18<\/strong>. defiled thy sanctuaries<\/em> ] profaned.<\/strong> The phrase occurs ch. Eze 7:24<\/span>; here, however, where the prince is spoken of, “sanctity” or personal sacredness rather than “sanctuary” seems the sense required. It is doubtful if the word can bear this meaning. LXX. reads: because of the multitude of thine iniquities in the wrong of thy traffic I have profaned<\/em> thy sanctuaries, and I have brought forth a fire. The tenses are all in the perfect of threatening, and the threats here pass away from the prince and apply more to the city. On “fire” cf. ch. Eze 19:14<\/span>.<\/p>\n bring thee to ashes<\/em> ] have brought<\/strong>, perf. of threatening. Any reference to the Phenix, consumed in a self-kindled fire, has little probability. The idea of the city, of the spirit and activity of which the king is the embodiment, tends more and more to take the place of the idea of the king. This is evident from the closing words Eze 28:19<\/em><\/span>, which are identical with those referring to the city, ch. Eze 27:36<\/span>. For people read peoples<\/strong> as usual.<\/p>\n Eze 28:18<\/span><\/p>\n By the iniquity of thy traffic.<\/em><\/p>\n<\/p>\n Corruption in commerce<\/strong><\/p>\n The tendency is to measure all things by a money standard. The business that cannot be ruled by Christianity is wrong. What this does for a land, if it grows unchecked, is to make men sell the best things. Phoenicia did, and the spirit of her people died. Her inhabitants became the ministers of vice in every Eastern city. And the man eaten up by love of gain is preparing for himself and all he influences a like fate. Men object that business is a sort of neutral world in which the maxims of New Testament morality cannot come into play. But if this is true, either Christianity cannot be a faith for the whole of a mans life, or the business that cannot be ruled by it is wrong. It is to rule my eating and drinking, my clothing and housing of myself and mine, my buying and selling, my work am! play. Whatsoever ye do, buying or booking, do all in the name of the Lord Jesus. But men object today that the severity of the competition by which they are pressed makes some moral laxity in the conduct of business most difficult to avoid. They have to contend with others who are not hampered by scrupulosity in the methods by which they obtain orders or make profits. Some time ago, the Rev. Mr. Carter, the Secretary of the Christian Social Union, informs us, the Oxford branch of that society sent out a number of queries to practical men on the subject of commercial morality. In answer to the question: Do you find it difficult to apply the principles of Christian truth and justice to the conduct of business? two employers write: Business is based on the gladiatorial theory of existence. If Christian truth and justice is not consistent with this, business is in a bad case. A commercial traveller writes: Not only difficult, but impossible, for a man is not master of himself. If one would live, and avoid the bankruptcy court, one must do business on the same lines as others do, without troubling whether, the methods are in harmony with the principles of Christian truth and justice or not. A drapers assistant answers: Extremely so. The tendency to misrepresent, deceive, or take unfair advantage under circumstances that daily offer the opportunity of so doing is generally too strong to resist where self-interest is the motive power of action, the conventional morality the only check. To me they appear to be opposing principles–the first of self-sacrifice, the second of self-interest. Another says: If it were possible to do away with competition, the excuse and justification for a large proportion of commercial immorality would be gone. As it is, it is quite plain that honourable trade has to meet with and fight what is unjust. As Arthur Hugh Clough says in one of his poems Thou shalt not covet, but tradition Approves all forms of competition. (G. T. Forbes, M. A.<\/em>)<\/p>\n .<\/p>\n <\/p>\n Verse 18<\/span>. Thou hast defiled thy sanctuaries<\/B><\/I>] Irony continued. As God, as the angels, as the cherubim, thou must have had thy sanctuaries; but thou hast defiled them: and as Adam, thou hast polluted thy Eden, and hast been expelled from Paradise.