Ezekiel 26:20

Eze 26:20 When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living;

Ver. 20. With the people of old time.] The multitude of those that are dead from the beginning of the world; or with the people of the old world, as Jerome will have it; and that the Tyrians’ destruction, both temporal and eternal, is hereby hinted.

When I shall set glory in the land of the living,] i.e., In Judea (where the living and true God is worshipped, and where are the right heirs of life) will I re-establish my Church, which is my glory; or when I shall glorify mine elect in mine heavenly kingdom.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Meaning, in Judea, when it shall be restored.

Which were dead long ago.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the pit--Tyre's disappearance is compared to that of the dead placed in their sepulchres and no more seen among the living (compare Eze 32:18, Eze 32:23; Isa 14:11, Isa 14:15, Isa 14:19).

I shall set glory in the land--In contrast to Tyre consigned to the "pit" of death, I shall set glory (that is, My presence symbolized by the Shekinah cloud, the antitype to which shall be Messiah, "the glory as of the only-begotten of the Father," Joh 1:14; Isa 4:2, Isa 4:5; Zac 6:13) in Judah.

of the living--as opposed to Tyre consigned to the "pit" of death. Judea is to be the land of national and spiritual life, being restored after its captivity (Eze 47:9). FAIRBAIRN loses the antithesis by applying the negative to both clauses, "and that thou be not set as a glory in the land of the living."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. And I shall set glory in the land of the living.] Judea so called, the land of the living God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) With them that descend into the pit.—Comp. Isa_14:9-20. Tyre is here represented, as Babylon is there, as joining itself to the dead—a striking figure to indicate its utter and final destruction. This is to be understood of the Tyre that then was, the proud mistress of the sea. The question whether there might or might not ever be other inhabitants on the rock of Tyre is one which does not at all come within the scope of the prophet’s vision. The way of speaking of the place of the dead, as in the lower part of the earth, so common in Scripture (comp. Eph_4:9), does not by any means prove that the writers thought this to be the actual place of departed spirits, but only that, as it is a necessity of human thought and expression to indicate some locality, this locality, in association with the burial of the body, is most naturally placed “under the earth.” In the same way, men, even on opposite sides of the globe, always speak of God as “above them,” and their gestures and looks, as well as their words, unavoidably involve the same idea, though they perfectly know that He is omnipresent. (Comp. even the example of our Lord in Mar_6:41; Mar_7:34; Luk_9:16; Joh_17:1.)

Set glory in the land of the living.—The word for “glory” is the same as that used in Eze_20:6; Eze_20:15; Dan_8:9; Dan_11:16; Dan_11:41, in connection with Palestine. The prediction is that when Tyre, who is now rejoicing in the calamity of Judah, shall be past and forgotten, numbered with the dead, then God will establish His people as a living Church to Himself. A ray of Messianic promise shines through the prediction, although, for the time, it might seem nothing more than a foretelling of the restoration from the Captivity.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. when I shall bring] Rather in connexion with Eze_26:19 : when I shall make thee a desolate city … then I shall bring thee down. The prophet regards Tyre’s sinking beneath the waters as her entrance upon the descent into the pit, the place of the dead, just as frequently elsewhere (ch. 32) he snakes the grave the entrance into the underworld of the dead. Cf. Isa_14:11; Isa_14:19.

that descend into the pit] Rather: them that are gone down into the pit, unto the people. The common phrase “they that go down to the pit” should be rendered: that are gone down (past). Ezek. always says with them that are gone down, Eze_28:8, Eze_31:14 : cf. Isa_14:19; Isa_38:18.

