Most of us have been told that the account of the Prince of Tyrus, found in Ezekiel 28, is a record of “Satan’s fall” from a position of a perfect cherub. Let us look at this account in some detail and come to understand it.
But, before we turn to chapter 28 let us notice the whole context here. This all begins back in chapter 26. Verse 2, “Son of man, because that Tyrus hath said...” Verse 3, “Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus,...” Verse 4 speaks of Tyrus and also verse 7. This whole chapter is a prophecy about the destruction of the city of Tyrus, or Tyre. We know from history that it happened as God prophesied. Chapter 27 continues with a lamentation against Tyrus, verse 2. A lamentation is defined as a “funeral dirge.” So, when we come to chapter 28 the context continues with the subject of Tyrus, this time addressed to the leader, the “prince” or “king.”
Chapter 28 and verse 2, “Son of man, say unto the prince of Tyrus, Thus saith the Lord God, Because 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; yet thou art a man, and not God, though thou set thine heart as the heart of God:” Then in verse 12 we read, “Son of man, take up a lamentation upon the king of Tyrus (prince of Tyrus, verse 2), and say unto him, “Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty.” This isn’t addressed to “satan.” Verse 2 states, “thou art a man,” whose heart was lifted up and he had said unto himself, “I am God, I sit in the seat of God.” Verses 3 and 4 tell us that he was very wise and through his wisdom and understanding he had gotten great wealth. In verses 8-10 we read of his death.
Now, let us read verse 12 again, “Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord God; Thou sealest up the sum, full of wisdom and perfect in beauty.” We have been taught and have assumed that since it says he was “full of wisdom and perfect in beauty” it must be speaking of satan. “Perfect” is used in a relative sense when it isn’t speaking of deity, of God. In this passage God is merely shoving this into the king’s face, as it was Tyrus who earlier had attributed to herself (the city) this claim of perfect beauty, not God! Notice Ezekiel 27:2-3, “Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, [which art] a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I [am] of perfect beauty.”
In verse 12 we find an interesting expression, “Thou sealest up...” What does this mean? Notice what some of the commentators tell us.
First, from Adam Clarke’s commentary of Ezekiel 28:12, “Verse 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.”
John Wesley’s comments, “Thou sealest up - Thou fanciest that fulness of wisdom, and perfection of beauty are in thee.” And, from Jameison, Faucett and Brown: “12. Sealest up the sum–literally, ‘Thou art the one sealing the sum of perfection.’ A thing is sealed when completed (Dan. 9:24). ‘The sum’ implies the full measure of beauty, from a Hebrew root, ‘to measure.’ The normal man–one formed after accurate rule.”
What God is saying in this passage is that it was the king of Tyrus who ascribed to himself the greatest wisdom and perfection of beauty. It clearly is not God who is saying that this individual is “full of wisdom and perfect in beauty.”
Let us continue with verse 13 of Ezekiel 28. “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 was created.”
We have been told that this verse is a “proof text” that this is speaking of satan. After all, wasn’t he in the garden of Eden and wasn’t he a created being? Let us understand.
The word translated “Eden” in this verse is the same word or root translated “Eden” about 20 times in the Hebrew Scriptures. It does sometimes reference the “garden” that God planted in the area of the country called Eden. But, it sometimes references other lands near the area of Eden and not “the garden” of Eden. It even refers to the “children of Eden” as in II Kings 19:12. And, we all are aware, are we not, that Adam and Eve had NO CHILDREN while they were yet in the “garden of Eden.” Amos 1:5 speaks of the “house of Eden.” Again, this is the same Hebrew word translated “Eden” in every occurrence of this word in the Hebrew Manuscripts. And, by the way, Eden is the name of several persons in Scripture.
So, we see that “Eden” can mean various things, even though Eden is always translated from the same Hebrew word, which is Strong’s H5731, Eden, ay’-den; the same as H5730, eden, ay’den, from H5727, pleasure. H5727, adan, aw-dan, to be soft or pleasant...to live voluptuously.
