Ezekiel 27:1

Ezekiel 27:1 describes a lamentation against the city of Tyre, a prominent trading center known for its wealth and commerce. The chapter portrays the downfall of Tyre as a consequence of its pride, arrogance, and reliance on material possessions rather than God. Through this prophecy, God reveals His judgment on Tyre for its sinful ways and serves as a warning to all who prioritize worldly success over spiritual matters. The passage underscores the importance of humility, faithfulness, and dependence on God rather than on earthly treasures that are fleeting and temporary.

Commentary

Keil-Delitzsch
John Gill
Matthew Henry
Tyndale

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

The lamentation commences with a picture of the glory of the city of Tyre, its situation, its architectural beauty, its military strength and defences (Eze 27:3-11), and its wide-spread commercial relations (Eze 27:12-25); and then passes into mournful lamentation over the ruin of all this glory (Eze 27:26-36). Introduction and description of the glory and might of Tyre. - Eze 27:1. And the word of Jehovah came to me, saying, Eze 27:2. And do thou, O son of man, raise a lamentation over Tyre, Eze 27:3. And say to Tyre, Thou who dwellest at the approaches of the sea, merchant of the nations to many islands, thus saith the Lord Jehovah, Tyre, thou sayest, I am perfect in beauty. Eze 27:4. In the heart of the seas is thy territory; thy builders have made thy beauty perfect. Eze 27:5. Out of cypresses of Senir they built all double-plank-work for thee; they took cedars of Lebanon to make a mast upon thee. Eze 27:6. They made thine oars of oaks of Bashan, thy benches they made of ivory set in box from the islands of the Chittaeans. Eze 27:7. Byssus in embroidery from Egypt was thy sail, to serve thee for a banner; blue and red purple from the islands of Elishah was thine awning. Eze 27:8. The inhabitants of Sidon and Arvad were thy rowers; thy skilful men, O Tyre, were in thee, they were thy sailors. Eze 27:9. The elders of Gebal and its skilful men were with thee to repair thy leaks; all the ships of the sea and their mariners were in thee to barter thy goods. Eze 27:10. Persian and Lydian and Libyan were in thine army, thy men of war; shield and helmet they hung up in thee; they gave brilliancy to thee. Eze 27:11. The sons of Arvad and thine army were upon thy walls round about, and brave men were upon they towers; they hung up their shields upon thy walls round about; they have made thy beauty perfect. - The lamentation commences with an address to Tyre, in which its favourable situation for purposes of trade, and the perfect beauty of which she was conscious, are placed in the foreground (Eze 27:3). Tyre is sitting, or dwelling, at the approaches of the sea. מבואת ים, approaches or entrances of the sea, are harbours into which ships sail and from which they depart, just as מבוא העיר sa t, the gate of the city, it both entrance and exit. This description does not point to the city on the mainland, or Old Tyre, but answers exactly to Insular Tyre with its two harbours. (Note: Insular Tyre possessed two harbours, a northern one called the Sidonian, because it was on the Sidonian side, and one on the opposite or south-eastern side, which was called the Egyptian harbour from the direction in which it pointed. The Sidonian was the more celebrated of the two, and consisted of an inner harbour, situated within the wall of the city, and an outer one, formed by a row of rocks, which lay at a distance of about three hundred paces to the north-west of the island, and ran parallel to the opposite coast of the mainland, so as to form a roadstead in which ships could anchor (vid., Arrian, ii. 20; Strabo, xvi. 2. 23). This northern harbour is still held by the city of Sur, whereas the Egyptian harbour with the south-eastern portion of the island has been buried by the sand driven against the coasts by the south winds, so that even the writers of the Middle Ages make no allusion to it. (See Movers, Phnizier, II. 1, pp. 214ff.).) ישׁבתי, with the connecting i, which is apparently confounded here after the Aramaean fashion with the i of the feminine pronoun, and has therefore been marked by the Masora as superfluous (vid., Ewald, 211b). The combination of רכלת with 'אל איּים ר may be accounted for from the primary meaning of רכל, to travel about as a merchant: thou who didst go to the nations on many shores to carry on thy trade. Tyre itself considers that she is perfect in her beauty, partly on account of her strong position in the sea, and partly because of her splendid edifices. (Note: Curtius, iv. 2: Tyrus et claritate et magnitudine ante omnes urbes Syriae Phoenicesque memorabilis. (Cf. Strabo, xvi. 2. 