Ezekiel 25–32

The siege had begun, but the news that Jerusalem had fallen had not yet arrived (Ezek. 33:21). In that interval the burden of his prophecy (Ezek. 25 - 32) is against foreign nations. God would judge them because they had interfered with those who had been His people. Yet because of their sins, He had now not only called His own people Lo-ammi (not My people), He treated them as such.

Ammon and Moab had an unhappy and humiliating origin, which gave them a kind of false relation to Israel. Edom was nobler by descent, but no nearer spiritually — rather the bitterest of foes. The Philistines had no such connection at all. They clung to the south-western edges of the land, though they were Gentiles and the most cruel of Israel's oppressors, until David put them down.

The nations that surrounded and that were within the territory of Israel rejoiced at the destruction of Jerusalem and of the sanctuary. Therefore God would execute judgment upon them... They were to share the same fate, and they are included in this judgment because they are all on Israel's territory... So the judgment falling on them would teach these nations that Jehovah alone is God, even though Jerusalem had not been a faithful witness... One more striking element: this prophecy declares that Israel's own hand will carry out the judgment that falls on Edom at the end. Compare Obadiah 17, 18 with verse 14 of this chapter.

If you touch God's people, you touch Him.

It is therefore a universal principle that God in judgment begins with that which bears His name — His people, His city, His house. And if He begins there, where can He stop? It is impossible for Him to pass by His proud enemies. So a judgment follows: first on the nations which had most to do with His people, and it does not stop until He takes in all the kings, kingdoms, and inhabitants of the earth.

Seven of the surrounding nations stand as special representatives of that responsibility. Their attitude towards the chosen people of God is at the forefront of the account. In principle we have here what will be repeated in the last days, in the judgment before the Son of Man (Matt. 25:31-46). Ammon we find to be against the sanctuary and the land. Moab, in pride of heart, will see nothing in Israel but a nation like all the rest. Edom and Philistia have nursed a spirit of vengeance against her. Tyre finds her own gain in Israel's fall. Sidon has been a sting and a thorn to her, and Egypt always a staff of reed. However they differ from one another, it is plain that they disregarded or refused God's word in Israel — a word that must be for all His creatures.

One point in this series of prophecies is important to note. It begins with the judgment of Jerusalem, the centre of the former system of nations. God carries these judgments out to make them all know Jehovah... This knowledge of Jehovah comes by the judgment itself, not by any spiritual knowledge of Him that follows... These prophecies, then, show us Jehovah's power on display, making Him known to all by the judgments He carried out. This was already partly fulfilled in the conquests of Nebuchadnezzar, but it will be fully accomplished later on in favour of Israel.

Ezekiel 25 has a special character. The nations around Israel, and those inside its territory, rejoiced over the ruin of Jerusalem and of the sanctuary. So God would execute judgment on them. Ammon, Moab, Edom and the Philistines are the objects of this prophecy. These nations were to share the same fate, and are included in this judgment, because they are all on Israel's territory. By the judgment that would fall on them, these nations would know that, although Jerusalem had not been a faithful witness, Jehovah alone is God.

Daniel was called this once, and Ezekiel more than a hundred times. It is the title Jesus took as the rejected Messiah who was to suffer, be exalted, and return in glory as the Son of man. His servants have the same title, as identified with the glory of God, who now declares Himself outside Israel and even judges them by the Gentiles.

The first message concerns the Ammonites. Both Ammon and Moab had a racial connection with Israel and were the incestuous offspring of Lot (Gen. 19:37-38). They were in constant conflict with Israel. This message reveals their evil character... Both Ammon and Moab have a promise of national restoration in the latter days, that is, when the Lord comes (Jer. 48:47; 49:6).

Seven of the nations around are made special representatives of this responsibility to God's word. Their attitude towards the chosen people of God stands at the front of the account. In principle we have here what will be repeated in the last days, in the judgment before the Son of Man (Matt. 25:31-46). Ammon we find to be against the sanctuary and the land. Moab, in pride of heart, will see nothing in Israel but a nation like all the rest. Edom and Philistia have nursed a spirit of vengeance against her. Tyre finds her own gain in Israel's fall. Sidon has been a sting and a thorn to her, and Egypt was always a reed to lean on.

Allies in opposing God's chosen people, these four nations are now marked out as special objects of divine vengeance, for, if you touch God's people, you touch Him.

Their first father's name, Ben-ammi, means "son of my people," and that name matters if we set it against the people of God. Look further at Ammon in the light of his earlier history, and we can easily recognise the enemy who attacks the things of first importance for us. Above all, he attacks the grace of God and the portion which grace has for His people. This marks the false teacher in every age, in whom Satan's power is specially at work — one who is always against Christ, and so against His people... Nahash, "the serpent," the king of Ammon, is the figure of the great adversary of God and man.

This is always the work of the enemy of our souls. He does not only want to win a victory over the people of God. He wants to take from them the very portion which God has given them.

We now have a message from the Lord. It is tied to the earlier denunciation of Israel, and of Jerusalem in particular. It also forms a natural transition to foreign nations, who fall under divine judgment one after another. Ammon and Moab had an unhappy and shameful origin, which gave them a false relation to Israel. Edom was nobler in natural descent, but no nearer to God — rather the bitterest of foes.

Both Ammon and Moab had a racial connection with Israel and were the incestuous offspring of Lot (Gen. 19:37-38). They were in constant conflict with Israel… Scripture promises both Ammon and Moab a national restoration in the last days, that is, when the Lord comes (Jer. 48:47; 49:6).

Ammon faces us first. He stands in marked opposition to the sanctuary and to the land of Israel. But the sanctuary is God's dwelling among men. So it is the expression of grace — a grace He has made known more fully in later times. In Christ we have had the fullest expression of it. He dwelt among men in a way that told out His delight in them, and this is a step He will never take back… The land of Israel is the portion God in grace has given them. In it He would show the blessedness of those who draw near to Him.

Can anything be more moving than the grace that breathes in these words? God will not allow the nations to behave strangely toward His poor erring people. He will use them as His rod of discipline. But the moment they indulge their own bitter hatred and try to go beyond their appointed limit, He will break the rod in pieces. He will make it clear to everyone that He Himself is dealing with His beloved though erring people, for their final blessing and His glory.

Ammon was an ancient enemy of Israel, and as a type he shows even more the heart's opposition to what is of God… This is always the work of the enemy of our souls — not merely to win a victory over the people of God, but to take from them the very portion God has given them. Israel's sins had now reached their height and were bringing judgment on them. The desolate land lay open to the attacks of the enemy. But God's eye is on it, and Ammon is not to escape… Ammon misjudges the work of God completely, as the enemy always does. So he brings on himself the wrath he is enjoying as it falls on others.

So this knowledge of the Lord comes by the judgment itself. It does not come from any spiritual knowledge of Him that follows. When all the earth rejoices, God will make Edom desolate. It will be through judgment that all the nations will know that the Lord is God.

Let us take the moral of it to heart, for we may easily fall into the same kind of spirit as the Edomite. Jeremiah saw the failures and sins of God's people, but he wept over them. Daniel and other godly men confessed those sins as their own. But the spirit of the Edomite is bitter hatred against those who are still the people of God, however they may have failed. This spirit is especially displeasing to Him.

Ezekiel 25 has a special character. The nations around Israel, and those living inside its territory, rejoiced to see Jerusalem and the sanctuary destroyed. So God would carry out judgment on them. Ammon, Moab, Edom, and the Philistines are the objects of this prophecy.

They would rejoice at the destruction of Jerusalem and at the setting aside of God's earthly sanctuary. He would let them know that though His earthly people had failed, He still was God. If judgment fell upon His own people because of their sin, His hand would also be upon those who hated the objects of His love.

He stands in marked opposition to the sanctuary and to the land of Israel. But the sanctuary is God's dwelling among men, and so the expression of grace — a grace made known more fully only in later times. In Christ we have had the fullest expression of it. He dwelt among men in a way that told out His delight in them. This is a step which He will never take back... The land of Israel is the portion God in grace has given them. In it He would show the blessedness of those who draw near to Him.

The main question is who the sons of the east are. Some, both Jews and Christians, take them to be the Chaldeans. But Theodoret seems to me more right: he views them as the Ishmaelites. After Nebuchadnezzar overthrew the existing state, they would pitch their tents, tend their flocks and herds, and live their nomad life in the land of the people who had celebrated when Jehovah's sanctuary was profaned, Israel's land left desolate, and Judah carried into captivity. It was a greater blow to become the possession of wandering Bedouins than simply to fall under the towers and strength and skill of the Babylonians.

He also covets the land for himself, as we find in the history of the Judges. Yet he can take possession of nothing. He is only the nomad raider that everything shows him to be. So, as others have noted, we have no cities of the land of Ammon; nothing that shows proper working of the soil or the care of a farmer. Rabbah is his one city... God, in His fitting ways, gives the land of Ammon up to raiders like himself, "the sons of the East." The word for east means what is opposite to you. But it can take on the sense we find in the east wind — what is against you, or hostile. "The sons of the East," such as the Ishmaelites, were men whose hand was against everyone, and everyone's hand against them. Under them Rabbah falls apart, and becomes only a home for camels, "the burden bearers" of the desert.

Heresy, as we know, takes away the portion of God's people, but it is able to do nothing with it. It cannot make the land fruitful in which it is simply a raider, and indeed cannot keep what it may lay hold of.

These prophecies begin with the judgment of Jerusalem, the centre of the former system of nations. God carries them out with the aim of making all these nations know Jehovah... So this knowledge of Jehovah comes by the judgment itself, not by any spiritual knowledge of Him that follows. It will be through judgment that all the nations shall know that Jehovah is God.

Ezekiel 25 has a special character. Some of these nations surrounded Israel; others lived inside its territory. They rejoiced at the destruction of Jerusalem and of the sanctuary. Therefore God would execute judgment upon them. Ammon, Moab, Edom, and the Philistines are the objects of this prophecy... So the judgment falling on them would teach these nations one thing. Jerusalem had not been a faithful witness, but Jehovah alone is God.

Chapter 25 brings Ammon, Moab, Edom, and the Philistines before us as the objects of God's prophetic dealing. They were really intruders in, and dwellers on, Israel's territory. The first three were related to God's people by blood... These four nations joined together against God's chosen people. So God now marks them out as special objects of His vengeance. If you touch God's people, you touch Him.

Moab and Ammon are the relentless enemies of Israel. They threaten Israel again and again, and often bring them under their rule. In spiritual terms, we have learned to dread anything that can claim a kinship with the things of God without truly being His.

Ammon faces us first. In him we see marked opposition to the sanctuary and to the land of Israel. But the sanctuary is God's dwelling among men, and so the expression of grace. God made that grace known more fully only in later times. In Christ we have had the fullest expression of it... The land of Israel is the portion God in His grace has given them. There He would show plainly how blessed those are who draw near to Him.

This is always the work of the enemy of our souls. He does not only want a victory over the people of God. He wants to take from them the very portion which God has given them. Israel's sins were now at their height, and were bringing judgment on them. The land lay desolate and open to the attacks of the enemy. But God's eye is upon it, and Ammon is not to escape.

Ammon misjudges the work of God completely, as the enemy always does. So Ammon brings on himself the very wrath he is rejoicing over when it falls on others.

Such gloating over the defeat of enemies is disgusting. God will take it into serious account... When we see judgment fall on anyone, we should feel sorrow for the person and judge ourselves honestly. Remember that only the grace of God keeps us from the judgment we deserve. (Proverbs 24:17-18)

Now comes a message from Jehovah. It follows on from the judgment announced against Israel, and against Jerusalem above all. It also forms a natural bridge to the foreign nations that fall one after another under God's judgment. Ammon and Moab had an unhappy, shameful beginning, which gave them a false family link to Israel. Edom came of nobler stock, but was no nearer to God — Edom was the bitterest enemy of all.

In Ammon we see clear opposition to the sanctuary and to the land of Israel. But the sanctuary is God's dwelling among men, and so it expresses grace — a grace God made known more fully only in later times. In Christ we have the fullest expression of it. He dwelt among men in a way that showed His delight in them, and this is a step He will never take back. The land of Israel is the portion God in grace has given them. In it He would make plain the blessedness of those who draw near to Him.

One point in this series of prophecies is important. The series starts with the judgment of Jerusalem, the centre of the old system of nations. These judgments are carried out to make all the nations know Jehovah. Only in Israel's case is there something more: understanding, and prophecy proved true. See Ezekiel 24:24-27, Israel; Ezekiel 25:5, 7, 11, Ammon and Moab... So these prophecies show us Jehovah's power on display. His judgments make Him known to all. The conquests of Nebuchadnezzar have already carried this out in part, but it will be fully carried out later, in Israel's favour.

So this knowledge of Jehovah comes through the judgment itself. It does not come from any spiritual knowledge of Him that follows. When all the earth rejoices, Edom will lie desolate. Judgment is how all the nations will come to know that Jehovah is God... We may see the two ways of making Jehovah known in the case of Israel (Ezekiel 24:24-27; 28:26; 34:27; 36:11). In the other cases it is by judgment.

Look further at Ammon, in the light of his earlier history, and the enemy is easy to recognise. He attacks the things that matter most to us, and above all the grace of God and the portion grace holds for His people... Nahash, whose name means "the serpent," was king of Ammon, and he stands as a figure of the great adversary of God and man... Heresy, as we know, takes away the portion of God's people, but it can do nothing with it. It cannot make the land fruitful when it is only a raider there.

Ezekiel 25 has a special character. The nations around Israel rejoiced at the destruction of Jerusalem and of the sanctuary. So did the nations inside her territory. So God would carry out judgment on them. This prophecy is about Ammon, Moab, Edom, and the Philistines. Obadiah develops God's testimony against Edom further. So by the judgment that would fall on them, these nations would know that the LORD alone is God — even though Jerusalem had not been a faithful witness.

Seven of the nations around Israel stand here as representatives, and their attitude towards God's chosen people is at the front of the account. In principle we have here what will be repeated in the last days, in the judgment before the Son of Man (Matthew 25:31-46). Ammon we find to be against the sanctuary and the land. Moab, in pride of heart, will see nothing in Israel but a nation like all the rest. Edom and Philistia have nursed a spirit of vengeance against her. Tyre finds her own gain in Israel's fall. Sidon has been a sting and a thorn to her, and Egypt always a staff of reed.

How true it is that God resists the proud. We have heard of Moab's pride. He resented it all the more because they dared to say, as they would have liked to believe, that "the house of Judah is like all the other nations." But it was not so. They were not alike in their privileges. They were not alike in their punishment. Sadly, they were too much alike in their sins. This, however, was not what Moab disliked. What Moab disliked was the mercy God had shown them, and their calling to be at the head of the nations as the witness of the LORD. So He carried out judgments in Moab, so that they might know Him. The God of Israel governs the nations.

In all this, Moab pictures the man who professes religion but always drifts easily towards the heretic. He makes Christianity itself just one more of the forms that show the religious side of man, as Moab made Judaism. Everyone knows what a favourite idea this is becoming in these last days. So Moab keeps full company with Ammon in his later history and in his spirit, and shares his doom. Other places in Scripture treat the two as one. The company a man keeps tells you what he is; this is a lesson about association that we constantly need.

So this knowledge of the LORD comes by the judgment itself. It does not come from any spiritual knowledge of Him that follows… It will be through judgment that all the nations shall know that the LORD is God.

There is a difference in the restoration of those nations in the last days. Egypt, Elam, Moab and Ammon are restored then. Edom, Damascus, Philistia and Hazor are not… When the people of Israel entered Canaan, they were to spare Ammon and Moab. They were not Canaanites under the curse. Their origin was sad, but they were related to the family of Israel, and so their land was kept for them.

During the gap between the start of the siege and the news that Jerusalem had fallen, the weight of his prophecy is against foreign nations. God would judge them because they had interfered with those who had been His people. Yet because of their sins, He had now not only called His people Lo-ammi (not My people), but treated them as such.

Their mountain strongholds, their proud fortifications, would prove useless when God's time came; and it was coming soon… How true it is that God resists the proud! We have heard of Moab's pride. He resented it all the more because they dared to say, as they would have liked to believe, that "the house of Judah is like all the other nations." But it was not so, either in their privileges or in their punishment, though sadly they were too alike in their sins.

City of Reuben, east of the Jordan. Numbers 32:37; Joshua 13:19. Called Kiriathaim in Jeremiah 48:1, 23 and Ezekiel 25:9, where it is linked with Moab and handed over to judgement.

In contrast with Ammon, he can win his land and have his cities, which are its glory. As specially mentioned here, he has a Beth-jeshimoth ("a house of the wastes") to redeem the wastes. He has a Baal-meon, or more fully Beth-baal-meon ("the house of the owner of a dwelling"), and of course he values it. Then he has a Kiriathaim, "a walled double city." It combines security with the companionship he loves, which is so useful for polish and practical activity. These things stand for principles men still glory in.

In the fitting ways of God, God gives up the land of Ammon to raiders like itself, "the sons of the East." The word for east means what is opposite to you. But it can easily take on the character we find in the east wind: what is against you, or hostile. "The sons of the East," such as the Ishmaelites, were men whose hand was against everyone, and everyone's hand against them.

Moab is the company-lover, and not careful about the company he keeps. He is the true child of Lot. We see this at once if we remember Lot with Abraham on the one hand, and on the other going off into Sodom, drawn there by whatever gain he could find. Moab is the very picture of the comfortable worldling. He will keep company with the people of God until he can almost persuade himself, as he would persuade others, that he is one of them. Yet at the same time he can mix with what is most deadly opposed to the people of God. He cannot see for himself what makes the difference.

Ezekiel 25 has a special character. The nations around Israel, and those living inside its land, rejoiced at the destruction of Jerusalem and of the sanctuary. So God would carry out judgment on them. Ammon, Moab, Edom, and the Philistines are the objects of this prophecy… So the judgment that fell on them would teach these nations this: although Jerusalem had not been a faithful witness, Jehovah alone is God.

The main question is who the sons of the east are. Some (both Jews and Christians) take them to be the Chaldeans. But Theodoret seems to me more right, who views them as the Ishmaelites. After Nebuchadnezzar's great overthrow of the existing state, they would pitch their tents, tend their flocks and herds — in short, live their wandering life in the land of those who had celebrated the desecration of Jehovah's sanctuary, the ruin of Israel's land, and the captivity of Judah… It was a greater blow to become the possession of the wandering Bedouins than to have simply fallen under the towers and strength and skill of the Babylonians.

If we look back at the history of Ammon it will have constant meaning for us… The land he covets for himself, as we find in the history of the Judges. Yet he can take real possession of nothing, being only the wandering raider that everything shows him to be. So, as others have noted, we have no cities of the land of Ammon. We find nothing that shows real working of the soil or the care of the farmer. Rabbah is his one city… In the fitting ways of God, He gives up the land of Ammon to raiders like himself, "the sons of the East"… men whose hand was against everyone, and everyone's hand against them.

How true it is that God resists the proud! We have heard of Moab's pride. He resented it all the more because they dared to say, as they would have liked to believe, that "the house of Judah is like all the nations." But it was not so, either in their privileges or in their punishment — though sadly they were too much alike in their sins. What Moab disliked was not this, but the mercy God had shown Israel and their calling to be at the head of the nations as the witness of Jehovah. So He carried out judgments in Moab, so that they might know Him. The God of Israel governs the nations.

Moab, in full company with Ammon in his later history and in his spirit, becomes a sharer of his doom. Other places of Scripture treat them as if they were one. The company he keeps testifies of the man he is; this is a lesson about association which is always needed.

The sons of Ammon have been destroyed, and beyond any repair that man can make…

Both Ammon and Moab were related to Israel by blood, since they came from Lot (Gen. 19:37-38). They were in constant conflict with Israel… Scripture promises both Ammon and Moab a national restoration in the latter days, that is, when the Lord comes (Jer. 48:47; 49:6). Let us remember that these nations were proud in the extreme. And these judgments on proud, self-exalting, God-forgetting nations are not limited to the past. He will repeat them in the future when He judges the nations.

Seir had been coupled with Moab; but Edom's relentless hatred must have a distinct place too… Should not Edom have grieved for his brother? Instead he seized their ruin at the hands of the foreign stranger as a way to avenge himself for his old grudge. But God was not mocked then any more than now.

Ezekiel 25 to 32 detail God's threatened judgments on the various nations around Israel. The reason is their past conduct towards His people and their present spirit of hatred to them. They would rejoice at the destruction of Jerusalem and the setting aside of God's earthly sanctuary. He would let them know that though His earthly people had failed, He still was God. If judgment fell on His own people because of their sin, His hand would also be on those who hated the objects of His love.

Edom, the typical enemy of Israel… shows us the world of the old man — the natural fallen man. He is the most real enemy we have as Christians. He is no less our enemy for being related to us all by nature, just as Edom was the unbrotherly brother of Israel. The passage describes his hostility as revenge. He had a quarrel from the beginning: the first loss of his birthright-blessing. He has forgotten that he sold it for a bowl of stew. Nothing here explains the cause of his hostility. It is in fact built into his nature.

By the judgment that should fall on them, these nations should know that, although Jerusalem had not been a faithful witness, Jehovah alone is God… There is another remarkable feature here, found in other prophecies about Edom as well. It gives a wider meaning to the one we are considering. It declares that the judgment falling on Edom in the end will come by the hand of Israel.

Edom is the only one of all the nations reappearing at the time of the end for judgment that will have no "remnant" preserved. God will judge the Edomites without mercy because of the way they behaved toward His people. They were the most wicked, and the most eager to destroy Israel.

Let us take the moral of it to heart, for we may easily fall into the same spirit as the Edomite. Jeremiah saw the failures and sins of God's people, but he wept over them. Daniel and other godly men confessed those sins as their own. But the spirit of the Edomite is bitter hatred against those who are still the people of God, however they may have failed. This spirit is particularly displeasing to Him.

It is not for believers to seek to avenge themselves. God cannot trust His people to take vengeance. The word is: "Never avenge yourselves… for it is written, 'Vengeance is mine, I will repay, says the Lord.'"

Ezekiel 25 has a special character. The nations around Israel, and those inside its land, rejoiced when Jerusalem and the sanctuary fell. So God would execute judgment on them. Ammon, Moab, Edom and the Philistines are the objects of this prophecy... Another remarkable element is found in other prophecies about Edom too, and it gives a wider meaning to the one we are considering. This prophecy declares that Israel's own hand will carry out the judgment which falls on Edom in the end.

Seir, Edom's own land, had been coupled with Moab, but Edom's relentless hatred must have a distinct place too... Should not Edom have been grieved for his brother? Instead he seized on their ruin at the hands of the Gentile stranger to pay off his old grudge. But God was not mocked then any more than now. In this case He inflicts His vengeance on Edom by the hand of His people Israel: "they shall know my vengeance" — not simply "that I am the LORD."