The “people of old time” are those dead from of old, Eze_32:27; Lam_3:6; Psa_143:3; hardly with more definite ref. to the Flood, Job_22:15.

low parts of the earth] the nether parts, i.e. in the underworld of the dead (Eze_31:14, Eze_32:18-24; Lam_3:55; Psa_63:9), which was held to be situated in the bowels of the earth or under the earth.

in places desolate of old] According to the textual tradition (Baer, Ezek.) the true reading is like places …, so LXX., Vulg. The prophet gives Tyre a personality; when buried under the sea she goes down into the abode of the dead, and possibly he regards the “places desolate of old” as also gone down and gathered in the underworld. For “that go down,” that are gone down.

and I shall set glory] Such an antithesis is entirely unnatural; something further must be said of Tyre in continuation of “thou shalt not be inhabited.” Either: nor set (thy) glory, (reading 2 fem., with final y otiose), a phrase, however, nowhere else occurring; or else the reading presumably before LXX. must be accepted: nor arise (stand forth) in the land of the living (tithyççebi).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I will make thee a terror,.... To all the isles round about, who shall shake and tremble at the ruin of Tyre, as before observed; or to herself, being brought into a most terrible and distressed condition:

and thou shall be no more: in the same place and situation, in the same happy state and condition:

though thou be sought for, yet shalt thou never be found again, saith the Lord God: this is true of the antitype, Babylon, or antichrist, Rev 18:21.

Next: Ezekiel Chapter 27

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Everlasting: in the grave, till the day of judgment, Psalm xlviii. 12., and Wisdom xii. 5. --- Living, assigned to Israel, (chap. xxxii. 24.; Calmet) where holy people adore the true God, and shall rise to life eternal. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Bring thee down; destroy thee, slay thee, and bury thee, throw thee into the grave.

The people of old time; who are long since dead, and gone to eternity, the people of eternity.

In the low parts of the earth; another description of the grave, from the situation, and from the solitudes or desolation of it. In brief, when Tyre, as a dead man, shall be buried, forgotten and perish utterly, and my hand hath done it, then it shall be known my hand hath avenged and punished all her insolence, inhumanity, and covetousness that she discovered when she rejoiced at Jerusalem’s fall.

Shall set glory; restore the beauty, strength, wealth of Israel, bring them back to Jerusalem, to worship in a rebuilt temple, where they shall enjoy me.

The land of the living; the land of Judea, called land of the living, because a land where God will bless and give life by his word, ordinances, and Spirit: thus different shall Tryre’s captivity and Jerusalem’s be.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. When — Rather, then.

In places — Probably, like places. Sinking beneath the sea they drop at the same time into “the nether parts of the earth,” the underworld, where are the people of old time and all the ruined cities of the past. This picture of the dead in Sheol (the pit) is elaborated, Eze_32:18, etc. (Compare Isa_14:9; Psa_88:4-7.)

I shall set [rather, will set] glory in the land of the living — A very difficult phrase. Various readings are suggested, but in any case a contrast appears between the glorious life here and the shadow life in Sheol.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

When I shall bring thee down, etc. The pit is sheol, Hades, the unseen world of the dead. The image may have been suggested by Isa_14:9, where it is used of Babylon. It was obviously one on whichthe mind of Ezekiel dwelt, and is reproduced in Eze_32:17-32. Here, apparently, the sinking in the depth of the waters (Ver. 19) is thought of as leading to that world of the dead that lay beneath them. The people of old time may possibly include the races of the old world that were submerged in the waters of the Flood. The imagery of Psa_88:3-7 seems to have been floating before the prophet"s mind. I shall set glory; better, will set. The contrast drawn is that between the shadow-world of the dead, and the earth with its living inhabitants. There Jehovah would establish his glory, would, sooner or later, manifest his kingdom, while Tyre and its pomp should be no more, belonging only to the past. Conjectural readings and renderings have been suggested as follows:

(1) Hitzig, "And thou no longer shinest with glory in the land of the living.

(2) Havernick and Kliefoth, "That I no longer produce anything glorious from thee in the land of the living.

(3) Ewald," That thou mayest not remain (or stand) in the laud of the living." I have adopted Keil"s interpretation of the Anthorized Version.

An encouraging assurance for a depressed people.

