30And they will make their voice heard over you
         And will cry bitterly.
         They will cast dust on their heads,
         They will wallow in ashes.

31“Also they will make themselves bald for you
         And gird themselves with sackcloth;
         And they will weep for you in bitterness of soul
         With bitter mourning.

32“Moreover, in their wailing they will take up a lamentation for you
         And lament over you:
         ‘Who is like Tyre,
         Like her who is silent in the midst of the sea?

33‘When your wares went out from the seas,
         You satisfied many peoples;
         With the abundance of your wealth and your merchandise
         You enriched the kings of earth.

34‘Now that you are broken by the seas
         In the depths of the waters,
         Your merchandise and all your company
         Have fallen in the midst of you.

35‘All the inhabitants of the coastlands
         Are appalled at you,
         And their kings are horribly afraid;
         They are troubled in countenance.

36‘The merchants among the peoples hiss at you;
         You have become terrified
         And you will cease to be forever.’”’”

Parallel Verses

New American Standard Bible (©1995)
"All who handle the oar, The sailors and all the pilots of the sea Will come down from their ships; They will stand on the land,

GOD'S WORD® Translation (©1995)
All the rowers, the sailors, and all the mariners came down from their ships and stood on the shore.

King James Bible
And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land;

Douay-Rheims Bible
And all that handled the oar shall come down from their ships: the mariners, and all the pilots of the sea shall stand upon the land:

Darby Bible Translation
And all that handle the oar, the mariners, all the pilots of the sea, shall come down from their ships; they shall stand upon the land,

English Revised Version
And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land,

Webster's Bible Translation
And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land;

World English Bible
All who handled the oar, the mariners, [and] all the pilots of the sea, shall come down from their ships; they shall stand on the land,

Young's Literal Translation
And come down from their ships have all handling an oar, Mariners, all the pilots of the sea, on the land they stand,

Cross References

Revelation 18:17 for in one hour such great wealth has been laid waste!' And every shipmaster and every passenger and sailor, and as many as make their living by the sea, stood at a distance,

Ezekiel 27:8 "The inhabitants of Sidon and Arvad were your rowers; Your wise men, O Tyre, were aboard; they were your pilots.

Ezekiel 32:9 "I will also trouble the hearts of many peoples when I bring your destruction among the nations, into lands which you have not known.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 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, v. 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 (v. 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 (v. 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 (v. 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 (v. 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 (v. 32, 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," v. 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 (v. 35), concluding it will be their own turn to fall next. Others shall hiss at her (v. 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, 23. Is this the city which men called the perfection of beauty?

Calvin's Commentary

44. And ye shall know that I am the LORD, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.

44. Et cognoscetis quod ego Iehovah, cum fecero vobiscum propter nomen meum, non secundum vias vestras malas, et secundum opera vestra corrupta, domus Israel, dicit Dominator Iehovah.

Here at length God pronounces that his glory would be chiefly conspicuous in the pity which he bestowed upon those who were desperate and abandoned, gratuitously and solely with respect to his own name. Hence Paul so specially celebrates; the grace of God in the first chapter of the epistle to the Ephesians, as that mercy by which God deigns to call his own elect in a peculiar sense -- his glory; for his glory extends farther than his pity. (Ephesians 1:6, 12, 14.)

As thy name, so thy praise is extended through all lands, (Psalm 48:10)

for God deserves no less glory when he destroys the wicked than when he pities his own people. But Paul calls that gratuitous favor glory par excellence, by which God embraced his own elect when he adopted them. So also it is said in this passage, then you shall know that I am Jehovah, since I shall deal with you on behalf of my name, and not according to your sins. But when God wishes his glory to shine conspicuously in gratuitous pity, hence we gather that the enemies of his glory were too gross and open, who obscure his mercy, or extenuate it, or as far as they can, endeavor to reduce it to nothing. But we know the teaching of the papacy to be that God's gratuitous goodness either is buried or enfolded in dark obscurity, or utterly vanish away: for they have invented a system of general merits which they oppose to God's gratuitous favor. For they distinguish merits into preparations, good works acquiring God's favor, and satisfactions, by which they buy off the penalties to which they were subjected. Afterwards they add what they call the suffrages of the saints; for they fabricate for themselves numberless patrons, and various reasonings are concocted for the purpose of obscuring God's glory, or at least of allowing only a few sparks to be visible. Since therefore the whole papacy tends that way, we see that they professedly oppose God's glory, and those who defend such abominations are sworn enemies of God's glory.

For ourselves, then, let. us learn that we cannot otherwise worship God with acceptance unless we adopt whatever pleases him as pertaining to our salvation. For if we wish to come to a debtor and creditor account, or to consider that he is in the slightest degree indebted to us, we in this way diminish his glory, and as far as is in our power we despoil ourselves of that inestimable privilege which the Prophet now commends. Hence let us desire to acknowledge God in this way, since he treats us with amazing clemency and pity out of regard for his own name, and not according to our sins. And since that was said to his ancient people because they returned to the land of Canaan, how much more ought God's gratuitous goodness to be extolled by us, when his heavenly kingdom is at this day open to us, and when he openly calls us to himself in heaven, and to the hope of that happy immortality which has been obtained for us through Christ?
PRAYER.

Grant, Almighty God, since we have already entered in hope upon the threshold of our eternal inheritance, and know that there is a certain mansion for us in heaven after Christ has been received there, who is our head, and the first-fruits of our salvation: Grant, I say, that we may proceed more and more in the course of thy holy calling until at length we reach the goal, and so enjoy that eternal glory of which you afford us a taste in this world, by the same Christ our Lord. -- Amen.

PRAISE TO GOD.

After finishing this last Lecture, that most illustrious man, John Calvin, the Divine, who had previously been sick, then began to be so much weaker that he was compelled to recline on a couch, and could no longer proceed with the explanation of Ezekiel. This accounts for his stopping at the close of the Twentieth Chapter, and not finishing the work so auspiciously begun. Nothing remains, kind Reader, but that you receive most favorably and graciously what is now sent forth to the world.

Links

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New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

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