<\/P> <\/p>\n Thou who shouldst have kept all pure in religion, as thou art king, pretending to Divinity, has polluted it. <\/P> Thy sanctuaries:<\/B> still there is, as all along from the 14th verse I think there hath been, much of an irony deriding this proud prince, an allusion to his pretended godship. A god hath his sanctuaries, and thou thine, but they nasty, polluted ones. <\/P> By the multitude, <\/B>by the greatness as well as number, <\/P> of thine iniquities. The iniquity of thy traffic; <\/B>impieties, irreligion, and atheism of thy merchants, as well as by their injustice, falsehood, and oppressions, by their perjuries, breaking covenants confirmed in the temples at the altars, or in the name of their gods; when thy trade thrived by these, thou and they have thought there was nothing sacred, nor any god above thee. <\/P> I will bring forth a fire; <\/B>some civil dissension or occasion of thy injustice shall, like a fire, <\/P> rise from the midst of thee, <\/B>among thy injured malcontents. <\/P> It shall devour thee; <\/B>which, like fire in the house, shall burn all up, and waste all, thou shalt never quench it: thy discontented subjects applying themselves to Nebuchadnezzar with addresses for his favour, power, and royal justice to relieve them, and to right his own subjects oppressed by Tyre in their trade, shall enkindle Nebuchadnezzars rage, and he shall never be appeased but in thy ruin. <\/P> I will bring thee to ashes upon the earth; <\/B>thou shalt be burnt to ashes, and these cast on the earth to be scattered abroad, and trampled under feet. <\/P> In the sight of all them that behold thee; <\/B>all this done, that all about thee may see, fear, and reverence the justice, power, and holiness of the God of heaven, who ruleth among men, and knows how to abase proud atheists. <\/P> <\/p>\n 18. thy sanctuaries<\/B>that is,the holy places, attributed to the king of Tyre in Eze28:14<\/span>, as his ideal position. As he “profaned” it, soGod will “profane” him (Eze28:16<\/span>). <\/P> fire . . . devour<\/B>As heabused his supposed elevation amidst “the stones of fire”(Eze 28:16<\/span>), so God will makeHis “fire” to “devour” him.<\/P><\/p>\n Thou hast defiled thy sanctuaries by the multitude of thine iniquities<\/strong>,…. 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. This may be applied to the places of religious worship among the Papists, their churches; which, instead of being adorned, are defiled with their images and image worship, and other acts of superstition and will worship:<\/p>\n by the iniquity of thy traffic<\/strong>; as by bringing in ill gotten goods into the sacred places of Tyre, as they were accounted, so by selling pardons; praying souls out of purgatory for money; by simony, or buying and selling ecclesiastical benefices; and such like spiritual merchandise in Roman churches:<\/p>\n therefore will I bring forth a fire from the midst of thee, it shall devour thee<\/strong>; sin, and the punishment of it, as Kimchi; which, for sin committed in the midst of them, should consume as fire; or some from among themselves, that should stir up and cause internal divisions, which should issue in their ruin; as the unclean spirit that shall go out of the mouth of the beast, dragon, and false prophet, to gather the antichristian kings to battle, will end in their ruin, Re 16:14<\/span>. The Targum is,<\/p>\n “I will bring people who are strong as fire, because of the sins of thy pride they shall destroy thee.”<\/p>\n Alexander, when he took Tyre, ordered all the inhabitants to be slain, excepting those that fled to the temples, and the houses to be set on fire u; which literally fulfilled this prophecy; and which may also have respect to the destruction of Rome by fire, because of the sins committed in it, Re 18:8<\/span>:<\/p>\n and I will bring thee to ashes upon the earth, in the sight of all them that behold thee<\/strong>; the kings and merchants of the earth, who shall stand and look on the city as it is burning, and when reduced to ashes; which denotes the utter destruction of it, Re 18:9<\/span>. The Targum is,<\/p>\n “I will give thee as ashes on the earth, &c.’<\/p>\n and shall be no more accounted of.<\/p>\n u Curtius, Hist. l. 4. c. 4. p. 75.<\/p>\n (18) Defiled thy sanctuaries.<\/strong>These are not to be understood so much of the actual temples of Tyre as of the ideal holy mountain of God, in which the prophet has represented the prince of Tyre as a covering cherub. Yet still, doubtless, even in the former sense, it was true that the Tyrians, like the Gentiles of whom St. Paul speaks in Rom. 1:21<\/span>, did not act up to the religious light they had, and violating their own consciences and sense of right, defiled even such representation of the true religion as still remained in their idolatrous worship. The main thought, however, is the former one, and it is in accordance with this that the fire is represented as going forth to consume the king. Many of the Hebrew manuscripts have sanctuary<\/em> in the singular.<\/p>\n By the iniquity of thy traffick.<\/strong>Here, as so often in other cases, the sin is represented as consisting in the abuse of the very blessings which God had given, and this sin as leading directly to its own punishment. No fact is more striking in history, whether of Israel or of the heathen, than that the gifts of God, which should have been to their blessing and His glory, are perverted by the sinfulness of man: first to their own guilt, and then, in consequence, to their ruin.