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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.
(Chapter 26) And it came to pass in the eleventh year, in the first month, on the first day of the month, the word of the Lord came to me, saying: Son of man, because Tyre (or Sidon) has said of Jerusalem: Aha, the gate of the peoples is broken, it is turned to me, I shall be filled, it has become desolate; therefore thus says the Lord God: Behold, I am against you, Tyre (or Sidon), and I will bring many nations against you, as the sea brings up its waves. And they will break down the walls of Tyre, and destroy its towers, and I will sweep away its dust from it, and make it a shining rock. The drying up of the fishing nets will be in the midst of the sea, for I have spoken, says the Lord God, and it will be a plunder to the nations. Also, her daughters in the field will be killed by the sword, and they will know that I am the Lord. Accordingly, the order of prophecies is woven together. He spoke against the sons of Ammon and Moab and Seir, who are also Edomites, and against the Philistines who are on the coast, and who hold the same boundary on the shore of the sea. After the Philistines, the region of Phoenicia follows, whose metropolis is the city of Tyre, which is called Sor in Hebrew and Syriac. And because Jerusalem was captured, it also rejoiced and insulted, saying: The gates of the peoples are broken, I have the safest harbor, and when they are destroyed, all the multitude turns to me, which was ruled by its authority, and because it is deserted, therefore I will be filled, and whatever was full before will be turned into a wilderness. Therefore, because you have spoken these things and insulted the ruins of Jerusalem, which was destroyed by the judgement of God because of its sins, I will not come against you through messengers or through anyone else, but I myself will be against you, Tyre, and I will cause the Babylonians to rise up like the waves of the sea against you, along with many nations, with which the walls and towers of your city will be destroyed to the point where they will fall to the ground and its dust will be scraped off or blown in various directions, and it will be humiliated to the point where it will be compared to the shiniest rocks. And there will be such great desolation in the once most populous city that fishing nets will be spread out a For I, the Lord, have spoken, and my words cannot be made void, and I will deliver them to be plundered by the nations. Also her daughters, who are in the countryside or in the field, that is, on the coast of Phoenicia, cities and towns, villages and castles, will be killed by the sword: metaphorically, because he called them daughters, he puts the killing by the sword, so that they may know by the end of things that I am the Lord, who commanded these things to happen. According to the tropology, since the Hebrew word Sor is translated into distress, every soul that is occupied with disturbances can be called Sor, which, when she sees Jerusalem being overthrown by the judgment of God for her sins and vices, in which the temple and the vision of peace were, she exults and thinks that the once famous empire of the city is to be transferred to herself. And this is also accepted in conflicting doctrines and in worldly men, when they see a holy man fall through negligence and rejoice and exult, as if their own resurrection were the downfall of others. Therefore the Lord threatens that He Himself will fight against such men and cause many nations, like sea waves, to rise up against them, destroying in them everything that seems most fortified and strong, and thus overturning all their arguments, so that they are reduced to dust. He should also cause the nets and fishing equipment by which the multitude was previously deceived to cease, and to be spread out and dried in the deserted soil of the city, so that other fishermen may take their place, whom the Lord has sent to fish. Moreover, he should cause his daughters, who were previously kept as if in a bridal chamber and were not easily believed by anyone in mystical and more secret teachings, to go forth and be extended in public, and to be cut down with the sword of the Church, so that they may understand that He himself is the Lord, who both temporarily left Jerusalem on account of its sins and destroyed the defenses of Tyre on account of its insolence and joy.
(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 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 26:3 delivers a forceful divine declaration of judgment against the ancient Phoenician city of Tyre. Through the authoritative voice of the Lord GOD, this verse announces a relentless and overwhelming assault by "many nations" against Tyre, vividly likening the successive waves of attackers to the unstoppable surge of the sea. It sets the stage for a detailed prophecy detailing the complete and utter destruction of this proud, wealthy, and seemingly impregnable maritime power as a direct consequence of its arrogance and opportunistic stance against God's people.
Context
Literary Context
Ezekiel 26:3 is the pivotal declaration within a broader prophetic oracle spanning chapters 26-28, specifically targeting the city of Tyre. This section immediately follows a series of prophecies against other surrounding nations (Ammon, Moab, Edom, Philistia in Ezekiel 25), establishing a pattern of divine judgment against those who oppose God's purposes or rejoice in the downfall of His people, Israel. Verse 2 of this chapter explicitly states Tyre's opportunistic reaction to Jerusalem's destruction: "Because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste." This verse, therefore, directly responds to Tyre's hubris and perceived commercial advantage gained from Jerusalem's calamity, initiating the detailed pronouncements of its downfall.