Obadiah describes the judgment of Edom vividly. Verses 17 and 18 of his prophecy confirm God's threats in our chapter: "I will lay my vengeance upon Edom by the hand of my people Israel." Daniel gives remarkable further instruction on this. He says that when the king of the north attacks Israel, Edom, Moab and the leaders of the Ammonites will escape out of his hand (Daniel 11:41). The reason for this is plain. God will finally punish them, and the Philistines too, by the very people they so persistently persecuted... Israel will yet carry out God's retributive judgment on these nations, which long ago oppressed them so badly.

About Edom (Ezekiel 25:14), it only says that Edom will know the vengeance of Jehovah through Israel. That is further proof that this prophecy reaches to the last days in some respects. So these prophecies show Jehovah's power in general. They make Him known to everyone by the judgments He carried out. The conquests of Nebuchadnezzar already realised part of this, but the full accomplishment comes later, in Israel's favour.

I have no doubt that Jesus will reign in the character of David before He takes that of Solomon. He will reign as David, with Israel blessed and accepted, but with their enemies not yet all destroyed. Finally He will reign as Solomon, that is to say, as Prince of peace. Many passages speak of this time — Micah 5, several chapters in Zechariah, Jeremiah 51:20-21, Ezekiel 25:14. In it Israel is already reconciled, acknowledged and at peace within, and will be the instrument for carrying out Jehovah's judgments outside.

It is a remarkable fact that, while a remnant of the other nations will come in for blessing in a future day, Edom will not... Let us take the moral of it to heart, for we may easily fall into the same kind of spirit as the Edomite. Jeremiah saw the failures and sins of God's people, but he wept over them. Daniel and other godly men confessed them as their own. But the Edomite spirit is bitter hatred against those who have failed, yet are still the people of God. This spirit is particularly displeasing to Him.

Ezekiel 25 has a special character. The nations around Israel's land, and those living inside it, rejoiced at the ruin of Jerusalem and of the sanctuary. So God would carry out judgment on them. Ammon, Moab, Edom, and the Philistines are the objects of this prophecy… It is easy to see why they appear here. These nations were to share the same fate, and this judgment includes them because they are all on Israel's territory.

The first three of these nations were related to God's people by blood. When Israel took possession of Palestine at God's command under Joshua, they did not conquer Philistia. It was a strip of land about forty miles long and ten to twenty miles wide. It lay on the sea coast between Joppa and Gaza, west of the tribes of Dan and Simeon. Because of this failure on Israel's part, the Philistines were always thorns in their sides, and sometimes their masters… These four nations were allies in opposing God's chosen people. God now marks them out as special objects of His vengeance, for if you touch God's people, you touch Him.

Had the strangers come from Crete and settled inside the land of Palestine to harass and oppress Israel? Did they rise up to avenge their old grudges, even if they could not do it in their old grandeur? God did not forget… Here the threat of divine judgment is very strong. It is a fearful thing to fall into the hands of the living God when He avenges His people on their proud and spiteful enemies.

If God finds it necessary to chasten His people, He does so for their good. It is always wrong to rejoice over the troubles that come on God's people, even if they deserve the chastening.

No doubt God can chastise His people, for He must make His own character clear. But the malice of their enemies brings His judgment on them as well.

One point in this series of prophecies is important. It begins with the judgment of Jerusalem, the centre of the former system of nations. God carries out these judgments to make all these nations know Jehovah… Ezekiel 25:15-17 marks out His special vengeance on the Philistines… So these prophecies show us Jehovah's power in general. They make Him known to all by the judgments He carried out. Nebuchadnezzar's conquests have realised part of this already, but its full accomplishment comes later, in Israel's favour.

The Philistines matter a great deal in this history, because they act as the power of the enemy. To me they represent the power of the enemy working inside the circle of God's people. They lived in Israel's own territory, inside the land… They were not enemies from outside, like the Egyptians or Assyrians. They were always hostile to Israel… and all the more dangerous because they were close at hand and claimed the country as theirs.

They were intruders into a land promised to Israel, though they were convinced the prior right was theirs. They have given their name to the whole land — Palestine, from Philistia — and they claim it, though they have never been able to take more than its lowest border. As Philistines they are "immigrants," but never Hebrews — that is, "passengers" or "pilgrims."

Ezekiel 25 has a special character. The nations around Israel, and those inside its territory, rejoiced at the destruction of Jerusalem and of the sanctuary. Therefore God would carry out judgment on them. Ammon, Moab, Edom, and the Philistines are the objects of this prophecy... So by the judgment falling on them, these nations would know that, although Jerusalem had not been a faithful witness, Jehovah alone is God.

Ammon and Moab had an unhappy and humiliating origin, which gave them a kind of false relation to Israel. Edom had a nobler descent, but was no nearer spiritually — rather the bitterest of foes. The Philistines had no such connection at all. Their peculiar lot was to hang on the south-western edges of the land. Though they were Gentiles and the most cruel of Israel's oppressors, they stayed there until David put them down.

Inhabitants of the southern parts of Philistia. 1 Samuel 30:14; Ezekiel 25:16; Zephaniah 2:5. In the last two passages the Septuagint reads "Cretans." It is supposed that they were people from Crete who had settled on the coast of Palestine.

Only one class of these Philistines is specially noticed here: the Cherethites, the "cutters off"... Many take the Cherethites, at least in certain passages, to mean "executioners." Philistinism has always distinguished itself in this form of cutting off. No doubt many who sacrificed the deepest feelings of their nature in this way have thought they were doing God service... Philistia will perish in the day of God, and all who are with God will only rejoice over the judgment.

When Israel took possession of Palestine by God's command under Joshua, Philistia was not subdued (see Joshua 14:2). It was a strip of land about forty miles long and ten to twenty broad, lying between Joppa and Gaza on the sea coast, west of the tribes of Dan and Simeon. Because of this failure on Israel's part, the Philistines were always thorns in their sides, and sometimes their masters... These four nations joined together against God's chosen people. So now God marks them out as special objects of divine vengeance. If you touch God's people, you touch Him.

Had the stranger come from Crete and settled inside the land of Palestine to harass and oppress Israel? Did they rise up to avenge their old grudges, if they could no longer act in their old greatness? God did not forget... Here the threat of divine judgments is extremely strong. It is a fearful thing to fall into the hands of the living God when He avenges His people on their proud and spiteful enemies.

God carries them out to make them all know Jehovah. Only in Israel's case there is something more: the understanding and the special verification of prophecy. See Ezekiel 25:15-17, special vengeance on the Philistines... In general these prophecies display Jehovah's power. They make Him known to all by the judgments He carried out. This was already realised in part in the conquests of Nebuchadnezzar, but it will be fully accomplished later on, in Israel's favour.

The final paragraph concerns the Philistines (verses 15-17)... The vengeance of the Lord fell on the coast of Philistia, the Philistines, and they experienced the fury of the Lord. He dealt with those who had corrupted His people. And so God will deal in due time with all His enemies.

The nations around Israel rejoiced when Jerusalem and the temple fell. Some of them even lived inside its land. So God would carry out judgment on them. Ammon, Moab, Edom, and the Philistines are the objects of this prophecy... The judgment falling on them would teach these nations one thing. Jerusalem had not been a faithful witness, but Jehovah alone is God.

These strangers had come from Crete and settled in Palestine to harass and oppress Israel. They could no longer act with their old power, so they rose up to pay off their old grudges. God had not forgotten... Here the threat of God's judgment could hardly be stronger. It is a fearful thing to fall into the hands of the living God. That is what these proud and spiteful enemies met when He avenged His people.

God commanded Israel, under Joshua, to take the land. Philistia was never conquered. It was a coastal strip about forty miles long and ten to twenty miles wide, west of the tribes of Dan and Simeon... Because Israel failed here, the Philistines were always a thorn in their side. Sometimes they even ruled over them... All four nations stood together against God's chosen people. So God marks them out for His vengeance. Touch God's people, and you touch Him.

God carries out these prophecies so that all of them may know Jehovah. Israel's case has more: understanding, and prophecy confirmed... So these prophecies display Jehovah's power. His judgments make Him known to all. Some of this already happened in Nebuchadnezzar's conquests. The rest comes later, for Israel's sake.

So they come to know Jehovah by the judgment itself, not by any spiritual knowledge of Him that follows... It will be through judgment that all the nations will know that Jehovah is God.

They forced their way into a land promised to Israel, sure that it was theirs first. The whole land is named after them — Palestine comes from Philistia. They claim it all, though they never held more than its lowest edge... We have seen many such pictures elsewhere: people who are not spiritual pushing into spiritual things. Their name means "immigrants." They are never "Hebrews," a name that means people passing through, like pilgrims.

The Lord's vengeance fell on the coast of Philistia. The Philistines felt His fury. He dealt with those who had corrupted His people. And so God will deal in due time with all His enemies.

Ezekiel had been carried into captivity with king Jehoiachin — at least, he was one of those made captive at that time. He regularly dates his prophecies from that period. That is an important thing to notice, so that we may understand the revelations made to him. For himself there is no longer any question of dates or of kings, of Judah or of Israel. The people of God are in captivity among the Gentiles.

The date of the prophecy is the eleventh year of Jehoiachin's captivity, on the first of the month. The month itself is not given, if we have the true text here. What can we make of this eleventh year? Is it marked by not being yet the full twelve, which speaks of the visible government of God that is to come? In fact, all this judgment that Ezekiel speaks of falls short of the full end that prophecy mostly has in view. Yet here there is surely the shadow of it. The blow has fallen upon Jerusalem, and Tyre is quite ready to take advantage of it.

Ezekiel 25 to 32 deal with God's threatened judgments on the nations round about Israel. They are judged for their past conduct towards His people, and for their present spirit of hatred to them. They would rejoice at the destruction of Jerusalem and the setting aside of God's earthly sanctuary. He would let them know that though His earthly people had failed, He still was God. If judgment fell upon His own people because of their sin, His hand would also be upon those who hated the objects of His love.

Ezekiel 24 leads on to Ezekiel 25-32. These chapters take up the nations around the land, or inside it, which the Lord Jehovah deals with. But they no longer follow the time order used in the first half of the book... The arrangement is due to no disturbing cause, but to God's design above man's thought (or want of thought) and care.

In a certain sense Tyre stood on Israel's territory. But it has another character, and it is the subject of a separate prophecy (Ezekiel 26-28). It represents the world and its riches, in contrast with Israel as the people of God. And it rejoices, not like the others out of personal hatred. Its interests were the opposite of Israel's, and the destruction of what held back its career gave free course to its natural selfishness. It is worth noticing in these prophecies how God lays open all the thoughts of man about His people, and what they have been towards Him.

The lesson is all the more serious because Tyre does not appear to have been driven by plain hostility against Israel. It was commercial greed instead. Tyre saw a chance of gain in the disasters of the chosen people. This drew the city into an opposition to Israel which Jehovah resented. For His chastening of His people gives no licence to the selfish greed that would profit by their troubles or their downfall.

Tyre means "a rock." This island city stood on a rock. For its particular purposes it did not need land that produced goods. It needed a good gathering point, where the products of other regions could come and be exchanged. In the vastness of its resources, Tyre might indeed look on itself as a rock that could not be shaken... But God takes up its character in the result, and declares that it shall be a rock — a rock and nothing more. It shall be "a bare rock," or "cliff," as the word He uses means. And the word for "bare" really means "dry" — dried by the sun.

Tyre does not appear to have been driven by simple hostility against Israel. It was rather commercial greed, which saw a chance of advantage in the disasters of the chosen people. This drew the city into an opposition to Israel that Jehovah resented. God does chasten His people. But that is no licence for the selfish greed that would profit by their troubles or their fall.

Jerusalem has been judged. In many ways she was a centre of attraction for the peoples around — "the gate of the peoples," as Tyre calls her… Tyre is a merchant through and through. Even his stated aim is to serve. No doubt his first aim is to serve himself. He does not have the true spirit of service for God. He finds in people's need the opportunity for his own gain, and that is the cause of his judgment here… The habit of gathering riches out of other people's need hardens the heart — no one needs telling that. So it was with Tyre: and for this she is judged… Tyre means "a rock." This island city was built on a rock… With such vast resources, Tyre might indeed look on itself as a rock that could not be shaken. The greater the needs of others, the more the streams of supply from every quarter served it. But God takes up its character in the result, and declares it shall be a rock — a rock and nothing more — "a bare rock." The word for "bare" means dry, dried by the sun.

The blow has fallen on Jerusalem, and Tyre is quite ready to take advantage of it. She is proud of her position and counts on her many sources of strength. So she can sit apart, hoping to profit by what she does not fear. But, as God tells her, it is only an empty dream. She has watched many nations come to replenish her. Now those same nations have come up against her with the unstoppable force of the waves of the sea… She has so often profited by the spoil of the nations; in turn she herself will become a spoil for the nations.

When Jerusalem was destroyed, many may well have fled to Tyre for refuge. But hope of gain made Tyre forget the covenant of brotherhood, and she handed the fugitives over to the cruel Edomites. Tyre did not remember the covenant of brotherhood — that is the prophet's charge against her (Amos 1:9). David and Hiram, king of Tyre, made a covenant, and Solomon confirmed it; Hiram called him "my brother" (see 2 Sam. 5 and 1 Kings 5 — 9).

That godless city… represents the world with its riches and lusts. It hated God and God's people. It was glad when Israel fell, because that left her freer to indulge her own selfishness. God checks her triumph: "Therefore thus says the Lord GOD: Behold, I am against you, O Tyre" (Ezek. 26:3). "I will make you a bare rock. You shall be a place for the spreading of nets. You shall never be rebuilt" (Ezek. 26:14). "Though you be sought for, you will never be found again" (Ezek. 26:21). Alexander the Great was the means of carrying this out (B.C. 332).

The opposition that Tyre showed has carried on into modern times. The commerce so famous in that city has spread its wings over the cities of our own day. They follow in Tyre's steps, and with the same unrighteousness they await the same doom… The worship of money rules the age. Under its influence the truth is twisted, and becomes the profession of greedy men who suppose that gain is godliness.

Did Tyre say that Jerusalem was broken, "I shall be replenished now that she is laid waste"? The Lord Jehovah replies, "I am against you, O Tyre, and will bring up many nations against you." Her doom is pronounced. Her very dust will be scraped from her. Her daughters in the field — probably the colonies she planted — will be killed by the sword. So they would know that it was Jehovah.

In Tyre we find no direct enmity to Israel. Tyre is a merchant through and through; his stated aim is even to serve. No doubt his first aim is to serve himself. He has not the true spirit of service for God. Instead he finds in the need of man the opportunity for his own gain. This is what we find as the cause of his judgment here... The habit of gaining riches from the need of others hardens the heart, there is little need to say.

She is proud of her position. Counting on her many sources of strength, she can sit apart, hoping to profit from what she does not fear. But, as God tells her, it is only a vain dream. She has seen many nations coming again and again to replenish her. Now those same nations come up against her with the unstoppable force of the waves of the sea. They rise over her defences, destroy her walls, and break down her towers. She who has so often profited by the spoil of the nations shall in turn be a spoil for the nations.

Tyre means "a rock." This island city was built on a rock. For its particular purposes it did not need productive land where it stood. It needed a good meeting point where the goods of other places could come and be exchanged. Given the immensity of its resources, Tyre might well look on itself as a rock that could not be shaken. The greater the needs of others, the more the streams of supply from all quarters served it. But God takes up its character in the result, and declares that it shall be a rock — a rock and nothing more — "a bare rock."

God did not carry out this great judgment all at once. Nebuchadnezzar came against her first, as verses 7-11 predict. He besieged Tyre on the mainland and took the city after thirteen years. But the part of Tyre built on the island in the sea escaped, because Tyre's fleet protected it. Then came seventy years for her when she was forgotten, as Isaiah predicted (23:15). After these years passed, Tyre saw a startling revival. The island city became more powerful and more wicked than before.

The opposition that Tyre showed has carried on into modern times. The commerce so famous in that city has spread its wings over the cities of our day. They follow in Tyre's steps with the same unrighteousness, and they await the same doom... The spirit of Mammon rules the age. Under its influence men twist the truth. It becomes the profession of greedy men, who suppose that gain is godliness.

Tyre means "a rock." This island city was built upon a rock… With its huge resources, Tyre could well look on itself as a rock that could not be shaken. The greater the needs of others, the more the streams of supply from every quarter served it. But God takes up its character in the end, and declares that it shall be a rock — a rock and nothing more — "a bare rock," or "cliff," as the word He uses means. The word for "bare" really means "dry" — dried by the sun.

Tyre is a merchant at heart; even his stated aim is to serve. No doubt his first aim is to serve himself. He does not have the true spirit of service for God. Instead he finds in the need of other people the chance for his own gain. This is the cause of his judgment here… She says against Jerusalem: "Aha, the gate of the peoples is broken; it has swung open to me. I shall be replenished, now that she is laid waste." How common such rejoicing is among merchants at all times! It hardly needs saying: making a habit of getting rich from other people's needs hardens the heart.

Proud of her position and counting on her many sources of strength, she can sit apart, hoping to profit from what she does not fear. But, as God tells her, it is only an empty dream. The many nations she has seen coming again and again to replenish her have now come up against her with the unstoppable force of the waves of the sea. They come to overtop her defences, destroy her walls, and break down her towers. She who has so often profited by the spoil of the nations shall in turn be a spoil for the nations. Her doom is to declare the name of the Lord — the name she has despised.

This great judgment was not carried out all at once. Nebuchadnezzar came against her first, as predicted in verses 7-11. He besieged Tyre on the mainland and took the city after thirteen years. The part of Tyre built on the island in the sea escaped, protected by the Tyrian fleet. Then came seventy years in which she was forgotten, as Isaiah predicted (23:15). After those years had passed Tyre saw a startling revival. The island city became more powerful and more wicked than before… The mainland Tyre, however, remained in ruins.

Alexander the Great came against the city built on the island. He took the city after seven months by building a causeway, which let his forces enter. In building this causeway, Alexander used the ruins of the old city. He laid the stones, the timber, and the very dust of the destroyed city into the sea to build the causeway that brought the utter ruin of the wealthy city.

Its present inhabitants are only a few poor wretches sheltering in the vaults and living mostly by fishing. Divine providence seems to keep them there, as a visible argument of how God has fulfilled His word about Tyre: that it should be "a bare rock… a place for the spreading of nets." To this hour everything has happened according to the word of the Lord God.

Ezekiel 26:2 shows that Tyre, the merchant city of the world, was the rival of Jerusalem, the city of God. So Babylon is the rival of the new Jerusalem. God was known in the palaces of Jerusalem; in Tyre, the god of this world. There the desires of the flesh, the desires of the eyes, and pride in possessions could be satisfied.

Jerusalem has been judged — Jerusalem, in many ways a centre of attraction for the people around, "the gate of the peoples," as Tyre calls her. Tyre says against Jerusalem: "Aha, she is broken, the gate of the peoples; she is turned to me. I shall be replenished now that she is laid waste." How easily we understand it! How common such rejoicing is among merchants, in every age! Making a habit of getting rich from the need of others hardens the heart; that hardly needs saying. So it is with Tyre here: and for this she is judged.

Her doom is pronounced. Her very dust will be scraped from her. She herself will be like the top of a rock where nets are spread, out in the middle of the sea. Her daughters in the field — I take these to be the colonies she planted — will be killed by the sword. So they should know that it was Jehovah.

Nebuchadnezzar came first against her as predicted in verses 7-11. He besieged Tyre on the mainland and took the city after thirteen years. But the part of Tyre built on the island in the sea escaped, protected by Tyre's fleet.

She has watched many nations come to her again and again to supply her. Now those same nations come up against her with the unstoppable force of the sea waves. They rise over her defences, destroy her walls, and break down her towers. She who has so often profited by the spoil of the nations shall in turn be a spoil for the nations.

The siege by Nebuchadnezzar was the beginning of the end. There was a revival after this, however, and another siege by the Greek king Alexander. This broke her strength for good. A remnant of the city lasted a long time, wasting and drying up more and more, until the end came. Today, as we can see, nothing is left but a bare rock, used only for spreading nets.

So this knowledge of Jehovah comes by the judgment itself. It is not a spiritual knowledge of Him that follows from it. For when all the earth rejoices, Edom will be left desolate. It is through judgment that all the nations will know that Jehovah is God.

That godless city, mentioned by the Lord Jesus in the Gospels, represents the world with its riches and lusts. It hated God and God's people, and was glad of Israel's fall, because it left her freer to indulge her own selfishness.

Tyre is essentially the merchant; his stated aim is even to serve. No doubt his first aim is to serve himself. He does not have the true spirit of service for God. Instead he finds in man's need the opportunity for his own gain. This is what we find as the cause of his judgment here. The habit of gaining riches from the need of others hardens the heart, as hardly needs saying. So it is with Tyre here, and for this she is judged.

First of all, the prophecy names the instrument of Tyre's destruction: Nebuchadnezzar, king of Babylon. But we must not confuse this with the full end that Jehovah Himself makes of her, as in the fourteenth verse. The siege by Nebuchadnezzar was the beginning of the end... Nebuchadnezzar is here, however, as all through this part of Ezekiel, the special instrument of the divine judgment.

Nebuchadnezzar's kingdom was a direct gift from God. As Daniel said, "You, O king, the king of kings, to whom the God of heaven has given the kingdom, the power, and the might, and the glory." No one could say this of any of the three kingdoms that followed. They come on the scene in a providential way, as God permits, for the government of the earth and according to His ordering. But their heads were in no sense the direct holders of power, as Nebuchadnezzar was. He was nearest God in this outward sense. His responsibility was therefore all the greater.

It was no longer Zedekiah, My servant, but Nebuchadnezzar, My servant. The children of Israel and of Judah were about to lose their special place as His nation too. It was now a question, not of being His servant as a special honour, but merely in providence. Nebuchadnezzar, the idolatrous Gentile, could be His servant in this way as much as anyone else.

This great judgment was not carried out all at once. Nebuchadnezzar came against her first, as predicted in verses 7-11. He besieged Tyre on the mainland and after thirteen years took the city. The part of Tyre built on the island in the sea escaped, protected by the fleet of Tyre. Then came seventy years for her, when she was forgotten, as Isaiah predicted (23:15). After these years had passed, Tyre saw a startling revival. The island city became more powerful and wicked than before. The mainland Tyre, however, remained in ruins.

Nebuchadnezzar is seen as carrying out the judgment of God on Jerusalem, and he is His servant for that purpose... At the same time God sets His land free by these very judgments from all the nations that wrongfully held it... These judgments came on rebellious Jerusalem and on the nations. Their result would at the same time be the re-establishment of Israel, according to promise and by the power of God in grace.

