28:1-19 Ethbaal, or Ithobal, was the prince or king of Tyre; and being lifted up with excessive pride, he claimed Divine honours. Pride is peculiarly the sin of our fallen nature. Nor can any wisdom, except that which the Lord gives, lead to happiness in this world or in that which is to come. The haughty prince of Tyre thought he was able to protect his people by his own power, and considered himself as equal to the inhabitants of heaven. If it were possible to dwell in the garden of Eden, or even to enter heaven, no solid happiness could be enjoyed without a humble, holy, and spiritual mind. Especially all spiritual pride is of the devil. Those who indulge therein must expect to perish.

Verse 12. - Thou sealest up the sum, etc. The noun is found only there and in Ezekiel 43:10, where it is translated "pattern," but is cognate with the word rendered" tale" (equivalent to "measure") of Exodus 5:13, and "measure" in Ezekiel 45:11. The probable meaning is, Thou settest the seal to thy completeness (perfection). Thou deemest that thou hast attained the consummation of all beauty and wisdom. The LXX. and the Vulgate give, "Thou art a seal;" and this suggests a parallelism with Jeremiah's works to Coniah (Jeremiah 22:24). The words were, of course, written with a keen irony. This was what the King of Tyro thought of himself.

Take up a lamentation upon the king of Tyrus,.... Who is before called the prince of Tyre; and who he was See Gill on Ezekiel 28:2, the bishop of Rome was first only a "nagid", a prince, ruler, governor, and leader in the church; afterwards he became a king, a head, even over other kings, princes, and states; perhaps this may also point to his twofold power, secular and ecclesiastical, and so he is represented by two beasts, Revelation 13:1, here a lamentation or funeral ditty is ordered to be taken up and said for him, to denote his certain destruction and ruin; though some have thought the fall of the angels, and others the fall of Adam, is referred to; several passages are interpreted of Adam in the Talmud (l):

and say unto him, thus saith the Lord God, thou sealest up the sum; or "pattern" (m); of everything that is excellent; thou art in all things, consummately so, as that nothing could be added; that is, in his own esteem and account. Junius thinks it refers to the sealing of goods exported, for which a duty was to be paid, without doing which merchandise was not allowed. Antichrist would not suffer any to buy or sell but such as receive his mark or seal on their right hand, or in their forehead, Revelation 13:16. Cocceius renders it, "the sealer of the measure" (n); and takes it to be an allusion to the custom of sealing measures, used in buying and selling; and that it respects the man of sin, who takes upon him the power of making rules and canons for faith and practice:

full of wisdom, and perfect in beauty; a most accomplished man for parts and person in his own conceit: antichrist assumes to himself a perfect knowledge of the Scriptures, and sets up himself as an infallible judge of controversies; and glories in the splendour and order of his church, and the government of it.

(l) T. Bab. Bava Bathra, fol. 75. 1.((m) "exemplar, sive specimen", Tigurine version: Castalio. (n) "Signator mensurae", Cocceius, Starckius.

12. sealest up the sum—literally, "Thou art the one sealing the sum of perfection." A thing is sealed when completed (Da 9:24). "The sum" implies the full measure of beauty, from a Hebrew root, "to measure." The normal man—one formed after accurate rule.

Ezekiel 28:12 Parallel Commentaries

Ezekiel 28:12 NIV
Ezekiel 28:12 NLT
Ezekiel 28:12 ESV
Ezekiel 28:12 NASB
Ezekiel 28:12 KJV

Bible Hub: Online Parallel Bible