respect to the blessing and cursing of all peoples on the basis of how they treat the
descendants of Abraham.
D. Ezekiel reveals the nature of other nations’ judgment (26:1—33:20).
The judgments pronounced against these three nations follow in the same vein
as those already dealt with in the preceding section (Ammon, Moab, Edom, and Philistia)
in the sense that the basic pronouncement of judgment is based on their treatment of
Israel. What is different is that there is an extensive development of the underlying atti-
tudes and actions that led to such treatment. As such it becomes a warning to all nations
about the attitudes and practices that lead to judgment, especially with respect to their
treatment of God’s chosen people, Israel.
Tyre is marked out for special judgment because it looked upon Israel’s de-
mise as an opportunity for selfish gain (26:2). Her renown as a great trading power will
be replaced by astonishment at her complete and final destruction according to divine
pronouncement (26:3–21). Following a formal lamentation for the whole nation (27:1–
36) Tyre’s prince is marked out for destruction due to extreme pride over his wealth and
wisdom (28:1–10). This is followed by another lamentation, this time for the King of
Tyre (28:11–19). Due to the heightened description in this section it has been common
for many commentators to see this as a reference to Satan, the spiritual power behind the
human ruler of this great commercial center.9 Whether this refers solely to the human
ruler of Tyre, or to the spiritual ruler as well, it is clear that Tyre’s great sin lie in the
abundance of trading (28:16) to the point of a violent devaluation of human life (cf. “bar-
9 Alexander seemed to take it as referring to Satan in his earlier commentary (1976) but in a later work opts for interpreting it as referring to the human king of Tyre utilizing cultural and religious terminology of that area, though he admits great interpretational challenges for either view (see Alexander, "Ezekiel," in loc cit).