Satan is the Chief Fallen Angel = the Arch Angel that was given great power and authority = until he SINNED
‘You were the seal of perfection,
full of wisdom and perfect in beauty.
13You were in Eden,
the garden of God.
Every kind of precious stone adorned you:
a
ruby, topaz, and diamond,
beryl, onyx, and jasper,
sapphire,
b turquoise, and emerald.
Your mountings and settings were crafted in gold,
prepared on the day of your creation.
14You were anointed as a guardian cherub,
for I had ordained you.
You were on the holy mountain of God;
you walked among the fiery stones.
15From the day you were created
you were blameless in your ways—
until wickedness was found in you.
These attributes were not given to Adam
a.) Adam was only in the Garden =Adam never was on the Mount of GOD
b.) Adam never received in his being/body "every kind of precious stone" "diamond, topaz, gold etc
c.) Adam was created a man in flesh/blood from the dust - whereas lucifer/satan is spirit
d.) Only Lucifer/Satan was created as a Guardian Cherub - never was Adam designated as such
e.) Only Lucifer/Satan walked among the firey stones - Adam would of perished because he is flesh
f.) GOD creation begins
without sin = Adam and Lucifer/Satan was created without sin
Since Adam and Lucifer/Satan were created
without sin = who sinned FIRST??? = Lucifer, and his name was changed to Satan
This lamentation is being directed to prince/king Tyrus not to Satan. Pride had lifted his heart, and no doubt Tyrus is showing he is controlled by his father the Devil, but the lamentation is directed to Tyrus, a man, not a spirit. The same is true of Isaiah 14 where the prophet is instructed to take up this proverb against the king of Babylon. Neither is this proverb directed to Satan, but is to a man, the king of Babylon.
Ezekiel 28:2 (KJV) 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:
Ezekiel 28:9 (KJV) 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.
Ellicott's Bible Commentary for English Readers
Ezekiel 28
(2)
I am a God.—The arraignment of the prince occupies
Eze 28:2-5, his consequent doom
Eze 28:6-10. The point of the charge is inordinate pride, begotten of great prosperity; this prosperity, being attributed to his own powers instead of to its true source, led him to imagine himself almost more than mortal. Similar instances of what may be called "the insanity of prosperity" may be seen in the case of Sennacherib (
2Ki 18:33-35); of the then living monarch of Babylon, Nebuchadnezzar, to whom this prophecy might well serve as a warning (
Da 3:15;
4:30; comp. also
Da 7:25;
11:36-37); of Pharaoh (
Eze 29:3); of Herod (
Ac 12:21-23); of the one foretold in
2Th 2:4; to which list might be added the names of some more modern conquerors, and, in their degree, of many who have been eminently successful in other walks of life, and have consequently sacrificed to their own net (
Hab 1:16). It is not to be supposed that the king of Tyre, like some Oriental monarchs and later Roman emperors, actually claimed for himself religious homage; but he had that proud sense of elevation and self-sufficiency which is only translated into words in the expressions of the text.
The seat of God.—This expression is chosen not merely with reference to the great natural beauty and apparently impregnable position of Tyre, but also to the fact that it was called "the holy island," and looked up to by all its colonies as the central sanctuary of their worship. The Temple of Melkarth was said by the priests to have been founded as far back as 2750 B.C., and Arrian speaks of it as the oldest sanctuary in the annals of mankind. (See also Note on
Eze 28:6.)
Ezekiel 28:12 (KJV) 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.
(13)
Every precious stone.—There is some uncertainty in regard to the names of some of these stones (as sardius may be
carnelian, and beryl
chrysolite)
, but the general fact is an allusion to the profuse use of precious stones as ornaments of their royal apparel by Oriental monarchs. The stones mentioned are the same with those in the breastplate of the high priest (
Ex 39:10), the third row being omitted; this is supplied in the Greek.
Thy pipes.—The word occurs only here, and its most probable sense is
females, those who played upon the tambourines. All these things did not need to be collected by the king of Tyre, but were ready prepared to his hand at the moment of his accession to the throne, just as everything was made ready for Adam in Eden.
(14)
Thou art the anointed cherub.—The tense is not expressed in the Hebrew, and it is better to supply the same simple past as is used throughout the passage:
thou wert. The imagery is taken from the Temple upon Mount Zion: not that the king of Tyre had at this time any special connection with this, but that these terms were natural to the prophet in this ironical description of him. "The cherub that covereth" the mercy-seat is spoken of as anointed, with reference to
Ex 30:26;
40:9.
Upon the holy mountain of God.—The prophet still has his mind upon Mount Zion (comp.
Isa 11:9;
56:7), but yet the words are ironically spoken of Tyre as a venerated sanctuary, rising up from the sea.
Stones of fire.—An obvious explanation of this expression, given by many writers, is that it refers to the brilliant sparkling jewels on the robes in which the king walked. But if this were the case, the expression would be a strange one, and the connection implies a deeper and a religious meaning. It is better, therefore, to understand the imagery as similar to that in
Re 2:1, and to suppose the prophet to have had in mind such a passage as
Ex 24:10, where a paved work of sapphire stone appears as beneath the feet of God, while His glory is "like a devouring fire." This would then be one of the ways in which the king of Tyre is ironically represented as assuming to himself God-like attributes.
(15)
Till iniquity was found in thee.—This and the following verse renew still more clearly the comparison with Adam. The king was altogether prosperous until his sin became manifest; then, when his heart was corrupted by his prosperity (
Eze 28:16), he was cast out for ever, like Adam from his paradise.
(16)
Filled the midst of thee.—The language passes very naturally here from the king himself to the state over which be presided, and with which he was identified, immediately recurring, however, to the king personally. He, as polluted, should be cast out of his imagined mountain of God: he, the cherub covering the mercy-seat, forsooth, shall be destroyed: his fancied God-like walking amid the stones of fire shall for ever cease.
If the lamentation/proverb is directed to a fallen angel called Satan, how do you reconcile the contradiction? There is no indication in Scripture that Satan was ever an angel of God.
