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Ezekielchapter 28

26 verses · KJVEzekiel book hub →

Key verse

Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.

It stands in scene B of the chapter, verses 11 to 19.

The chapter

Chapter summary

Two oracles over Tyre. To the prince: 'Thy heart is lifted up, and thou hast said, I am a god, I sit in the seat of God, in the heart of the seas; yet thou art man, and not God', wisdom turned to trade, trade turned to pride. Then the lamentation over the king, in language no merchant ever fit: 'Thou wast in Eden, the garden of God,' covered with every precious stone, 'the anointed cherub that covereth,' walking among the stones of fire, 'perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee', long read toward the fall of Satan behind the human throne. Then Sidon, and Israel gathered to dwell securely.

Context

Prophecy · Ezekiel · Ezekiel overview

Where the chapter sits

Ezekiel 28 falls in Oracles against the nations (chapters 25–32). Ammon, Moab, Edom, Philistia (25); Tyre (26–28); Sidon (28); Egypt (29–32). The King of Tyre lament (28:11–19) surfaces interpretive debate on Satan's fall.

The King of Tyre. ‘Thou wast in Eden the garden of God’, Satan-reference or extended royal hyperbole? Both readings surfaced.

Before it: Symbolic acts and judgment on Jerusalem, chapters 4–24. After it: Restoration promised, chapters 33–37.

The whole shape of Ezekiel

The world behind this chapter

Ezekiel 28
When
The Babylonian exile, after the fall of Jerusalem · c. 586 BC
Where
Tel Abib, addressing first the ruler of Tyre, then a figure called the king of Tyre, then the city of Sidon
Who first heard it
Exiles who knew that Phoenician kings claimed to be more than men

The history

The first oracle is aimed at a living man, the ruler of Tyre, Ittobaal III in these years, and it quotes his own claim: I am a god, I sit in the seat of gods, in the heart of the seas. That was not simply arrogance in a Phoenician context. The king of Tyre served as chief priest of the city god Melqart and presided over his annual festival, and across the ancient Near East royal and divine language ran together. God's answer is blunt: you are a man and not a god, and you will die the death of the slain.

The rest of the history, and what it meant to them

The second oracle changes voice and scale. This figure is called the king of Tyre and is described as having been in Eden, the garden of God, covered with precious stones, an anointed guardian cherub on the holy mountain of God, walking among the stones of fire, blameless from the day he was created until unrighteousness was found in him.

MannaFest reads this the way much of church history has read it: the human king is being addressed with the power behind him in view, and behind the throne of Tyre stands the fall of the anointed cherub, the being Scripture elsewhere names Satan. Others read the whole passage as royal poetry in Eden language, describing no one but the man; the text is given here with the house reading first and the alternative named rather than hidden.

The stones listed are the detail that keeps drawing readers back. Nine are named in the Hebrew text and twelve in the ancient Greek translation, and the set overlaps the stones of the high priest's breastpiece. Whichever count is original, the figure is dressed in something priestly.

The chapter closes with a short oracle against Sidon, Tyre's older sister city up the coast, and then with a promise: Israel gathered from the peoples, dwelling securely, planting vineyards, with no more brier to prick them from any of their neighbours.

What it meant to them

The exiles lived under the confidence of great men. This chapter takes the greatest and most self-assured ruler on their horizon and traces the sin in him back to its source: pride born of beauty, and wisdom corrupted for the sake of splendour.

For first hearers the practical point was the ending. After every neighbour and every empire has been dealt with, the last word of the section is that God's own people will live in their land in safety, and the nations around them will know who did it.