22.)) In the description which follows of this beauty and glory, from Eze 27:4 onwards, Tyre is depicted allegorically as a beautiful ship, splendidly built and equipped throughout, and its destruction is afterwards represented as a shipwreck occasioned by the east wind (Eze 27:26.). (Note: Jerome recognised this allegory, and has explained it correctly as follows: "He (the prophet) speaks τροπικῶς, as though addressing a ship, and points out its beauty and the abundance of everything. Then, after having depicted all its supplies, he announces that a storm will rise, and the south wind (auster) will blow, by which great waves will be gathered up, and the vessel will be wrecked. In all this he is referring to the overthrow of the city by King Nabuchodonosor," etc. Rashi and others give the same explanation.) The words, "in the heart of the seas is thy territory" (Eze 27:4), are equally applicable to the city of Tyre and to a ship, the building of which is described in what follows. The comparison of Tyre to a ship was very naturally suggested by the situation of the city in the midst of the sea, completely surrounded by water. As a ship, it must of necessity be built of wood. The shipbuilders selected the finest kinds of wood for the purpose; cypresses of Antilibanus for double planks, which formed the sides of the vessel, and cedar of Lebanon for the mast. Senir, according to Deu 3:9, was the Amoritish name of Hermon or Antilibanus, whereas the Sidonians called it Sirion. On the other hand, Senir occurs in Ch1 5:23, and Shenir in Sol 4:8, in connection with Hermon, where they are used to denote separate portions of Antilibanus. Ezekiel evidently uses Senir as a foreign name, which had been retained to his own time, whereas Sirion had possibly become obsolete, as the names had both the same meaning (see the comm. on Deu 3:9). The naming of the places from which the several materials were obtained for the fitting out of the ship, serve to heighten the glory of its construction and give an ideal character to the picture. All lands have contributed their productions to complete the glory and might of Tyre. Cypress-wood was frequently used by the ancients for buildings and (according to Virgil, Georg. ii. 443) also for ships, because it was exempt from the attacks of worms, and was almost imperishable, and yet very light (Theophr. Hist. plant. v. 8; Plinii Hist. nat. xvi. 79). לחתים, a dual form, like חמתים in Kg2 25:4; Isa 22:11, double-planks, used for the two side-walls of the ship. For oars they chose oaks of Bashan (משּׁוט as well as משׁוט in Eze 27:29 from שׁוּט, to row), and the rowing benches (or deck) were of ivory inlaid in box. קרשׁ is used in Exo 26:15. for the boards or planks of the wooden walls of the tabernacle; here it is employed in a collective sense, either for the rowing benches, of which there were at least two, and sometimes three rows in a vessel, one above another, or more properly, for the deck of the vessel (Hitzig). This was made of she4n, or ivory, inlaid in wood. The ivory is mentioned first as the most valuable material of the קרשׁ, the object being to picture the ship as possessing all possible splendour. The expression בּתּ־אשּׁרים, occasions some difficulty, partly on account of the use of the word בּת, and partly in connection with the meaning of אשּׁרים , although so much may be inferred from the context, that the allusion is to some kind of wood inlaid with ivory, and the custom of inlaying wood with ivory for the purpose of decoration is attested by Virgil, Aen. x. 137: "Vel quale per artem Inclusum buxo, aut Oricia terebintho Lucet ebur." But the use of בּת does not harmonize with the relation of the wood to the ivory inserted in wood; nor can it be defended by the fact that in Lam 3:3 an arrow is designated "the son of the quiver." According to this analogy, the ivory ought to have been called the son of the Ashurim, because the ivory is inserted in the wood, and not the wood in the ivory. (Note: The Targum has paraphrased it in this way: