judgment against the formidable city of Tyre, declaring its complete and irreversible annihilation. This verse serves as the powerful culmination of divine pronouncements, emphasizing God's absolute sovereignty in transforming a once-proud maritime power into a desolate ruin, destined never to be found or restored to its former glory. It underscores the finality of divine wrath against human arrogance and the transient nature of all earthly power.
Context
Literary Context
Ezekiel 26:21 concludes a prolonged and meticulously detailed prophecy against Tyre, spanning the entirety of chapter 26. The preceding verses meticulously describe the various stages of Tyre's impending destruction, beginning with the initial siege by Nebuchadnezzar, King of Babylon (Ezekiel 26:7-11), and culminating in its complete desolation. The chapter opens with Tyre's gloating over Jerusalem's fall (Ezekiel 26:2), setting the stage for God's righteous judgment. Verse 21 acts as a powerful, climactic statement, sealing the city's fate with an emphasis on its permanent disappearance from prominence. The imagery of being "sought for, yet shalt thou never be found again" echoes the earlier pronouncements of Tyre becoming "a bare rock" (Ezekiel 26:4) and "a place for the spreading of nets" (Ezekiel 26:5), signifying its utter and irreversible ruin.
Historical & Cultural Context
Tyre was a formidable Phoenician city-state, renowned throughout the ancient world for its maritime trade, immense wealth, and impressive fortifications, particularly its island stronghold. Located on the Mediterranean coast, it served as a vital hub of international commerce, dealing in goods from across the known world. Its strategic location and powerful navy made it appear virtually impregnable. Culturally, Tyre was celebrated for its skilled artisans, its production of highly prized purple dye, and its extensive trade networks, which brought it immense influence and prosperity. The prophecy in Ezekiel 26 was delivered around 587 BC, shortly after Jerusalem's destruction. Historically, Tyre faced a thirteen-year siege by Nebuchadnezzar of Babylon in the early 6th century BC, which significantly weakened the mainland city. However, the island city remained. The ultimate fulfillment of the "never be found again" aspect, particularly concerning its status as a world power, came centuries later with Alexander the Great's devastating siege in 332 BC. Alexander famously built a causeway from the mainland to the island, literally scraping the debris of the old city into the sea, effectively destroying the city and ensuring its permanent decline as a major world power.
Key Themes
This verse, and the broader prophecy against Tyre, contributes significantly to several key themes within the book of Ezekiel and prophetic literature as a whole. Firstly, it powerfully illustrates Divine Judgment and Sovereignty, demonstrating God's absolute authority over all nations, even those seemingly invincible. Tyre's fall is not a random historical event but a direct act of God's will, as indicated by the repeated "saith the Lord GOD." This reinforces the prophetic message that God is the ultimate ruler of history, able to humble the proud and bring low the mighty, a theme echoed in Daniel 4:35. Secondly, it highlights the theme of Utter Desolation and Irreversibility. The phrases "thou shalt be no more" and "shalt never be found again" convey a complete and permanent obliteration, distinguishing Tyre's fate from mere defeat or temporary ruin. This stands in stark contrast to God's promises of restoration for Israel, emphasizing the finality of judgment for those who oppose His purposes and gloat over His people. Finally, the prophecy underscores the Folly of Human Pride and Self-Sufficiency. While not explicitly stated in this verse, the entire context of Ezekiel 26 reveals Tyre's arrogance and reliance on its own strength and wealth as the primary catalyst for its downfall. It serves as a potent reminder that all earthly achievements and power are fragile and temporary before the eternal purposes of God, a concept frequently addressed in wisdom literature like Proverbs 16:18.
Exposition and Analysis
Key Word Analysis
This word signifies alarm, dread, or sudden destruction. In this context, it implies that Tyre itself will become an object of horror and a terrifying example of divine judgment to other nations. It's not merely that Tyre will experience terror, but that its very existence, or rather its non-existence as a power, will embody terror, serving as a stark warning to any who would defy God.
This primitive root means "to search out (by any method), to strive after, to enquire, to seek." Here, it conveys the idea that despite any future attempts by merchants, sailors, or even historians to locate or restore Tyre to its former prominence, or perhaps even to find its remnants as a significant entity, such efforts will be utterly fruitless. The search for its past glory or even its physical presence as a world power will yield nothing.
This word signifies "time out of mind (past or future), eternity, always, forever." When combined with "be found again" (from H4672, mâtsâʼ), it conveys an absolute and perpetual non-existence in terms of its former status. It's not merely a temporary absence but a permanent cessation of its significant presence or influence on the world stage. The city would be so utterly destroyed and its remnants so scattered that it would cease to exist as a recognizable entity of power or influence for all time.
Verse Breakdown
"I will make thee a terror"
This opening declarative statement emphasizes God's active and intentional role in Tyre's downfall. It is not a passive observation but a divine decree. Tyre, once a source of admiration and commercial power, will be transformed into an object lesson in divine judgment, inspiring fear and dread in those who witness or hear of its fate. Its destruction will serve as a terrifying example of God's power and justice against human pride.
