This, the third chapter of the series, closes the burden of Tyre, adding a brief denunciation against Zidon, its mother city, but generally inferior in power and splendor to the daughter, not more than twenty miles apart. Each had its distinctive points: as the first brought out the short-lived pleasure of the great city of ancient commerce at Jerusalem's fall, and the second its all-concentrating traffic suddenly come to naught amidst the general consternation of men, so here “the prince of Tyrus” comes into relief, and the irremediable downfall of his pride.
“The word of Jehovah came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord Jehovah, 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. Behold, thou art wiser than Daniel: there is no secret that they can hide from thee: with thy wisdom and with thy understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures: by thy great wisdom and by thy traffic hast thou increased thy riches, and thine heart is lifted up because of thy riches” (vss. 1-5). It would appear that Ithobalus, as Josephus calls him (c. Ap. 21), or Ithbal the second, according to the Phoenician annals, ruled in the time of the prophet: probably he may have given occasion to this stirring and severe, yet withal, sublime sketch. It is the typical prince of the world in that day; and many of the expressions are borrowed for the after predictions of the Antichrist or man of sin yet to come. The prince was the head and center 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 it, and is exalted by it in its grossest form. No wonder that the New Testament brands covetousness as idolatry, and characterizes the love of money as a root of all evil. The haughtiest station marked this prince. Did he say he was God, and sit in His seat (or throne) in the heart of the seas? He was man, not God, and must soon leave it, however impiously he set his heart as that 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? nay, he had amassed riches, and gold and silver had crowded into his exchequer. This was the aim of his wisdom, this its triumph, for it was his own doing. Self, not God, was in all his thoughts.
Had the prince of Tyre then only thus perverted all he knew from his proximity to Israel? God would teach him that his responsibility was according to what should have been his profit, not pride, his doom only the more stern and sure and speedy. “Therefore thus saith the Lord Jehovah; Because thou hast set thine heart as the heart of God; behold, therefore, I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas. Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no god, in the hand of him that slayeth thee. Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord Jehovah” (vss. 6-10). If he aspired to be God in pretension, he should feel what it is to be man in weakness when the sword of the terrible stranger should defile his brightness, and he should die the deaths of such as are slain in the heart of the seas, for it should prove then no impregnable shelter but his most ignominious grave. He should die the deaths of the uncircumcised, of men farthest from God.
There is more difficulty as to verses 11-19. Is it the same personage, or a different one? I am disposed to think it the same historically, but with a deeper reference to Satan's fall incorporated into it; and this may be one reason why the Spirit of God changes “prince” into “king.” The picture is beyond comparison more elaborate than the former sketch, yet not without links that connect both together. “Moreover the word of Jehovah came unto me, saying, Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord Jehovah; Thou sealest up the sum, full of wisdom, and perfect in beauty. 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” (vss. 11-14). Creature beauty and conferred if not acquired advantage to the uttermost, inwardly as well as outwardly, were there; the highest and most delightful position in nature; the variegated lights of Him who is light in His own nature were there, though of course not in the fullness of grace or glory; the suited expression of joy and gladness was not wanting from the first. “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” (v. 14). There was intelligence in judicial action and protection in him by God's ordinance; and this too in no distant sphere but where God displayed His authority; there was familiarity with His searching judgments. Nor was there a gradual slip or yielding to temptation from without: “Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee” (v. 15).
Now we return to that which we have seen in the previous description of the prince. “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, Ο covering cherub, from the midst of the stones of fire. Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee. Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffic; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more” (vss. 16-19). Can it be doubted however that in this denunciation God had before Him the fall and ruin of His arch-enemy? The want of seeing such allusions, past or future, above all of seeing Christ in the prophecies, often exposes souls little established in the truth to charge God's word foolishly. They conceive oriental exaggerations, where such as know the truth find the deepest ground for thankfulness of heart for God's grace in thus binding all His revelations in one harmonious whole.
The concluding section is the prophecy against Zidon. “Again the word of Jehovah came unto me, saying, Son of man, set thy face against Zidon, and prophesy against it. And say, Thus saith the Lord Jehovah, Behold, I am against thee, Ο Zidon; and I will be glorified in the midst of thee: and they shall know that I am Jehovah, when I shall have executed judgments in her, and shall be sanctified in her. For I will send into her pestilence, and blood into her streets; and the wounded shall be judged in the midst of her by the sword upon her on every side; and they shall know that I am Jehovah. And there shall be no more a pricking brier unto the house of Israel, nor any grieving thorn of all that are round about them, that despise them; and they shall know that I am the Lord Jehovah” (vss. 20-24). God is now known in and by His grace in Christ Jesus our Lord. As before the gospel it was by His judgments, so will it be again when the acceptable year of Jehovah opens with the day of vengeance of our God. And how solemn the difference of the lines measured out to Zidon and Israel! The Zidonians should know He is Jehovah by the judgments by which He would be sanctified in their city; Israel should know Him Jehovah their God when He has gathered them in from the nations where they are still scattered and is sanctified in them in the sight of the Gentiles. “Thus saith the Lord Jehovah, When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the heathen, then shall they dwell in their land that I have given to My servant Jacob. And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am Jehovah their God” (vss. 25-26).