Seventh-day Adventist Bible CommentaryEzekiel 28

The word of the Lord. Chapter 28 consists of three sections. The first (vs. 1–10) is a prophecy against the prince of Tyre, whose fall is traced to his insufferable pride and arrogance. The second section (vs. 11–19) is a lamentation upon the king of Tyre. This properly turns out to be a digression to treat of the real ruler of Tyre, namely Satan. The principles governing such a deviation are dealt with in the comments under that section. The third and shortest section (vs. 20–26) is a prophecy against Sidon, the other principal Phoenician city.

Ellen G. White

Prince. Heb. nagid, “a chief,” “a leader.” According to Josephus, the Tyrian king at the time of Nebuchadnezzar’s siege was Ethbaal (Against Apion i. 21). However, the prophet is doubtless decrying the insolence and inordinate pride of Tyre’s leaders generally. The seat of God. Probably a reference to the natural beauty and strategic position of Tyre. Some see significance in the phrase from the point of view that the temple of Baal Melkarth was situated there.

Ellen G. White

Wiser than Daniel. Said in irony. Daniel had distinguished himself in the Babylonian court as a man of wisdom and as a revealer of secrets Dan. 1:20; 2:48; 4:18; 5:11–14; etc.). To such a man the king of Tyre is compared, probably because of his self- satisfied sense of superiority. Some think the Daniel here referred to is the hero by the name of Dan’el mentioned in the Ras Shamrah tablets of the 14th century B.C. (see on Eze. 14:14). This seems highly unlikely.

Terrible of the nations. Ezekiel elsewhere describes the Babylonian army by this phrase (chs. 30:10, 11; 31:12; 32:12).

Deaths. In the Hebrew an intensive plural, signifying a violent death.

Shalt be a man. The words “shalt be” are supplied. The present, “art,” as in v. 2, seems to be a more appropriate translation.

The uncircumcised. According to Herodotus (ii. 104) the Phoenicians practiced circumcision. Like the Jews, they would regard the uncircumcised with disdain.

King of Tyrus. Verses 11–19, though presented as a dirge upon the king of Tyrus, can hardly be limited in its application to the Tyrian prince. The imagery so far transcends such a local reference that designations such as “extreme irony” fail to answer the problems created if a wholly local application is given to the passage. The following statements seem particularly difficult to apply to any literal “king of Tyrus”: (1) “Thou hast been in Eden the garden of God,” v. 13; (2) “Thou art the anointed cherub that covereth; … thou was upon the holy mountain of God,” v. 14; (3) “Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee,” v. 15; (4) “I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub,” v. 16. It seems that as Ezekiel beheld the character and activities of the literal king of Tyre in vision, Inspiration lifted the veil between the seen and the unseen and the prophet was permitted to see the invisible yet powerful being whom the king of Tyre served. Similarly, Isaiah had been permitted to see beyond the literal king of Babylon (ch. 14:4) to Satan, whose character and policies the king of Babylon carried out (vs. 12–16).

It thus appears simpler to consider the passage as digressing from the prophecy upon the prince of Tyre to present a history of him who was indeed the real king of Tyrus, Satan himself. So understood, this passage provides us with a history of the origin, initial position, and downfall of the angel who later became known as the devil and Satan. Apart from this passage and the one in Isa. 14:12–14, we would be left without a reasonably complete account of the origin, primeval state, and causes of the fall of the prince of evil. The NT references to this being (Luke 4:5, 6; 10:18; John 8:44; 1 John 3:8; 2 Peter 2:4; Jude 6; Rev. 12:7–9; etc.), though fully consistent with these ancient prophecies, in themselves do not supply the complete history. It was the Holy Spirit who planned and unified the Scriptures, and it was He who saw to it that sufficient information was given on all essential matters, including the history of Satan. Furthermore, it was He who determined when, how, and by whom the revelation should be given. The occasion under consideration was especially appropriate in that the prince of Tyrus had so remarkably imitated the example of his true leader, the devil. In the light of the great controversy, Tyre, together with all heathen nations, was controlled by the principles of this great rebel leader, and his influence in their history needed to be appropriately exposed. For a discussion of the history of the origin and destiny of Satan see PP 33–43 and GC 492–504. Sealest up the sum. The word translated “sum” is found only here and in ch. 43:10, where it is rendered “pattern.” An alternative translation of the clause is, “You set a seal to your completeness.” The general meaning is clear. Lucifer was clothed with wisdom, glory, and beauty above all other angels.