I shall set glory in the land of the living." Accepting this rendering as expressing the meaning of the original, and as applicable to Judah, we see in it

I A REMARKABLE DESIGNATION OF THE HOLY LAND. It is here called "the land of the living." Hengstenberg views "the land of the living" as standing in "contrast to Sheol, the land. of the dead, to which in the foregoing the inhabitants of Tyre are assigned." The expression seems to refer particularly to Palestine. The "Speaker"s Commentary" says, "The land of the living is the land of the true God, as opposed to the land of the dead, to which is gathered the glory of the world." And Matthew Henry, The holy land is the land of the living; for none but holy souls are properly living souls." There was propriety in applying this designation to that land, because there:

1. The living God was known and worshipped. "In Judah is God known: his Name is great in Israel," etc.; (Psa_76:1, Psa_76:2) My soul thirsteth for God, for the living God," etc.. (Psa_42:2) The people of other lands had riches, honors, power; but they were idolaters. Their gods were no gods, but dead idols. In the highest sense no land can be called living whose deity or deities are dead, unreal, mere human inventions. To the people of Judah and Jerusalem the living and true God had revealed himself through law-giver, prophet, and. poet, and through his hand in their history as a nation.

2. The living Word was possessed. The sacred writings of the Jews are far superior to those of heathen nations. They were true: "the Word of truth". (Psa_119:43, Psa_119:142, Psa_119:160) They were vital and lasting: ".living oracles"; (Act_7:38) "the Word of God, which liveth and abideth". (1Pe_1:23) They were life-giving. "Thy Word hath quickened, me". (Psa_119:50, Psa_119:93) Moreover, their Scriptures were light-giving: "Thy Word is a lamp unto my feet, and a light unto my path". (Psa_119:105, Psa_119:130)

3. The living ordinances were observed. The pure worship of the living and true God was instituted and practiced there, and, after the return from the Captivity, without any admixture of idolatry. Worship, when it is directed to the true Object and offered in a true spirit, develops and strengthens the noblest life of the worshipper. To the pious Jews the means of grace were as "wells of salvation." In these respects, then, Palestine was appropriately called "the land of the living." And with even greater fullness and force may the designation be applied to this favored land of ours.

II AN ENCOURAGING ASSURANCE CONCERNING THE HOLY LAND. "I shall set glory in the land of the living" Let us look at this assurance:

1. In its primary signification. By the side of the utter overthrow of Tyre, Ezekiel predicts the renewal of the Divine favor and of prosperity to Jerusalem. Brief as the clause is, it indicates the return of the people of Judah from captivity to their own land, the rebuilding of the temple of Jehovah, the re-establishment of religious ordinances, and the restoration of the sacred city. And all these things were in due season accomplished. And thus interpreted, the assurance given in the text is the more significant from the fact that, after their return home, the Jews never obscured the Divine glory by the practice of idolatry. They neither gave God"s glory to another nor his praise unto graven images.

2. In its other and grander signification. The text prophetically points to the coming of the Messiah and the proclamation of the glorious gospel. In the work of redemption by Jesus Christ we have a much more illustrious display of the glory of God than in the return of the exiles from Babylon to Jerusalem, the rebuilding of the temple, etc. And this glory is ever increasing amongst men as the triumphs of the gospel are multiplied. The enemies of the cause of God are being vanquished by truth and love, and his true kingdom is constantly being established more and more deeply and widely in this world. And at length "all the earth shall be filled with the glory of the Lord.

CONCLUSION. Even in the darkest seasons of its history there is always a bright and inspiring hope for the true Church of God. By its unfaithfulness it may bring upon itself severe chastisement from its great Head; but it shall arise from the dust purified and strengthened, and go forward in its glorious course, "fair as the moon, clear as the sun, terrible as an army with banners. W.J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Bring thee down - When I shall slay thee, and throw thee into the grave. With the people - Who are long since dead, and gone to eternity. The low parts - Another description of the grave, from the situation and solitude of it. Set glory - Then I will restore the beauty, strength, and wealth of Israel, and bring them back to Jerusalem. In the land - In the land of Judea, called, land of the living, because a land, where God will bless, and give life by his word, ordinances, and spirit: thus different shall Tyre's captivity and Jerusalem's be.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

with those who descend into the Pit with those who descend into Gehinnom.

to a people of old with the other nations who are there from long ago.

like the ruins of old like the cities that were destroyed from times of yore, viz. Sodom and her sister cities.

but I shall bestow beauty upon the land of the living And I shall bestow beauty upon Jerusalem.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.