The opposition that Tyre showed has carried on into modern times. The commerce that was so famous in that city has spread its wing over the cities of our day. They follow in the steps of Tyre, and with the same unrighteousness they await the same doom.

God pronounces her doom. He will scrape her very dust from her and make her like the top of a rock, a place for spreading nets in the middle of the sea. Her daughters on the mainland — that is, I suppose, the colonies she planted — will be killed by the sword. So they would know that it was Jehovah.

He besieged Tyre on the mainland, and after thirteen years he took the city. But the part of Tyre standing on the island in the sea escaped, protected by the fleet of Tyre.

The great imperial power of the world would put an end to the offshoots of Tyre. It would surround that marketplace of the nations with every device of siege, and break down its walls and towers with axes and engines of war. His success is certain, and so is the slaughter of the Tyrians and the plunder of their wealth and merchandise.

When you read these prophecies, it is important to notice how Nebuchadnezzar is regarded. He is the servant of God, carrying out His judgment both on Jerusalem and on the nations around, and so clearing the land of Israel of them.

She has not the true spirit of service for God. She finds in people's need the opportunity for her own gain, and this is what we find as the cause of her judgment here... She says against Jerusalem: "Aha, the gate of the peoples is broken; it has swung open to me. I shall be replenished, now that she is laid waste."... Making a habit of gathering riches out of other people's need hardens the heart — that hardly needs saying. So it was with Tyre: and for this she is judged.

The siege by Nebuchadnezzar was the beginning of the end. There was a revival after this, however, and another siege by the Greek king Alexander. This brought down her strength for good. A remnant of the city remained a long time, wasting and drying up more and more until the end came. Today, as we see, nothing is left but a bare rock, used only for spreading nets.

The town is "surrounded by rocks, on the ledges of which are scattered the fragments of ancient columns"... Its inhabitants now are only a few poor people sheltering in the vaults and living mostly by fishing. They seem to be kept there by divine Providence, as a visible argument that God has fulfilled His word about Tyre: that she should be "a bare rock" and "a place for the spreading of nets."

Machines for discharging missiles. Engines of war were battering rams.

Another city in the west has an exceptional importance: the renowned city of Tyre. It drew down on itself Jehovah's displeasure and judgment. The lesson is all the more serious because Tyre does not appear to have been driven by simple hostility against Israel. Instead it was commercial greed, which saw a chance for advantage in the disasters of the chosen people. This lured the city into opposition to Israel, and Jehovah resented it. For His chastening of His people is no licence for the selfish covetousness that would profit by their troubles or downfall.

The blow has fallen on Jerusalem, and Tyre is quite ready to take advantage of it. She is proud of her position and counts on her many sources of strength. So she can sit apart, hoping to profit by what she does not fear. But, as God declares to her, it is only an empty dream. She has seen many nations coming again and again to replenish her. Now those same nations have come up against her with the unstoppable force of the waves of the sea. They rise above her defences, destroy her walls, and break down her towers. She who has so often profited from the plunder of the nations shall in turn be plunder for the nations.

First comes the instrument of Tyre's destruction: Nebuchadrezzar, king of Babylon. But we must not confuse this with the full end which Jehovah Himself makes of her, as in the fourteenth verse. The siege by Nebuchadrezzar was the beginning of the end. There was a revival after this, however, and another siege by the Greek king Alexander. This broke her strength, although the remnant of a city remained for a long time. It wasted and dried up more and more until the end came. Today nothing is left but a bare rock, used only for spreading nets.

Meanwhile no resistance could succeed. It only made the destruction of those who opposed more complete. As the prophet speaks here, their sins had already made the breach in Tyre for him.

In constructing this causeway, Alexander made use of the ruins of the old city. He laid the stones, the timber and the very dust of the destroyed city into the sea. That causeway accomplished the utter ruin of the wealthy city. And so Ezekiel's prophecy was fulfilled.

The opposition that Tyre showed has carried on into modern times. The commerce so famous in that city has spread its wings over the cities of our day. They follow in the steps of Tyre. With the same unrighteousness, they await the same doom. The present age may not show the same arrogance as the prince of Tyre and the king of Babylon. But the world's commerce in the hands of Satan leads to it.

Man may be forced to accept the sentence of condemnation on himself. He must also accept the passing away of all the false glory which he would like to make real, but cannot. The sentence of God is on it; but, as He says here, that He may set true glory in the land of the living.

First of all, the instrument of Tyre's destruction is named: Nebuchadnezzar, king of Babylon. But we must not confuse this with the full end that Jehovah Himself makes of her, as in verse 14. His siege was the beginning of the end. There was a revival after this, however, and another siege by the Greek king Alexander.

The great imperial power of the world would put an end to the offshoots of Tyre. He would surround that market of the nations with all the equipment of siege works, and break down its walls and towers with his axes and engines of war. He is sure to succeed, sure to slaughter the Tyrians, and sure to plunder their wealth and merchandise.

This great judgment was not all carried out at once. Nebuchadnezzar came against her first, as predicted in verses 7-11. He besieged Tyre on the mainland and took the city after thirteen years. The part of Tyre built on the island in the sea escaped, because Tyre's fleet protected it.

No effective resistance was possible. It only made the destruction of those who resisted more complete. As the prophet speaks here, their sins had already made the breach in Tyre for him.

In Tyre we find no direct enmity to Israel... Tyre is a merchant at heart; his stated aim is even to serve. No doubt his aim is first of all to serve himself. He does not have the true spirit of service for God, but finds in the need of man the opportunity for his own gain, and this is what we find as the cause of his judgment here... There is little need to say that a habit of gathering riches out of other people's need hardens the heart. So it was with Tyre: and for this she is judged.

The blow has fallen on Jerusalem, and Tyre is quite ready to take advantage of it. Proud of her position and counting on her many sources of strength, she can sit apart, hoping to profit from what she does not fear. But, as God declares to her, it is only an empty dream. The many nations she has seen constantly coming to replenish her have now come up against her with the unstoppable force of the waves of the sea. They come to overtop her defences, destroy her walls, and break down her towers. She who has so often profited from the spoil of the nations will in turn be a spoil for the nations.

Tyre means "a rock." This island city was built upon a rock... Its resources were so vast that Tyre might well look on itself as a rock that could not be shaken. The greater the needs of others, the more the streams of supply from every quarter served it. But God takes up its character in the result, and declares that it will be a rock — a rock and nothing more — "a bare rock."

Its present inhabitants are only a few poor people sheltering in the vaults and living mostly by fishing. They seem to be kept there by divine Providence, as visible proof that God has fulfilled His word about Tyre: that He would make her "a bare rock," and "a place for the spreading of nets."

In Tyre we find no direct hostility to Israel… Tyre is above all the merchant. His stated aim is even to serve. No doubt his first aim is to serve himself. He does not have the true spirit of service for God. He finds in the need of man the opportunity for his own gain, and this is the cause of his judgment here… The habit of gathering riches from the need of others hardens the heart, there is little need to say. So it is with Tyre here: and for this she is judged.

As we read these prophecies, it is important to notice that they treat Nebuchadnezzar as the servant of God. He carries out God's judgment both on Jerusalem and on the nations round about, and so frees the land of Israel from them.

First, the prophecy names Nebuchadrezzar, king of Babylon, as the instrument of Tyre's destruction. But we must not confuse this with the full end which Jehovah Himself makes of her, as in the 14th verse. The siege by Nebuchadrezzar was the beginning of the end. There was a revival after this, however, and another siege by the Greek king Alexander. This brought her strength down for good…

Tyre means "a rock." This island city stood on a rock. For its own purposes it did not need land that produced things. It needed a good meeting point where goods from other places could come and change hands. With such vast resources, Tyre might indeed look on itself as a rock that could not be shaken… But God takes its character to its end, and declares that it shall be a rock — a rock and nothing more — "a bare rock," or "cliff," as the word He uses means. The word for "bare" really means "dry" — dried by the sun.

This great judgment was not all carried out at once. Nebuchadnezzar came first against her as predicted in verses 7–11. He besieged Tyre on the mainland and took the city after thirteen years. The part of Tyre that stood on an island in the sea escaped, because Tyre's fleet protected it. Then came for her seventy years when she was forgotten… After these years had passed Tyre saw a startling revival. The island city became more powerful and wicked than before… The mainland Tyre, however, remained in ruins.

Travellers have described the town as surrounded by rocks, with the fragments of ancient columns scattered on their ledges… Another traveller says he found it a mere jumble of broken walls, pillars and vaults, with not so much as one entire house left! The people living there now are only a few poor souls sheltering in the vaults, who live mostly by fishing. Divine providence seems to keep them in the place, as visible proof that God has fulfilled His word about Tyre.

This city is the picture of the world's commercial glory: wealthy, corrupt and self-confident. Nebuchadnezzar took it after a long siege, though he did not destroy it… Tyre and the Tyrians formed the centre of the trade of the ancient world… Its fall was bound to bring pain to people everywhere on earth… So Tyre and Sidon remained the best-known and most striking warning of divine judgment, as we may gather from our Lord's reference to them.

Tyre is essentially the merchantman; his professed object even is to serve. No doubt his aim is first of all to serve himself. He has not the true spirit of service for God. Instead, he finds in the need of man the opportunity for his own gain, and this is the cause of his judgment here... It hardly needs saying that the habit of gaining riches from the need of others hardens the heart. So it was with Tyre: and for this she is judged.

She who has so often profited by the spoil of the nations will in turn be a spoil for the nations. God's judgment carries man's judgment further, as her history has fully shown, and it declares itself in what has been fully accomplished.

The prophecy first names Nebuchadrezzar, king of Babylon, as the instrument of Tyre's destruction. But we must not confuse this with the full end which Jehovah Himself makes of her, in the 14th verse. The siege by Nebuchadrezzar was the beginning of the end. There was a revival after this, however, and another siege by the Grecian king Alexander. This broke her strength for good, although the remnant of a city remained for a long time. It wasted and dried up more and more until the end came. Today, as we see, nothing is left but a bare rock, used only for the spreading of nets.

About 240 years later this prophecy came true to the letter... To build this mole, Alexander used the ruins of the old city. He laid the stones, timber and the very dust of the destroyed city into the sea. That causeway brought the utter ruin of the wealthy city. And so Ezekiel's prophecy was fulfilled.

As the prophet speaks here, the breach in Tyre had already been made for him by their sins. Her stones, her timber and her dust were now to be laid in the middle of the waters. The noise of her songs was to cease, and all her pomp and glory were to perish together. As already said, however, the complete end would wait for many generations.

Its present inhabitants are only a few poor people sheltering in the vaults, and living mainly by fishing; who seem to be kept in the place by divine Providence, as a visible argument of how God has fulfilled His word about Tyre, namely, that it should be "like the top of a rock; you shall be a place to spread nets upon."

That godless city, mentioned by the Lord Jesus in the Gospels, represents the world with its riches and lusts. It hated God and God's people, and was glad of Israel's fall, since that gave freer course to the satisfying of her own selfishness.

The sentence of God is upon it; but, as He says here, so that He may set true glory in the land of the living... Blessed be God, all this must indeed pass away. What can be shaken is to be removed, so that what cannot be shaken may remain.

The merchant does not have the true spirit of service for God, but finds in man's need the opportunity for his own gain, and this is what we find as the cause of his judgment here. Jerusalem has been judged… She says against Jerusalem: "Aha, she is broken, the gate of the peoples; she is turned to me. I shall be replenished now that she is laid waste." How naturally we understand it! How common such rejoicing is among merchants at all times! Making a habit of gaining riches from the need of others hardens the heart, there is little need to say.

As the prophet speaks here, the breach in Tyre had already been made for him by their sins. Her stones, her timber and her dust were now to be thrown into the middle of the sea. The noise of her songs was to cease. All her pomp and glory were to perish together.

It may be that "they" in verse 12 goes beyond Nebuchadnezzar and takes in Alexander the Great. His vengeance was still more complete. He threw the stones and timber and dust of Tyre into the middle of the water. There was no recovery after that.

The siege by Nebuchadrezzar was the beginning of the end. There was a revival after this, however, and another siege by the Grecian king Alexander. This truly broke her strength. Even so, the remnant of a city stayed for a long time, wasting and drying up more and more until the end came. As we see today, nothing is left but a bare rock, used only for spreading nets.

Ezekiel 27 describes Tyre's grandeur and her trading links with all the world. It then announces that in "the day of your ruin" all her former friends "will hiss at you; you have come to a dreadful end and shall be no more forever." Such is the world and its end, as changeable as the waters that carried Tyre's ships. Tyre represents the commercial glory of the world, which passes away.

When God's judgment is poured out on Babylon the great, every department of man's world will be remembered. The world of music that began with Jubal is not forgotten, for "the sound of harpists and musicians, of flute players and trumpeters, will be heard in you no more." God was pleased to have the music of David in connection with the temple worship, and He will have music from Israel on earth again. But the music of man's world is used to charm man's heart away from God. That music is marked out for judgment.

The lessons of God's school are too humbling for man to welcome. He may be forced to accept the sentence of condemnation on himself. He must also accept the passing away of all the false glory he would love to make true, but cannot. God's sentence is on it. But, as He says here, this is so that He may set true glory in the land of the living… All this has indeed to pass away. What can be shaken is to be removed, so that what cannot be shaken may remain. Our kingdom is in what cannot be shaken.

Part of the city of Tyre (which means rock) stood on an island off the mainland in the Mediterranean Sea. It was an ancient Phoenician city... It had a wonderful commerce... It was home to seafaring men. The prophet Isaiah describes this wealthy and influential city as "the crowning city, whose merchants are princes, whose traders are the honourable of the earth" (Isa. 23:8). We read in the next chapter how Syria, Persia, Egypt, Spain, Greece and every part of the ancient world laid their finest and most precious things at the feet of Tyre. She sat enthroned on ivory, covered with blue and purple, from the isles of Elishah.

Further, the moral effect was immense among the nations... The trading powers would especially feel the utter ruin of a city so renowned and strong in the sea. The prophet accordingly names the isles as troubled at Tyre's departure. For many of the wealthy fled, as the rest remained to be destroyed.

Where shall any find a security that Tyre has not found?

Tyre is above all the merchant. His declared aim is even to serve. No doubt his aim is first of all to serve himself. He has not the true spirit of service for God. He finds in the need of man the opportunity for his own gain, and this is what we find as the cause of his judgment here... She says against Jerusalem: "Aha, she is broken, the gate of the peoples; she is turned to me. I shall be replenished now that she is laid waste." How naturally we understand it! How common is such rejoicing on the part of merchants at all times! The habitual gaining of riches from the need of others hardens the heart.

The literal fulfilment of this prophecy came about 240 years later. Alexander the Great came against the city built on the island. After seven months he took the city by means of a causeway, which let his forces enter. In building this causeway, Alexander made use of the ruins of the old city. He laid the stones, timber and the very dust of the destroyed city into the sea to build the causeway, and that causeway brought the utter ruin of the wealthy city.

The lessons of such a fall need hardly be dwelt on. Everyone standing in the presence of such a fall feels them. But they are unwelcome, so people dismiss them as quickly as possible. The lessons of God's school are too humbling for man to welcome... The sentence of God is on it; but, as He says here, that He may set true glory in the land of the living... All this has indeed to pass away. What can be shaken must be removed, so that what cannot be shaken may remain. Our kingdom is in what cannot be shaken.

The trading powers would especially feel the utter ruin of a city so renowned and strong in the sea. The prophecy names the coastlands too as troubled at Tyre's departure. For many of the wealthy fled, while the rest remained to be destroyed.

Tyre means "a rock." This island city stood on a rock. For its own purposes it did not need the power to produce goods where it stood. It needed a good gathering point where traders could bring the products of other regions and exchange them. With such vast resources, Tyre might well look on itself as a rock that could not be shaken... But God takes up its character in its final result, and declares that it shall be a rock — a rock and nothing more — "a bare rock," or "cliff," as the word He uses means.

The lesson is all the more serious because Tyre does not appear to have been driven by plain hostility against Israel. Her motive was commercial greed. She saw a chance for profit in the disasters of God's chosen people. This drew the city into an opposition to Israel that the Lord resented. When God chastens His people, that is no licence for the selfish greed that would profit from their troubles or their downfall.

Tyre is the merchant through and through; his professed aim is even to serve. No doubt his aim is first of all to serve himself. He does not have the true spirit of service for God. Instead he finds in the need of others the opportunity for his own gain. That is what we find here as the cause of his judgment... The habitual gathering of riches out of other people's need hardens the heart; there is hardly need to say it.

Ezekiel 26:2 shows that Tyre, the merchant city of the world, was the rival of Jerusalem, the city of God: "I shall be replenished, now she is laid waste." So Babylon (compare Ezekiel 27 with Revelation 18) is the rival of the new Jerusalem. God was known in the palaces of Jerusalem. In Tyre it was the god of this world. There a person could satisfy the lust of the eye, the lust of the flesh, and the pride of life.

The description of her great commerce reminds us of that coming world-system described in the last book of the Bible, Revelation. Babylon the Great will be both a religious and a commercial world centre. Her commerce is just like the commerce of Tyre.

The lessons of such a fall hardly need to be spelled out. Everyone who stands in front of them feels them at once. But the lessons are unwelcome, so people dismiss them as fast as they can. The lessons of God's school are too humbling for man to welcome... What can be shaken is to be removed, so that what cannot be shaken may remain, and our kingdom is in what cannot be shaken.

The city of Tyrus (which means rock) was partly built on an island off the mainland in the Mediterranean Sea. Scripture first mentions this ancient Phoenician city in Joshua 19:29, where it calls it "the strong city." It had a wonderful trade, and chapter twenty-seven describes that trade in its variety. Seafaring men lived there, and the prophet Isaiah describes this wealthy and influential city as "the crowning city, whose merchants are princes, whose traders are the honored of the earth."

The trading powers would feel most keenly the utter ruin of a city so famous and so strong at sea. So the prophecy names the isles as troubled at Tyre's departure. Many of the wealthy fled, while the rest stayed behind to be destroyed.

This city is the picture of the world's commercial glory: wealthy, corrupt, and self-confident. Nebuchadnezzar took it after a long siege, though he did not destroy it… Tyre and the Tyrians were the centre of the trade of the ancient world. They were the storehouse of all the goods and luxuries of that day, and the link through "the ships of Tarshish" between the west and the east. So its fall was bound to be felt painfully by people everywhere.

Tyre is a merchant at heart, and he even claims that his object is to serve. No doubt his aim is first of all to serve himself. He has not the true spirit of service for God. Instead he finds in the need of man the opportunity for his own gain, and this is the cause of his judgment here… She says against Jerusalem: "Aha, she is broken, the gate of the peoples; she is turned to me. I shall be replenished now that she is laid waste." How easily we understand it! How common such rejoicing among merchants has always been! The habit of gaining riches from the need of others hardens the heart, as hardly needs saying.

That godless city… represents the world with its riches and lusts. It hated God and God's people, and was glad at Israel's fall, because that left her freer to indulge her own selfishness… Alexander the Great was the one who carried this prediction out (332 B.C.).

They have said they are sure that the waves of the sea now roll where the vast and magnificent palaces of Tyrian wealth and luxury once stood. The monuments of commercial enterprise and prosperity have been overwhelmed by the storm of God's anger, and are as if they had never been… Its people now are only a few poor souls sheltering in the vaults and living mainly by fishing. God's Providence seems to keep them in the place as a visible argument of how God has fulfilled His word concerning Tyre.

The lessons of such a fall hardly need to be dwelt on. Everyone who stands in front of them feels them at once, and then dismisses them as fast as possible, because they are unwelcome. The lessons of God's school are too humbling for man to welcome… God's sentence is on that false glory; but it falls, as He says here, so that He may set true glory in the land of the living… What can be shaken is to be removed, so that what cannot be shaken may remain. Our kingdom is in what cannot be shaken.

A comparison with Revelation 18 will bring out the striking correspondence. When finally Babylon the Great falls — that coming religious-commercial world-system, with Rome as a centre — her fall and desolation will surely be greater than the fall of Tyrus.

The destruction of Tyre was to be complete. Whatever the importance of its position — and its past success seemed to invite the rebuilding of such a commercial centre — all hope on man's part would be vain, for the Lord says, "I will make you terrors, and you shall be no more. Though you are sought for, you shall never be found again, says the Lord Jehovah."

About 240 years later, this prophecy came literally true. Alexander the Great came against the city built on the island. After seven months he took it by building a causeway, which let his forces enter. To build it, Alexander used the ruins of the old city. He laid the stones, timber and the very dust of the destroyed city into the sea.

Jerusalem has been judged — Jerusalem, in many ways a centre of attraction for the people around, "the gate of the peoples," as Tyre calls her. The rejoicing at her fall is Canaanite enough. She says against Jerusalem: "Aha, she is broken, the gate of the peoples; she is turned to me. I shall be replenished now that she is laid waste." How naturally we understand it! How common such rejoicing is among merchants at all times! Habitually getting rich out of the need of others hardens the heart. So it was with Tyre, and for this she is judged.

Scripture is vague about Sheol. Sight stops at the grave, and all is dark and silent beyond… Some uses of "lower parts of the earth" belong to Sheol, and some to the earth itself: Psalm 63:9; 139:15; Isaiah 44:23. The phrase is most common in Ezekiel (Ezek. 26:20; 31:14, 16, 18; 32:18, 24).

Here judgment sweeps them off the earth after long patience and sends the boastful down to the pit. There lie the fairest, without a token of relationship to God, "with the uncircumcised." There lie Assyria, Elam, Meshech and Tubal, Edom, Sidon and other nations north of Palestine. They lie in helpless weakness and humiliation, ashamed of the might they were once so proud of.

The last sentence of verse 20, "And I shall set glory in the land of the living," means the coming glory of the earthly Zion, the glory in store for Israel.

The sentence of God is upon it; but, as He says here, so that He may set true glory in the land of the living. The earth today is little like this. It is more like a graveyard of the dead… All this has to pass away. Everything that can be shaken must go, so that what cannot be shaken may remain. Our kingdom is in what cannot be shaken.

Ezekiel 26:2 shows that Tyre, the merchant city of the world, was the rival of Jerusalem, the city of God. So Babylon (compare Ezek. 27 with Rev. 18) is the rival of the new Jerusalem. God was known in the palaces of Jerusalem — the god of this world in Tyre. There a man could satisfy the lust of the eyes, the lust of the flesh and the pride of life.

The destruction of Tyre was to be complete. Its position was important, and its past success seemed to invite the rebuilding of such a commercial centre. Even so, all hope on man's part would be vain, for the Lord says, "I will bring you to a dreadful end, and you shall be no more. Though you be sought for, you will never be found again, declares the Lord GOD." … Such would be the doom of those who meddle with Israel even in their desolation, for their own lust of gain.

