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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 26:4 powerfully declares God's comprehensive judgment against the proud maritime city of Tyre, foretelling its utter destruction. The prophecy details how its formidable walls and towers would be demolished, its very dust scraped away, leaving it as barren and exposed as the top of a bare rock. This verse encapsulates the divine decree that no earthly power, however mighty or self-sufficient, can withstand the sovereign will and righteous judgment of the Lord, serving as a stark testament to the consequences of human arrogance and defiance.
Context
Literary Context
Ezekiel 26:4 is an integral part of a lengthy series of prophecies against foreign nations, specifically targeting Tyre, found in Ezekiel 26 through Ezekiel 28. This particular judgment against Tyre commences in Ezekiel 26:2, where the Lord articulates His wrath because Tyre rejoiced over the fall of Jerusalem, seeing it as an opportunity to gain commercial advantage and expand its own influence. The preceding verses set the stage for the detailed and devastating pronouncements that follow, painting a vivid picture of the city's impending ruin at the hands of "many nations," culminating in the complete desolation described in verse 4 and the subsequent transformation of the site into a place for spreading fishing nets, as prophesied in Ezekiel 26:5.
Historical & Cultural Context
Tyre was an ancient and immensely powerful Phoenician city-state, renowned for its maritime trade, vast wealth, and seemingly impregnable fortifications. Divided into a mainland city and a well-defended island fortress, Tyre was a dominant force in the Mediterranean, boasting sophisticated engineering and a global commercial network that stretched across the known world. Its culture was deeply intertwined with its mercantile pursuits, often leading to a profound sense of self-sufficiency, arrogance, and independence from divine authority, which is directly addressed by God's judgment. Geographically, its coastal location made it a strategic hub, but also exposed it to naval powers. The prophecy was delivered during a time when the Babylonian Empire was ascendant, and Judah had fallen, underscoring the precarious geopolitical landscape and God's sovereign control over even the mightiest empires and their seemingly unassailable strongholds.
Key Themes
This verse contributes significantly to several overarching themes within Ezekiel and the broader prophetic literature. Primarily, it underscores Divine Judgment and Sovereignty, demonstrating God's absolute authority over all nations and His willingness to execute justice upon those who oppose His purposes or gloat over the suffering of His people. It highlights the Consequences of Pride and Materialism, as Tyre's downfall is directly linked to its arrogance and reliance on its immense wealth and formidable fortifications rather than on God. This echoes warnings found throughout Scripture, such as in Proverbs 16:18, which states that "Pride goes before destruction, and a haughty spirit before a fall." Furthermore, the highly specific nature of the prophecy, particularly the detail of "scraping her dust," emphasizes the theme of Prophetic Accuracy and Fulfillment, serving as a powerful testament to the divine inspiration and reliability of God's Word, as seen in its later historical realization. The desolation also serves as a warning against the dangers of idolatry, as Tyre's self-worship of its own power and king is detailed in Ezekiel 28.
Exposition and Analysis
Key Word Analysis
A primitive root; to decay, i.e. (causatively) ruin (literally or figuratively); batter, cast off, corrupt(-er, thing), destroy(-er, -uction), lose, mar, perish, spill, spoiler, [idiom] utterly, waste(-r). This word emphasizes a thorough and complete ruination, not merely a partial dismantling. It signifies a comprehensive act of spoiling and wasting, highlighting the irreversible nature of the judgment against Tyre.
A primitive root; to sweep away; scrape. This is a remarkably precise and vivid term, suggesting an aggressive and complete removal of all loose material, including soil, debris, and the very foundations of the city. It implies an act of cleansing or stripping bare, rendering the area utterly desolate, barren, and uninhabitable, leaving nothing of its former glory.
From an unused root meaning to be lofty; a craggy rock, literally or figuratively (a fortress); (ragged) rock, stone(-ny), strong hold. Here, it refers to a bare, craggy, and exposed surface, devoid of soil or vegetation. The comparison to the "top of a rock" signifies an ultimate state of barrenness and exposure, a stark and humiliating contrast to Tyre's former prosperity, lushness, and fortified state.
Verse Breakdown
"And they shall destroy the walls of Tyrus,"
This clause declares the initial and most visible phase of Tyre's downfall, focusing on its primary defense mechanisms. The "walls" (H2346, chôwmâh) represent its security, strength, and perceived invincibility. The use of the indefinite "they" indicates that multiple nations or forces would be involved in this destructive act, as prophesied in Ezekiel 26:3, underscoring the widespread nature of God's instrument of judgment.
"and break down her towers:"
Complementing the destruction of the walls, the "towers" (H4026, migdâl), which served as watchtowers, defensive strongholds, and symbols of urban might, would also be systematically dismantled. This signifies the complete dismantling of Tyre's military and protective infrastructure, leaving it utterly vulnerable and exposed. The verb "break down" (H2040, hâraç) reinforces the idea of pulling down or demolishing in pieces, emphasizing the thoroughness of the devastation.
"I will also scrape her dust from her,"
This is the most striking and specific part of the prophecy, highlighting the direct divine agency ("I will also scrape"). "Scrape" (H5500, çâchâh) conveys a thorough removal, while "dust" (H6083, ʻâphâr) refers to the very soil, debris, and accumulated remnants of the city. This implies an unprecedented level of desolation, where even the ground on which the city stood would be cleared away, an act of divine cleansing and erasure.
"and make her like the top of a rock."