דפּין דאשׁכרעין מכבשׁין בשׁן דפיל, i.e., planks of box or pine inlaid with ivory.) We must therefore adopt the solution proposed by R. Salomo and others - namely, that the Masoretic division of בת־אשּׁרים into two words is founded upon a mistake, and that it should be read as one word בּתאשּׁרים, ivory in תּאשּׁרים, i.e., either sherbin-cedar (according to more recent expositors), or box-wood, for which Bochart (Phal. III 5) has decided. The fact that in Isa 60:13 the תּאשּׁוּר is mentioned among the trees growing upon Lebanon, whereas here the תּאשּׁרים are described as coming from the islands of the כּתּיּם, does not furnish a decisive argument to the contrary. We cannot determine with certainty what species of tree is referred to, and therefore it cannot be affirmed that the tree grew upon Lebanon alone, and not upon the islands of the Mediterranean. כּתּיּם are the Κιτιεῖς, the inhabitants of the port of Κίτιον in Cyprus; then the Cyprians generally; and here, as in Jer 2:10, where איּים of the כּתּיּם are mentioned, in a still broader sense, inhabitants of Cyprus and other islands and coast-lands of the Mediterranean. In 1 Macc. 1:1 and 8:5, even Macedonia is reckoned as belonging to the γὴ Χεττειεῖμ or Κιτίεων. Consequently the place from which the תּאשּׁרים were brought does not furnish any conclusive proof that the Cyprian pine is referred to, although this was frequently used for ship-building. There is just as much ground for thinking of the box, as Bochart does, and we may appeal in support of this to the fact that, according to Theophrastus, there is no place in which it grows more vigorously than on the island of Corsica. In any case, Ezekiel mentions it as a very valuable kind of wood; though we cannot determine with certainty to what wood he refers, either from the place where it grew or from the accounts of the ancients concerning the kinds of wood that ship-builders used. The reason for this, however, is a very simple one - namely, that the whole description has an ideal character, and, as Hitzig has correctly observed, "the application of the several kinds of wood to the different parts of the ship is evidently only poetical." The same may be said of the materials of which, according to Eze 27:7, the sails and awning of the ship were made. Byssus in party-coloured work (רקמה, see comm. on Exo 26:36), i.e., woven in mixed colours, probably not merely in stripes, but woven with figures and flowers." (Note: See Wilkinson, Manners and Customs, III Pl. xvi., where engravings are given of Egyptian state-ships with embroidered sails. On one ship a large square sail is displayed in purple-red and purple-blue checks, surrounded by a gold border. The vessel of Antony and Cleopatra in the battle of Actium had also purple sails; and in this case the purple sails were the sign of the admiral's ship, just as in Ezekiel they serve as a mark of distinction (נס). See Movers, II 3, p. 165, where the accounts of ancient writers concerning such state-ships are collected together.) "From Egypt;" the byssus-weaving of Egypt was celebrated in antiquity, so that byssus-linen formed one of the principal articles of export (vid., Movers, ut supra, pp. 317ff.). מפרשׁ, literally, spreading out, evidently signifies the sail, which we expect to find mentioned here, and with which the following clause, "to serve thee for a banner," can be reconciled, inasmuch as it may be assumed either that the sails also served for a banner, because the ships had no actual flag, like those in Wilkinson's engraving, or that the flag (נס) being also extended is included under the term מפרשׁ (Hitzig). The covering of the ship, i.e., the awning which was put up above the deck for protection from the heat of the sun, consisted of purple (תכלת and ארגּמן, see the comm. on Exo 25:4) from the islands of Elishah, i.e., of the Grecian Peloponesus, which naturally suggests the Laconian purple so highly valued in antiquity on account of its splendid colour (Plin. Hist. nat. ix. 36, xxi. 8). The account of the building of the ship is followed by the manning, and the attention paid to its condition. The words of Eze 27:8 may be taken as referring quite as much to the ship as to the city, which was in possession of ships, and is mentioned by name in Eze 27:8. The reference to the Sidonians and Arvad, i.e., to the inhabitants of Aradus, a rocky island to the north of Tripolis, as