Jerusalem has been judged — Jerusalem, in many ways a centre of attraction for the people around, "the gate of the peoples," as Tyre calls her. Tyre says against Jerusalem: "Aha, she is broken, the gate of the peoples; she is turned to me. I shall be replenished now that she is laid waste." There is little need to say that the habit of gaining riches from other people's need hardens the heart. So it was with Tyre here, and for this she is judged.

This great judgment was not carried out all at once. Nebuchadnezzar came against her first. He besieged Tyre on the mainland and took the city after thirteen years. Tyre's fleet protected the part of the city built on the island in the sea, and that part escaped… Centuries passed, and it seemed as if Ezekiel's prophecy about Tyre's complete overthrow would stay unfulfilled. About 240 years later the literal fulfilment came. Alexander the Great came against the city built on the island. After seven months the city was taken by means of a causeway, which let Alexander's forces enter. In building this causeway Alexander used the ruins of the old city. The stones, timber and the very dust of the destroyed city were laid into the sea… The work was done so completely that no one will ever be able to identify its exact site.

They are convinced that the waves of the sea now roll where the vast and magnificent palaces of Tyrian wealth and luxury once stood. The monuments of commercial enterprise and prosperity have been overwhelmed by the storm of divine indignation, and are as if they had never been… Its present inhabitants are only a few poor people sheltering in the vaults and living mainly by fishing. Divine Providence seems to keep them there as a visible argument of how God has fulfilled His word about Tyre — that it should be "like the top of a rock; you shall be a place to spread nets upon."

The lessons of God's school are too humbling for man to welcome. He may have to accept the sentence of condemnation on himself, and the passing away of all the false glory he would like to make true, but cannot. The sentence of God is on that glory. But, as He says here, it falls so that He may set true glory in the land of the living… All this has indeed to pass away. What can be shaken is to be removed, so that what cannot be shaken may remain, and our kingdom is in what cannot be shaken.

The description of her great commerce reminds us of a coming world-system. The last book of the Bible, Revelation, describes it. Babylon the Great will be a world centre for both religion and trade. Her commerce is just like the commerce of Tyre (Rev. 18:12-13).

In one sense Tyre stood on Israel's territory, but it has another character, and it has a separate prophecy of its own (Ezek. 26–28). It represents the world and its riches, in contrast with Israel as the people of God. It rejoices too, but not like the others out of personal hatred. Its interests were the opposite of Israel's, so the destruction of what restrained its career gave free course to its natural selfishness. It is worth noticing in these prophecies how God lays open all the thoughts of man about His people, and what they have been towards Him.

This lamentation soon passes into an allegory. The prophet speaks to Tyre as a person. He draws her position vividly, and her self-satisfaction as well. From verse 4 on we have the allegory of a ship, and that fits the special character of Tyre remarkably well.

The ship stands here as a picture of Tyre. It is a most natural figure, and we still use it when we speak of the "ship of state." It makes us think of the power and skill that human effort must supply to make that state prosper, to catch favouring winds and avoid shallows and rocks. We may say that man has been working at this ship ever since, doing his best to perfect its beauty. How attractive it can be, we see in the endless displays it gives us of everything that nature and man produce. It brings all of that together, and it embodies the restless, always-craving spirit of man, the untiring energy that works in him.

Here we have an analysis of all the sources of greatness such as we see in Tyre, and with it the announcement of its loss and ruin. In fact, its own rowers bring it into the deep waters where it is to be shipwrecked… Tyre was not a great conqueror like Assyria or Babylon. It does not show us the crushing tyranny of man over man that fills so much of the world's history. Its activities look very much like service to the needs of others. They make the best of all man's resources, and they spread the products of his hands and his mind everywhere. Yet you do not have to look deep to see that self-interest stirs everywhere in it. That motive is both intensely powerful and quick to pass itself on to others.

But no fullness from outside, no glory even in the heart of the seas, could resist the word of Jehovah. The day of Tyre had come… From verse 26 begins the prophet's description of the ruin of Tyre. We return to the previous allegory. Tyre is a ship that founders at sea. Nebuchadnezzar is the east wind that upset her.

The description of her great commerce reminds us of that coming world-system described in the last book of the Bible, Revelation. Babylon the Great will be a world centre for both religion and trade. Her commerce is just like the commerce of Tyre (Rev. 18:12-13).

This lamentation soon turns into an allegory. God speaks to Tyre as a person. He pictures her position vividly, and her self-satisfaction too. From verse 4 the allegory of a ship is before us, and a ship fits the special character of Tyre remarkably well.

The prophet makes her past glory known. Yet Ezekiel had never been to that city. He knew nothing of her splendour, her great wealth and her far-reaching trade. God revealed it all to him.

It is the title Jesus took for Himself as the rejected Messiah, who would suffer, be exalted, and return in glory as the Son of man. His servants carry the same title, because they are identified with the glory of God. God now declares Himself outside Israel, and He even judges Israel by the Gentiles.

This city is the type of the world's commercial glory: wealthy, corrupt, and self-confident. Nebuchadnezzar took her after a long siege, though he did not destroy her... Tyre and the Tyrians formed the centre of the trade of the ancient world. Theirs was the marketplace for all the goods and luxuries of that day, and the link through "the ships of Tarshish" between the west and the east.

Ezekiel 26:2 shows that Tyre, the merchant city of the world, was the rival of Jerusalem, the city of God. Tyre said, "I shall be replenished, now that she is laid waste." In the same way Babylon (compare Ezekiel 27 with Revelation 18) is the rival of the new Jerusalem. In the palaces of Jerusalem people knew God; in Tyre they knew the god of this world. There a person could satisfy the lust of the eye, the lust of the flesh, and the pride of life.

As the civilized world climbed out of idol-worship, trade caught it in its net. It saw the riches that commerce would pile up. Satan uses Tyre to display the glory and riches of the world, and so she becomes an instrument against God. Through commerce Satan tries to make the curse ineffective. The earth was to bring forth thorns and thistles, and man was to eat bread by the sweat of his brow. Satan would get round that sentence by gathering the products of the earth and filling the eye and the mind with them. He would try to hide the thorns by spreading a carpet of Tyrian merchandise over them.

God has put this picture before us in much detail. If we had eyes to see further into it, we would surely grasp what it means for us. Tyre itself has passed away, but no one can doubt that it has had many successors in the generations since. Today the world is largely marked by what we find in her... In our day people more and more treat the merchants as the princes of the earth, and they see the rule of commerce very much as the rule of civilization.

The description of her great commerce reminds us of that coming world-system described in the last book of the Bible, the Revelation. Babylon the Great will be both a religious and a commercial world centre. Her commerce is just like the commerce of Tyre (Revelation 18:12-13)... The description of Tyre as a ship is kept up here. Tyre is to be shipwrecked. The east wind is Nebuchadnezzar, who came against the proud city to carry out part of her ruin.

The city of Tyre (the name means rock) stood partly on an island off the mainland in the Mediterranean Sea. It was an ancient Phoenician city. Scripture first mentions it in Joshua 19:29, where it is called "the strong city." Its trade was wonderful, and this chapter describes how varied it was. Seafaring men lived there. The prophet Isaiah describes this wealthy and influential city as "the crowning city, whose merchants are princes, whose traders are the honoured of the earth" (Isaiah 23:8).

Tyre is above all the merchant. Even his stated aim is to serve. No doubt his real aim is to serve himself first. He does not have the true spirit of service for God. He finds in the need of others the chance of his own gain, and that is the cause of his judgment here… It hardly needs saying that gaining riches again and again from the need of others hardens the heart. So it is with Tyre: and for this she is judged.

This lamentation soon passes into an allegory. The prophet speaks to Tyre as to a person. He sets out her position vividly, and her self-satisfaction with it. From verse 4 the allegory of a ship is before us, and it fits Tyre's own character very strikingly.

The ship here pictures Tyre for us. It is a most natural figure, and we still use it when we speak of the "ship of state"… We may say that man has been working at this ship ever since, doing his best to perfect its beauty. We see how attractive it can be in the displays it keeps giving us of all the products of nature and of man. It brings them together and, as it were, embodies in itself the restless, ever-craving spirit of man, the untiring energy that works in him.

In a certain sense Tyre stands on Israel's territory, yet it has another character. It has a prophecy of its own (Ezekiel 26-28), because it represents the world and its riches, in contrast with Israel as the people of God. It rejoices too, but not from personal hatred, as the others did. Its interests were the opposite of Israel's, and the fall of what had held back its career left its natural selfishness free to run.

Tyre was envious of Jerusalem at first, and later her rival. Satan uses her to display the glory and riches of the world, so she becomes an instrument against God. By means of commerce Satan tries to make the curse ineffective. The earth was to bring forth thorns and thistles, and man to eat bread by the sweat of his brow. Satan would get around that sentence by gathering the different products of the earth and filling the eye and mind with them. He would hide the thorns by spreading a carpet of Tyre's merchandise over them.

Skilful handling is no use any more. No one can even try to stop the leaks… Where can anyone find a safety that Tyre has not found? God seals this whole lament with one short and emphatic word: "You have come to a dreadful end and shall be no more forever."

This lament soon passes into an allegory. Tyre is addressed personally. Her position is set out vividly, and so is her self-satisfaction. From verse 4 the allegory of a ship is before us. It is a striking fit with the special character of Tyre.

The city of Tyre (the name means rock) was partly built on an island off the mainland in the Mediterranean Sea. It had a wonderful trade, and this twenty-seventh chapter describes all its variety. We read here how Syria, Persia, Egypt, Spain, Greece and every quarter of the ancient world laid their choicest and most precious things at the feet of Tyre, who sat enthroned on ivory, covered with blue and purple, from the isles of Elishah. Her beauty was perfect.

The ship here pictures Tyre for us. It is a very natural figure, and we still use it when we speak of the "ship of state." We think of the power and skill that human effort must put out to make it prosper, to catch favouring winds and avoid shoals and rocks... We may say that man has been working at this ship ever since, doing his best to perfect its beauty. We see how attractive it may be from the displays it keeps giving us of all the products of nature and of man which it brings together. It embodies, as it were, the restless, ever-craving spirit of man, the tireless energy that works in him.

Tyre has a different character, and has a prophecy of its own (Ezekiel 26 – 28). It represents the world and its riches, in contrast with Israel as the people of God. It rejoices, not like the others out of personal hatred, but because its interests were opposite: the destruction of what held back its career gave free course to its natural selfishness.

Satan uses Tyre to display the glory and riches of the world, and so she becomes an instrument against God. Through commerce Satan tries to make the curse ineffective. The earth was to bring forth thorns and thistles, and man was to eat bread by the sweat of his brow. Satan would set that sentence aside by bringing together the different products of the earth, filling the eye and the mind with them. He would hide the thorns by spreading a carpet of Tyre's merchandise over them.

It is all the fruit of a spirit away from God. That spirit searches the earth for whatever it can make gain of, and yet it can give no satisfaction. All of it is bound together like their bales of merchandise. This makes Tyre very glorious for the present — but in the middle of what is the very picture of instability, "in the heart of the seas."

But no fullness from outside, no glory even in the heart of the seas, could resist the word of the Lord. Tyre's day had come... We return to the earlier allegory. Tyre is a ship that goes down at sea. Nebuchadnezzar is the east wind that overturned her.

This lament soon turns into an allegory. The prophet speaks to Tyre as to a person. He paints a vivid picture of where she sits and of how pleased she is with herself. From verse 4 the allegory of a ship is before us, and it fits the special character of Tyre remarkably well.

The ship stands here as a picture of Tyre. It is a very natural figure, and we still use it when we speak of the "ship of state." We think of the power and skill human effort must put out to make it prosper, to catch favourable winds and steer clear of sandbanks and rocks... We may say that man has been working at this ship ever since, doing his best to perfect its beauty. We see how attractive it can be in the constant displays it gives us of everything that nature and man produce. It gathers all this together, and, so to speak, embodies in itself the restless, ever-craving spirit of man, the tireless energy that works in him.

The word for "cypresses" does not only mean what we now call cypress. It would cover the whole fir family, to which the cypresses belong. But Senir, or Hermon, was famous for these trees, and their wood was the best for the work in view here... This was the mountain whose white dome towered over the land of Israel... So Senir supplies the funeral cypress as the material for the ship of Tyre. No wonder the end is a funeral!

It is called 'cedar' from the firmness of its roots. Its wood lasts a long time and smells sweet. Builders used it for beams, pillars and masts, and for carved images. 1 Kings 6:9-10; Isa. 44:14; Ezek. 27:5... It is not really one of the trees of Palestine itself, but Scripture always links it with Lebanon.

Lebanon, which means "white," is the range whose southern point is Hermon... It supplies the cedar masts. On them the crew hoists the sail that carries the trading ship forward on its course.

In one sense Tyre stood on Israel's territory, yet Tyre has another character, and a separate prophecy of its own (Ezek. 26-28). It represents the world and its riches, in contrast with Israel as the people of God. It rejoices too, but not like the others, out of personal hatred. Its interests were the opposite, and once the power that held back its career was destroyed, its natural selfishness had free course.

From verse 26 the prophet begins his description of the ruin of Tyre. We return to the earlier allegory. Tyre is a ship that sinks at sea. Nebuchadnezzar is the east wind that wrecked her.

This lament soon turns into an allegory. It speaks to Tyre as a person. It pictures her position vividly, and her self-satisfaction too. From verse 4 on, a ship stands for the city, and the figure suits the particular character of Tyre very well.

The ship here stands as a picture of Tyre. It is a most natural figure, and we still use it when we speak of the "ship of state." When we do, we think of the power and skill that human effort must pour into making it prosper, catching favourable winds and steering clear of shoals and rocks... We may say that man has been working at this ship ever since, doing his best to perfect its beauty... The ship embodies in itself the restless, ever-craving spirit of man, the untiring energy that works in him.

From Bashan come the oars. In those days they were the one driving force a crew could really trust. Their strength does not come from God but from man's own energy — "well fed," as people said of everything that came out of Bashan. It is no surprise to find human energy stressed like this, so near the start.

The oaks of Bashan stand as a symbol of great strength and height, which God brings down in His judgement.

After the oars comes the rudder, which is probably what the word means, though there is some doubt... Steering a ship matters more than anything else on board. If there are lessons everywhere here, there must be one here too. But the word used is keresh, "planking." Hebrew does not seem to have a word of its own for "rudder." Most take it as a collective word, either for the rowers' benches or for the deck... Rashi is the one who suggests "the helm"... Most read it as ivory inlaid in pine, boxwood or cedar. The wood comes from the isles of Chittim, that is, from Cyprus, and the pines of Cyprus were especially noted as ship-building material.

Large island at the east end of the Mediterranean. It is the same as the Chittim of the Old Testament, where its commerce and its relation to Tyre are spoken of.

If Chittim is Cyprus, as most agree, then it stands for all that is fair and lovely in nature, the sweet influences that tend to rule the heart. They may rule it harshly, and become to it what the name Chittim means: "the breakers down." They destroy the heart's true response to Him from whom all natural blessings come. But how such influences do steer, one way or another, the course of the ship of commerce! There are needs that master us, and they must be met; in a sense they must control the course. Yet how much of trade serves nothing but pleasure and luxury! How much of its material goes to that end! And the ship's steering follows suit.

So it is all bound together like their bales of merchandise, and for the present it makes Tyre very glorious. But it all rests in the very image of instability, "in the heart of the seas."

From verse 4 the allegory of a ship is before us, and it is a striking fit for the particular character of Tyre… So the description follows. Embroidered fine linen or cotton from Egypt for sails; blue and purple covering from the isles or coasts of Elishah. Such were the adornments of the vessel.

The ship here pictures Tyre for us, a most natural figure, and one we still use when we speak of the "ship of state"… We may say that man has been working at this ship ever since, doing his best to perfect its beauty. We see how attractive it can be in the constant displays it gives us of all the products of nature and of man which it brings together. The ship embodies, as it were, the restless, ever-craving spirit of man, the untiring energy that works in him.

Next we have either the sail or the ensign, and most probably the sail which is at the same time the ensign; this gives the fullest moral significance. Egypt provides the fine linen for it. Linen everywhere speaks of practical righteousness — here it must mean righteousness as the world recognises it. And it is put on show as "embroidered," to attract the eye. Your personal interests, it would say, will be cared for with complete honesty. And here is just what the vessel needs to catch the wind and serve its own ends at the same time. Is it not, in fact, in its own interest to serve you? How can you separate the two?

Last of all the good ship needs a covering, and the idea is to protect it from the sun. The isles of Elishah supply this in the purple colours, which speak of dominion on earth. This may point to the powers of the world, whose protection she can justly claim as the servant of all their interests. Or it may point to her own claim to dominion, since her power roots itself so firmly in the interests of the many. In the language of our day, she is fully insured this way. But whether she insures herself by men or by measures, see how far her motto is taken up: the principle held in secret, if not openly, that "God has forgotten." This seems to be the meaning of Elishah here.

In the Word Tyre is a type of the world with all its riches and desirable things. In Ezekiel 27 we see what Tyre was in ancient times. Her commerce spread over all the earth, and the resources of the whole world flowed in to her from every direction. Fine linen, white wool, embroidered work, blue and purple… you could obtain there everything the human heart could desire on earth.

Tyre made everything contribute to her, and she loved to gather the most distant peoples under her banner.

Now comes the end of all this glory. The very hands that carried the good ship along now bring her into great waters. There the east wind of adversity breaks her, helpless, "in the heart of the seas." No skilful management helps any more. No one can even try to stop the leaks… Where will anyone find a security that Tyre did not find? God seals all this lamentation with one single, emphatic word: "you have become a terror, and you shall be no more forever."

The ship is used here as a picture of Tyre. It is a very natural figure, one we still use when we speak of the "ship of state." In saying that, we think of the power and skill that human effort must put out to make it prosper, to catch favouring winds and avoid sandbanks and rocks.

From verse 4 on, the picture of a ship is before us, and it fits the special character of Tyre strikingly well… From verses 8 to 11 we have the crew, the pilots, the traders, the sailors and the guards… Tyre drew on everyone for her own use, and loved to gather the most distant peoples under her banner.

Next comes the manning of the vessel. Notice the rowers: Sidon, "the taker of prey," and Arvad, "the runner loose." She will often have to trust this human energy and skill when the winds of heaven will do nothing for her. The motives and the character these names point to do not commend themselves to heaven; so we need not be surprised.

The master-mind, the controlling power is that of Tyre herself.

In Scripture, Tyre is a picture of the world with all its riches and desirable things… Precious woods which the Sidonians were expert at working, ivory and ebony, gold in great abundance, spices, oil and wheat, countless flocks. Not to mention warriors to defend her, sailors to guide her fleets, wise men to direct her and to make use of her resources. Such was, in very few words, the wealth of Tyre. Tyre could supply anything the human heart could desire on earth.

By means of commerce Satan tries to make the curse ineffective. The earth was to bring forth thorns and thistles, and man was to eat bread by the sweat of his brow. Satan would set that sentence aside by bringing the different products of the earth together and filling the eye and mind with them. He would try to hide the thorns by spreading a carpet of Tyre's merchandise over them… Not that trade in itself was sin; her merchandise in the coming day is to be used for the Lord (Isaiah 23:17-18).

Now comes the end of all this glory. The very hands that carried the good ship along bring her into great waters. There the east wind of trouble breaks her helplessly "in the heart of the seas." No skilful handling is any use now. No one can even try to stop the leaks.

This lamentation soon passes into an allegory. Tyre is addressed personally. Her position is set out graphically, and so is her self-satisfaction. From verse 4 the allegory of a ship is before us. It fits the particular character of Tyre very strikingly... From verses 8-11 we have the crew, the pilots, and the traders, the marines and the guards.

The ship is used here as a picture of Tyre. It is a very natural figure. We still use it when we speak of the "ship of state." We think of the power and skill that human effort must put out to make it prosper, to catch favouring winds and avoid shoals and rocks... We may say that man has been working at this ship ever since, doing his best to perfect its beauty.

A coastal city of Phoenicia. Identified with Jebeil, the ancient Byblus, near the mouth of the river Adonis... Its inhabitants are called GIBLITES in Joshua 13:5. Some were workers in stone and helped in the work of the temple, 1 Kings 5:18, margin. Others were caulkers, Ezekiel 27:9.

The men of Gebal have their part in the work. Ezekiel 27:9 mentions them as skilled to repair the breaches of Tyre, which is there represented in the form of a magnificent vessel sailing the seas.

We have the repairers next. They are very necessary, since human machinery is always wearing out. These are the elders of Gebal. The name comes from a word which means "to plait," "combine," "twist together." Plenty of this work has to be done to stop leaks, and much else of that sort. Finally, we see in this ship of trade how common interests, as people boast, bring the world together. "All the ships of the sea" are in her. It is as if all were one vessel, serving her purposes and carrying on the civilisation of the world. The ground of it is the common brotherhood of man and the preserving of the universal good.

In the Word Tyre is a type of the world with all its riches and desirable things... Precious woods, ivory and ebony, fine linen, silver, iron, gold in great abundance, spices, oil and wheat, countless flocks... And that is not to mention warriors to defend her, sailors to guide her fleets, wise men to direct her and to make use of her resources. Such, in very few words, was the wealth of Tyre. Everything the human heart could desire on earth could be got there.

The description of her great commerce reminds us of a coming world-system. The last book of the Bible, Revelation, describes it. Babylon the Great will be both an ecclesiastical and a commercial world centre. Her commerce is just like the commerce of Tyre (Revelation 18:12-13).

But no abundance from outside, and no glory even in the heart of the seas, could withstand the word of Jehovah. The day of Tyre had come... From verse 26 begins the prophet's description of the ruin of Tyre. We return to the earlier allegory. Tyre is a ship that founders at sea. Nebuchadnezzar is the east wind that overturned her. "Your riches and your wares, your mariners and your pilots, your caulkers ... shall fall into the heart of the seas on the day of your fall."

Those near at hand are supposed to be sailors and pilots, with mercenaries from Persia on the east, Lud and Phut on the west. Tyre drew on everything and everyone, and loved to gather the most distant peoples under her banner.

Persia, Lud, and Phut were among the mercenaries of Tyre, Ezekiel 27:10. Cush, Phut, and Lud are again identified with Mizraim or Egypt, Ezekiel 30:5.

The land of Phut is generally supposed to be the same as Libya, to the north-west of Egypt… The same Hebrew word is translated Libya in Ezekiel 30:5; Ezekiel 38:5; and Libyans in Jeremiah 46:9.