This final clause describes the ultimate and permanent outcome of God's judgment. The verb "make" (H5414, nâthan) signifies God's direct action in bringing about this state. To be "like the top (H6706, tsᵉchîyach) of a rock (H5553, çelaʻ)" paints a vivid picture of extreme barrenness, a place utterly devoid of life, vegetation, or human habitation, exposed and unusable, suitable only for the spreading of fishing nets as mentioned in the subsequent verse, Ezekiel 26:5.
Literary Devices
Ezekiel 26:4 employs several potent literary devices to convey the severity and totality of God's judgment against Tyre. The most prominent is Simile, seen in the phrase "make her like the top of a rock," which vividly compares the future state of Tyre to a barren, exposed crag, emphasizing its utter desolation, lack of habitation, and complete loss of fertility or productivity. This imagery is further amplified by Hyperbole, as the idea of "scraping her dust" suggests an almost impossible level of thoroughness, underscoring the extreme and unprecedented nature of the destruction. The repeated use of destructive verbs like "destroy," "break down," and "scrape" creates a powerful sense of Climax, building from the tearing down of visible fortifications to the complete eradication of the city's very foundation and accumulated soil. This progression underscores the comprehensive and irreversible nature of the divine decree. Finally, the declaration "I will also scrape her dust from her" highlights Divine Fiat and Anthropomorphism, attributing direct, decisive, and personal action to God, emphasizing His sovereign control over the fate of nations and His direct involvement in executing justice.
Theological and Thematic Connections
Ezekiel 26:4 stands as a profound theological statement on God's absolute sovereignty and unwavering justice. It reveals that no earthly power, wealth, or military might can withstand the divine decree when a nation's pride and malice reach a point of judgment. Tyre's boastful rejoicing over Jerusalem's fall (Ezekiel 26:2) directly provoked this devastating prophecy, illustrating that God holds nations accountable for their attitudes and actions towards His people. The precise and thorough nature of the predicted destruction underscores God's meticulous fulfillment of His word, serving as a powerful reminder that His prophecies are not mere warnings but certain declarations of future events, whether of judgment or blessing. This passage firmly establishes God as the ultimate arbiter of history, capable of bringing down even the most formidable human achievements.
Reflection and Application
Ezekiel 26:4 offers timeless lessons for both nations and individuals. It serves as a stark warning against the dangers of pride, self-sufficiency, and materialism. Tyre, with all its immense wealth, global influence, and seemingly impregnable fortifications, ultimately met its prophesied end because it forgot its place before a sovereign God and even rejoiced in the misfortune of His chosen people. This reminds us that true security and lasting prosperity are not found in earthly achievements or accumulated riches, but in humility before God and alignment with His purposes. For believers, the precise fulfillment of this prophecy, centuries after its utterance, powerfully reinforces the trustworthiness and divine inspiration of the Bible. It strengthens our faith in God's Word, assuring us that His promises of salvation are as certain as His warnings of judgment. We are called to examine our own hearts, ensuring that our confidence rests in God alone, and that we do not find satisfaction or advantage in the downfall of others, but rather seek justice, mercy, and humility in all our dealings, recognizing that God sees and judges all.
Questions for Reflection
FAQ
Was the prophecy against Tyre in Ezekiel 26:4 literally fulfilled?
Yes, the prophecy against Tyre in Ezekiel 26:4, particularly the detail of "scraping her dust from her, and make her like the top of a rock," saw a remarkably precise and literal fulfillment. While Nebuchadnezzar of Babylon besieged mainland Tyre for 13 years (586-573 BC), as mentioned in Ezekiel 29:18, the complete desolation described in verse 4 occurred much later. In 332 BC, Alexander the Great besieged the island city of Tyre. To bridge the gap to the island, he famously used the rubble, stones, and earth from the destroyed mainland city to build a massive causeway. This act literally "scraped her dust from her," leaving the mainland site barren and exposed, "like the top of a rock," fulfilling the prophecy that it would become a place for spreading nets (Ezekiel 26:5). This historical event is widely cited as one of the most compelling examples of fulfilled biblical prophecy, demonstrating God's meticulous sovereignty over human history.
Christ-Centered Fulfillment
Ezekiel 26:4, with its vivid portrayal of the complete destruction of a seemingly impregnable city, finds its ultimate Christ-centered fulfillment in the triumph of God's eternal kingdom over all earthly powers and the final judgment of sin. Just as Tyre's formidable walls and towers could not withstand divine judgment, so too will all human systems, kingdoms, and strongholds that oppose God be utterly dismantled before Christ's sovereign rule. The "scraping of dust" and rendering of Tyre "like the top of a rock" foreshadows the absolute and comprehensive nature of Christ's victory over sin, death, and the forces of evil, leaving no remnant of their former power. He is the true and everlasting Rock of our salvation, against whom the gates of hell cannot prevail (Matthew 16:18). While earthly cities and their pride crumble to dust, the New Jerusalem, the eternal city of God, descends from heaven (Revelation 21:2), built not with walls that can be destroyed, but on the unshakeable foundation of the apostles and prophets, with Christ Jesus Himself as the chief cornerstone (Ephesians 2:20). The judgment on Tyre serves as a microcosm of the ultimate judgment of all ungodliness and the establishment of Christ's kingdom, which is eternal and unshakable (Hebrews 12:28), where all earthly pride and power are brought to nothing before the glorious and righteous reign of the Lamb of God.