This is a word that has meaning, not just a name. And, it is a word that does not need to be capitalized, nor is it capitalized or even translated “eden” in other Scriptures. Let us notice a couple. “Therefore Sarah laughed within herself, saying, After I am old shall I have pleasure [Hebrew translated ‘pleasure’ here is eden, ay-den] my lord being old also?” (Gen. 18:12) “They shall be abundantly satisfied with the fatness of your house; and you shalt make them drink of the river of your pleasures [Hebrew translated ‘pleasures’ here is eden, ay-den’].” (Psa. 36:8)
So, I ask, why should it be capitalized in Ezekiel 28:13? The answer is, it shouldn’t! Here are a couple of translations which don’t capitalize it or even translate it “eden.” “Thou wast in the pleasures [Heb. eden, ay-den’] of the paradise [or garden] of God.” (Ezek. 28:13, The Holy Bible, Douay Confraternity) “In the luxury [Heb. eden, ay-den’] of the garden of Alueim [God] you come to be.” (Ezek. 28:13, The Concordant Literal Old Testament)
What is this about “every precious stone was thy covering?” Nine stones plus gold are mentioned. If you will remember there was a very special privileged relationship that Tyre had with Israel. King David of Israel had been a close friend of Hram, the king of Tyre. 2 Sam. 5:11 we read of Hiram sending messengers to David along with material and workmen and they built David a house. Later Solomon had made an alliance with Hiram in which Hiram supplied materials for the building of the temple. What we are reading here in Ezekiel is in reference to the Israelites worship of God and by implication suggests that this king of Tyre had divine favor resting on him because of his association with Israel. Consider for a bit the following.
“Every precious stone was thy covering” (verse 13 that we just read); “thou hast walked up and down in the midst of the stones of fire” (verse 14 which we hadn’t yet come to). This seems very much to be an allusion to the stones set in the breastplate of the high priest (Ex. 39:10-14; Ex.28:15-21) Ezekiel refers to them as “stones of fire” because of the way they would shine. They symbolized the twelve tribes of Israel. The king of Tyre walked in the midst of these stones of fire when he moved among the children of Israel as they prepared the materials for the temple. The position of Israel in God’s divine purpose provided a “covering” for Tyre. We can base this on what we read in Genesis 12:3, as spoken to Abraham, “And I will bless them that bless thee, and curse him that curseth thee:...” We know that God blessed the house of Potiphar in Egypt because of Joseph, “the LORD blessed the Egyptian’s house for Joseph’s sake; and the blessing of the LORD was upon all that he had in the house, and in the field.” (Gen. 39:4) Similarly, Tyre was “covered” by the LORD.
(Note: Although there were twelve stones set in the breastplate in settings of gold the KJV lists only nine stones here. However, the Septuagint, the Greek translation of the Old Testament lists all twelve here in Ezekiel 28, plus chrysolite and silver.)
Let us move to the end of verse 13, “...in the day that thou wast created.” This is speaking of a created being and therefore couldn’t it mean satan as opposed to the King of Tyrus who was born rather than created? Not at all!
Whether a person is born of a woman or is created directly out of the dust of the ground as was Adam, they are both “creations of God.” We find a number of Scriptures that shows that “created” can be applied to those born of a woman. “But now thus says the Lord that created thee, O Jacob, and He that formed you, O Israel...” (Isa. 43:1) “...bring my sons from far, and my daughters from the ends of the earth; Even every one that is called by My name: for I have created him; yea, I have made him” (Isa. 43:6-7) “Thus says the Lord God concerning the Ammonites...I will judge you [Ammonites] in the place where you were created...” (Ezek. 21:28 & 30) “Have we not all one father? Has not one God created US [all mankind]” (Mal. 2:10)
But, what about verse 14? Surely we have no further use of discussing this, surely this is not a human but a cherub. Doesn’t this verse clearly prove that this is satan and not some human? No! It actually proves only that we have a very bad translation. Let’s look at the verse.
Ezekiel 28:14, “Thou [art] the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. (KJV)
Let’s look at a few other translations of this verse.
“On the day you were created, I placed you beside the kherubs on the sacred hill of God; you walked amid the flashing thunder-stones.” (Ezek. 28:14 A New Translation by James Moffatt)
“In the day of your creation they established the anointed cherub’s booth. And I bestow you in the holy mountain of Alueim [God].” (Ezek. 28:14 Concordant Version of the Old Testament)
“With an anointed cherub as guardian I place you; you were on the holy mountain of God; you walked among the stones of fire.” (Ezek. 28:14 The New Revised Standard Version)
“With the Cherub I placed you; you were on the holy mountain of God, walking among the fiery stones.” (Ezek. 28:14 The New American Bible)
“I gave you your place with the winged one; I put you on the mountain of God; you went up and down among the stones of fire.” (Ezek. 29:14 The Bible in Basic English)
“You were with the anointed cherub that shelters; and I have set you on the holy mountain of God; and you were safe in the midst of the stones of fire.” (Ezek. 28:14 Holy Bible From the Ancient Eastern Text, George M. Lamsa’s translation from the Aramatic of the Peshita)
Hopefully, two things become clear from reading these various translations: (1) This verse is a challenge to translate, and (2) the prince of Tyre was NOT the cherub but rather the cherub was placed as a guardian with or beside the prince of Tyre.