rowers, is not at variance with the latter; since there is no need to understand by the rowers either slaves or servants employed to row, and the Tyrians certainly drew their rowers from the whole of the Phoenician population, whereas the chief men in command of the ships, the captain and pilot (חבלים), were no doubt as a rule citizens of Tyre. The introduction of the inhabitants of Gebal, i.e., the Byblos of the Greeks, the present Jebail, between Tripolis and Berytus (see the comm. on Jos 13:5), who were noted even in Solomon's time as skilful architects (1 Kings 5:32), as repairers of the leak, decidedly favours the supposition that the idea of the ship is still kept in the foreground; and by the naming of those who took charge of the piloting and condition of the vessel, the thought is expressed that all the cities of Phoenicia assisted to maintain the might and glory of Tyre, since Tyre was supreme in Phoenicia. It is not till Eze 27:9 that the allegory falls into the background. Tyre now appears no longer as a ship, but as a maritime city, into which all the ships of the sea sail, to carry on and improve her commerce. Eze 27:10, Eze 27:11. Tyre had also made the best provision for its defence. It maintained an army of mercenary troops from foreign countries to protect its colonies and extend its settlements, and entrusted the guarding of the walls of the city to fighting men of Phoenicia. The hired troops specially named in Eze 27:10 are Pharas, Lud, and Phut. פּוּט is no doubt an African tribe, in Coptic Phaiat, the Libyans of the ancients, who had spread themselves over the whole of North Africa as far as Mauretania (see the comm. on Gen 10:6). לוּד is not the Semitic people of that name, the Lydians (Gen 10:22), but here, as in Eze 30:5; Isa 66:19, and Jer 46:9, the Hamitic people of לוּדים (Gen 10:13), probably a general name for the whole of the Moorish tribes, since לוּד (Eze 30:5) and לוּדים (Jer 44:9) are mentioned in connection with פּוּט as auxiliaries in the Egyptian army. There is something striking in the reference to פּרס, the Persians. Hvernick points to the early intercourse carried on by the Phoenicians with Persia through the Persian Gulf, through which the former would not doubt be able to obtain mercenary soldiers, for which it was a general rule to select tribes as remote as possible. Hitzig objects to this, on the ground that there is no proof that this intercourse with Persian through the Persian Gulf was carried on in Ezekiel's time, and that even if it were, it does not follow that there were any Persian mercenaries. He therefore proposes to understand by פרס, Persians who had settled in Africa in the olden time. But this settlement cannot be inferred with sufficient certainty either from Sallust, Jug. c. 18, or from the occurrence of the African Μάκαι of Herodotus, iv. 175, along with the Asiatic (Ptol. vi. 7. 14), to take it as an explanation of פּרס. If we compare Eze 38:5, where Pâras is mentioned in connection with Cush and Phut, Gomer and Togarmah, as auxiliaries in the army of Gog, there can be no doubt that Asiatic Persians are intended there. And we have to take the word in the same sense here; for Hitzig's objections consist of pure conjectures which have no conclusive force. Ezekiel evidently intends to give the names of tribes from the far-off east, west, and south, who were enlisted as mercenaries in the military service of Tyre. Hanging the shields and helmets in the city, to ornament its walls, appears to have been a Phoenician custom, which Solomon also introduced into Judah (Kg1 10:16-17, Sol 4:4), and which is mentioned again in the times of the Maccabees (1 Macc. 4:57). - A distinction is drawn in Eze 27:11 between the mercenary troops on the one hand, and the Aradians, and הילך, thine army, the military corps consisting of Tyrians, on the other. The latter appears upon the walls of Tyre, because native troops were employed to watch and defend the city, whilst the mercenaries had to march into the field. The ἁπ. λεγ. גּמּדים (Gammâdim) signifies brave men, as Roediger has conclusively shown from the Syrian usage, in his Addenda to Gesenius' Thes. p. 70f. It is therefore an epitheton of the native troops of Tyre. - With the words, "they (the troops) completed thy beauty," the picture of the glory of Tyre is rounded off, returning to its starting-point in Eze 27:4 and Eze 27:5.