Historical & Cultural Context
Tyre was a prominent Phoenician city-state, renowned for its immense wealth, extensive maritime trade networks, and formidable fortifications. Geographically, it was strategically located on the Mediterranean coast, with a significant portion of the city built on an island, separated from the mainland by a narrow strait, which contributed to its reputation as an impregnable fortress. Its prosperity was built on its skilled sailors, merchants, and artisans, making it a hub of international commerce. Culturally, Tyre was deeply rooted in Baal worship and was characterized by a spirit of self-sufficiency and pride in its material achievements. The historical backdrop for this prophecy includes the recent fall of Jerusalem to Babylon (586 BC), an event that Tyre viewed not with sympathy, but with cynical opportunism, believing it would divert trade routes and increase its own prosperity.
Key Themes
This verse powerfully introduces several major themes prevalent throughout the prophecies against Tyre and the broader book of Ezekiel. First is the theme of Divine Sovereignty and Judgment, underscored by the authoritative declaration, "Thus saith the Lord GOD; Behold, I am against thee, O Tyrus." This emphasizes God's absolute control over nations and His active intervention in human history to execute justice, a truth reiterated in passages like Daniel 4:17. Second, the vivid simile of "many nations" coming up "as the sea causeth his waves to come up" highlights the theme of Relentless and Overwhelming Opposition. It portrays God's judgment not as a singular event, but as an unstoppable, successive onslaught that will utterly consume Tyre. Finally, while not explicitly stated in this verse, the broader context of Ezekiel 26-28 reveals the underlying theme of the Consequences of Pride and Arrogance. Tyre's judgment is a direct result of its self-exaltation, its trust in its own wealth and power, and its disdain for God's covenant people, serving as a timeless warning against the dangers of human hubris, as seen in Proverbs 16:18.
Exposition and Analysis
Key Word Analysis
This combination, "Adonai YHWH," emphasizes God's absolute sovereignty and covenant faithfulness. ʼĂdônây (H136) signifies mastership and authority, used as a proper name of God only, meaning "my Lord." Yᵉhôvih (H3069), rendered "GOD" here, is a variation of YHWH, the ineffable covenant name, signifying His self-existent, unchanging nature. The declaration "Thus saith the Lord GOD" therefore carries the weight of ultimate, unquestionable authority and divine decree from the sovereign, covenant-keeping God.
This term refers to foreign peoples or Gentiles, often used in contrast to Israel. It can also figuratively denote a troop of animals or a flight of locusts, emphasizing a massing or multitude. The plural "many nations" underscores the vast and diverse array of forces God will mobilize against Tyre, not just one singular power, reflecting the multi-ethnic armies that would eventually besiege it.
Derived from the root "gālal" meaning "to roll," this word describes something rolled, specifically the rolling, surging motion of the sea's billows. In the simile, it vividly conveys the relentless, successive, and overwhelming nature of the attacks against Tyre, like an unending series of powerful waves crashing upon a shore, eroding and eventually engulfing everything in their path.
Verse Breakdown
"Therefore thus saith the Lord GOD; Behold, I [am] against thee, O Tyrus"
This opening clause establishes the divine origin and absolute certainty of the prophecy. The phrase "Thus saith the Lord GOD" is a standard prophetic formula, asserting that the following words are not human conjecture but a direct revelation from the sovereign, covenant-keeping God. The declaration "Behold, I am against thee, O Tyrus" is a stark and personal statement of divine opposition, signifying that God Himself has taken up arms, as it were, against the city, making its destruction inevitable. This highlights God's active involvement in human affairs and His righteous indignation against those who oppose His will and people.
"and will cause many nations to come up against thee"
This clause reveals the instruments of God's judgment. God will not directly intervene with a supernatural act, but will orchestrate human events, raising up "many nations" to execute His will. This implies a multi-faceted and prolonged assault, rather than a single, decisive blow, foreshadowing the historical reality of Tyre's eventual downfall by successive powers. It demonstrates God's sovereignty over the nations, using them as His agents of judgment.
"as the sea causeth his waves to come up"
This powerful simile illustrates the nature of the impending attack. Just as the sea relentlessly sends forth one wave after another, each building upon the last, so too will the nations come against Tyre. This imagery conveys an unstoppable, continuous, and overwhelming force that will batter and eventually submerge the city, eroding its defenses and leaving it utterly desolate. It speaks to the inevitability and totality of the destruction, emphasizing that Tyre's formidable defenses will be no match for God's orchestrated judgment.