Yet the vessel of commerce must be prepared for conflict too, and it has many a battle to fight. And we see her armament for this. First of all, Pharas (Persia) means "division," which reminds us of the old motto, "Divide and conquer." Next we have Lud, which may mean "strife." So if Pharas speaks of manoeuvring and diplomacy, Lud speaks of preparation for more open war. Put (or Phut) is given either as "trampling down," or else "despising," or "rejection."

Precious woods, ivory and ebony, fine linen, blue and purple, silver, gold in great abundance, spices, oil and wheat, countless flocks. And besides all this, warriors to defend her, sailors to guide her fleets, wise men to direct her and to use her resources — such, in very few words, was the wealth of Tyre. Everything the human heart could desire on earth could be found there.

The city was so elegant in her own esteem that the inspired writer describes her as saying, "I am perfect in beauty," and adds, "All your men of war who are in you, and all your company that is in your midst, shall fall into the heart of the seas in the day of your ruin… What city is like Tyre, like one destroyed in the midst of the sea?"

This lamentation soon passes into an allegory. The prophet speaks to Tyre in person. He sets out her position vividly, and her self-satisfaction with it. From verse 4 the picture of a ship is before us. It fits the particular character of Tyre remarkably well… From verses 8 to 11 we have the crew, the pilots, and the traders, the marines and the guards.

Those near at hand are taken to be sailors and pilots, with hired soldiers from Persia in the east, and Lud and Put in the west. Tyre drew on them all, and loved to gather the most distant peoples under her banner.

Then we see the sons of Arvad on the walls all around, a careless and unscrupulous crowd. The Gammadim, who are in her towers, may be "guards," as the Septuagint calls them. They would then speak of the constant spirit of watchfulness that all this demands, and demands at all times. This would give a consistent sense, but the other suggestions look like guesses and nothing more.

The word shelet is translated "shield," but it also covers shields of gold (2 Samuel 8:7) and shields hung up for ornament (Ezekiel 27:11).

The city was so elegant in her own esteem that the inspired writer describes her as saying, "I am of perfect beauty." He adds, "All your men of war who are in you... shall fall into the middle of the seas in the day of your ruin... By your great wisdom and by your trade you have increased your riches, and your heart is lifted up because of your riches."

Ezekiel 27 describes the grandeur of Tyre and her trading links with all the world. It then announces that in "the day of your ruin" all her former friends "will hiss at you; you will be a terror, and you shall be no more." Such is the world and its end, as changeable as the waters that carried Tyre's ships. Tyre represents the commercial glory of the world, which passes away.

All of it is tied together like their bales of merchandise. That makes Tyre very glorious for the present — but in the middle of what is the very image of instability, "in the heart of the seas."

From verse 12 we enter upon her foreign trade, beginning with Tarshish itself and ending with its ships in verse 25. In these early days Tarshish seems to have given its name to ships that sailed anywhere — at any rate, on long voyages. It worked much like our own term "East Indiamen."

Now we come to the commerce of Tyre and what it represents for us. We find Tarshish first and last in the list, and it appears to give its character to the whole.

A place ships sailed to from Palestine. Some think it refers to a Spanish city named Tartessus. That would be a fitting place to get silver, iron, tin, and lead. Jonah took a ship at Joppa to sail to Tarshish, which also points to a place west of Palestine. But other passages speak of apes and peacocks brought by ships of Tarshish, and these are linked with Ezion-geber, on the Gulf of Akaba, a branch of the Red Sea. So the ships from this port probably sailed south to some other place, which no one has identified.

It appears we need not doubt an original settlement on the south shore of Spain. The Phoenicians later had factories there too. From there their ships brought silver, iron, tin, and lead to Tyre, as Ezek. 27:12 tells us. The ships of Tarshish were the most famous for merchandise in ancient times.

He has, as we see here, silver, the money merchants use; and iron, the great material for making tools… Then he has tin, which literally means "alloy." However useful tin is for human ends, Scripture describes it as impurity — as much that seems very useful surely is. Last comes lead, which in Scripture stands for hardly anything but dross or weight. There is no gold in this catalogue… Here is the restless spirit of one adrift from God — a prodigal. How often are "the substantial gains of commerce," as they are called, only a prodigal wasting of the Father's goods!

Is it a mere catalogue? Is it only a record of where, as a matter of history, she found the goods she traded in, and of the goods themselves? Little else seems ever to have been made of it. But are we not warranted to seek for something more? The difficulties are certainly greater here than elsewhere. Many who shrink from allegory will doubtless brand any interpretation offered as far-fetched.

This city is the picture of the world's commercial glory — wealthy, corrupt, and self-confident… Tyre and the Tyrians formed the centre of trade in the ancient world. It was the marketplace for all the goods and luxuries of that day, and the link between west and east through "the ships of Tarshish."

Thorns and thistles the earth was to bring forth, and man to eat bread in the sweat of his brow. Satan would get around that sentence by gathering the different products of the earth and filling the eye and mind with them. He would try to hide the thorns by spreading a carpet of Tyrian merchandise over them.

Not that in itself it was sin; for we read that her merchandise in the coming day is to be used for the Lord (Isa. 23:17-18).

From verse 12 we enter on her foreign trade, beginning with Tarshish itself and ending with its ships in verse 25... In verse 13 we have quite a different class of merchandise... Here we stretch to the far east from the west.

Son of Japheth. His descendants are thought to have settled on the south-east side of the Euxine, or Black Sea, and went by the name Tibareni. They sent slaves and brass to Tyre. Their descendants with Rosh and Meshech will be among the enemies of the Jews in a future day, and will be destroyed.

So we find these three sellers here with their vessels of brass and their human merchandise too. We will see how prominent they are in the great alliance against Jehovah and Israel that Ezekiel speaks of later.

Tyre is the merchant above all; his stated aim is even to serve. No doubt his first aim is to serve himself. He does not have the true spirit of service for God. He finds in man's need the chance for his own gain, and that is the cause of his judgment here... Gaining riches from the need of others is a habit that hardens the heart — that hardly needs saying. So it is with Tyre here, and for this she is judged.

God said of them, "You have taken my silver and my gold, and have carried my rich treasures into your temples," and they had sold the people of Judah to the Greeks. Joel 3:5-6.

As the civilized world climbed out of the swamp of idol-worship, trade caught it in its net, and it became aware of the riches that commerce would pile up. Satan uses Tyre to display the glory and riches of the world, so she becomes a tool against God... The earth was to bring forth thorns and thistles, and man was to eat his bread by the sweat of his brow. Satan would set that sentence aside by gathering the different products of the earth and filling the eye and mind with them. He would try to hide the thorns by spreading a carpet of Tyrian goods over them.

The description of her great commerce reminds us of that coming world-system as described in the last book of the Bible, the Revelation. Babylon the Great will be both an ecclesiastical and commercial world center. Her commerce is just like the commerce of Tyrus (Rev. 18:12-13).

Everything was merchandise to her... And if the bodies and the souls of men could add to this enjoyment in any way, they too would be traded. Everything then becomes a matter of gain, of pleasure, and of the commerce of this world... Nothing is sadder than to see everything turned into a matter of selling and buying. This is the end of everything in this world, and everything gives way when gain is the question... There is reason to fear that the hearts of Christians may be carried away by these principles, for the principles of the world take hold of Christian hearts, up to a point.

In verse 13 we have quite a different class of merchandise. Javan, Tubal, and Meshech were your merchants; they traded in people and in vessels of brass in your market. Here we stretch to the far east from the west. Then in verse 14 we have north Armenia: the house of Togarmah traded in your fairs with horses, horsemen and mules. Then we come down to the south.

Thus they represent strength (Job 39:19; Ps. 147:10), swiftness (Jer. 4:13; Hab. 1:8), fearlessness (Job 39:18; Jer. 8:6), majesty (Esther 6:8), and strength in the battle. (Prov. 21:31; Jer. 6:23; Jer. 8:16; Jer. 12:5, etc.)

Egypt is the first power in history famous for its horses. (Ex. 15.) So it was the great market in Solomon's day (1 Kings 10:28), as Togarmah was for Tyre. (Ezek. 27:14.)

The first reference to this animal is in the time of David: his sons rode on mules. David had his own mule, and they had Solomon ride it when he was proclaimed king. The nations brought mules to Solomon among their presents. Tyre imported them too. Lev. 19:19 seems to show that the Israelites were forbidden to breed them.

In the Word Tyre is a type of the world with all its riches and desirable things. In Ezekiel 27 we see what Tyre was in ancient times. Her trade spread over all the earth, and the resources of the whole world flowed to her from every direction… She also had warriors to defend her, sailors to guide her fleets, and wise men to direct her and to use her resources. In very few words, such was the wealth of Tyre. Anything the human heart could desire on earth could be found there.

He has not the true spirit of service for God. He finds in the need of man the chance for his own gain, and this is what we find as the cause of his judgment here… Gaining riches again and again out of the need of others hardens the heart; that hardly needs saying. So it is with Tyre here, and for this she is judged.

Ezekiel 27 describes Tyre's grandeur and her trade with all the world. Then it announces that in the day of her ruin (Ezek. 27:27) all her former friends will hiss at her; she will be a terror, and will never be again (Ezek. 27:36). Such is the world and its end, as fickle as the waters that carried Tyre's ships.

"The house of Togarmah" from the northern parts I take to be the Armenian people, as they say of themselves. They will follow Gog, the prince of Rosh, Meshech, and Tubal, that is, the last head of the Russian Empire. (Ezekiel 38, Ezekiel 39.)

The description of her great commerce reminds us of that coming world-system as described in the last book of the Bible, the Revelation. Babylon the Great will be both an ecclesiastical and commercial world center. Her commerce is just like the commerce of Tyrus (Rev. 18:12-13).

From verse 12 we come to her foreign trade. It begins with Tarshish itself and ends with its ships in verse 25… Verse 13 gives a quite different kind of merchandise… Here we stretch from the west to the far east. Then in verse 14 we have north Armenia… Then we come down to the south.

In the same way, the men of Dedan in Ezekiel 27:15 appear to be Cushites on the Persian Gulf, where the island of Dadan still keeps the name. Their imports and exports fit that. The Dedan set apart in verse 20 seems to come from the line of Shem, through Keturah.

The Sept. has the same people for Dedan in Ezek. 27:15, which is assuredly an error.

The Jews saw islands as sources of wealth, as centres of trade and commerce (Isa. 23:2; Ezek. 27:3-15).

The well-known hard black wood: it was imported with ivory into Tyre.

Next we have the sons of Dedan. If the name means what we said it means earlier, they stand for that "progress," such as it is, which the world can show. It is striking that what they trade in is mostly material used for veneer — an outside that does not truly show what lies beneath. How much of what is called education goes for this, and how much of what is counted civilization consists in it!

Tyre had risen slowly to this huge, concentrated trade. How quickly it all fell to ruin when Nebuchadnezzar struck the first blow — and beyond recovery when Alexander the Great struck the last!

The mixed character of the merchandise — the produce of every country — shows how wide Babylon's influence is. It shows how she draws the world's riches to herself as to a centre… (3) Costly furniture, such as vessels made from the most precious woods, ivory, and metals… (7) Shameful trade in the bodies and souls of men.

From verse 12 we enter on her foreign trade, beginning with Tarshish itself and ending with its ships in verse 25... Then in verse 14 we have north Armenia... Then we come down to the south... Next we come to Syria (if this is the reading, for fifteen manuscripts read Edom). It traded with Tyre with emeralds (or carbuncles), purple embroidery, fine linen (or cotton) and coral and ruby.

kadkod: from the root to strike fire, and so a "sparkling gem, ruby." (Gesenius) "A shining, sparkling precious stone, probably a carbuncle, so called from its red sparkling colour." (Fürst.) The word occurs only twice, in Isaiah 54:12 and here. In Ezekiel 27:16, Syria was your merchant for coral, the agate, and so on; they came from Damascus. The Revised Version and others again translate "rubies," which fits the meaning of the word well.

The Hebrew word is ramoth, and it occurs only in Job 28:18 and Ezekiel 27:16: it means high priced or costly things. The Rabbis think it refers to red coral.

Next we have Aram. He is a child of Shem, but he has fallen from the blessedness of this. Instead of speaking of Him whom God constantly exalts, and finding his own exaltation in Him, he has learned the fatal habit of self-exaltation. He is enriched with many a precious thing from the divine goodness, yet he would gladly exchange it all for Tyre's manufactured articles. Nophek here comes from a word meaning "to blow up a fire." It is thought to mean a precious stone of a glowing, ruddy hue, probably a carbuncle. So it may speak of what One who suffered in the fire has produced in glory to God.

Purple speaks of the royal crown that followed the cross. Then the embroidered work, which may well picture the Spirit's embroidery of the new creature... Next we have the fine linen, which is always in Scripture practical righteousness, or what stands for it. Then what is considered to be coral, literally "heights"... which, as found in the sea, gives us heights out of the depths, as we may say... All this may be significant enough as the portion of a fallen Shemite, which, sadly, he is ready to barter — for what? It is not said; and silence is surely more telling than speech — goods of Tyre's own manufacture, that is enough to say.

Commerce may not be wrong in itself (though it opens a wide door for unrighteous ways, and needs more grace to resist than the open sins of the world)... Power and religion may stir up ambition and hatred. But trade feeds the secret and sometimes unsuspected covetousness of the heart. Commerce as it appears now is the inborn covetousness of man's heart, organised into a science: buy in the cheapest market and sell in the dearest.

But no fullness from outside, no glory even in the heart of the seas, could resist the word of the Lord. The day of Tyre had come... Tyre is a ship that founders at sea. Nebuchadnezzar is the east wind that upset her.

The food of Hiram's country — the wheat his merchants traded in — came from Palestine (Ezek. 27:17). It is the Lord's land that supplies the things we need to live.

The gum of the balsam bush, with great healing power. Gilead was known for producing it. Scripture uses it as a proverb for the healing God had for His people if they truly turned to Him. Jer. 8:22; Jer. 46:11; Jer. 51:8. Merchants carried it into Egypt and elsewhere. Gen. 37:25; Ezek. 27:17.

But Judah too is here in line with the rest. Judah too will trade away her wheat of Minnith (her own "portion") and her good things of honey and oil and balm. It takes little skill to read the meaning. We need not dwell on the sad sight of the people of God trading away what is their own portion — and again, for what?

Ezekiel 26:2 shows that Tyre, the merchant city of the world, was the rival of Jerusalem, the city of God: "I shall be replenished, now that she is laid waste." In the same way Babylon (compare Ezek. 27 with Rev. 18) is the rival of the new Jerusalem. God was known in the palaces of Jerusalem; the god of this world was known in Tyre. There a man could satisfy the lust of the eye, the lust of the flesh, and the pride of life.

But as the civilized world came up out of image-worship, trade caught it like a net. It grew aware of the riches that commerce would build up. Satan uses Tyre — envious of Jerusalem at first, later her rival — to display the glory and riches of the world, and so Tyre becomes an instrument against God. By means of commerce Satan tries to make the curse ineffective. Thorns and thistles the earth was to bring forth, and man to eat bread in the sweat of his brow. Satan would get around that sentence by gathering the different products of the earth and filling the eye and mind with them. He would try to hide the thorns by spreading a carpet of Tyre's goods over them. Trade in itself was not sin; we read that in the coming day her merchandise will be used for the Lord (Isa. 23:17-18).

The spirit of money rules the age. Under its influence men twist the truth, and it becomes the professed faith of greedy men who suppose that gain is godliness. From such we turn away. We look at the testimony of our Lord and find that the cares and riches of this world, which commerce increases, are weeds that choke the good seed.

The description of her great trade reminds us of the coming world-system described in the last book of the Bible, Revelation. Babylon the Great will be a world center of both religion and trade. Her commerce is just like the commerce of Tyre (Rev. 18:12-13).

It seems Damascus bought goods from Tyre and paid for them with wine of Helbon (or Aleppo) and white wool.

A place famous for its wine (Ezekiel 27:18). It is identified with Helbon, at 33 41' N, 36 13' E. The village lies in a wild glen, high up in the Anti-Lebanon mountains. It is still famous for its rich grapes.

In the Word Tyre is a type of the world with all its riches and desirable things. Ezekiel 27 shows us what Tyre was long ago. Her trade spread over all the earth, and the resources of the whole world flowed to her from every direction. Precious woods, which the Sidonians were skilled at working; ivory and ebony; fine linen and white wool; embroidered work; blue and purple; silver, iron, tin, lead and brass; coral, rubies and every precious stone; gold in great abundance; spices, oil and wheat; countless flocks... Tyre could supply anything the human heart could desire on earth.

On the surface, what we have here is just a list of lands or peoples and the goods they traded. There seems to be nothing moral in them, or in the trading either... Yet if the choice is between completely giving up scriptures like these, or looking in them for what we are firmly assured all Scripture has, what position should faith take?

Damascus follows, as Aram came before it. The name is only another form of Aram, and it speaks of being lifted up by activity. Damascus was itself a well-known trading place. What it brings is the wine of Helbon, "fatness" — the spur of successful self-enrichment. It also brings the whiteness of its wool, shorn from the sheep.

All of it is the fruit of a spirit away from God. That spirit searches the earth for whatever it can make a profit from, and still it can give no satisfaction. So everything is tied together like their bales of goods. For the moment this makes Tyre very glorious — but her place is the very picture of instability, "in the heart of the seas."

But no fullness from outside, no glory even in the heart of the seas, could resist the word of Jehovah. The day of Tyre had come... From verse 26 begins the prophet's description of the ruin of Tyre. We return to the previous allegory. Tyre is a ship that founders at sea. Nebuchadnezzar is the east wind that upset her.

Why does the Spirit of God list all these articles of luxury and trade? It is in order to describe to us what the people of Babylon are occupied with. Everything was merchandise to her. She was the centre of all the things the people of the earth enjoy... Trading and growing rich — that is the spring of all the politics of the world today... Nothing is sadder than to see everything turned into something to sell and buy. This is the goal of everything in this world, and everything gives way once gain is the question.

The Authorized Version of Ezekiel 27:19 has hidden an important reference, and the Revised Version is no better. Dr. Henderson and Mr. Darby present it like this: "Vedan and Javan of Uzal traded in your [Tyre's] markets: wrought iron, cassia, and calamus were in your barter." The Septuagint renders it "from Asel," the Syriac and Aquila "from Uzal."

Uzal... gave his name in ancient times to the capital city of Yemen, which afterwards became, and is still, Sanaa... The Jews, who have been settled there beyond memory, know it only by the name of Uzal.

In Ezekiel 27:13 the Javan that traded with Tyre doubtless also refers to Greece. But in Ezekiel 27:19 it is thought to point to southern Arabia. The verse is better translated: "Vedan and Javan of Uzal traded in your markets."

Verse 19 seems to join Dan and Javan from "Uzal" in an odd way (the Authorized Version translated Uzal as "going to and fro"). It is unusual for a verse to begin with the joining word "and." Some therefore, instead of translating it "Dan also," say "Dedan and Javan." Others decide for Aden.

The word is qaneh, and is often translated "reed." It was one of the ingredients of the holy anointing oil (Exodus 30:23). It appears in a list of spices, and it came to the market of Tyre (Song of Solomon 4:14; Ezekiel 27:19). It is the calamus odoratus, a reed growing in India and Arabia... It has a fragrant smell, and when dried and pounded forms a valuable ingredient for rich perfumes.

Cassia. This word appears in only one other passage, and there too alongside calamus (Ezekiel 27:19), among the goods Tyre traded in. For the world would make merchandise of the excellencies of Christ. Satan, its prince, seeks to rob the Lord of what is His alone.

The wrought iron may remind us, as one has suggested, of the sword-blades of Yemen, since Uzal was the ancient name of Sanaa, its capital. Cassia and calamus are also Arabian products. If Javan and Uzal both speak in different ways of man's departure from God, they may remind us of what Scripture devotes to Him, now turned aside to self-indulgence. The wrought iron may speak of man's many inventions. Man credits them to necessity as their mother. God traces them to his departure from original uprightness, which is how he got into necessity (Ecclesiastes 7:29).

We have now an analysis of all the sources of greatness such as we see in Tyre... God has put this picture before us in much detail. If we had eyes to see further into it, we would surely grasp what it means for us. Tyre itself has passed away. Yet no one can doubt that it has had many successors in the generations since, and that the world today is marked in large part by what we find in Tyre.

In Ezekiel 27 the name Sheba comes up twice. First it stands with Raamah in verse 22, which fixes him as the descendant of Cush in that same part of Arabia. Then it stands with Asshur and others in verse 23, which points to the line of Shem. The different goods each one trades confirm it. In the same way, the men of Dedan in Ezekiel 27:15 appear to be descendants of Cush on the Persian gulf, where the island of Dadan keeps the name alive, and their imports and exports match. But the Dedan set apart in verse 20 seem to belong to the line of Shem through Keturah.

Here Dedan comes up again, though probably another Dedan — the Edomite, not the Arabian; some have thought there may also be a connection between them. It is no surprise that the men of what is counted "progress" should supply riding-cloths for others rather than for themselves. Even as Edomites they may serve Israelites in this way. God is above all the world's ways of serving their own ends. He makes them serve Himself, and so serve His people in some ways, after all.

From verse 12 we enter upon her foreign trade. It begins with Tarshish itself and ends with its ships in verse 25… In verse 13 we have quite a different class of merchandise. Javan, Tubal and Meshech were her merchants, and they traded in human beings and in vessels of brass. Here we stretch to the far east from the west.

Tyre is at heart the merchant. Her stated aim is even to serve. No doubt her aim is first of all to serve herself. She does not have the true spirit of service for God. Instead she finds in the need of others the chance for her own gain, and this is what we find as the cause of her judgment here… Gaining riches again and again from the need of others hardens the heart; that hardly needs saying. So it is with Tyre here, and for this she is judged.

It is all the fruit of a spirit away from God. Such a spirit searches the earth for whatever it can make gain of, and still it gives no satisfaction. All of it is tied together like their bales of merchandise, and for the moment this makes Tyre very glorious — yet it stands in the middle of what is the very image of instability, "in the heart of the seas."

But no fullness from outside, no glory even in the heart of the seas, could resist the word of Jehovah. The day of Tyre had come… From verse 26 begins the prophet's description of the ruin of Tyre. We return to the earlier allegory. Tyre is a ship that founders at sea. Nebuchadnezzar is the east wind that upset her.

Son of Ishmael, and founder of an important tribe living in the north-west of Arabia, though the name is probably also used for Arabs generally. The references to lambs, rams, goats, flocks, camels, tents, and tent-curtains show that Scripture is describing a wandering people. Yet it also mentions their "villages." God pronounced judgments against them.

From verse 12 we enter upon her foreign trade, beginning with Tarshish itself and ending with its ships in verse 25.