Granted we do not know a great deal about cherubs or cherubim. From Scripture we know that they are not cute little chubby babies with tiny wings holding bows and arrows but are spirit creatures with great power, and yes, with wings. God placed cherubim at the garden of Eden to guard the way of the tree of life. They were carved and made of gold and placed on the cover of the ark of the covenant. They also were associated with the decorations of the tabernacle and later the temple. And, we find them associated with the throne of God.
We know that God has two groups of spiritual messengers. One group carries out acts of good while the other carries out acts of deceit and wickedness, i.e. evil. Notice I Kings 22:19; “...I saw the LORD sitting on his throne, and all the host of heaven (angelic beings) standing by him on his right hand (the good) and on his left (the evil).” We are reminded of the account in Matthew 25 when Messiah returns He shall gather the nations and separate them as a shepherd divides the sheep and the goats. Those on the right hand were to inherit the kingdom, but those on the left hand were told to depart into the fire. (Matt. 25:31-41)
As mentioned, we find cherubim associated with the Throne of God and the possibility that there are cherubim associated with the throne of world leaders is very plausible. Whatever their earthly function, as guardians, etc., there was a cherub associated with the king of Tyrus. He was with or beside the king. He was not the king. And, there is absolutely no indication that the cherub was the adversary, the satan.
What about the statement “thou wast upon the holy mountain of God;”? Doesn’t that indicate this individual had been in heaven? No, numerous Scriptures plainly tell us that the mountain of God is Mt. Zion, here on earth. Micah 4:2, “And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem.” Joel 3:17, “So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.”
Let us continue with verse 15 of Ezekiel 28. “Thou [wast] perfect in thy ways from the day that thou was created, till iniquity was found in thee.” We have been taught that this is speaking of a being that was created perfect, in other words a spirit being. The Hebrew word translated “perfect” is H8549 in Strong’s, tamiym. Some of the meanings given are “complete, whole, entire, sound, unimpaired, innocent, having integrity.” This man, this ruler, this king, had integrity until iniquity, sin, was found in him. And, what was that sin? Of having his heart lifted up and saying that he was a God (verse 2).
Verse 16 continues, “By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.”
Let us begin to understand. Notice again verses 4 and 5. This man had “gotten thee riches,” verse 4 and “by thy traffick hast thou increased thy riches,” verse 5. Exactly what verse 16 is saying, “by the multitude of thy merchandise.” “And thou hast sinned,” is what we read in verse 15, “till iniquity was found in thee.”
But, what about the last part of verse 16? Is it the ruler, the king of Tyrus or the cherub that God says is going to die, to be destroyed? Verses 8-10 seem quite plain that it is the man, the king of Tyrus that is to die but this verse seems to imply that the “covering cherub” is the one to be destroyed, doesn’t it? Just as we saw in verse 14 that it was the cherub that was with the king we have a similar translation difficulty here.
Let us look at a couple of other translations.
First of all from the Revised Standard Version. Ezek. 28:16, “In the abundance of your trade you were filled with violence, and you sinned; so I cast you as a profane thing from the mountain of God, and the guardian cherub drove you out from the midst of the stones of fire.”
The Bible in Basic Engilsh renders it this way: Ezekiel 28:16, “Through all your trading you have become full of violent ways, and have done evil: so I sent you out shamed from the mountain of God; the winged one put an end to you from among the stones of fire.”
The language is poetic but it seems clear that the protection, the guardianship given by the cherub was to be removed. Notice verses 17-19. This man was to be laid before kings and they would behold him (verse 17). He was to be brought to ashes (spirit beings can’t be turned into ashes) upon the earth in the sight of all that beheld him (verse 18). Verse 19 says, “All they that know thee among the people,” (This isn’t a spirit being.) “And never shalt thou be any more.” One called “satan” is still around.
God gave Ezekiel these words (verse 1) regarding the prince or king of Tyrus. The nineteen verses we have just looked at were to and about this individual. Some of the language is poetic. Some areas we find the translation has been difficult. But, when we read it with understanding we see that it is not talking about a spirit or angelic being but about a man. These nineteen verses are a continuation of the prophecy and lamentation against Tyrus the city, and the prince or king. Chapter 26, as we looked at in the beginning of this study, is totally about Tyrus. We found that chapter 27 is another lamentation for Tyrus, verses 1 and 2. Chapter 28 continues with God’s words against this city and this king. Remember, originally there were no chapter breaks. The narrative just continues from chapter 26:1 through chapter 28:19. And, verse 20 continues with Tyre’s sister city Sidon or Zidon. There is not anything here in these three chapters about a “perfect angelic being” rebelling against God and becoming satan.
revised 1/8/11
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