Matthew Henry Bible Commentary

Here, I. The prophet is ordered to take up a lamentation for Tyrus, Eze 27:2. It was yet in the height of its prosperity, and there appeared not the least symptom of its decay; yet the prophet must lament it, because its prosperity is its snare, is the cause of its pride and security, which will make its fall the more grievous. Even those that live at ease are to be lamented if they be not preparing for trouble. He must lament it because its ruin is hastening on apace; it is sure, it is near; and though the prophet foretel it, and justify God in it, yet he must lament it. Note, We ought to mourn for the miseries of other nations, as well as for our own, out of an affection for mankind in general; it is a part of the honour we owe to all men to bewail their calamities, even those which they have brought upon themselves by their own folly. II. He is directed what to say, and to say it in the name of the Lord Jehovah, a name not unknown in Tyre, and which shall be better known, Eze 26:6. 1. He must upbraid Tyre with her pride: O Tyrus! thou hast said, I am of perfect beauty (Eze 27:3), of universal beauty (so the word is), every way accomplished, and therefore every where admired. Zion, that had the beauty of holiness, is called indeed the perfection of beauty (Psa 50:2); that is the beauty of the Lord. But Tyre, because well-built and well-filled with money and trade, will set up for a perfect beauty. Note, It is the folly of the children of this world to value themselves on the pomp and pleasure they live in, to call themselves beauties for the sake of them, and, if in these they excel others, to think themselves perfect. But God takes notice of the vain conceits men have of themselves in their prosperity when the mind is lifted up with the condition, and often, for the humbling of the spirit, finds a way to bring down the estate. Let none reckon themselves beautified any further than they are sanctified, nor say that they are of perfect beauty till they come to heaven. 2. He must upbraid Tyre with her prosperity, which was the matter of her pride. In elegies it is usual to insert encomiums of those whose fall we lament; the prophet, accordingly, praises Tyre for all that she had that was praiseworthy. He has nothing to say of her religion, her piety, her charity, her being a refuge to the distressed or using her interest to do good offices among her neighbours; but she lived great, and had a great trade, and all the trading part of mankind made court to her. The prophet must describe her height and magnificence, that God may be the more glorified in her fall, as the God who looks upon every one that is proud and abases him, hides the proud in the dust together, and binds their faces in secret, Job 40:12. (1.) The city of Tyre was advantageously situated, at the entry of the sea (Eze 27:3), having many commodious harbours each way, not as cities seated on rivers, which the shipping can come but one way to. It stood at the east end of the Mediterranean, very convenient for trade by land into all the Levant parts; so that she became a merchant of the people for many isles. Lying between Greece and Asia, it became the great emporium, or mart-town, the rendezvous of merchants from all parts: They borders are in the heart of the seas, Eze 27:4. It was surrounded with water, which was a great advantage to its trade; it was the darling of the sea, laid in its bosom, in its heart. Note, It is a great convenience, upon many accounts, to live in an island: seas are the most ancient land-mark, not which our fathers have set, but the God of our fathers, and which cannot be removed as other land-marks may, nor so easily got over. The people so situated may the more easily dwell alone, if they please, as not reckoned among the nations, and yet, if they please, may the more easily traffic abroad and keep a correspondence with the nations. We therefore of this island must own that he who determines the bounds of men's habitations has determined well for us. (2.) It was curiously built, according as the fashion then was; and, being a city on a hill, it made a glorious show and tempted the ships that sailed by into her ports (Eze 27:4): They builders have perfected thy beauty; they have so improved in architecture that nothing appears in the buildings of Tyre that can be found fault with; and yet it wants that perfection of beauty into which the Lord does and will build up his Jerusalem. (3.) It had its haven replenished with abundance of gallant ships, Isa 33:21. The ship-carpenters did their part, as well as the house-carpenters theirs. The Tyrians are thought to be the first that invented the art of navigation; at least they improved it, and brought it to as great a perfection perhaps as it could be without the loadstone. [1.] They made the boards, or planks, for the hulk of the ship, of fir-trees fetched from Senir, a mount in the land of Israel, joined with Hermon, Sol 4:8. Planks of fir were smooth and light, but not so lasting as our English oak. [2.] They had cedars from Lebanon, another mountain of Israel, for their masts, Eze 27:5. [3.] They had oaks from Bashan (Isa 2:13), to make oars of; for it is probable that their ships were mostly galleys, that go with oars. The people of Israel built few ships for themselves, but they furnished the Tyrians with timber for shipping. Thus one country uses what another produced, and so they are serviceable one to another, and cannot say to each other, I have no need of thee. [4.] Such magnificence did they affect in building their ships that they made the very benches of ivory, which they fetched from the isles of Chittim, from Italy or Greece, and had workmen from the Ashurites or Assyrians to make them, so rich would