<\/p>\n Eze. 28:20-26<\/span> constitute another distinct prophecy, of which Eze. 28:20-24<\/span> are occupied with the denunciation of judgment upon Zidon, and Eze. 28:25-26<\/span> with promises to Israel. There are several obvious reasons, besides that of making up the number of the nations to seven, why at least a word of prophecy should have been directed especially against Zidon, notwithstanding her forming a part of Phnicia and contributing to the mariners of Tyre (Eze. 27:8<\/span>). In the first place, Zidon (situated about twenty-five miles north of Tyre) was the more ancient city from which Tyre had sprung, and always maintained her independence. Hence she might seem not to be exposed to the judgment of God upon Tyre, unless especially mentioned. Then also Zidon (rather than Tyre) had been peculiarly the source of corrupting idolatrous influences upon Israel. This had begun as early as the times of the Judges (Jdg. 10:6<\/span>); it had been continued and increased in the days of Solomon (1Ki. 11:33<\/span>); it reached its consummation under the reign of Ahab, who married Jezebel, the daughter of the king of Zidon and high priest of Baal (1Ki. 16:31<\/span>), and who set up the worship of Baal as the state religion of Israel. That this influence was still powerful in Judah also in the days of Ezekiel is plain from the reference to the Thammuz worship in Eze. 8:14<\/span>.<\/p>\n There is only one mention (Jdg. 10:12<\/span>) of the Zidonians as coming into armed conflict with Israel; but they had rejoiced in her fall. As this prophecy closes the circle of the nations who had thus exulted in the destruction of Jerusalem, there is appropriately placed at the end a promise of restoration to Israel when all these judgments upon her enemies shall have been accomplished.<\/p>\n 18<\/strong>. <\/strong> Defiled <\/strong> Rather, profaned. <\/p>\n <\/em><\/p>\n Sanctuaries <\/strong> Perhaps, sanctity, <\/em> with Cornill, Toy, etc. <\/p>\n A fire from the midst of thee <\/strong> Only by internal treachery could Alexander the Great capture the city. Tyre, by her own iniquities, had kindled the flame which would consume her. (Compare Eze 19:14<\/span>.)<\/p>\n “By the great quantity of your iniquities,<\/p>\n In the wrong behaviour resulting from your trade,<\/p>\n You have profaned your sanctuaries,<\/p>\n So I have brought forth a fire from the midst of you,<\/p>\n It has consumed you,<\/p>\n And I have turned you to ashes on the earth,<\/p>\n In the sight of all those who saw you.<\/p>\n All those who know you among the peoples,<\/p>\n Will be appalled at you,<\/p>\n You are become a frightening warning (literally ‘terrors’),<\/p>\n And you will never be any more.”<\/p>\n The doom of Tyre is now portrayed. It comes not only from her pride but from all her sins of greed, and dishonesty, and violence, and jealousy, and lack of concern for others, revealed through her activities. Thus her very sanctuaries were profaned. This was very much an Israelite thought. Other gods were not concerned about morality, but Yahweh was. But it confirms that we are to see ‘the king of Tyre’ as a human king who had made extravagant claims, but had revealed his humanness by his behaviour, thus profaning the sanctuaries that he had seen as evidence of his divinity.<\/p>\n Thus Tyre is to be destroyed by a fire from within her. The seeds of her own destruction came from within her because of her sins. The fire, instead of revivifying her, will destroy her. She will be turned to ashes and all the nations will look on appalled. And her total extinction will be a warning for ever.<\/p>\n Eze 28:18<\/span><\/em><\/strong>. <\/strong>Therefore will I bring forth a fire, <\/em><\/strong>&c.<\/strong> This was verified by Alexander the Great, who besieged, took, and set the city on fire. See Bishop Newton’s Prophesies, vol. 1: <\/p>\n Eze 28:18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; 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.<\/p>\n Ver. 18. Thou hast defiled thy sanctuaries,<\/strong> ] i.e., <\/em> Thy kingly palaces, where thou art looked upon and honoured as a god, but a wretched one, and which for stateliness may vie with my sanctuary. Add hereto, that as none might come into the temple but priests only; so none might come into the palace but confiding persons. The Turks at this day suffer no stranger to come into the presence of their emperor, but first they clasp him by the arms, under colour of doing him honour, but indeed to bereave him of the use of his hands, lest he should offer him any violence. a<\/em> <\/p>\n <\/p>\n Therefore will I bring forth a fire in the midst of thee.<\/strong> ] Thou shalt perish by thine own sins, as a house is burnt by fire kindled within itself. <\/p>\n <\/p>\n And I will bring thee to ashes.