What can be said of it for edification, which all Scripture is to serve? Is it a mere catalogue? Is it only a historical record of where she found the goods she traded, and of the goods themselves? Little else seems ever to have been made of it, but are we not warranted to seek for something more? The difficulties here are certainly greater than elsewhere. Many readers shrink from allegory, and they will surely call any interpretation offered fanciful.

The word ereb, "evening," links the meanings of Arabia and Kedar, "darkness." Evening is the time of darkness, and so of mixture, when the shapes of darkness are out. Naturally enough the two peoples sell sheep and lambs, though they may often quite rightly sell goats also.

Tyre is essentially the merchantman; his professed object even is to serve. No doubt his aim is first of all to serve himself. He does not have the true spirit of service for God. Instead he finds in the need of man the opportunity for his own gain. This is what we find as the cause of his judgment here. Gaining riches over and over from the need of others hardens the heart, there is little need to say. As we plainly see, Tyre is the world of money, and we need not wonder at the large place it has in Ezekiel's prophecy.

The civilised world came up out of the mire of image-worship. Then the net of trade caught it, and it became conscious of the riches that would pile up by commerce. Tyre is used by Satan to show the glory and riches of the world, and so becomes an instrument against God. By means of commerce Satan tries to make the curse ineffective. Thorns and thistles the earth was to bring forth, and man to eat bread by the sweat of his brow. Satan would get around that sentence by bringing together the different products of the earth, filling the eye and mind with them. He would seek to hide the thorns by spreading a carpet of Tyre's merchandise over them. Not that her merchandise was in itself sin.

Tyre typifies the commercial expansion and glory of the world. Nebuchadnezzar carried out judgment upon Tyre. A revival of Tyre is also predicted. When the King appears, surrounded by His own, "The people of Tyre will seek your favor with gifts." Isaiah's vision shows the same thing: "her merchandise and her wages will be holy to the LORD."

Fourth son of Cush, a son of Ham. He was the father of Sheba and Dedan, whose descendants are thought to have settled along the shores of the Persian Gulf. The merchants of Raamah who traded with Tyre were no doubt connected with them.

Again merchants of Sheba and Raamah traded with Tyre, furnishing the markets with the best spices and with all precious stones and gold. Next we find the Mesopotamian traders. From these eastern sources they had the most showy articles, purple, and damask, and embroidery, wound up with the ships of Tarshish, the great means of conveyance for the ancient world.

In the Word, Tyre is a picture of the world with all its riches and desirable things. Her trade spread over all the earth, and the resources of the whole world flowed to her from every direction. She had precious woods, which the Sidonians were the best at working, ivory and ebony, fine linen, white wool, embroidered work, blue and purple, silver, iron, tin, lead, brass, red gemstones, coral, rubies and every precious stone, gold in great abundance, spices, oil and wheat, and countless flocks. That is before we mention her warriors to defend her, her sailors to guide her fleets, and her wise men to direct her and make use of her resources. Such, in very few words, was the wealth of Tyre. Anything the human heart could want on earth could be bought there.

So we find, first, Sheba, "captor," in whom we may read the great enemy of God and man. It would be strange if the one who leads men captive gave no more to Tyre's merchandise than we have seen. Here he makes a notable contribution by his goods. Joined with him is Raamah, whose name means "rumbling," "trembling," "agitation," "thunder." Raamah is the father of Sheba, though he is named second here. In these two names together there is as much truth as in what is often said, that fear is the parent of all religion. Of course there is a fear of God which is the beginning of wisdom, and that reverent fear is a very different thing from what these names speak of. In all heathen worship and superstition, fear is what has complete control, and how much of Satan's hold on a soul lies in this! But when God is known, as He is in the gospel, and the soul is brought into full liberty in its relationship to Him, the rule of Satan is broken thoroughly and forever, and every form of superstition is brought to an end.

Isaiah 60 gives in much detail, from verse 6 on, the abundance of earthly blessings that God will pour into Israel. That verse mentions Sheba, the land the Queen came from who visited Solomon with much gold and spices. When she arrived, as 1 Kings 10 tells us, she showed forth the praises of Solomon. In the day this chapter looks forward to, they "shall bring good news of the praises of the LORD."

Haran was an ancient city in Mesopotamia. Terah and his family moved there from Ur of the Chaldees. Abraham stayed there on his way to the land of Canaan, until his father's death. The descendants of Nahor, Abraham's brother, also settled there, so the city was called the 'city of Nahor.'

A people called 'the children of Eden,' living in Thelasar, or Telassar, which had been conquered by Assyria. They supplied Tyre with costly fabrics. 2 Kings 19:12; Isaiah 37:12; Ezekiel 27:23. Its locality is not known.

The "Sheba and Raamah" named earlier in Ezekiel 27 seem to be the Cushite race in the west, since they were spice merchants. The Sheba, Asshur, and Chilmad of this verse point instead to the family of Keturah. They dealt in choice clothes or wares and bales of embroidered work. This was also the Sheba that first plundered Job's possessions.

Next we find the Mesopotamian traders. From these eastern sources they had the most showy articles: purple, damask, and embroidery. The list ends with the ships of Tarshish, the great means of transport for the ancient world.

Next and really last in this catalogue we have Haran, "the parched," "the dry." He stands with Canneh, "the firm," "the upright," and with Eden, the place of "delight" lost from earth… and with Asshur, who has lost his place in connection with the revelation of God and wanders among the perverted traditions of men, and with Chilmad, whose name seems to point out the "would-be learner." Their trade is in rich clothing, by which the nakedness of the fall is done away — or rather, covered over with ornament. As we see by the carefully packed bales noticed here, they clearly made much of it.

The analysis ends here, except for one thing: the ships of Tarshish are the one great means that unites all these together. It is all the fruit of a spirit away from God. That spirit explores the earth for whatever it can make gain of, but it can yield no satisfaction. It all hangs together like their bales of merchandise. This makes Tyre very glorious for the present. But her glory sits in the middle of what is the very image of instability, "in the heart of the seas."

Commerce may not be wrong in itself. Still, it opens a wide door for unrighteous ways, and resisting it needs more grace than the open sins of the world do… Power and religion may stir up ambition and hatred. But trade feeds the secret and sometimes unsuspected covetousness of the heart. Commerce as it now appears is the inborn covetousness of man's heart organised, with the science of buying in the cheapest and selling in the dearest markets.

Ezekiel 27 describes the grandeur and worldwide trading connections of Tyre. It then announces "the day of your ruin." Such is the world and its end, as unstable as the waters that carried Tyre's ships.

Next, and really last in this list, we have Haran, "the parched," "the dry." But he is linked with Kanneh, "the firm," "the upright," and also with Eden, the place of "delight" lost from earth. For these are still only the merchants of Sheba, doing his work. They do it with Asshur, the Shemite, who has lost his place in connection with the revelation of God and is wandering among the twisted traditions of men. They do it with Chilmad too, whose name appears to mean the "would-be learner." Their trade is in rich clothing. That clothing does away with the nakedness of the fall — no, it covers it over with ornament. And they made much of it, as we see from the packed bales named here.

Next we find the Mesopotamian traders. From these eastern sources they had the most showy goods: purple, damask, and embroidery. The list winds up with the ships of Tarshish, the great means of transport for the ancient world.

In Scripture, Tyre is a picture of the world with all its riches and desirable things… Precious woods which the Sidonians were expert at working, ivory and ebony, fine linen, white wool, embroidered work, blue and purple, silver, iron, tin, lead… gold in great abundance, spices, oil and wheat, flocks beyond counting… Everything the human heart could desire on earth could be obtained there.

By means of commerce Satan tries to make the curse ineffective. The earth was to bring forth thorns and thistles, and man was to eat bread in the sweat of his brow. Satan would get around that sentence by gathering the different products of the earth and filling the eye and mind with them. He would try to hide the thorns by spreading a carpet of Tyrian goods over them.

Not that her merchandise was in itself sin. We read that in the coming day it is to be used for the Lord (Isaiah 23:17-18). Her hatred of Jerusalem was no greater than that of Edom or of any of the Gentile cities. But the principle of her opposition was more subtle, and it had a stronger hold on the greedy leanings of fallen nature.

You can know Satan by the fact that he sells these things. He does not buy them, he did not come by them honestly, and he will not enrich anyone with them. All through, he is only the captor, and in his method, the deceiver. God does not sell; He gives. Or He invites you to buy — that is, to come to His terms about what is to be your own. Even then He is careful to assure us that it is "without money and without price."

It is all the fruit of a spirit away from God. That spirit searches the earth for whatever it can make gain of, and still it can yield no satisfaction. So everything is tied together like their bales of merchandise. This makes Tyre very glorious for the present — but it sits in the middle of the very image of instability, "in the heart of the seas."

From verse 12 we come to her foreign trade. It begins with Tarshish itself and ends with its ships in verse 25. In these early days Tarshish seems to have given its name to ships that sailed anywhere, at least on long voyages — much like our own term "East Indiamen."

From these eastern sources they had the showiest goods: purple, damask, and embroidery. The list is wound up with the ships of Tarshish, the great means of transport for the ancient world. Instead of the odd wording in our version, "The ships of Tarshish did sing of you in your market," there is good authority for understanding it as "The ships of Tarshish were your walls, your trade."

The ship is used here as a picture of Tyre. It is a very natural figure, and we still use it when we speak of the "ship of state." When we do, we are thinking of the power and skill that human effort must put into it to make it prosper, to catch favouring winds and avoid shallows and rocks… We may say that man has been working at this ship ever since, doing his best to perfect its beauty. We see how attractive it may be in the displays it keeps giving us of everything nature and man produce. It gathers them all together, and it embodies in itself the restless, ever-craving spirit of man, the untiring energy which works in him.

The analysis ends here, except that we find how the ships of Tarshish are the one great means of uniting all these together. It is all the fruit of a spirit away from God. That spirit therefore searches the earth for whatever it can make a gain of, and still it can give no satisfaction. All of it is tied together like their bales of merchandise. This makes Tyre very glorious for the present, but in the middle of what is the very image of instability, "in the heart of the seas."

But no fullness from outside, no glory even in the heart of the seas, could resist the word of the LORD. Tyre's day had come. "Your rowers brought you into great waters; the east wind broke you in the heart of the seas." With verse 26, just quoted, the prophet begins his description of the ruin of Tyre. We come back to the earlier picture. Tyre is a ship that sinks at sea. Nebuchadnezzar is the east wind that overturned her.

The description of her great commerce reminds us of that coming world-system as described in the last book of the Bible, the Revelation. Babylon the Great will be both an ecclesiastical and commercial world centre. Her commerce is just like the commerce of Tyre (Rev. 18:12-13).

Such is the world and its end, fickle as the waters which carried Tyre's ships. Tyre represents the commercial glory of the world which passes away.

But no wealth brought in from outside, no glory even in the heart of the seas, could stand against the word of the LORD. Tyre's day had come. "Your rowers have brought you out into the high seas. The east wind has wrecked you in the heart of the seas." With verse 26 the prophet begins his description of Tyre's ruin. We go back to the earlier picture. Tyre is a ship that sinks at sea. Nebuchadnezzar is the east wind that overturned her.

The east wind distressed and destroyed plants (Gen. 41:6, 23, 27), and it was dangerous to ships at sea (Ps. 48:7; Ezek. 27:26). It is a symbol of the withering power of God's judgments (Hosea 13:15).

The first part of this chapter describes Tyre as a ship, and the picture continues here. Tyre is to be shipwrecked. The east wind is Nebuchadnezzar. He came against the proud city and carried out part of her ruin. Alexander the Great, as we saw earlier, finished the work.

Next comes the crew of the ship. Notice who the rowers are: Zidon, "the taker of prey," and Arvad, "the runner loose." She will often have to trust this human energy and skill when the winds of heaven will do nothing for her.

Now comes the end of all this glory. The very hands that kept the good ship going row her out into the high seas. There the east wind of trouble breaks her, and she is helpless, "in the heart of the seas." No skilful handling works any more. No one can stop the leaks any more.

All of it is the fruit of a spirit away from God. Such a spirit searches the earth for anything it can make a profit from, and still it can give no satisfaction. Everything is tied together like their bales of goods, and this makes Tyre very glorious for the present — but she sits in the middle of the very picture of instability, "in the heart of the seas."

This is what the world is, and how it ends — as unreliable as the water that carried Tyre's ships. Tyre stands for the commercial glory of the world, and that glory passes away.

The trade that made that city famous has spread its wings over the cities of our own day. They follow in Tyre's steps, hold the same unrighteousness, and wait for the same doom. Our age may not show the same arrogance as the prince of Tyre and the king of Babylon, but the world's commerce in Satan's hands leads there. The spirit of money rules the age. Under its influence people twist the truth, and it becomes the stated belief of greedy men who suppose that gain is godliness.

But no fullness from outside, no glory even in the heart of the seas, could resist the word of Jehovah. The day of Tyre had come. "Your rowers have brought you out into the high seas. The east wind has wrecked you in the heart of the seas." From verse 26 begins the prophet's description of the ruin of Tyre. We return to the earlier allegory. Tyre is a ship that founders at sea. Nebuchadnezzar is the east wind that upset her.

Those who stop up the seams between the boards of a ship. Today the usual way is to drive in oakum with a mallet and a caulking-iron or blunt chisel.

The very hands whose power carried the good ship on now bring her into great waters. There the east wind of adversity breaks her helplessly "in the heart of the seas." No skilful management is of any use any more. No one can even attempt to stop the leaks any more. Useless are the men of war. All that crowd gathered in and about her falls into the heart of the seas in the day of her ruin.

It is all the fruit of a spirit away from God. That spirit explores the earth for whatever it can make gain of, but it can yield no satisfaction. All hangs together like their bales of merchandise, and this makes Tyre very glorious for the present. But it all sits in the middle of what is the very image of instability, "in the heart of the seas."

Tyre is to be shipwrecked. The east wind is Nebuchadnezzar. He came against the proud city and brought about part of her ruin. Alexander the Great completed the work. A comparison with Revelation 18 will bring out the striking correspondence.

Babylon the Great will be both a religious and commercial world centre. Her commerce is just like the commerce of Tyre.

The kings in their lament say "In a single hour your judgment has come," while the merchants say "In a single hour all this wealth has been laid waste." Put the two statements together, and we learn two things. The judgment of Babylon destroys her temporal prosperity. And the stroke of vengeance from the hand of the Almighty is sudden and unlooked for.

Ezekiel 27 describes the grandeur of Tyre and her trade with all the world. Then it announces that in "the day of your fall" all her former friends "hiss at you; you have come to a dreadful end and shall be no more forever." Such is the world and its end, as changeable as the waters that carried Tyre's ships. Tyre represents the commercial glory of the world, which passes away.

But no fullness from outside, no glory even in the heart of the seas, could resist the word of Jehovah. The day of Tyre was come. "Your rowers have brought you out into the high seas. The east wind has wrecked you in the heart of the seas." The prophet's description of Tyre's ruin begins at verse 26. We return to the earlier picture. Tyre is a ship that founders at sea. Nebuchadnezzar is the east wind that upset her.

Tyre is made very glorious for the present, but in the middle of what is the very image of instability, "in the heart of the seas." … Now comes the end of all this glory. The very hands whose power carried the good ship on bring her into great waters, and there the east wind of adversity breaks her helplessly. No skilful handling helps any more. No one can try to stop the leaks any more.

The cry of the pilots is only one of despair. The open places of the land that might give her refuge are themselves shaking, and shut out hope. Those who stand far off in fear at her judgment only recall the glory of the past, like people who would gladly refuse to believe it is past… Where shall anyone find a security that Tyre has not found?

Tyre had risen slowly to this immense and concentrated trade. How quickly it all fell to ruin when Nebuchadnezzar struck the first blow, and beyond all recovery when Alexander the Great struck the last!

Tyre and the Tyrians formed the centre of the trade of the ancient world. It was the marketplace of all the goods and luxuries of that day, the link through "the ships of Tarshish" between the west and the east. So its fall was bound to hurt people everywhere on the earth. It hurt them all the more because trading rivals were fewer then than now. Yet even today, would the fall of the proudest seat of modern commerce not be felt to the ends of the earth? We know from elsewhere that the siege lasted an unusually long time, thirteen years… but the moral effect of the fall was all the greater. So Tyre and Sidon remained the proverbial and most striking warning of divine judgment, as we may gather from our Lord's reference to them.

Ezekiel 27 describes the grandeur and worldwide trading connections of Tyre, and then announces that on "the day of your fall" all her former friends "hiss at you; you have come to a dreadful end and shall be no more forever." Such is the world and its end, as unreliable as the waters that carried Tyre's ships. Tyre represents the commercial glory of the world which passes away.

This bitter and widespread mourning may remind the reader of another city in the book of Revelation. That city is far more corrupt, because it is the corruption of what was beyond comparison more excellent in New Testament times. Its judgment is still delayed, but it will surely come, for strong is the Lord God who judges her.

From verse 26 begins the prophet's description of the ruin of Tyre. We return to the earlier picture. Tyre is a ship that sinks at sea. Nebuchadnezzar is the east wind that upset her.

Tyre rose slowly to this huge, concentrated trade. How quickly it all fell to ruin when Nebuchadnezzar struck the first blow — and beyond recovery when Alexander the Great struck the last!

This city is the type of the world's commercial glory: wealthy, corrupt, and self-confident... Tyre and the Tyrians were the centre of trade for the ancient world. They were the storehouse of all the goods and luxuries of that day. Through "the ships of Tarshish" they were the link between the west and the east. So its fall was bound to hurt people everywhere on earth... And in our day, how could the fall of the proudest seat of modern commerce not be felt to the ends of the earth?

Tyre was not a great conqueror like Assyria or Babylon. It does not express to us the harsh tyranny of man over man which we see so much of in the history of the world. The activities we find in it look very much like service to the needs of others. They make the best of all man's resources. They spread the products of his hands and his mind everywhere. The merchants of our day are more and more seen as the princes of the earth... It does not take deep looking to see that self-interest stirs everywhere in it. That motive is both intensely powerful and easily passed on to others.

The commerce so famous in that city has spread its wings over the cities of our day. They follow in the steps of Tyre. With the same unrighteousness, they await the same doom... The spirit of Mammon rules the age. Under its influence men twist the truth, and it becomes the profession of greedy men who suppose that gain is godliness.

This bitter and widespread mourning may remind the reader of another city in Revelation. That city is far more corrupt, because it is the corruption of something beyond comparison more excellent in New Testament times. Its judgment still delays, but it will surely come, for strong is the Lord God who judges her.

They judged Babylon in relation to themselves — they had lived in luxury with her... So they mourn, when heaven rejoices.

Ezekiel 27 describes the grandeur and worldwide trading connections of Tyre... Such is the world and its end, fickle as the waters which carried Tyre's ships. Tyre represents the commercial glory of the world which passes away.

Tyre had risen slowly to this huge and concentrated trade. How quickly it all fell to ruin! Nebuchadnezzar struck the first blow, and then, beyond all recovery, Alexander the Great struck the last.

It was the habit of the Hebrews, as it still is in the East, to make a great show of their mourning. They would beat their breasts, cover their heads, fast, put dust and ashes on their heads, neglect their hair, wear dull-coloured garments, tear their clothes, wear sackcloth, and so on… At a death, professional mourners were hired, mostly women. Musicians also came, and played mournful tunes… God does not want those who have lost someone to be without feeling. The Lord wept at the grave of Lazarus, but He would have reality in all things. He had to say to His people, "Rend your hearts and not your garments."

It is all the fruit of a spirit away from God. That spirit searches the earth for whatever it can make a profit from, and even so it can give no satisfaction. All of it is tied together like their bales of goods, and this makes Tyre very glorious for the present — but in the middle of what is the very picture of instability, "in the heart of the seas."… The very hands whose power carried the good ship along bring her into great waters, and there the east wind of trouble breaks her helplessly "in the heart of the seas." No skilful management helps any more. Where will anyone find a security that Tyre has not found?

The kings of the earth, the merchants, and the sailors mourn the fall of Babylon, and we are not surprised. They judged Babylon in relation to themselves — they had lived in luxury with her. How could they have the eye-salve to know her, and to see her with the mind of heaven? God "remembered her iniquities," but they remembered her as the city "where all who had ships at sea grew rich by her wealth." So they mourn when heaven rejoices.

Such is the world and its end, as changeable as the waters that carried Tyre's ships. Tyre represents the commercial glory of the world, which passes away.

The description of her great commerce reminds us of that coming world-system described in the last book of the Bible, Revelation. Babylon the Great will be both a religious and a commercial world centre. Her commerce is just like the commerce of Tyre.

But no fullness from outside, no glory even in the heart of the seas, could resist the word of Jehovah. The day of Tyre had come. "Your rowers have brought you into the high seas. The east wind has wrecked you in the heart of the seas." The prophet's description of Tyre's ruin begins at verse 26. We return to the earlier picture. Tyre is a ship that sinks at sea. Nebuchadnezzar is the east wind that overturned her.

They were now to mourn, expressed in making themselves bald (Job 1:20; Isa. 15:2; 22:12; Jer. 16:6), for they are gone into captivity.

Now comes the end of all this glory. The very hands that carried the good ship along now bring her into great waters. There the east wind of adversity breaks her "in the heart of the seas," and she cannot help herself. Skilful management no longer helps. No one can try to stop the leaks any more. The men of war are useless. All that crowd gathered in and around her falls into the heart of the seas in the day of her ruin. The cry of the pilots is only one of despair... Where shall anyone find a security that Tyre has not found? God seals all this mourning with one single, emphatic word: "You have become a terror, and you shall never be again."

They judged Babylon in relation to themselves — they had lived in luxury with her. How could they have the clear sight to see her as heaven sees her? God "remembered her iniquities," but they remembered her as one "in which all who had ships at sea grew rich by her wealth." So they mourn, when heaven rejoices.

There is a mourning that is far from making one blessed. Many can weep over a dead child who cannot mourn over a crucified Saviour. Worldly sorrows hasten our funerals. The sorrow of the world works death (2 Cor. 7:10).

Such is the world and its end, as fickle as the waters which carried Tyre's ships. Tyre represents the commercial glory of the world which passes away.

This bitter and widespread mourning may remind the reader of another city in Revelation. She is far more corrupt, because she is the corruption of what was far more excellent in New Testament times. Her judgment still waits, but it will surely come, for strong is the Lord God who judges her.

Now comes the end of all this glory. The very hands whose power carried the good ship along now bring her into great waters. There the east wind of adversity breaks her helplessly "in the heart of the seas." No skilful management helps any more; no one can even try to stop the leaks. Useless are the men of war... The cry of the pilots is only one of despair. The open places on land that might give her refuge are themselves shaking, and they shut out hope. Those who stand far off in fear at her judgment only recall the glory of the past, like people who wish they could disbelieve that it is past.