Sources cited

  • John H. Walton, Victor H. Matthews and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament
  • C. F. Keil and F. Delitzsch, Biblical Commentary on the Prophecies of Ezekiel
  • Flavius Josephus, Against Apion , on the kings of Tyre

Every work MannaFest builds on →

A. The prince of Tyre who said, I am a god

1. (vv. 1-2)

a.The word of the Lord came again unto me: The oracle turns from Tyre's fall in chapters 26-27 to the man who ruled her, and the charge is put in his own words: thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas. Tyre's island fortress, ringed by water and thought unconquerable, bred in its prince a claim the text immediately corrects, yet thou art a man, and not God. Henry reads the accusation as pride swelling on wealth and a defensible rock into outright self-deification, the sin Isaiah 14 lays on Babylon's king in nearly the same words.

Ezekiel 28:1, 1 voiceWhat preachers and commentators have said about this verse, in their own words.

Ezekiel 28:1

The prophecy against the prince of Tyre. Throughout the east the majesty and glory of a people were collected in the person of their monarch, who in some nations was worshipped as a god. The prince is here the embodiment of the community. Their glory is his glory, their pride his pride. The doom of Tyre could not be complete without denunciation of the prince of Tyre. Idolatrous nations and idolatrous kings were, in the eyes of the prophet, antagonists to the true God.

Ezekiel 28:2, 3 voices

Ezekiel 28:2

And you will no longer say, 'I am God,' but, having learned through your downfall, you will recognize that you are a human, not God. But if we wish to call the prince of Tyre the same power to whom the city itself, or the province, was given by God, let us accept that testimony. I said, 'You are gods, and all of you are sons of the Most High. But you will die like men, and fall like one of the princes' (Psalm 82:7).

Jerome· written before 420· Commentary on Ezekielpatristic

Ezekiel 28:2

Say unto the prince of Tyrus - But who was this prince of Tyrus? Some think Hiram; some, Sin; some, the devil; others, Ithobaal, with whom the chronology and circumstances best agree. Origen thought the guardian angel of the city was intended. I am a god - That is, I am absolute, independent, and accountable to none. He was a man of great pride and arrogance.

Ezekiel 28:2

The Hebrew for "God" is El, that is, "the Mighty One." yet, &c.--keen irony. set thine heart as . . . heart of God--Thou thinkest of thyself as if thou wert God.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

2. (vv. 3-5)

a.wiser than Daniel: The taunt names Daniel, a contemporary already famous in Babylon for wisdom no secret could withstand, and sets the prince's own reputed shrewdness beside him only to mock it. Verses 4 and 5 trace the same wisdom into commerce, riches gathered by trade until the wealth itself lifted up the heart that gathered it. Clarke and Gill both note the play, wisdom that could price every cargo in the sea and still miscount its own soul.

Ezekiel 28:3, 3 voices

Ezekiel 28:3

Behold; thou art wiser than Daniel,.... That is, in his own opinion; or it is ironically said. The Septuagint, Syriac, and Arabic versions, render it by way of interrogation, "art thou not wiser than Daniel?" who was now at the court of Babylon, and was famous throughout all Chaldea for his knowledge in politics, his wisdom and prudence in government, as well as his skill in interpreting dreams.

Ezekiel 28:3

Thou art wiser than Daniel - Daniel was at this time living, and was reputable for his great wisdom. This is said ironically. See Eze 14:14; Eze 26:1.

Ezekiel 28:3

Ezekiel ironically alludes to Ithbaal's overweening opinion of the wisdom of himself and the Tyrians, as though superior to that of Daniel, whose fame had reached even Tyre as eclipsing the Chaldean sages. "Thou art wiser," namely, in thine own opinion (Zec 9:2). no secret--namely, forgetting riches (Eze 28:4). that they can hide--that is, that can be hidden.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

3. (vv. 6-10)

a.set thine heart as the heart of God: The sentence matches the crime clause for clause: because thou hast set thine heart as the heart of God, strangers, the terrible of the nations, will draw their swords against the beauty of thy wisdom. The pit and the deaths of the uncircumcised name the shame the text intends, burial without the covenant sign, the fate of the nations Israel fought rather than the fate of a god. Historically the strangers are Nebuchadnezzar's Babylon (26:7) and, in the older commentators' reading, Alexander after him, since the mainland siege that finally took the island city came generations later.

