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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 27:26–36.
We have seen Tyre flourishing; here we have Tyre falling, and great is the fall of it, so much the greater for its having made such a figure in the world. Note, The most mighty and magnificent kingdoms and states, sooner or later, have their day to come down. They have their period; and, when they are in their zenith, they will begin to decline. But the destruction of Tyre was sudden. Her sun went down at noon. And all her wealth and grandeur, pomp and power, did but aggravate her ruin, and make it the more grievous to herself and astonishing to all about her. Now observe here, 1. How the ruin of Tyrus will be brought about, Eze 27:26. She is as a great ship richly laden, that is split or sunk by the indiscretion of her steersmen: Thy rowers have themselves brought thee into great and dangerous waters; the governors of the city, and those that had the management of their public affairs, by some mismanagement or other involved them in that war with the Chaldeans which was the ruin of their state. By their insolence, by some affront given to the Chaldeans or some attempt made upon them, in confidence of their own ability to contend with them, they provoked Nebuchadnezzar to make a descent upon them, and, by their obstinacy in standing it out to the last, enraged him to such a degree that he determined on the ruin of their state, and, like an east wind, broke them in the midst of the seas. Note, It is ill with a people when those that sit at the stern, instead of putting them into the harbour, run them aground. 2. How great and general the ruin will be. All her wealth shall be buried with her, her riches, her fairs, and her merchandise (Eze 27:27); all that had any dependence upon her, and dealings with her, in trade, in war, in conversation, shall ball with her into the midst of the seas, in the day of her ruin. Note, Those who make creatures their confidence, place their happiness in their interest in them and rest their hopes upon them, will of course fall with them; happy therefore are those that have the God of Jacob for their help, and whose hope is in the Lord their God, who lives for ever. 3. What sad lamentation would be made for the destruction of Tyre. The pilots, her princes and governors, when they see how wretchedly they have mismanaged and how much they have contributed to their own ruin, shall cry out so loud as to make even the suburbs shake (Eze 27:28), such a vexation shall it be to them to reflect upon their own bad conduct. The inferior officers, that were as the mariners of the state, shall be forced to come down from their respective posts (Eze 27:29), and they shall cry out against thee, as having deceived them, in not proving so well able to hold out as they thought thou hadst been; they shall cry bitterly for the common ruin, and their own share in it. They shall use all the most solemn expressions of grief; they shall cast dust on their heads, in indignation against themselves, shall wallow themselves in ashes, as having bid a final farewell to all ease and pleasure; they shall make themselves bald (Eze 27:31), with tearing their hair; and, according to the custom of great mourners, those shall gird themselves with sackcloth who used to wear find linen, and, instead of merry songs, they shall weep with bitterness of heart. Note, Losses and crosses are very grievous, and hard to be borne, to those that have long been wallowing in pleasure and sleeping in carnal security. 4. How Tyre should be upbraided with her former honour and prosperity (Eze 27:32, Eze 27:33); she that was Tyrus the renowned shall now be called Tyrus the destroyed in the midst of the sea. "What city is like Tyre? Did ever any city come down from such a height of prosperity to such a depth of adversity? Time was when thy wares, those of thy own making and those that passed through thy hands, went forth out of the seas, and were exported to all parts of the world; then thou filledst many people, and didst enrich the kings of the earth and their kingdoms." The Tyrians, though they bore such a sway in trade, were yet, it seems, fair merchants, and let their neighbours not only live, but thrive by them. All that dealt with them were gainers; they did not cheat or oppress the people, but did enrich them with the multitude of their merchandise. "But now those that used to be enriched by thee shall be ruined with thee" (as is usual in trade); "when thou shalt be broken, and all thou hast is seized on, all thy company shall fall too," Eze 27:34. There is an end of Tyre, that made such a noise and bustle in the world. This great blaze goes out in a snuff. 5. How the fall of Tyre should be matter of terror to some and laughter to others, according as they were differently interested and affected. Some shall be sorely afraid, and shall be troubled (Eze 27:35), concluding it will be their own turn to fall next. Others shall hiss at her (Eze 27:36), shall ridicule her pride, and vanity, and bad management, and think her ruin just. She triumphed in Jerusalem's fall, and there are those that will triumph in hers. When God casts his judgments on the sinner men also shall clap their hands at him and shall hiss him out of his place, Job 27:22, Job 27:23. Is this the city which men called the perfection of beauty?
Historical interpretation
Historical Reception
2 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 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 27:32 captures the profound sorrow and astonishment of those witnessing the catastrophic fall of Tyre, once a preeminent maritime trading power. This verse is part of a prophetic lament, a dirge sung by mariners and nations who had benefited from Tyre's extensive commerce, expressing disbelief that such a magnificent and seemingly impregnable city could be utterly destroyed. It highlights the dramatic shift from unparalleled glory to complete desolation, serving as a stark reminder of the transience of earthly power and the inevitability of divine judgment.