Tyre had risen slowly to this immense and concentrated trade. How fast it all fell to ruin when Nebuchadnezzar struck the first blow, and beyond recovery when Alexander the Great struck the last!

The city thought so highly of her own elegance that the inspired writer describes her as saying, "I am perfect in beauty." He adds, "The merchants among the peoples hiss at you; you have come to a dreadful end and shall be no more forever." ... "By your great wisdom in your trade you have increased your wealth, and your heart has become proud in your wealth. Therefore thus says the Lord God: Because you make your heart like the heart of a god, therefore, behold, I will bring foreigners upon you, the most ruthless of nations, and they shall draw their swords against the beauty of your wisdom."

All this description, it will be at once understood, is symbolic. It means that the judgment on Babylon completely throws the empire's whole commercial system into disorder, if not destroys it. The blow that falls on her destroys the prosperity of the inhabited world along with her. So the sorrow is universal. Men are always ready to grieve over the loss of the means of their comforts, wealth and affluence.

The first part of this chapter describes Tyre as a ship, and that picture continues here. Tyre is to be shipwrecked. The east wind is Nebuchadnezzar, who came against the proud city to bring about part of her ruin. Alexander the Great... completed the work. A comparison with Revelation 18 will bring out the striking correspondence. One day Babylon the Great will fall — that coming religious and commercial world system, with Rome as a centre. Her fall and desolation will surely be greater than the fall of Tyre.

However secure or wealthy people make themselves, God will break it down to nothing. There is no true security and no true wealth except in a genuine, dependent faith in the living God.

Tyre had risen slowly to this huge, concentrated trade. How quickly it all fell to ruin when Nebuchadnezzar struck the first blow! And when Alexander the Great struck the last, it was beyond recovery. … This bitter, widespread mourning may remind the reader of another city in the book of Revelation. That city is far more corrupt, because it is the corruption of something far more excellent in New Testament times. Her judgment still waits, but it will surely come, for strong is the Lord God who judges her.

Tyre is essentially the merchant; even his stated aim is to serve. No doubt his first aim is to serve himself. He does not have the true spirit of service for God. He finds in man's need a chance for his own gain. This is what we find as the cause of his judgment here. … The habit of getting rich out of other people's need hardens the heart. That hardly needs saying. So it is with Tyre here, and for this she is judged.

Tyre was not a great conqueror like Assyria or Babylon. It does not picture for us the harsh tyranny of man over man that we see so much of in the world's history. The activities we find in it look very much like ministry to the needs of others. They make the best of all man's resources. They spread the products of his hands and his mind everywhere. In our day people more and more see merchants as the princes of the earth. They treat the rule of commerce as the rule of civilization.

By means of commerce Satan tries to make the curse ineffective. The earth was to bring forth thorns and thistles, and man was to eat bread by the sweat of his brow. Satan would get around that sentence. He brings together the different products of the earth and fills the eye and mind with them. He would hide the thorns by spreading a carpet of Tyre's merchandise over them. … So Tyre has a prominence her merchandise might not otherwise have had. Not that it was sin in itself; for we read that her merchandise in the coming day is to be used for the Lord.

Now comes the end of all this glory. The very hands that carried the good ship along now bring her into great waters. There the east wind of adversity breaks her, and she is helpless. No skilful management is any use any more. No one can even stop the leaks. … She was so full of help to many, so lavish in the riches she kept handing out. Now all the people of the coastlands are astonished. Their kings are terrified, and their faces are troubled. Where will anyone find a security that Tyre has not found?

The people of Jerusalem and the cities of Israel will worship the Lord. He will also have tribute from the nations. Tyre was a great trading city. God sent Nebuchadnezzar against her to carry out His judgment. … The daughter of Tyre no doubt pictures for us a new generation of merchants, who pay tribute to the Great King in the coming day of His kingdom.

But no fullness from outside, no glory even in the heart of the seas, could resist the word of Jehovah. The day of Tyre had come... We return to the earlier picture. Tyre is a ship that sinks at sea. Nebuchadnezzar is the east wind that upset her.

Now comes the end of all this glory. The very hands that carried the good ship along now bring her into great waters. There the east wind of adversity breaks her, helpless, "in the heart of the seas." No skilful management helps any more. No one can even try to stop the leaks. The men of war are useless, and all that crowd gathered in and about her falls into the heart of the seas in the day of her ruin... Where will anyone find a security that Tyre has not found?

It is all in fact the fruit of a spirit away from God. That spirit explores the earth for whatever it can make gain of, yet even so it can give no satisfaction. It all binds together like their bales of merchandise. This makes Tyre very glorious for the present, but her glory stands in the middle of what is the very image of instability, "in the heart of the seas."

Another city in the west has unusual importance: the famous city of Tyre. It drew down on itself Jehovah's displeasure and judgment. The lesson is all the more serious because Tyre does not appear to have been driven by plain hostility against Israel. It was commercial greed that saw a chance of gain in the disasters of the chosen people. This lured the city into opposition to Israel, which Jehovah resented. For His chastening of His people is no warrant for the selfish covetousness which would profit by their troubles or downfall.

The opposition that Tyre showed has carried on into modern times. The commerce so famous in that city has spread its wing over the cities of our day. They follow in the steps of Tyre, and with the same unrighteousness they wait for the same doom... The spirit of money rules the age. Under its influence the truth is twisted, and it becomes the profession of greedy men who suppose that gain is godliness. From such we turn away.

This bitter and widespread mourning may remind the reader of another city in the book of Revelation. That city is far more corrupt, because it is the corruption of what was far more excellent in New Testament times. Its judgment still waits, but it will come, for strong is the Lord God who judges her.

Now comes the end of all this glory. The very hands whose power carried the good ship along bring her into great waters. There the east wind of adversity breaks her helplessly "in the heart of the seas." No skilful management helps any more. The men of war are useless. All that crowd gathered in and around her falls into the heart of the seas on the day of her ruin. The open places of the land that might have given her refuge are themselves shaking, and they shut out hope. Those who stand far off in fear at her judgment only recall the glory of the past, like people who would gladly disbelieve that it is past. She was so full of help to many, so lavish in the riches she kept handing out. And now all the inhabitants of the coastlands are astonished. Their kings are horribly afraid, and their faces are troubled. Where will anyone find a security that Tyre has not found?

This city is the type of the world's commercial glory: wealthy, corrupt, and self-confident. Nebuchadnezzar took it after a long siege, though he did not destroy it. This is the destruction history records, announced not only here but in Ezekiel 26—28. Tyre and the Tyrians were the centre of the ancient world's trade. They were the marketplace for all the goods and luxuries of that day. They were the link through "the ships of Tarshish" between west and east. So its fall was bound to hurt people all over the earth — all the more because trading rivals were fewer then than now. Yet think how the fall of the proudest seat of modern commerce today would shake the ends of the earth! We know from elsewhere that the siege dragged on for an unusual length of time: thirteen years. The prophetic record itself (Ezekiel 29) shows how hard a task it was for the Chaldean conqueror. But that made the moral effect of its fall all the greater. So Tyre and Sidon remained the proverbial and most striking warning of God's judgment, as we can gather from our Lord's reference to them.

Tyre had risen slowly to this huge, concentrated trade. How quickly it all fell to ruin when Nebuchadnezzar struck the first blow — and beyond recovery when Alexander the Great struck the last!

The burden of Tyre shows us all the pride of human glory stained, and all the honourable of the earth brought into contempt.

Tyre was envious of Jerusalem at first, and later her rival. Satan uses her to display the glory and riches of the world, so she becomes an instrument against God. Through commerce Satan tries to make the curse ineffective. The earth was to bring forth thorns and thistles, and man was to eat bread by the sweat of his brow. Satan would get around that sentence by bringing the different products of the earth together, filling the eye and the mind with them. He would hide the thorns by spreading a carpet of Tyrian merchandise over them. Not that the merchandise was sin in itself, for we read that in the coming day her merchandise is to be used for the Lord.

The description of her great commerce reminds us of a coming world-system. The last book of the Bible, Revelation, describes it. Babylon the Great will be both a religious and a commercial world centre, and her commerce is just like the commerce of Tyre. When that world-system finally falls, her fall and desolation will surely be greater than the fall of Tyre.

All this lamentation is sealed by one single and emphatic word from God: "You have come to a dreadful end and shall be no more forever."

Ezekiel 27 describes the grandeur of Tyre and her trading links with the whole world, and then announces that in "the day of your ruin" all her former friends "will hiss at you." Such is the world and its end, as fickle as the waters that carried Tyre's ships. Tyre represents the commercial glory of the world, which passes away.

Slowly had Tyre risen to this immense and concentrated trade; how quickly all fell to ruin when Nebuchadnezzar struck the first blow, and beyond recovery when Alexander the Great struck the last!

They are convinced that the waves of the sea now roll where the vast and magnificent palaces of Tyrian wealth and luxury once stood. Another traveller found a mere jumble of broken walls, pillars and vaults, with not so much as one whole house left. Its only inhabitants are a few poor people sheltering in the vaults and living mainly by fishing, who seem to be kept there by God's providence as a visible proof of how He has fulfilled His word about Tyre.

They have passed away, like the feverish dream of a troubled sleep. Ships may be seen in the distance; no merchant on earth ever enters the name of Tyre in his books; and where thousands once gathered in pomp and pride, I could find only a few children and a group of Turks.

The description of her great commerce reminds us of that coming world-system described in the last book of the Bible, Revelation. Babylon the Great will be both a church centre and a trading centre for the world. Her commerce is just like the commerce of Tyre (Rev. 18:12-13).

This bitter and widespread mourning may remind the reader of another city in Revelation. She is far more corrupt, because she is the corruption of something incomparably more excellent in New Testament times. Her judgment still lingers, but it will surely come, for strong is the Lord God who judges her.

This third message in the series closes the prophecy against Tyre, and adds a short word of judgment against Zidon, its mother city... Each one had its own distinctive points. The first brought out the short-lived pleasure the great trading city took at Jerusalem's fall. The second showed its trade, which drew in everything, suddenly come to nothing while men everywhere looked on in dismay. Here "the prince of Tyre" stands out, and the downfall of his pride that nothing can undo.

It seems that Ithobalus, as Josephus calls him, or Ithbal the second, according to the Phoenician records, ruled in the time of the prophet... He is the typical prince of the world in that day, and later prophecies about the Antichrist, or man of sin still to come, borrow many of the same expressions. The prince was the head, the centre, and the very picture of the pride and wealth found in Tyre as a whole. No kind of pride is lower, more blinding, or more corrupting. It lives on selfishness, appeals to selfishness, and selfishness lifts it up in its crudest form. No wonder the New Testament brands greed as idolatry, and calls the love of money a root of all evil.

Here we have a message addressed to the prince of Tyre. In it we see the effect on him of all the wealth he has gathered, and of the power that comes with it: it lifts his heart to a place more than human... Monstrous as this is, it is still only the natural growth of what happened in the Garden of Eden, when the evil one tempted with the words, "You will be like God." No doubt the likeness offered there was a moral one — "knowing good and evil." Still, it was a place seized, not given by God, and it leads on to seizing more and more openly.

The word to the prince of Tyre is about what he has become in his pride after he is prince. The word to the king is about what he was before he is king — before iniquity was found in him. The prince's wisdom went beyond Daniel's; no secret could be hidden from him. Who was Daniel? The chief of the wise men in Babylon. "No secret" clearly points to his telling Nebuchadnezzar's dream, and reading the writing on the wall at Belshazzar's feast. The prince of Tyre, inspired by Satan, matched and passed Daniel in wisdom, in the world's eyes.

Ezekiel 28 shows the prince and the king of Tyre, both judged for their pride. The prince of this world's glory appears here as a man... There is little doubt that in what follows, in Ezekiel 28:11 to 19, the king of Tyre stands as a picture of Satan — the prince and god of this world. He was a creature of God, and his heart was lifted up. He spoiled his own brightness, fell away from God, and became the enemy of God and man. His advantages were the very thing that led to his fall.

Had the prince of Tyre twisted everything he had learned from living close to Israel? God would teach him that his responsibility matched what should have been his gain, not his pride. So his doom would be harder, surer, and swifter... If he set himself up to be God, he would feel what it is to be a man in weakness, when the sword of the dreaded stranger stained his brightness... The sea would prove no safe fortress for him, but his most shameful grave.

It seems that Ithobalus, as Josephus calls him — Ithbal the second in the Phoenician annals — ruled in the prophet's time. He may well have prompted this stirring and severe, yet magnificent, sketch. He stands as the representative prince of the world of that day... The prince was the head and centre and personification of that pride and wealth found in Tyre as a whole. No form of pride is lower, more blinding, or more corrupting.

The city of Tyre (the name means rock) stood partly on an island off the mainland in the Mediterranean Sea... It had a wonderful commerce... The prophet Isaiah describes this wealthy and influential city as "the bestower of crowns, whose merchants were princes, whose traders were the honored of the earth" (Isa. 23:8).

Here is a message to the prince of Tyre. In it we see what his heaped-up wealth, and the power that came with it, did to him: it lifted his heart to a place higher than human... Shocking as this is, it is still the natural outgrowth of what happened in the Garden of Eden. There the evil one's temptation was exactly this: "you will be like God."... It was a place seized, not given by God, and it leads on to seizing that grows still more open and extreme.

If he aspired to be God in pretence, he would feel what it is to be man in weakness. The sword of the dreaded foreigner would stain his brightness, and he would die the deaths of those killed in the heart of the seas. The sea would prove then to be no unbreakable shelter, but his most shameful grave.

In Ezekiel 28 it is the prince and the king of Tyre that are judged for their pride. Verses 1–10 set before us the prince of this world's glory as a man. He exalts himself and tries to present himself as a god, having gained riches and glory by his wisdom. Verses 11–19 still speak of Tyre, but I think they go much farther. They disclose, though only dimly, the fall and the ways of Satan.

The word to the prince of Tyre is what he has become in his pride after he is prince; to the king, what he was before he is king — before iniquity was found in him.

Satan's beauty shall be upon him, his power in him, his seat given to him, and his captives shall serve him... he will exalt himself above every god (Dan. 11:36), be like the Most High (Isa. 14:14), set his heart as the heart of God (Ezek. 28:6), and sit in the temple of God, as the apostle describes him, showing himself that he is God... And there is nothing that marks out this present day of ours more than this spirit in man which claims independence of God.

It was pride, the really "original sin," that hideous parent-sin of all succeeding sins, whether among angels, or among men (1 Tim. 3:6; Ezek. 28:2, 17).

In Ezekiel 28 it is the prince and the king of Tyre that are judged for their pride. Verses 1-10 set before us the glory of the prince of this world as a man. He exalts himself and seeks to present himself as a god, having gained riches and glory by his wisdom.

The word to the prince of Tyre is what he has become in his pride after he is prince. The word to the king is what he was before he is king — before iniquity was found in him.

The prince's wisdom exceeded Daniel's; there was no secret hid from him. Who was Daniel? Chief of the wise men in Babylon. "No secret" is clearly a reference to his revealing Nebuchadnezzar's dream, and the writing on the wall at Belshazzar's feast. The prince of Tyre, inspired by Satan, matched and surpassed Daniel in wisdom — in the world's estimation. Here is another mark of the power of the prince of this world. He would not only have Tyre rival Jerusalem in wealth. He would also raise up a man to outrival Daniel, so that he might persuade men that true wisdom was not the gift of God.

It is common to all who amass wealth to give themselves credit for wisdom. So did the prince: wiser than Daniel, he discerned what was hidden from others. Alas! what folly and poverty. Was he rich toward God? No — he had amassed riches, and gold and silver had crowded into his treasury. This was the aim of his wisdom, this its triumph, for it was his own doing. Self, not God, was in all his thoughts.

This is the typical prince of the world in that day. Many of the expressions used of him are borrowed for the later predictions about the Antichrist, or man of sin, who is still to come.

"Wiser than Daniel" (Ezek. 28:3) does not suggest to us, when we look at his conduct here, either worldly prudence or that so-called "moderation" which less committed friends so often recommend to the faithful believer. "Pray in secret," they would have advised. "God will hear you there just as well. Why put God to the test and risk your valuable life, when you could so easily avoid a public display of your piety?" But Daniel did not soothe his conscience that way. He would not compromise his profession by being absent from his usual prayers. He valued the honour of his God above his life.

Even the critics do not deny that "Daniel was a real person, that he lived in the days of the exile, and that his life was distinguished by the splendour of its faithfulness." The fact is that no prophet has such a testimony to him in the Old Testament as Ezekiel gives twice (Ezekiel 14:14, 20 and Ezekiel 28:3).

If he aspired to be God in pretension, he would feel what it is to be man in weakness. The sword of the terrible stranger would defile his brightness. He would die the deaths of those who are slain in the heart of the seas. The sea would prove no safe shelter for him then, but his most shameful grave.

There is no pride baser, more blinding, or more corrupting. No wonder the New Testament brands covetousness as idolatry, and calls the love of money a root of all evil. It is common to all who amass wealth to give themselves credit for wisdom. So did the prince: wiser than Daniel, he discerned what was hidden from others. Alas, what folly and poverty! Was he rich toward God? No — he had amassed riches, and gold and silver had crowded into his treasury. This was the aim of his wisdom, this its triumph, for it was his own doing. Self, not God, was in all his thoughts.

Here was a man who had learned to use his wisdom for his own benefit, to give himself a place among men. But that greatness was only acquired. It was not inborn and it was not moral. So it was no real greatness in the sight of God. He gathered riches into his treasury and kept increasing them. But in doing so he debased himself morally, in a way he could not even measure.

Satan inspired the prince of Tyre. In the world's eyes he matched Daniel in wisdom, and went past him. Here is another mark of the power of the prince of this world. He would not only have Tyre rival Jerusalem in wealth. He would also raise up a man to outdo Daniel, so that he might persuade men that true wisdom was not the gift of God.

By means of commerce Satan tries to make the curse ineffective. The earth was to bring forth thorns and thistles, and man was to eat bread by the sweat of his brow. Satan would get around that sentence. He would bring together the different products of the earth and fill the eye and mind with them. He would try to hide the thorns by spreading a carpet of goods from Tyre over them.

Satan was the power behind the throne of the king of Tyre. Satan is still the god of this age, and he controls the kingdoms of the world. Tyre is a picture of the commercial glory of the world, of its wealth and pride. It foreshadows the final great world-city or world-system, Babylon. So the ruler of Tyre, called prince here, foreshadows the Antichrist. And as king, Satan himself stands behind him as the dominating power.

If he claimed to be God, he would feel what it is to be a man in weakness. The sword of the terrible stranger would stain his brightness. He would die the deaths of those slain in the heart of the seas. The sea would prove no unbreakable shelter then, but his most shameful grave.

The prince of Tyre, who is also called the king, was Ithobalus, according to the Jewish historian Josephus. The Phoenician records call him Ithobaal II. He was the high point of Tyre's pride and wealth; all the terrible pride of the city came to a head in him. His heart was so lifted up that he claimed to be a god and that he occupied the very seat of God. He boasted of greater wisdom than the wisdom of Daniel. He is a picture of the final Antichrist, the man of sin. Behind the wicked prince and king stands another power: Satan.

No kind of pride is baser, more blinding, or more corrupting. It lives in selfishness, appeals to selfishness, and is lifted up by it in its grossest form. No wonder the New Testament brands covetousness as idolatry, and calls the love of money a root of all evil… It is common to all who amass wealth to give themselves credit for wisdom. So did the prince: wiser than Daniel, he discerned what was hidden from others. Alas! what folly and poverty. Was he rich toward God? No — he had amassed riches, and gold and silver had crowded into his treasury. This was the aim of his wisdom, this its triumph, for it was his own doing. Self, not God, was in all his thoughts.

The prince's wisdom went beyond Daniel's; no secret was hidden from him. Who was Daniel? Chief of the wise men in Babylon. The prince of Tyre, inspired by Satan, equalled and surpassed (in the world's estimation) Daniel in wisdom. Here is another mark of the power of the prince of this world. He would not only have Tyre rival Jerusalem in wealth; he would also raise up a man to outrival Daniel, so that he might persuade men that true wisdom was not the gift of God.

We have now an address to the prince of Tyre. In it we see what the piled-up wealth, and the power that came with it, did to him: it lifted his heart to a place higher than human… Monstrous as all this may be, it is still, after all, the natural growth of what happened in the Garden of Eden itself. There the temptation the evil one offered was plainly, "You will be like God." No doubt that was meant as a moral likeness — "knowing good and evil." Still, it was a place he seized, not one God gave him, and it naturally led to even more open and extreme seizing.

Commerce may not be wrong in itself. Still, it opens a wide door to unrighteous ways, and it needs more grace to resist than the open sins of the world… Power and religion may actively stir up ambition and hatred. But trade feeds the covetousness of the heart — secret, and sometimes not even suspected.

The commerce so famous in that city has spread its wing over the cities of our day. They follow in the steps of Tyre, and with the same unrighteousness they await the same doom… The spirit of Mammon rules the age. Under its influence the truth is twisted, and becomes the profession of covetous men who suppose that gain is godliness. From such we turn away.

He put himself forward as God. Now he would feel what it is to be a man in weakness. The sword of the dreaded invader would stain his splendour, and he would die the deaths of those killed in the heart of the seas. It would prove no unbreakable shelter then, but his most shameful grave.

Had the prince of Tyre only twisted all he knew from being so close to Israel? God would teach him that his responsibility matched what should have been his profit, not his pride. His doom would be all the more severe, certain and swift… If he set himself up as God by his claims, he would feel what it is to be man in weakness. The sword of the ruthless foreigner would defile his brightness. He would die the deaths of those slain in the heart of the seas. The sea would prove no unbreakable shelter, but his most shameful grave.

The prince was the head, the centre and the embodiment of the pride and wealth found in Tyre as a whole. No character of pride is baser, more blinding, or more corrupting. It lives on selfishness, appeals to selfishness, and selfishness lifts it up in its crudest form. No wonder the New Testament brands covetousness as idolatry, and calls the love of money a root of all evil.

Monstrous as all this may be, it is still, after all, the natural growth of what happened in the Garden of Eden itself. There the temptation put by the evil one was plain: "You will be like God." No doubt that was meant to be a moral likeness — "knowing good and evil." Yet it was a place seized, not given by God, and it led on to still more open and extreme seizure.

Here we also seem to see reminders of Tyre's dealings with Israel in Solomon's time, when God allowed her to contribute to the temple in Jerusalem. Solomon sat on the throne of the LORD in Israel (1 Chronicles 29:23), as God's representative in that place. God Himself gave him that representative place. The prince of Tyre takes it in a fleshly way, and in independence of God.