Ellen G. White

Eden. Here to be taken in its larger sense as the dwelling place of God (see PP 35). The context shows that Lucifer had not yet fallen. The creation of our earth, the placement of our first parents in Eden, occurred subsequent to his fall (see PP 36; 3SG 33; 1SP 23; EW 146). Every precious stone. The stones named here are found also in the list of the gems on the high priest’s breastplate Ex. 28:17–20; 39:8–14. However, the order in which they are named is not the same. Furthermore, three are not named. In the LXX the two lists are identical. The enumeration of these various jewels emphasizes the exalted position of him who, next to Christ, was most honored in heaven. Tabrets. Heb. tuppim, singular toph, generally a small drum (see Vol. III, p. 30). Some think that toph refers to the “drum,” or hollow, in which a gem is set. Pipes. Heb. neqobim, a word of uncertain meaning, defined by some as mines. Others think the word refers to the cavities in which jewels are set. If the latter meaning is correct, the passage describes the gorgeous background in which the precious stones were fixed. On the other hand, the mention of musical instruments is consistent with Lucifer’s being the leader of the heavenly choir (see 1SP 28, 29). Thou wast created. Because he was a created being Lucifer was distinctly inferior to the Father and the Son, in whom was life original, unborrowed, and underived. However, it was with the Son that Lucifer claimed equality. When God said to His Son, “Let us make man in our image,” Satan was jealous of Jesus (see EW 145). He wished to be consulted in the formation of man. In thus aspiring to the power which it was the prerogative of Christ alone to wield, he fell from his exalted position, and became the

devil. It is incorrect to say that God created the devil. God created a beautiful angel, holy and undefiled, but this angel made a devil out of himself.

Anointed cherub. The original position of Satan is illustrated by the cherubim overshadowing the mercy seat in the Jewish Temple. Lucifer, the covering cherub, stood in the light of the presence of God. He was the highest of all created beings, and foremost in revealing God’s purposes to the universe (see DA 758). Holy mountain. Here representing the seat of God’s government, heaven itself, figuratively represented as a mountain (see on Ps. 48:2). Stones of fire. The presence of God is often presented as in an environment of color and fire (see Rev. 4:3). When the Lord appeared to Moses, Aaron, and the ancients, His feet were shown resting upon paved work of a sapphire stone (Ex. 24:10). These various details are mentioned to emphasize the contrast between the original privileges and the subsequent fate of Lucifer.

Till iniquity was found. The nature of the sin that led to the banishment of Satan from heaven is given full discussion in PP 33–43 and GC 492–504.

Ellen G. White

Multitude of thy merchandise. The imagery is drawn from the trade of Tyre. The figure of the king of Tyre is not lost. Lucifer’s nefarious work of disseminating rebellion in heaven is compared to the avaricious and often dishonest trade of Tyre. I will destroy thee. This is the reading of our Hebrew text. According to certain translations that follow the LXX, the covering cherub is the one who expels Lucifer, as, for example, the RSV, which reads, “And the guardian cherub drove you out.” The change is unnecessary and unwarranted and obscures the fact that Satan was “the covering cherub” (DA 758). In Rev. 12:7–9, Michael (Christ, see on Dan. 10:13) is described as the leader of the forces expelling the archrebel from heaven.

Lifted up. On the cause of Lucifer’s downfall see references listed in comments on v. 15.

Thy sanctuaries. Many Hebrew manuscripts and some of the versions read “sanctuary.” The obvious reference is to the holy place of heaven itself, which was defiled by the inception of sin. Bring thee to ashes. The destruction of Satan is presented in the figure of the burning up of Tyre and her king. Actually, the annihilation of the instigator of evil will be accomplished by the fires that, in the last day, will remove every vestige of sin and purify the earth for the future abode of the righteous (Rev. 20:14, 15; 21:1).

Shall be astonished. This must be left in the figure. Satan long survives all other sinners in the lake of fire (see EW 294, 295). The righteous within the city will witness the renovating fires. Never shalt thou be any more. This statement provides the assurance that sin, once eradicated, will never again mar God’s universe (see Nahum 1:9). By allowing rebellion to ripen fully, God has secured the future. The inhabitants of God’s vast universe have developed a spiritual immunity against evil that secures them against future transgression. The results of apostasy from God’s government are fully known. All are convinced of the justice, benevolence, and wisdom of God’s character. Never will sin disrupt the perfect harmony that pervades God’s re-created earth.

Zidon. The Phoenician city of Sidon (see on ch. 27:8).

I will be glorified. God would be vindicated as the one who has the destiny of the nations under His control (see Ed 174–178; see on Dan. 4:17).

By the sword. After Nebuchadnezzar’s siege and partial victory over Tyre, Sidon became the leading Phoenician state. Later, Cambyses brought the city under Persian domination (c. 526 B.C.. A revolt in about 351 B.C. led to the destruction of the city. Later, Sidon surrendered to Alexander, and still later came under the domination of Rome.

Pricking brier. A figure probably borrowed from Num. 33:55, there applied to the Canaanites at large.

Sanctified in them. According to God’s plan, those nations that had been a source of provocation to their neighbors, particularly to the Jews, would be made powerless, and the people of God, brought back from captivity, would enjoy their former privileges. The surrounding nations would acknowledge the supremacy of Jehovah.

Shall build houses. Compare Isa. 65:9, 10; Jer. 30:18; Jer. 32:41. This pictures the ideal state that God planned for restored Israel. Had His people followed out His designs for them, they would have dwelt safely in the houses of their own construction and have eaten freely of the vineyards of their own planting, with no fear of ever again having them destroyed. However, even the severe discipline of the Captivity failed to bring the spiritual regeneration that would be necessary to ensure God’s carrying out His promise.