Ezekiel 28:8, 1 voice

Ezekiel 28:8

They shall bring thee down to the pit,.... Or, "to corruption" (k); to the grave, the pit of corruption and destruction; so antichrist shall go into perdition, into the bottomless pit from whence he came, Rev 17:8, and thou shalt die the deaths of them that are slain in the midst of the seas; that die in a sea fight, whose carcasses are thrown overboard, and devoured by fishes. (k) לשחת "ad corruptionem".

B. The anointed cherub cast from the mountain of God

1. (vv. 11-14)

a.Moreover the word of the Lord came unto me: The lament shifts from the prince, a man, to the king of Tyrus in language no mortal ruler carries: thou hast been in Eden the garden of God, arrayed in nine precious stones, and thou art the anointed cherub that covereth, set upon the holy mountain of God. Two readings stand named without a verdict: Keil and much of the critical bench take the vocabulary as maximal court imagery, an ideal figure built to shame a proud king by contrast with what he was never meant to be; Fairbairn and the older writers, joined by modern voices who read the passage against the ancient divine-council backdrop, such as Michael Heiser, read a being addressed behind the throne, the power the king of Tyre served and imitated. Isaiah 14's taunt against the king of Babylon stands as the book's own parallel, named by commentators on both sides of the question.

Ezekiel 28:11, 1 voice

Ezekiel 28:11

The dirge of the prince of Tyre, answering to the dirge of the state. The passage is ironical; its main purpose is to depict all the glory, real or assumed, of “the prince of Tyrus,” in order to show how deplorable should be his ruin. Eze 28:12 To “seal the sum” is to make up the whole measure of perfection.

Ezekiel 28:12, 2 voices

Ezekiel 28:12

It follows that the serpent in paradise was certainly not brought into being without the will of God. In the figure of the serpent we see the devil. That the devil existed even in paradise we are informed by the prophet Ezekiel, who in discussing the prince of Tyre says, "You are in Eden, the garden of God." The prince of Tyre stands for the devil. Shall we, therefore, accuse God because we cannot comprehend the treasures—with the exception of those that he has deigned to reveal—of his majesty and wisdom that lie hidden and concealed in Christ?

Ambrose of Milan· written before 397· ON PARADISE 2:9patristic

Ezekiel 28:12

Thou sealest up - This has been translated, “Thou drawest thy own likeness.” “Thou formest a portrait of thyself; and hast represented thyself the perfection of wisdom and beauty.” I believe this to be the meaning of the place.

Ezekiel 28:13, 2 voices

Ezekiel 28:13

He had in himself the power of admitting either good or evil. Falling away from good, he turned with his whole mind to evil. There are other created beings who, while possessing the power to choose either, by the exercise of free will flee from evil and cleave to the good.

Origen of Alexandria· written before 253· ON FIRST PRINCIPLES 1:8.3patristic

Ezekiel 28:13

Thou hast been in Eden - This also is a strong irony. Thou art like Adam, when in his innocence and excellence he was in the garden of Eden! Every precious stone was thy covering - For a description of these stones see the note on Exo 28:17.

Ezekiel 28:14, 3 voices

Ezekiel 28:14

For the king who was anointed with the holy oil was called a cherub. And he was overshadowing all his people.… They were sitting in the shadow of the king, while he was standing at their head. And when the crown of their head fell, they were without shade. And if anyone should say that this word is spoken concerning Christ, let him accept what I write for him without dispute, and he will be persuaded that it was said with reference to the king.

Aphrahat the Persian Sage· written before 345· DEMONSTRATIONS 5:9patristic

Ezekiel 28:14

Thou art the anointed cherub that covereth - The irony is continued; and here he is likened to the Cherub that guarded the gates of Paradise, and kept the way of the tree of life; or to one of the cherubs whose wings, spread out, covered the mercy-seat.