Literary Devices
The primary literary device in Ezekiel 26:3 is a striking Simile, where the attack of "many nations" against Tyre is directly compared to the relentless and overwhelming power of the sea's "waves." This comparison, introduced by "as," vividly communicates the irresistible, successive, and destructive nature of the impending judgment, evoking a sense of an unstoppable force. The use of Anthropomorphism is also subtly present in the phrase "I am against thee," attributing human-like opposition and direct involvement to God, emphasizing His active and personal engagement in the judgment against Tyre. Furthermore, the declaration "Thus saith the Lord GOD" functions as a Prophetic Formula, lending an authoritative and unchallengeable tone to the entire pronouncement, underscoring the divine origin and certainty of the prophecy. The cumulative effect of "many nations" and the "waves" imagery also creates a sense of Hyperbole, emphasizing the sheer scale and inevitability of Tyre's destruction beyond ordinary human capacity, ensuring the audience grasps the totality of the impending doom.
Theological and Thematic Connections
Ezekiel 26:3 profoundly underscores God's absolute sovereignty over all nations and His unwavering commitment to divine justice. It reveals that no earthly power, however mighty, wealthy, or fortified, stands outside the purview of God's judgment. Tyre's pride, self-sufficiency, and especially its opportunistic rejoicing over the fall of Jerusalem, God's chosen city, directly provoked this severe divine decree. The prophecy demonstrates that God actively orchestrates the rise and fall of empires, using even pagan nations as instruments of His righteous judgment. This serves as a timeless warning against national and individual arrogance, reminding humanity that true security lies not in material prosperity or military might, but in humble submission to the Lord GOD.
Reflection and Application
Ezekiel 26:3 holds profound lessons for contemporary believers and societies. It challenges us to examine where our ultimate trust lies: in material wealth, national strength, or the sovereign God. The downfall of Tyre, a city confident in its impregnable defenses and vast riches, serves as a stark warning against the insidious nature of pride and self-sufficiency. When we, like Tyre, become so enamored with our own achievements or so focused on opportunistic gain that we disregard justice, compassion, or God's purposes, we invite divine opposition. This verse calls us to cultivate humility, recognizing that all our blessings and security ultimately flow from God's hand. Furthermore, in a world often characterized by political upheaval and societal instability, Ezekiel 26:3 offers a powerful reminder that God remains in control, orchestrating the affairs of nations according to His eternal plan. This truth can bring immense comfort, knowing that even in chaos, our God reigns supreme, and His justice will ultimately prevail.
Questions for Reflection
FAQ
Why was God "against" Tyre, and what was their specific offense?
God was "against" Tyre primarily because of its immense pride, self-sufficiency, and its opportunistic and malicious reaction to the destruction of Jerusalem. As stated in Ezekiel 26:2, Tyre rejoiced at Jerusalem's downfall, seeing it as a commercial opportunity to expand its own trade and influence, rather than showing sorrow or solidarity with God's people. This arrogant exploitation of Judah's tragedy, combined with their general hubris in their wealth and perceived invincibility, provoked God's righteous judgment.
How was this prophecy of "many nations" and "waves" fulfilled historically?
This prophecy saw a remarkable, two-stage historical fulfillment. The first stage was the thirteen-year siege of mainland Tyre by Nebuchadnezzar, king of Babylon, around 586-573 BC, as mentioned in Ezekiel 29:18. While Nebuchadnezzar devastated the mainland city, the island fortress remained largely intact. The complete and dramatic fulfillment came nearly 250 years later, in 332 BC, with Alexander the Great. Alexander famously used the rubble and debris of the old mainland city to build a massive causeway (a mole) connecting the mainland to the island fortress. He then conquered the island, utterly destroying it, slaughtering many inhabitants, and selling others into slavery. This act perfectly matched the imagery of "many nations" (represented by Alexander's diverse, multi-ethnic army) coming against Tyre like relentless, successive "waves," leaving it a desolate place, as further detailed in Ezekiel 26:12.
Christ-Centered Fulfillment
While Ezekiel 26:3 is a prophecy of judgment against an ancient city, it finds profound Christ-centered fulfillment in the ultimate authority and sovereignty of Jesus Christ over all earthly powers and His role as the final judge. The declaration "Thus saith the Lord GOD; Behold, I am against thee" foreshadows the divine authority fully vested in Christ, who declared, "All authority in heaven and on earth has been given to me." Just as God raised up "many nations" like "waves" against proud Tyre, so too will Christ, the Lamb of God, ultimately triumph over all rebellious kingdoms and systems that oppose God's reign. The relentless judgment depicted against Tyre points to the certain and inescapable judgment that will be executed by Christ upon all who reject His rule and trust in their own fleeting power or wealth. The imagery of overwhelming forces also anticipates the final victory of Christ's kingdom, which will crush and put an end to all other kingdoms, establishing an eternal reign of righteousness and peace. Ultimately, the fall of Tyre serves as a microcosm of the grand biblical narrative, where every earthly power that exalts itself against God will ultimately bow before the sovereign rule of the King of kings and Lord of lords, Jesus Christ, who will return to execute judgment and make war in righteousness.