Ezekiel 26:14
And I will make you like the top of a rock: you shall be a place to spread nets on; you shall be built no more: for I the LORD have spoken it, said the Lord GOD.
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EXPOSITORY (ENGLISH BIBLE)
26:1-14 To be secretly pleased with the death or decay of others, when we are likely to get by it; or with their fall, when we may thrive upon it, is a sin that easily besets us, yet is not thought so bad as really it is. But it comes from a selfish, covetous principle, and from that love of the world as our happiness, which the love of God expressly forbids. He often blasts the projects of those who would raise themselves on the ruin of others. The maxims most current in the trading world, are directly opposed to the law of God. But he will show himself against the money-loving, selfish traders, whose hearts, like those of Tyre, are hardened by the love of riches. Men have little cause to glory in things which stir up the envy and rapacity of others, and which are continually shifting from one to another; and in getting, keeping, and spending which, men provoke that God whose wrath turns joyous cities into ruinous heaps.The siege had been on land, but the victory was to be completed by the subjection of the island-citadel. 14. He concludes in nearly the same words as he began (Eze 26:4, 5).

built no more—fulfilled as to the mainland Tyre, under Nebuchadnezzar. The insular Tyre recovered partly, after seventy years (Isa 23:17, 18), but again suffered under Alexander, then under Antigonus, then under the Saracens at the beginning of the fourteenth century. Now its harbors are choked with sand, precluding all hope of future restoration, "not one entire house is left, and only a few fishermen take shelter in the vaults" [Maundrell]. So accurately has God's word come to pass.

Ezekiel 14:4,5.

Thou shalt be built no more; either not this long time, or else not built in greatness and glory, or not raised to be a kingdom, or not by the inhabitants of old Tyre, or not with the same laws, customs, and usages; indeed, though there was a city of that name built, yet it was built on the continent, and in propriety of speech was another city, not old Tyre. And I will make thee like the top of a rock,.... Smooth and bare; See Gill on Ezekiel 26:4,

and thou shall be a place to spread nets upon; See Gill on Ezekiel 26:5,

thou shalt be built no more: this must be understood with some restriction and limitation; as that it should not be built any more in the same stately manner; or be raised to royal dignity, and be governed in the grand manner it had been; or be built upon the same spot; or after its last destruction, to which the prophecy may have respect; it being usual in Scripture for prophecies to regard what is more remote as well as more near; for, upon the destruction of it by Nebuchadnezzar, it was to be restored after seventy years, according to Isaiah's prophecy, Isaiah 23:15 and, many years after this, new Tyre was besieged, taken, and destroyed by Alexander; and after this it was rebuilt; we read of it in the New Testament; See Gill on Acts 21:3, and in Jerom's time it was a most noble and beautiful city, as he on this passage observes; indeed, as Kimchi says, who lived near a thousand years after Jerom, the city then built in his time called Tyre was built upon the continent near the seashore; whereas Tyre destroyed by Alexander was built in the midst of the sea, and was as the top of a rock. It has since been destroyed by Saladine, in the year 1291; and now quite uninhabited, unless by fishermen, who wash, dry, and mend their nets here:

for I the Lord have spoken it, saith, the Lord God; and therefore it shall be accomplished, as it has been; no more of his returning void, and becoming of no effect. The Targum is,

"because I the Lord have decreed by my word, saith the Lord God;''

it is a determination and resolution of his, and none can disannul it. Abendana thinks that hitherto the prophecy is concerning the first destruction of Tyre by Nebuchadnezzar, and what follows is concerning the destruction of it by Alexander.

And I will make thee like the top of a rock: {f} thou shalt be a place to spread nets upon; thou shalt be built no more: for I the LORD have spoken it, saith the Lord GOD.

(f) I will make you so bare that you will have nothing to cover you.

EXEGETICAL (ORIGINAL LANGUAGES)
14. the top of a rock] a naked rock, Ezekiel 26:4.In four sections, commencing with the formula, "thus saith the Lord," Tyre, the mistress of the sea, is threatened with destruction. In the first strophe (Ezekiel 26:2-6) there is a general threat of its destruction by a host of nations. In the second (Ezekiel 26:7-14), the enemy is mentioned by name, and designated as a powerful one; and the conquest and destruction emanating from his are circumstantially described. In the third (Ezekiel 26:15-18), the impression which this event would produce upon the inhabitants of the islands and coast-lands is depicted. And in the fourth (Ezekiel 26:19-21), the threat is repeated in an energetic manner, and the prophecy is thereby rounded off.

This word of God bears in the introduction to the date of its delivery to the prophet and enunciation by him. - Ezekiel 26:1. It came to pass in the eleventh year, on the first of the month, that the word of Jehovah came to me, saying. - The eleventh year of the exile of Jehoiachin was the year of the conquest and destruction of Jerusalem (Jeremiah 52:6, Jeremiah 52:12), the occurrence of which is presupposed in Ezekiel 26:2 also. There is something striking in the omission of the number of the month both here and in Ezekiel 32:17, as the day of the month is given. The attempt to discover in the words בּאחד an indication of the number of the month, by understanding לחדשׁ as signifying the first month of the year: "on the first as regards the month," equivalent to, "in the first month, on the first day of it" (lxx, Luther, Kliefoth, and others), is as forced and untenable as the notion that that particular month is intended which had peculiar significance for Ezekiel, namely, the month in which Jerusalem was conquered and destroyed. The first explanation is proved to be erroneous by Ezekiel 26:2, where the destruction of Jerusalem, which occurred in the fifth month of the year named, is assumed to have already happened. The second view is open to the objection that the conquest of Jerusalem happened in the fourth month, and the destruction in the fifth (Jeremiah 52:6 and Jeremiah 52:12); and it cannot be affirmed that the conquest was of less importance to Ezekiel than the destruction. We cannot escape the conclusion, therefore, that the number of the month has been dropped through a corruption of the text, which has occurred in copying; but in that case we must give up all hope of being able to determine what the month really was. The conjecture offered by Ewald and Hitzig, that one of the last months of the year is intended, because Ezekiel could not have known before then what impression the conquest of Jerusalem had made upon Tyre, stands or falls with the naturalistic view entertained by these writers with regard to prophecy.

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