In Ezekiel 28 God judges both the prince and the king of Tyre for their pride. Verses 1-10 set before us the prince of this world's glory as a man. He exalts himself and tries to present himself as a god, having gained riches and glory by his wisdom. Verses 11-19 still speak of Tyre, but they go, I think, much further. They disclose, though in a veiled way, the fall and the ways of Satan.

Before the day of the Lord visits the earth, the wicked one will appear in the full form of Satan's creature… He will exalt himself above every god (Daniel 11:36). He will be like the Most High (Isaiah 14:14), and set his heart as the heart of God (Ezekiel 28:6). He will sit in the temple of God, as the apostle describes him, showing himself that he is God.

He cannot receive God's judgment of things as they really are. So God would have to teach him by men like himself, with a lesson of the sword. It would mar all his beauty and bring his brightness to an end. God needed to use no obvious divine power against him; the power of men was enough.

God would teach him that his responsibility matched what should have been his profit, not his pride. His doom would only be the more stern and sure and swift… If he aspired to be God in his pretensions, he would feel what it is to be man in weakness. The sword of the dreaded stranger would defile his brightness. He would die the deaths of those slain in the heart of the seas. The sea would prove then no unbreakable shelter, but his most shameful grave.

The prince was the head and centre and personification of the pride and wealth found in Tyre as a whole. No kind of pride is baser, more blinding, or more corrupting. It lives on selfishness, appeals to selfishness, and selfishness lifts it up in its grossest form. No wonder the New Testament brands covetousness as idolatry, and describes the love of money as a root of all evil… It is common to all who amass wealth to give themselves credit for wisdom. So did the prince. Was he rich toward God? No — he had amassed riches, and gold and silver had crowded into his treasury. This was the aim of his wisdom, this its triumph, for it was his own doing. Self, not God, was in all his thoughts.

Here the prophecy names the instrument of divine vengeance plainly. It is not that God had the smallest sympathy with the terrible of the nations and their drawn swords, nor with the strangers who laid the country waste. But the hour to judge its proud wickedness was at hand, and the worst was the fitting executioner to do the dread work.

Woe to the nation so used if she becomes lifted up with pride at it. For as surely as God rules with justice, so surely shall she be humbled in her turn.

The word to the prince of Tyre is what he has become in his pride after he is prince; to the king, what he was before he is king — before iniquity was found in him… Although a prince, he was only a man; and the "terrible of the nations" — the Chaldeans — would carry out God's wrath.

Tyre is a picture of the commercial glory of the world, its wealth and pride. It foreshadows the final great world-city or world-system, Babylon. So the ruler of Tyre, spoken of as prince, foreshadows the Antichrist; while as king, Satan himself stands behind him as the dominating power.

Travellers are convinced that the waves of the sea now roll where the vast and magnificent palaces of Tyrian wealth and luxury once stood. The storm of God's anger has swept away the monuments of commercial enterprise and prosperity, and they are as if they had never been. Another traveller says he found nothing but a confused heap of broken walls, pillars, vaults and the like, with not so much as one whole house left!

He claimed to be God; now he would learn what it is to be a man in weakness. The sword of the terrible stranger would stain his brightness. He would die the deaths of those killed in the heart of the seas. The sea would prove to be no unbreakable shelter, but his most shameful grave. He would die the deaths of the uncircumcised, of men farthest from God.

Shocking as all this may be, it is still, after all, the natural growth of what happened in the Garden of Eden itself. There the temptation the evil one offered was plain: "You shall be as God." No doubt the likeness meant was a moral one — "knowing good and evil." Yet it was a place seized, not given by God, and it led on to still more open and extreme seizing of what was not his.

The prince was the head and centre and personification of that pride and wealth found in Tyre as a whole. Nor is there any character of pride baser, more blinding, more corrupting. It lives in selfishness, appeals to selfishness, and is exalted by it in its grossest form. No wonder that the New Testament brands covetousness as idolatry, and describes the love of money as a root of all evil.

Here, after long patience, the judgment sweeps the boastful off the earth and sends them down to the pit. There lie the finest of them, without a single token of relationship to God, "with the uncircumcised." There, in complete weakness and humiliation, lie Assyria, Elam, Meshech and Tubal, Edom, Sidon and other nations north of Palestine. They are ashamed of the might they were once so proud of. They bear their disgrace with all who go down to the pit.

Zechariah, the great prophet after the exile, had already announced the fate of Tyre once more. This was before Alexander came on his mission from God to make an end of the proud and wicked city. "Tyre built herself a stronghold," said the Lord through Zechariah, "and heaped up silver like dust, and fine gold like the mud of the streets." This came after Nebuchadnezzar had destroyed the Tyre on the mainland, and she had become the great island city. Zechariah went on: "See, the Lord will cast her out. He will strike down her power in the sea, and fire will devour her." Alexander did this. He laid proud Tyre in ashes. What evidence that all these words are divine!

His heart was so lifted up that he claimed to be a god and that he occupied the very seat of God. He boasted of greater wisdom than the wisdom of Daniel. He is a foreshadowing of the final Antichrist, the man of sin. Behind the wicked prince and king stands another power: Satan.

The prince of Tyre — also called the king — was, according to the Jewish historian Josephus, Ithobalus. The Phoenician records call him Ithobaal II. He was the consummation of the pride and wealth of Tyre; the terrible pride of the city headed up in him. His heart was so lifted up that he claimed to be a god and that he occupied the very seat of God. He boasted of greater wisdom than the wisdom of Daniel. He is a picture of the final Antichrist, the man of sin. Behind the wicked prince and king, another power is seen: Satan.

Here is an address to the prince of Tyre. In it we see the effect on him of his heaped-up wealth and the power that came with it: it lifted his heart to a place more than human… Monstrous as all this is, it is still only the natural growth of what happened in the Garden of Eden itself, when the evil one's temptation was plainly, "you will be like God."

He claimed to be God; now he would feel what it is to be man in weakness. The sword of the terrible stranger would stain his brightness, and he would die the deaths of those killed in the heart of the seas. The sea would prove no safe refuge then, but his most shameful grave. He should die the deaths of the uncircumcised, of men farthest from God.

God did not need to put out any open display of divine power against him. The power of men was enough. Would he keep up an argument for his own divinity while facing the weapons of the men who were about to put him to death?

Nebuchadnezzar walked in his palace, admired his own splendour, and said, "Is not this great Babylon, which I have built?" But the Lord was watching that evil. While the proud, self-important word was still in his mouth, the man who exalted himself was brought low.

Ezekiel 28 depicts the prince and the King of Tyre, both judged for their pride. The one who is the prince of this world's glory (see John 14:30, John 16:11) appears here as a man… There is little doubt that in what follows, in Ezekiel 28:11 to 19, the King of Tyre stands for Satan — the prince and god of this world. He was a creature of God, yet his heart was lifted up. He ruined his own brightness, turned away from God, and became the enemy of God and man. His advantages had been the occasion of his fall.

God had been hidden, so to speak, during the time of the other beasts, but His providence still acted… The open revolt had not yet taken place. The fourth beast had not yet said, as Isaiah 47:8 puts it, "I am, and there is no one besides me." Compare what God says to the prince of Tyre: "Will you still say, 'I am a god,' in the presence of those who kill you?" (Ezek. 28:9). God's judgment on this fourth beast will fall on man in open rebellion against Him.

Man sought independence by sin, and gained a conscience that was already bad, which made him look down, while his pride still claimed everything… The Son of God emptied Himself by taking the form of a servant, being born in the likeness of men, and humbled Himself by becoming obedient even to death on a cross… A man-god was Satan's bait and man's ruin. The God-man dying in obedience and for redemption is the triumph of truth and grace.

If he aimed to pass himself off as God, he would feel what it is to be a man in weakness, when the sword of the dreaded foreigner stained his splendour... He would die the deaths of the uncircumcised, of men farthest from God.

God needed to use no obvious divine power against him; the power of men was enough... He was uncircumcised and had never learned the lesson of self-judgment, so he would die the death of the uncircumcised by the hand of foreigners, and the Lord seals this as the doom He has pronounced on him.

Shocking as all this is, it is still, in the end, the natural growth of what happened in the Garden of Eden itself. There the evil one's temptation was plainly, "You will be like God." No doubt that was meant as a moral likeness — "knowing good and evil." Still, it was a place seized, not given by God, and it led naturally to seizing still more, and more openly.

Verses 1-10 show us the prince of this world's glory as a man. He lifts himself up and tries to present himself as a god, having gained riches and glory by his wisdom.

This is worth noting, because it shows the link between the Prince of Tyre and the King of Tyre (Satan). The Prince of Tyre was plainly a man. God's judgment on him was that he would die the death of the uncircumcised at the hands of foreigners.

He was the high point of the pride and wealth of Tyre; the fearful pride of the city came to a head in him. His heart was so lifted up that he claimed to be a god and to hold the very seat of God... He is a foreshadowing of the final Antichrist, the man of sin. Behind the wicked prince and king stands another power: Satan.

What appalling facts we have noticed so far in the history of some of the greatest cities the world ever had! How truly the word of Jehovah has been fulfilled! It is well for those who believe God's testimony enough to tremble at His word!

In Ezekiel 28 it is the prince and the king of Tyre who are judged for their pride. Verses 1–10 show us the prince of this world's glory as a man. He lifts himself up and tries to present himself as a god, having gained riches and glory by his wisdom. Verses 11–19 still speak of Tyre, but they go, I think, much farther. They uncover, though not clearly, the fall and the ways of Satan, who through our sin has become the prince and god of this world.

Tyre, the prince of Tyre, and the king of Tyre are distinct in Ezekiel's prophecy. The city is judged along with the other cities. But the prince and the king each have a lament of their own, apart from the city… The word to the prince of Tyre is what he has become in his pride, after he is prince. The word to the king is what he was before he is king — before iniquity was found in him.

The king has fullness of wisdom; the prince has wisdom handed down to him. The lament for the king describes Satan before he fell. He turns the power and wisdom he kept after his fall against God and His truth. With that aim they work in the prince of Tyre to pile up riches, so that this earth may not look like a place under a curse.

Verses 11–19 are harder. Is this the same person or a different one? I am inclined to think it is the same person in history, but with a deeper reference to Satan's fall built into it. This may be one reason why the Spirit of God changes "prince" into "king." The picture is far more detailed than the earlier sketch, yet links still connect the two.

Many have seen in this account a greater prince than the king of Tyre, and we cannot refuse such a use of prophecies whose most obvious fulfilment is close at hand. But the nearer fulfilment is only the pledge and foretaste of the final one, which is always the great thing with God. Man easily loses sight of it, because what is nearer looms larger in his eyes… so we see here the fall, caused by self-absorption and the pride it breeds. This is how one who was created upright and glorious became an apostate and a devil.

There had been a great moral fall in one who held one of the highest places in the universe. His heart was lifted up because of his own beauty, and he was cast to the ground. To make your own self the object of your heart, to fall in love with your own beauty, is what always comes just before apostasy.

So this passage gives a remarkable insight into the cause of the devil's fall. He was puffed up with pride, tempted either by the position he held or by his own beauty and excellence (see Ezekiel 28:11–17), and for this reason judgment fell on him. The same danger could face a new convert who is given office in the assembly. He might be lifted up with pride, and fall as the devil had fallen.

Tyre, the prince of Tyre, and the king of Tyre, in Ezekiel's prophecy are distinct. The city is judged in common with other cities. But the prince and the king have each a lamentation apart from the city... The word to the prince of Tyre is what he has become in his pride, after he is prince. The word to the king is what he was before he is king — before iniquity was found in him.

Is it the same person or a different one? I think it is the same person in history, but with a deeper reference to Satan's fall built into it. This may be one reason why the Spirit of God changes "prince" into "king."

The words spoken to the king of Tyre do not fit a mere man, however much power he might hold. Some of the qualities listed here could fit Adam. But there is a glory here that cannot all apply to Adam before he fell... This is not eastern poetic exaggeration. The Holy Spirit is using human things and words to picture past glories and magnificence. They belong to the one who now seeks to use his wisdom and power to lead the world against Him who created it.

The king seals up the sum: all angelic, all created glory was in him. He is called the covering cherub, the anointed cherub, full of wisdom, perfect in beauty, and God set (created) him so... Fulness of wisdom in the king, delegated wisdom in the prince... Satan is the real king, and the source of the wisdom and riches of Tyre. The prince is the human agent through whom the king shows his power.

He wears the moral beauty that reflects, in many ways, the character of God as light... He walked where God displayed His moral perfections in their glory, a glory before which evil could not stand — "the stones of fire." His ways had been perfect. But all these advantages were the occasion of his fall, and marked its character. For the privileges we enjoy always mark the character of our fall.

Still, for such a one there is a lamentation. If God must carry out judgment, He does not strike without recognising the sorrow of it. Judgment is always His "strange" work, even when it is needed. Here was the man enriched with everything his hand could gain — with all the beauty God had filled the earth with... He had "sealed up the sum" of perfection, and it seemed impossible for a mere man to go beyond him.

God testified of one creature, "You seal up the sum, full of wisdom, and perfect in beauty." To that same one He had to say, "Your heart was lifted up because of your beauty; you corrupted your wisdom because of your brightness" (Ezek. 28:12, 17). The Lord does not lead His own people into any such dangerous path. He cannot trust us with such perilous self-contemplation. He has made Christ to be our sanctification as much as our righteousness (1 Cor. 1:30), and the way of it is occupation with Christ, and with Christ alone.

The words spoken to the king of Tyre cannot apply to a mere man, no matter how much power he held. Some of the qualities listed here could describe Adam, but there is a glory here that cannot all apply to Adam in his innocence. The king was full of wisdom and perfect in beauty. The gems that adorned the high priest's breastplate, the gems men prize, stand as a figure for his covering. This is not eastern exaggeration. It is the Holy Spirit using human things and words to describe the past glory and splendour of the one who now seeks to use his wisdom and power to lead the world against Him who created it.

There is more difficulty about verses 11-19. Is it the same person or a different one? I am inclined to think it is the same person historically, but with a deeper reference to Satan's fall built into it. This may be one reason why the Spirit of God changes "prince" into "king."

Ezekiel 31 shows how kings are spoken of as trees in Eden, the garden of God. That allusion naturally links with it the ways of Satan before and in the literal Eden. In him was found the perfection of creature beauty. "Every precious stone was your covering" represents, I suppose, the various lights in which God's glory was reflected in creation.

We have these precious stones in Scripture three times. In the garden of Eden they appear in connection with creation. In Exodus 28 they appear on the breastplate of the high priest, and there it is clearly a question of grace for a failing people. When we see these same stones in the foundation of the heavenly city, the thought suggested is permanent glory.

This is a highly symbolic description of a created being of wonderful power and beauty. Tabrets (timbrels) and pipes (flutes) were musical instruments commonly used in the East at weddings and feasts. They show that God created this creature to utter His praises.

But he took pleasure in his own beauty and fell — perfect from the day he was created until iniquity was found in him. It was the fallibility of a creature. He lost the beauty and enjoyment, whatever they were, through failure inside himself. How the blessed Lord Christ shines out in contrast here! How sure a place was "on the breastplate"! How incapable the creature is of standing in any place!

True, it was all for his own interests, and the beauty he had gained was only artificial — the result of everything he had heaped together of the world's goods. He had been, as it were, in another Eden, a garden like the one of old, stocked with everything pleasant to the eye. Nature had opened its resources to him and enriched him with its innermost secrets… So every precious stone was his covering. This is the exquisite beauty God has scattered over the earth. The fall itself has not removed that beauty, though it has dimmed the shine it was meant to have.

There is more difficulty about verses 11-19. Is it the same person or a different one? I am inclined to think it is the same person historically. But it carries a deeper reference to Satan's fall inside it. This may be one reason why the Spirit of God changes "prince" into "king."

So Ezekiel 28, from verse 11, is commonly — and I have no doubt rightly — applied to the fall of Satan. It is not the same as the prince of Tyre, who is judged historically at the beginning of the chapter... Clearly we see this under the figure of the king of Tyre — but under a figure. It goes far beyond the idea of a mere king of Tyre, and I do not doubt it is Satan.

"You are the anointed cherub who covers" shows that God charged him with carrying out His judgments, and with doing it intelligently — the anointed cherub. "You were on the holy mountain of God," the seat or symbol of His holy authority. He had walked "in the midst of the stones of fire." That seems to picture how familiar he had been with the display of God's moral glory. Before that glory, evil is consumed and disappears. And yet, perfect as he had been, his heart became lifted up because of his beauty, and iniquity was found in him. Such, sadly, is the creature — such fully was Satan.

Then we are told he was the anointed cherub that covers — that is, that defends — a word used for the cherubim covering the mercy seat.

He was the anointed cherub that covers; the Lord had set him to be this. As the anointed cherub, chosen by God, he held a high position in the government of God's throne. Everything shows that this majestic creature had a place of great dignity. He was "on the holy mountain of God," walking up and down among the stones of fire. He was always there, moving about in the fiery glory of a holy and righteous God.

Scripture says that before his fall Satan walked up and down among the stones of fire, and that every precious stone was his covering. The precious stones were on the breastplate of the high priest. These stones are not pure light. They are the reflection of the divine glory, where the most exalted creature walked before its fall... In Ezekiel, this is in creation; on the breastplate of Jesus, in grace; here, in glory. In the first case the creature could not keep itself there. Christ keeps the church there in its weakness.

He was clearly the highest creature that God in His wisdom created. Sadly, pride was his ruin.

Indeed he was once morally like them, the very chief of them all (Ezek. 28) — the "covering cherub" that overshadowed the throne of the LORD. But "How you are fallen from heaven, O Day Star, son of Dawn!" He was dazzled by his own glory. He deliberately forgot the creature-place he must always keep, and so he fell into pride ("the condemnation of the devil"). By that pride he became the bitter, eternal enemy of all that is good, and of God Himself.

We do well, I am sure, to recognise that the spiritual forces ranged against us are very great. Realizing this, we shall never speak lightly or dismissively of the devil... If he was "the anointed cherub that covers," he was in the very nearest position to God Himself. He aspired to be as God, and then he fell.

There is more difficulty with verses 11-19. Is it the same person or a different one? I am inclined to think it is the same person historically, but with a deeper reference to Satan's fall built into it. This may be one reason why the Spirit of God changes "prince" into "king."

He acts in God's judicial government according to God's own mind (this is the character of the anointed cherub). He is clothed with the moral beauty that reflects the character of God as light, in all its variety... He had also been where God exercised His authority — on the mountain of God. He walked where God displayed His moral perfections in their glory — "the stones of fire" — a glory before which evil could not stand. His ways had been perfect. But all these advantages were the occasion of his fall, and characterised it. For the privileges we enjoy always characterise our fall... Moreover, this was not an outward temptation, as it was with man — something that did not take away man's guilt, but did change its character.

Whoever practises sin is of the devil. I take "the beginning" in that eighth verse to mean the first appearance of unrighteousness — "till unrighteousness was found in you" (Ezekiel 28:15)... Sin, which is lawlessness, began at a certain moment. It is not for us to go beyond what the word of God says about it, and the passage in Ezekiel is enough.

Note, the unrighteousness was found in him — it was "looking at his own beauty." Lord, keep us from this! For how vile to attribute this beauty to ourselves! And yet we should all have this devilish tendency, except as we are kept. Look at the brightness which is in the stone! We are engraved on it, and call it our own because we are engraved on it and it bears us. Dependence was lost, and what had been natural quality became a power of evil.

He is not the author of it: the devil is, he sins from the beginning (1 John 3:8). There was no sinner before him. God set him in the highest position any creature was ever given. Then his pride rose up in rebellion against the One who had made him, and who in goodness gave him that place. The prophet addresses him under the figure of the king of Tyre... Sin began to exist in the thought of that anointed cherub. There we trace the dark river back to its source. Its foul waters found their way into the garden of Eden, and from there they have filled the world with violence, corruption, sorrow, death and misery.

He was puffed up with pride. The temptation came either from the position he held or from his own beauty and excellence (see Ezekiel 28:11-17). For this, judgment fell on him. The same danger, as the Spirit of God warns us, might beset a "novice" if he obtained office in the assembly. He might be lifted up with pride, and fall as the devil had fallen.

There is more difficulty about verses 11-19. Is it the same person or a different one? I am inclined to think it is the same person historically, but with a deeper reference to Satan's fall built into it. This may be one reason why the Spirit of God changes "prince" into "king."

As the civilised world came up out of the mud of image-worship, it was caught in the net of trade. It became aware of the riches that commerce would pile up. Satan uses Tyre to display the glory and riches of the world, and so Tyre becomes an instrument against God. Through commerce Satan tries to make the curse ineffective. The earth was to bring forth thorns and thistles, and man was to eat bread by the sweat of his brow. Satan would get around that sentence by gathering the different products of the earth and filling the eye and the mind with them. He would try to hide the thorns by spreading a carpet of Tyrian merchandise over them.

"You were an anointed guardian cherub" shows that God charged him with carrying out His judgments, and with understanding as he did it — the anointed cherub. "You were on the holy mountain of God" — the seat or symbol of His holy authority. He had walked "in the midst of the stones of fire." That seems to picture how familiar he was with the display of God's moral glory. Before that glory, evil burns up and disappears. And yet, perfect as he had been, his heart became lifted up because of his beauty, and iniquity was found in him.

But all these advantages were the occasion of his fall, and gave it its character. For the privileges we enjoy always give our fall its character. From where have we fallen? — that is the question; for it is failing in that place, while we still had it, that degrades our condition. And no temptation came from outside, as it did in man's case. That circumstance did not take away man's guilt, but it did change the character of his guilt. "Your heart was proud because of your beauty." He exalted himself against God, and God cast him out as profane from the mountain of God. His spirit was independent and secure, until God threw him to the ground and humbled him.

Can it be doubted, however, that in this sentence God had before Him the fall and ruin of His arch-enemy? Many fail to see such hints, past or future, and above all fail to see Christ in the prophecies. That failure often leads souls who are not settled in the truth to bring foolish charges against God's word. They imagine eastern exaggeration. Those who know the truth find the deepest reason to thank God for His grace, which binds all His revelations into one harmonious whole.

An overseer of a local assembly, among other things, must not be "a novice, so that he may not become puffed up with conceit and fall into the condemnation of the devil." … This passage gives a remarkable insight into the cause of the devil's fall. He was puffed up with pride. The temptation came either from the position he held or from his own beauty and excellence. For that reason God passed judgment on him. The same danger, as the Spirit of God warns us, might beset a "novice" if he obtained office in the assembly. He might be lifted up with pride, and fall as the devil had fallen.

There is more difficulty about verses 11-19. Is it the same person or a different one? I am inclined to think it is the same one historically. But a deeper reference to Satan's fall is built into it. This may be one reason why the Spirit of God changes "prince" into "king."