Context
Literary Context
Ezekiel 27:32 is embedded within a lengthy and vivid lamentation over Tyre, spanning the entirety of Ezekiel chapter 27. This chapter follows a series of prophecies against Tyre in Ezekiel chapter 26, which detail its impending destruction. Chapter 27 specifically employs the literary form of a funeral dirge (qînāh), a mournful song typically recited over the dead. The chapter personifies Tyre as a magnificent ship, built with the finest materials and manned by skilled sailors from various nations, symbolizing its vast commercial network and perceived invincibility. The lament describes the ship's journey, its immense wealth, and its ultimate shipwreck, culminating in the deep mourning of those who depended on it. Verse 32 specifically captures the climax of this lament, articulating the shock and despair of the onlookers as they witness the city's demise.
Historical & Cultural Context
Tyre was an ancient Phoenician city, renowned for its strategic location on an island off the coast of modern-day Lebanon. It was a dominant force in Mediterranean trade from the second millennium BCE, establishing colonies and controlling vast commercial routes. Its wealth was legendary, derived from purple dye, cedar timber, skilled craftsmanship, and its role as a central hub for goods from across the known world. The city's island fortress was considered impregnable, having withstood numerous sieges. Culturally, Tyre was known for its maritime prowess, its polytheistic worship (especially of Baal and Melqart), and its pride rooted in its economic success and self-sufficiency. The prophecies against Tyre in Ezekiel chapters 26-28 likely refer to the Babylonian siege led by Nebuchadnezzar, which lasted for thirteen years, though the ultimate destruction described here may also encompass later events, including Alexander the Great's conquest. The "wailing" of other nations reflects the economic disruption and loss felt by those who traded with Tyre.
Key Themes
The lament over Tyre in Ezekiel 27, and particularly verse 32, powerfully articulates several key themes pervasive throughout the book of Ezekiel and the broader prophetic literature. Foremost among these is divine judgment and sovereignty, demonstrating God's absolute power to humble even the proudest and most prosperous earthly kingdoms. Tyre's fall is presented as a direct consequence of its pride and arrogance, a recurring motif where human self-sufficiency leads to destruction, as seen in Proverbs 16:18. The lament also underscores the transience of earthly power and wealth, serving as a stark warning that all human achievements, no matter how grand, are temporary and subject to God's will. This theme resonates with the broader biblical message about the fleeting nature of worldly glory, as expressed in Isaiah 40:6-8. Finally, the widespread mourning depicted in the verse highlights the far-reaching consequences of sin and judgment, impacting not only the condemned but also those interconnected through commerce and influence.
Exposition and Analysis
Key Word Analysis
A doubtful word, apparently from נָהָה (nahah), meaning lamentation or wailing. This word emphasizes the deep, guttural expression of grief and sorrow, often associated with funeral rites or profound loss. It conveys a sense of intense emotional distress, indicating the severity of Tyre's downfall and the shock it caused.
A primitive root meaning to lift, in a great variety of applications. Here, it signifies to "lift up" or "utter" a lamentation, indicating the formal commencement of a dirge. It suggests a deliberate and public act of mourning, underscoring the widespread and organized nature of the grief expressed by the mariners and nations.
From דָּמָה (damah), meaning desolation or concretely, desolate; destroy. This word powerfully describes Tyre's ultimate state. It's not merely damaged or defeated, but completely desolate, left in ruins. The passive form implies that this destruction was wrought upon it, highlighting the overwhelming force that brought about its end.
Verse Breakdown
"And in their wailing they shall take up a lamentation for thee"
This clause describes the immediate and profound reaction of those who witness Tyre's demise. The "wailing" (H5204, nîy) signifies a deep, visceral expression of grief, while "take up" (H5375, nâsâʼ) a "lamentation" (H7015, qîynâh) indicates the formal, public, and poetic expression of sorrow, characteristic of a funeral dirge. This suggests not just individual sadness but a collective, ritualized mourning for a city that was once a vibrant economic partner.
"and lament over thee, [saying]"
This reinforces the act of mourning, using a different Hebrew word for "lament" (H6969, qûwn), which implies striking a musical note, chanting, or wailing, often at a funeral. The phrase "saying" introduces the direct speech of the lamenters, giving voice to their shock and grief.
"What [city is] like Tyrus, like the destroyed in the midst of the sea?"
This rhetorical question forms the core of the lament. It expresses profound disbelief and awe at Tyre's unprecedented destruction. The question "What city is like Tyrus?" highlights its former unparalleled glory and uniqueness. The subsequent phrase "like the destroyed (H1822, dummâh) in the midst (H8432, tâvek) of the sea (H3220, yâm)" emphasizes its complete desolation despite its seemingly impregnable island location. The imagery of being "destroyed in the midst of the sea" vividly portrays its vulnerability and utter ruin, despite its maritime strength and isolation.