Ezekiel 28:14

The cherub--an ideal compound of the highest kinds of animal existence and the type of redeemed man in his ultimate state of perfection--is made the image of the king of Tyre, as if the beau ideal of humanity. The pretensions of Antichrist are the ulterior reference, of whom the king of Tyre is a type. Compare "As God . . . in the temple of God" (2Th 2:4).

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

2. (vv. 15-17)

a.Thou wast perfect in thy ways: from the day that thou wast created, till iniquity was found in thee marks the turn the whole lament has been building toward, a fall from an original perfection rather than a flaw built in from the start. The cause named is trade turned to violence, the multitude of thy merchandise filled the midst of thee with violence, and pride in beauty corrupting the very wisdom already named in verse 12. The sentence answers in kind, cast as profane out of the mountain of God, cast to the ground, laid before kings that they may behold thee, the public humiliation matching the public splendor that preceded it.

Ezekiel 28:15, 1 voice

Ezekiel 28:15

Thou wast perfect in thy ways - The irony seems still to be kept up. Thou hast been like the angels, like Moses, like the cherubs, like Adam, like God, till thy iniquity was found out.

Ezekiel 28:16, 1 voice

Ezekiel 28:16

I will cast thee as profane - Thou shalt be cast down from thine eminence. From the midst of the stones of fire - Some, supposing that stones of fire means the stars, have thought that the whole refers to the fall of Satan.

3. (vv. 18-19)

a.Thou hast defiled thy sanctuaries: The fire that ends the king of Tyrus comes from within him rather than from an outside army, I will bring forth a fire from the midst of thee, judgment growing out of the very traffick and iniquity already named. The ashes upon the earth and the astonishment of all that know thee close the lament with total and public reversal, and the final clause, thou shalt be a terror, and never shalt thou be any more, denies the figure even the ongoing existence a defeated king usually keeps in memory. Keil reads the totality of the ending as proof the lament was never really about a trade rival's city alone.

Ezekiel 28:18, 2 voices

Ezekiel 28:18

Therefore, he defiled his sanctification which he had when he dwelt on the mountain and conversed among the burning stones. It follows: I will bring fire in the midst of you which shall devour you. This fire was kindled in the heart of the king of Tyre by him whose arrows are kindled, as it is written: All those who commit adultery are like an oven, their hearts (Hosea).

Jerome· written before 420· Commentary on Ezekielpatristic

Ezekiel 28:18

Thou hast defiled thy sanctuaries by the multitude of thine iniquities,.... Or, "thy palaces", as Kimchi; the palace of the king, and the palaces of the nobles, where much iniquity was committed, and which was the cause of their being defiled or destroyed by the Chaldeans; or it may design their sacred places, their temples, where their gods were worshipped, and idolatry committed.

Ezekiel 28:19, 1 voice

Ezekiel 28:19

Thou shalt be a terror - Instead of being an object of adoration thou shalt be a subject of horror, and at last be destroyed with thy city, so that nothing but thy name shall remain. It was entirely burnt by Alexander the Great, as it had been before by Nebuchadnezzar.

C. Sidon judged and Israel's pricking briers removed

1. (vv. 20-24)

a.Again the word of the Lord came unto me: The oracle turns last to Zidon, Tyre's older sister city, and the recognition formula lands three times in five verses, they shall know that I am the Lord, the book's stated purpose for the judgment. Verse 24 gives Israel's stake in the whole sequence, there shall be no more a pricking brier unto the house of Israel, nor any grieving thorn, naming the neighboring cities' long history of contempt for Israel as the wound the judgment answers. Henry and Gill both read the brier and thorn as the same figure Moses had already used, pricks in your eyes and thorns in your sides at Numbers 33:55, a people whose scorn had been a constant irritant rather than an occasional wound.