they have their state-rooms in their ships to be. [5.] So very prodigal were they that they made their sails of fine linen fetched from Egypt, and that embroidered too, Eze 27:7. Or it may be meant of their flags (which they hoisted to notify what city they belonged to), which were very costly. The word signifies a banner as well as a sail. [6.] They hung those rooms on ship-board with blue and purple, the richest cloths and richest colours they could get from the isles they traded with. For though Tyre was itself famous for purple, which is therefore called the Tyrian dye, yet they must have that which was far-fetched. (4.) These gallant ships were well-manned, by men of great ingenuity and industry. The pilots and masters of the ships, that had command in their fleets, were of their own city, such as they could put a confidence in (Eze 27:8): Thy wise men, O Tyrus! that were in thee, were thy pilots. But, for common sailors, they had men from other countries; The inhabitants of Arvad and Zidon were thy mariners. These came from cities hear them; Zidon was sister to Tyre, not two leagues off, to the northward; there they bred able seamen, which it is the interest of the maritime powers to support and give all the countenance they can to. They sent to Gebal in Syria for calkers, or strengtheners of the clefts or chinks, to stop them when the ships come home, after long voyages, to be repaired. To do this they had the ancients and wise men (Eze 27:9); for there is more need of wisdom and prudence to repair what has gone to decay than to build anew. In public matters there is occasion for the ancients and wise men to be the repairers of the breaches and the restorers of paths to dwell in. Nay, all the countries they traded with were at their service, and were willing to send men into their pay, to put their youths apprentice in Tyre, or to put them on board their fleets; so that all the ships in the sea with their mariners were ready to occupy thy merchandise. Those that give good wages shall have hands at command. (5.) Their city was guarded by a military force that was very considerable, Eze 27:10, Eze 27:11. The Tyrians were themselves wholly given to trade; but it was necessary that they should have a good army on foot, and therefore they took those of other states into their pay, such as were fittest for service, though they had them from afar (which perhaps was their policy), from Persia, Lud, and Phut. These bore their arms when there was occasion, and in time of peace hung up the shield and buckler in the armoury, as it were to proclaim peace, and let the world know that they had at present no need of them, but they were ready to be taken down whenever there was occasion for them. Their walls were guarded by the man of Arvad; their towers were garrisoned by the Gammadim, robust men, that had a great deal of strength in their arms; yet the vulgar Latin renders it pygmies, men no longer than one's arm. They hung their shields upon the walls in their magazines or places of arms; or hung them out upon the walls of the city, that none might dare to approach them, seeing how well provided they were with all things necessary for their own defence. "Thus they set forth thy comeliness (Eze 27:10), and made they beauty perfect," Eze 27:11. It contributed as much as any thing to the glory of Tyre that it had those of all the surrounding nations in its service, except the land of Israel (though it lay next them), which furnished them with timber, but we do not find that it furnished them with men; that would have trenched upon the liberty and dignity of the Jewish nation, Ch2 2:17, Ch2 2:18. It was also the glory of Tyre that it had such a militia, so fit for service, and in constant pay, and such an armoury, like that in the tower of David, where hung the shields of mighty men, Sol 4:4. It is observable that there and here the armouries are said to be furnished with shields and helmets, defensive arms, not with swords and spears, offensive, though it is probable that there were such, to intimate that the military force of a people must be intended only for their own protection and not to invade and annoy their neighbours, to secure their own right, not to encroach upon the rights of others. (6.) They had a vast trade and a correspondence with all parts of the known world. Some nations they dealt with in one commodity and some in another, according as either its products or its manufactures were, and the fruits of nature or art were, with which it was blessed. This is very much enlarged upon here, as that which was the principal glory of Tyre, and which supported all the rest. We do not find any where in scripture so many nations named together as are here; so that this chapter, some think, gives much light to the first account we have of the settlement of the nations after the flood, Gen. 10. The critics have abundance of work here to find out the several places and nations spoken of. Concerning many of them their conjectures are different and they leave us in the dark and at much uncertainty; it is well that it is not material. Modern surveys come short of explaining the ancient geography. And therefore we will not amuse ourselves here with a particular enquiry either concerning the traders or the goods they traded in. We leave it to the critical expositors, and observe that only which is improvable. [1.] We have reason to think that Ezekiel knew little, of his own knowledge, concerning the trade of Tyre. He was a priest, carried away captive far enough from the neighbourhood of Tyre, we may suppose when he was young, and there he had been eleven years. And yet he speaks of the particular merchandises of Tyre as nicely as if he had been comptroller of the custom-house there, by which it