"and thou shalt be no more"
This clause pronounces a complete and absolute end to Tyre's existence as a significant entity. It signifies not just defeat or decline, but an obliteration of its identity and power. The city's former glory, wealth, and influence will vanish entirely, leaving nothing of its past prominence or a basis for its future resurgence.
"though thou be sought for, yet shalt thou never be found again, saith the Lord GOD"
This final, powerful declaration underscores the permanence and irreversibility of Tyre's destruction. Even if future generations or those who once admired its power were to search for its remnants or its former status, they would find nothing that resembles its past glory. The concluding phrase, "saith the Lord GOD," serves as a divine seal, authenticating the prophecy as the infallible word of the sovereign God, Adonai Yahweh, whose word cannot fail. It leaves no doubt about the certainty and finality of Tyre's demise as a dominant power.
Literary Devices
Ezekiel 26:21 employs several potent literary devices to convey its message of irreversible judgment. Hyperbole is evident in the declarations "thou shalt be no more" and "shalt never be found again," emphasizing a destruction so complete that it transcends typical military defeat, suggesting a near-erasure from memory and history as a significant power. While Tyre's physical location remains, its identity as a powerful, independent entity is utterly annihilated. The phrase "I will make thee a terror" uses personification, attributing an abstract quality (terror) to the city itself, implying that Tyre's very existence (or non-existence as a power) will embody a warning to others. Furthermore, the entire verse functions as a divine decree or pronouncement of judgment, marked by the authoritative "saith the Lord GOD," which imbues the prophecy with absolute certainty and divine authority. This authoritative declaration transforms the prediction into a guaranteed outcome, highlighting God's unwavering control over the destinies of nations.
Theological and Thematic Connections
Ezekiel 26:21 powerfully articulates the theological truth of God's absolute sovereignty over all earthly powers and His unwavering commitment to justice. Tyre's destruction serves as a vivid object lesson that no human achievement, wealth, or strategic advantage can ultimately stand against the divine decree. This verse underscores the transient nature of worldly kingdoms and the ultimate triumph of God's will, reminding us that pride and opposition to God's purposes inevitably lead to ruin. It speaks to a cosmic justice where even the most formidable human constructs are fragile before the Almighty, demonstrating that God alone holds the power to raise up and cast down nations according to His righteous plan.
Reflection and Application
Ezekiel 26:21 offers profound lessons for both individuals and nations in every age. It serves as a sobering reminder that reliance on material wealth, military might, or strategic advantage, apart from God, is ultimately futile and invites divine judgment. Tyre's fall demonstrates that pride, self-sufficiency, and hostility towards God's people or His purposes lead to inevitable ruin. For believers, this verse provides a powerful affirmation of God's justice and His ultimate control over history. It encourages humility, urging us to recognize that all our accomplishments and possessions are temporary and that true security is found only in God. It also offers comfort, assuring us that even when unrighteous powers seem to flourish, God's justice will prevail in His appointed time, and no earthly kingdom can thwart His eternal purposes. This should inspire us to live with an eternal perspective, investing in what truly lasts and aligning our lives with God's righteous will, rather than chasing fleeting worldly glory.
Questions for Reflection
FAQ
Why was Tyre singled out for such a complete and permanent destruction?
Tyre was singled out primarily for its immense pride, its reliance on its own wealth and power, and crucially, for its gloating over the destruction of Jerusalem, God's holy city (Ezekiel 26:2). Tyre saw Jerusalem's fall as an economic opportunity, believing it would gain more trade routes and influence. This attitude of hubris and opportunistic contempt for God's people provoked divine wrath. The prophecy emphasizes the finality of its judgment to serve as a stark, enduring example of God's sovereignty over all nations and His response to human arrogance and opposition to His divine plan. The "never be found again" aspect highlights that its influence and power would be utterly erased, not just diminished, serving as a perpetual warning.
Christ-Centered Fulfillment
Ezekiel 26:21, with its pronouncement of irreversible judgment upon Tyre, finds its ultimate Christ-centered fulfillment not in a specific event, but in the broader redemptive narrative of God's triumph over all earthly opposition and the establishment of His eternal kingdom. Tyre, a symbol of human pride, commercial power, and self-sufficiency apart from God, prefigures all worldly systems and kingdoms that set themselves against the divine will. Just as Tyre was utterly destroyed and "never found again" in its former glory, so too will all earthly empires and systems that reject God face a final and complete judgment. The New Testament reveals that this ultimate judgment is executed through Jesus Christ, who will return in glory to judge the living and the dead (2 Timothy 4:1). The book of Revelation vividly portrays the downfall of "Babylon the Great," a symbolic representation of all ungodly worldly power and economic systems, which will be cast down "with violence" and "found no more at all" (Revelation 18:21). This echoes the fate of Tyre, signifying that no human construct, however mighty or wealthy, can withstand the Lamb of God. Ultimately, Christ's victory ushers in a new heavens and a new earth where righteousness dwells (2 Peter 3:13), replacing all transient, rebellious earthly kingdoms with His eternal and unshakable reign, where His people will dwell in perfect peace and security, found forever in Him.