Ezekiel 28:21, 2 voices

Ezekiel 28:21

Prophecy against Zidon. Zidon (mod. Saida) was more ancient than Tyre and was the original metropolis of Phoenicia Gen 10:19, but in the times of Phoenician greatness it ever played a subordinate part. Only once Jdg 10:12 do we find the “Zidonians” in conflict with Israel. The evil which they did was the seducing them to idolatry (compare Eze 28:24), as in the case of Jezebel, daughter of Ethbaal, king of the Zidonians 1Ki 16:31. The capture of Tyre by Nebuchadnezzar increased the importance of Zidon, which was a wealthy and flourishing town when Artaxerxes Ochus destroyed it.

Ezekiel 28:21

Zidon--famous for its fishery (from a root, Zud, "to fish"); and afterwards for its wide extended commerce; its artistic elegance was proverbial. Founded by Canaan's first-born (Ge 10:15). Tyre was an offshoot from it, so that it was involved in the same overthrow by the Chaldeans as Tyre.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

Ezekiel 28:22, 1 voice

Ezekiel 28:22

Note, When God is sanctified he is glorified, for his holiness is his glory; and those whom he is not sanctified and glorified by he will be sanctified and glorified upon, by executing judgments upon them, which declare him a just avenger of his own and his people's injured honour.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

Ezekiel 28:23, 1 voice

Ezekiel 28:23

It is God that judges, and he will overcome. Nor is it Tyre and Zidon only on which God would execute judgments, but on all those that despised his people Israel, and triumphed in their calamities; for this was now God's controversy with the nations that were round about them,

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

Ezekiel 28:24, 1 voice

Ezekiel 28:24

There shall be no more a pricking brier - Nothing to excite Israel to idolatry when restored from their captivity. Perhaps there is an allusion to Jezebel, daughter of Ethbaal, king of Sidon, and wife to Ahab, king of Israel, who was the greatest curse to Israel, and the universal restorer of idolatry in the land, see 1Ki 16:31. Sidon being destroyed, there would come no encourager of idolatry from that quarter.

D. Gathered home to dwell safely and plant vineyards

1. (vv. 25-26)

a.gathered the house of Israel: The chapter closes on the promise kept to named Israel, when I shall have gathered the house of Israel from the people among whom they are scattered, they shall dwell in their land that I have given to my servant Jacob. The domestic detail, houses built and vineyards planted, echoes Deuteronomy's covenant blessings and answers the very neighbors who had made that land unsafe. Fairbairn ties the promise directly to the Tyre and Zidon oracles just given, the same God who humbles the proud cities restores the humbled people, one act read two ways depending on who stands before him.

Ezekiel 28:26, 2 voices

Ezekiel 28:26

And they shall dwell safely therein,.... There being none to make them afraid, all their enemies being destroyed, and they also under the protection of Christian princes: and they shall build houses and plant vineyards; signifying their continuance in their land, and their enjoyment of the blessings of it.

Ezekiel 28:26

God had been dishonoured by the sins of his people, and their sufferings too had given occasion to the enemy to blaspheme ( Isa. lii. 5 ); but God will now both cure them of their sins and ease them of their troubles, and so will be sanctified in them in the sight of the heathen, will recover the honour of his holiness, to the satisfaction of all the world,

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

The text of this chapter

This page carries no textual note on Ezekiel 28. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →

This page draws on 12 works. Open for the list.

This page draws on Adam Clarke; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, ON PARADISE 2:9; Aphrahat the Persian Sage, DEMONSTRATIONS 5:9; Carl Friedrich Keil, Biblical Commentary on the Prophecies of Ezekiel; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible (1871); Jerome, Commentary on Ezekiel; John Gill; Matthew Henry; Michael Heiser, The Unseen Realm; Origen of Alexandria, ON FIRST PRINCIPLES 1:8.3 and Patrick Fairbairn, An Exposition of Ezekiel.

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