appears that he was divinely inspired in what he spoke and wrote. It is God that saith this, Eze 27:3. [2.] This account of the trade of Tyre intimates to us that God's eye is upon men, and that he takes cognizance of what they do when they are employed in their worldly business, not only when they are at church, praying and hearing, but when they are in their markets and fairs, and upon the exchange, buying and selling, which is a good reason why we should in all our dealings keep a conscience void of offence, and have our eye always upon him whose eye is always upon us. [3.] We may here observe the wisdom of God, and his goodness, as the common Father of mankind, in making one country to abound in one commodity and another in another, and all more or less serviceable either to the necessity or to the comfort or ornament of human life. Non omis fert omnia tellus - One land does not supply all the varieties of produce. Providence dispenses its gifts variously, some to each, and all to none, that there may be a mutual commerce among those whom God has made of one blood, though they are made to dwell on all the face of the earth, Act 17:26. Let every nations therefore thank God for the productions of its country; though they be not so rich as those of others, yet there is use for them in the public service of the world. [4.] See what a blessing trade and merchandise are to mankind, especially when followed in the fear of God, and with a regard not only to private advantage, but to a common benefit. The earth is full of God's riches, Psa 104:24. There is a multitude of all kinds of riches in it (as it is here, Eze 27:12), gathered off its surface and dug out of its bowels. The earth is also full of the fruits of men's ingenuity and industry, according as their genius leads them. Now by exchange and barter these are made more extensively useful; thus what can be spared is helped off, and what is wanted is fetched in, in lieu of it, from the most distant countries. Those that are not tradesmen themselves have reason to thank God for tradesmen and merchants, by whom the productions of other countries are brought to our hands, as those of our own are by our husbandmen. [5.] Besides the necessaries that are here traded in, see what abundance of things are here mentioned that only serve to please fancy, and are made valuable only by men's humour and custom; and yet God allows us to use them, and trade in them, and part with those things for them which we can spare that are of an intrinsic worth much beyond them. Here are horns of ivory and ebony (Eze 27:15), that are brought for a present, exposed to sale, and offered in exchange, or (as some think) presented to the city, or the great men of it, to obtain their favour. Here are emeralds, coral, and agate (Eze 27:16), all precious stones, and gold (Eze 27:22), which the world could better be without than iron and common stones. Here are, to please the taste and smell, the chief of all spices (Eze 27:22), cassia and calamus (Eze 27:19), and, for ornament, purple, broidered work, and fine linen (Eze 27:16), precious clothes for chariots (Eze 27:20), blue clothes (which Tyre was famous for), broidered work, and chests of rich apparel, bound with rich cords, and made of cedar, a sweet wood to perfume the garments kept in them, Eze 27:24. Upon the review of this invoice, or bill of parcels, we may justly say, What a great many things are here that we have no need of, and can live very comfortably without! [6.] It is observable that Judah and the land of Israel were merchants in Tyre too; in a way of trade they were allowed to converse with the heathen. But they traded mostly in wheat, a substantial commodity, and necessary, wheat of Minnith and Pannag, two countries in Canaan famous for the best wheat, as some think. The whole land indeed was a land of wheat (Deu 8:8); it had the fat of kidneys of wheat, Deu 32:14. Tyre was maintained by corn fetched from the land of Israel. They traded likewise in honey, and oil, and balm, or rosin; all useful things, and not serving to pride or luxury. And the land which these were the staple commodities of was that which was the glory of all lands, which God reserved for his peculiar people, not those that traded in spices and precious stones; and the Israel of God must reckon themselves well provided for if they have food convenient; for those that are acquainted with the delights of the children of God will not set their hearts on the delights of the sons and daughters of men, or the treasures of kings and provinces. We find indeed that the New Testament Babylon trades in such things as Tyre traded in, Rev 18:12, Rev 18:13. For, notwithstanding its pretensions to sanctity, it is a mere worldly interest. [7.] Though Tyre was a city of great merchandise, and they got abundance by buying and selling, importing commodities from one place and exporting them to another, yet manufacture-trades were not neglected. The wares of their own making, and a multitude of such wares, are here spoken of, Eze 27:16, Eze 27:18. It is the wisdom of a nation to encourage art and industry, and not to bear hard upon the handicraft-tradesmen; for it contributes much to the wealth and honour of a nation to send abroad wares of their own making, which may bring them in the multitude of all riches. [8.] All this made Tyrus very great and very proud: The ships of Tarshish did sing of thee in they market (Eze 27:25); thou wast admired and cried up by all the nations that had dealings with thee; for thou wast replenished in wealth and number of people, wast beautified, and made very glorious, in the midst of the seas. Those that grow very rich are cried up as very glorious; for riches are glorious things in the eyes of carnal people, Gen 31:1.