<\/strong> ] Which shall remain as a lasting monument of the divine displeasure; as did the ashes and cinders of Sodom; and Herodotus saith the same of the ashes of Troy. <\/p>\n<\/p>\n a<\/em> Turkish History,<\/em> 715.<\/p>\n hast defiled = didst defile. <\/p>\n sanctuaries. Some codices, with six early printed editions, Aram, Syriac, and Vulgate, read “sanctuary” (singular) <\/p>\n multitude = abounding. <\/p>\n iniquities. Some codices, with three early printed editions, with Aramaean and Syriac, read “iniquity” (singular) Hebrew ‘avah. App-44. <\/p>\n it shall devour thee. See Rev 20:10. Rev 20:18 <\/p>\n people = peoples. <\/p>\n be = become. <\/p>\n any more = for ever. <\/p>\n Eze 28:18-19<\/p>\n Eze 28:18-19<\/p>\n “By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee; it hath devoured thee, and I have turned thee into ashes upon the earth in the sight of all them that behold thee. All them that know thee among the peoples shall be astonished at thee: thou art become a terror, and shall never more have any being.”<\/p>\n “A fire from the midst of thee …” (Eze 28:18). Significantly, it was fire from within the king of Tyre himself that devoured him. This is the way it is with the vast majority of sinful men; it is the fires of ambition, pride, and lust from within themselves which eventually issues forth in their destruction.<\/p>\n Thus, we find that the narrative here is not merely founded upon the Genesis account of Satan’s having been in Eden, but it anticipates portions of Revelation 12 in the fact of a cherub having cast Satan out of heaven. In Revelation, the name of that cherub was revealed as that of the archangel himself, namely, Michael! Thus, as F. F. Bruce noted, “This passage in Ezekiel has contributed some details to the picture of the fall of Satan.<\/p>\n defiled: Eze 28:2, Eze 28:13, Eze 28:14, Eze 28:16 <\/p>\n by the iniquity: Mar 8:36 <\/p>\n therefore: Eze 5:4, Jdg 9:15, Jdg 9:20, Amo 1:9, Amo 1:10, Amo 1:14, Amo 2:2, Amo 2:5, Rev 18:8 <\/p>\n I will bring: Mal 4:3, 2Pe 2:6 <\/p>\n Reciprocal: Eze 28:15 – till iniquity Eze 30:16 – General Zec 9:4 – shall<\/p>\n Eze 28:18. Defiled thy sanctuaries. By her corrupt conduct and state of mind, the once fair name and standing of Tyrus was defiled. It was brought about by the prosperous results of the vast traffic on the sea. Fire from, the midst of thee denotes that Tyrus would he “burned by the fire of her own iniquity.<\/p>\n Eze 28:18-19. Thou hast defiled thy sanctuaries Thy throne, palace, judgment-seats. The word , generally rendered sanctuary, sometimes signifies a palace, in which sense it probably ought to be taken Amo 7:13, where our translation renders it the kings chapel. Thus Bishop Patrick understands it, Exo 25:8, where our version reads, Let them make me a sanctuary; God commanding that he should be served and attended upon in the tabernacle, as a king in his court or palace. The cherubim were his throne, the ark his footstool, the altar his table, (and therefore called by that name, Eze 41:22; Mal 1:7,) the priests his attendants, and the show-bread and sacrifices his provisions. The king of Tyre had filled his palace and courts of judicature, and the Tyrians their stately buildings, with iniquity and injustice, and therefore God was determined utterly to destroy them by the Chaldeans. I will bring fire from the midst of thee Punishment shall follow thy crimes, and thy own ways shall bring it upon thee: thy destruction shall proceed from thyself. I will bring thee to ashes upon the earth I will bring thee to dust. Thou shalt be made no more account of than ashes spread on the ground. All that know thee shall be astonished So low a fall from such a height of glory will astonish all who ever saw thy former magnificence.<\/p>\n 28:18 Thou hast defiled thy {k} sanctuaries by the multitude of thy iniquities, by the iniquity of thy merchandise; 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.<\/p>\n (k) That is, the honour to which I called them.<\/p>\n The king had also multiplied iniquities through the abundant trade he had pursued unjustly thus making what should have been clean common (cf. Eze 28:16). Therefore, God would consume the king with His judgment that would arise from within his own sinful self. He would allow everyone on earth to witness his destruction.<\/p>\n 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. 18. defiled thy … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 28:18”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21186","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21186","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21186"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21186\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21186"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21186"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21186"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"