Literary Devices
Ezekiel 27:32 employs several powerful literary devices to convey the magnitude of Tyre's fall. The primary device is Lamentation or Dirge (qînāh), which structures the entire chapter as a mournful song. This form evokes deep emotional resonance, guiding the reader through the stages of grief and shock. Rhetorical Question ("What city is like Tyrus, like the destroyed in the midst of the sea?") is central to this verse, serving to emphasize the unparalleled nature of Tyre's former glory and the shocking uniqueness of its destruction. This question isn't seeking an answer but rather expresses profound disbelief and sorrow, highlighting the stark contrast between Tyre's past splendor and its current desolation. Personification is also subtly present, as the city of Tyre is lamented as if it were a fallen individual, allowing for a more intimate and emotional expression of loss. Finally, Irony underpins the entire passage: the city that prided itself on its impregnable island location and maritime power is ultimately "destroyed in the midst of the sea," the very element that once defined its strength and security.
Theological and Thematic Connections
Ezekiel 27:32 serves as a profound theological statement on divine sovereignty and the consequences of human pride. The lament over Tyre is not merely an expression of sorrow but a prophetic declaration that no earthly power, however mighty or prosperous, can stand against the will of God. Tyre's fall illustrates that reliance on wealth, strategic advantage, or human ingenuity ultimately leads to desolation when it displaces trust in the Creator. This passage underscores God's justice, demonstrating that He holds all nations accountable for their actions, particularly their arrogance and exploitation. The widespread mourning for Tyre, though rooted in economic loss for the lamenters, implicitly acknowledges the vast reach of God's judgment across the global stage of that era.
Reflection and Application
Ezekiel 27:32 offers a timeless and sobering reflection for individuals and societies alike. It challenges us to critically examine the foundations upon which we build our lives and our sense of security. Are we placing our ultimate trust in fleeting earthly achievements, material wealth, professional success, or even our perceived invincibility, much like Tyre relied on its strategic location and vast commerce? The lament over Tyre reminds us that all human endeavors, no matter how grand or seemingly secure, are ultimately temporary and subject to the sovereign will of God. True and lasting security is found not in accumulating worldly treasures or power, but in humble reliance on the Almighty and aligning our lives with His eternal purposes. This verse calls us to cultivate humility, to guard against the insidious allure of pride and self-sufficiency, and to recognize that genuine prosperity is measured not by what we possess, but by our relationship with God.
Questions for Reflection
FAQ
What was the significance of Tyre's destruction for the ancient world?
Tyre's destruction was highly significant because it was one of the most powerful and wealthy maritime cities of its time, considered virtually impregnable due to its island location. Its fall, prophesied by Ezekiel, demonstrated God's absolute sovereignty over all nations, even those seemingly beyond reach. It served as a stark warning to other proud nations and profoundly disrupted the vast trade networks of the ancient Mediterranean, impacting economies from Egypt to Tarshish. The lament in Ezekiel 27 vividly portrays this global impact.
Does this lament suggest that God delights in destruction?
No, the lament does not suggest God delights in destruction. Rather, it highlights God's justice and holiness. The destruction of Tyre, as with other nations in prophetic literature, is presented as a consequence of its pride, injustice, and idolatry. God's judgment is a necessary act to uphold His righteousness and to demonstrate His ultimate authority over human kingdoms that defy Him. While the outcome is devastating, the focus is on the vindication of God's character and the fulfillment of His word, not on a sadistic pleasure in suffering.
Christ-Centered Fulfillment
While Ezekiel 27:32 directly laments the fall of a worldly kingdom, its underlying theological principles find profound Christ-centered fulfillment. The destruction of Tyre, a city defined by its earthly wealth and pride, foreshadows the ultimate judgment awaiting all systems and individuals that reject God's sovereignty and rely on their own strength. Just as Tyre's fall revealed the transience of earthly power, Christ's kingdom, inaugurated through His death and resurrection, stands as the eternal, unshakable reality that transcends all temporal empires. The lament for Tyre's destruction, though a dirge for a physical city, points to the spiritual desolation that comes from living apart from God, a condition from which Christ offers salvation. He is the true "rock" upon whom an eternal kingdom is built, unlike Tyre, which was a rock but ultimately fell. The mourning for Tyre's economic collapse also subtly prefigures the spiritual lament over those who choose worldly gain over eternal life, a theme echoed in Matthew 16:26. Ultimately, Christ's triumph over sin and death, and His future return to establish His righteous reign, ensures that all earthly powers, whether proud or humble, will ultimately bow before Him, as prophesied in Philippians 2:9-11. The "destroyed in the midst of the sea" finds its ultimate contrast in the eternal city, the New Jerusalem, where there is no more sea, and God dwells with His people, as described in Revelation 21:1-4.