Ezekiel 28:12–19

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."

He is a fallen creature who is occupied with anything but God. No unfallen being is found contemplating his own excellency. Pride of heart was the cause of the fall of the devil. I suppose we may take Ezekiel 28 as having reference to him. He is spoken of as full of wisdom and perfect in beauty. Every precious stone was his covering. But this is what is said to him: his heart was lifted up because of his beauty, and he had corrupted his wisdom because of his brightness. Whatever he was, he was God's handiwork, and the glory all belonged to God, but he gave the glory to himself.

But all these advantages were the occasion of his fall, and they marked its character. For the privileges we enjoy always mark the character of our fall. From where have we fallen? That is the question. We had the privilege and failed there, and that is what degrades our condition.

When he fell from his high place, the wisdom of this great being was corrupted into devilish subtlety. Scripture first introduces him as the serpent, the deceiver (Gen. 3). By that subtlety Satan deceived Eve and turned the man and the woman into sinners against God. By that same subtlety he is blinding men and women today.

"God is light," and His hosts are hosts of light; they shine in a glory that is not their own... Let any of these sons of the morning boast in themselves, and their brightness would grow dim. Of God it must always be said, "who dwells in unapproachable light." His light goes beyond that of all His creatures, however high they stand.

Note, the iniquity 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... Dependence was lost, and what had been a natural quality became a power of evil.

He exalted himself against God, and he was cast out as unholy from the mountain of God. His spirit, secure and independent, was humbled when he was cast to the ground. His nakedness is shown to all, and his folly will in the end be clear to all.

So with the dealing of the Spirit of God with us individually. Do we imagine that He is going to display us to our own eyes "radiant with all the excellencies of Christ"? It would indeed be dangerous: "Your heart was proud because of your beauty; you corrupted your wisdom for the sake of your splendor" (Ezek. 28:17), it was said long ago. "Lest, being lifted up with pride," says the apostle, "he fall into the condemnation of the devil." (1 Tim. 3:6.)

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

In this chapter God is speaking through the prophet to the wicked prince of Tyre, but from verse 12 the King of Tyre, another person, is addressed.

A great moral fall took place 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 self the object of the heart, to fall in love with one's own beauty, is the certain sign that a turning away from God is coming. In this bright and exalted creature the fall was terrible, and the consequences, which still continue, are even more terrible.

How men can be taken with their own beauty, when it is only artificial! It is a glory that circumstances alone have thrown around a person, like the halo of a traditional saint. The God of truth cannot spare it, since the heart lifted up by this outward beauty is corrupted by it. All the sanctuaries of the soul, or what ought to be such, become profaned. It is the image of man that appears in them instead of God. Covetousness shows itself as idolatry. Out of it comes the fire that will certainly, in the end, sweep it all away.

Ashes, mostly from burnt wood, were a sign of sorrow or mourning. People put them on the head, 2 Samuel 13:19, or on the body with sackcloth, Esther 4:1... To eat ashes expresses great sorrow, Psalm 102:9. To be reduced to them is a figure of complete destruction, Ezekiel 28:18; Malachi 4:3.

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."... God was known in the palaces of Jerusalem; the god of this world was known in Tyre. There people could satisfy the lust of the eye, the lust of the flesh, and the pride of life. So the destruction of Tyre, Ezekiel 28:12-19, shows the king of Tyre closely tied to the abuse, through Satan, of the wisdom and beauty given at creation.

The trade that made that city famous 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 — the love of money — rules the age. Under its influence men twist the truth. It becomes the profession of greedy men, who suppose that gain is godliness.

God created Satan "full of wisdom and perfect in beauty," and set him on the holy mountain of God as the anointed covering cherub — so the Prime Minister of the Universe, the guardian of the rights of God's throne. Yet Satan will finish in the Lake of Fire (Ezekiel 28:12-17). He will not be sent there as king, but as the chief offender and the greatest sufferer.

In Ezekiel 28 the prince and the king of Tyre are judged for their pride… Verses 11-19 keep speaking of Tyre, but I think they go much farther. They show, though not plainly, the fall and the ways of Satan, who through our sin became the prince and god of this world… I have no doubt that Tyre itself is meant in history; verses 16-19 prove it. But, I repeat, the mind of the Spirit goes much farther.

Ezekiel 26:2 shows that Tyre, the merchant city of the world, was the rival of Jerusalem, the city of God. God was known in the palaces of Jerusalem. In Tyre it was the god of this world, and there people could satisfy the lust of the eye, the lust of the flesh, and the pride of life. So the destruction of Tyre in Ezekiel 28:12-19 shows the king of Tyre to be closely tied to the misuse, through Satan, of the wisdom and beauty seen in creation.

Can anyone doubt that in this condemnation God had before Him the fall and ruin of His great enemy? When people fail to see such hints, past or future, and above all fail to see Christ in the prophecies, those not yet settled in the truth are often led to find fault with God's word. They call it eastern exaggeration. But those who know the truth find here the deepest reason for a thankful heart, because God's grace ties all He has revealed into one harmonious whole.

A great moral fall happened 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 yourself the object of your own heart, to fall in love with your own beauty, is what always comes just before apostasy — a full turning away from God. In this bright and exalted creature the fall was terrible, and the consequences, which still last, are even more terrible.

Ezekiel 28 speaks of one destroyed from among the stones of fire and cast out of the mountain of God, because he was lifted up with his own beauty. But there is no promise that the anointed cherub will be restored from his fallen state. Verse 19 says plainly, "you have come to a dreadful end and shall be no more forever."

Note, the iniquity was found in him — it was "looking at his own beauty." Lord, keep us from this! How vile it is to take the credit for this beauty ourselves! And we would all have this devilish tendency, unless God keeps us. 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 a natural quality became a power of evil.