Satan's Presence in God's Presence in Ezekiel 28
Ezekiel 28 contains a prophetic lament against the ruler of Tyre, which has often been interpreted as also referring to Satan [8, 10, 14]. The passage begins with God's word to Ezekiel concerning the "prince of Tyre" (Ezekiel 28:1), condemning his pride and self-proclaimed divinity. The prophet Ezekiel, whose name means "the strength of God" [6], was called to prophesy during the Babylonian exile, delivering messages primarily to the Jewish people but also to surrounding nations [7].
The passage in Ezekiel 28:1-10 focuses on the "prince of Tyre," describing his arrogance in believing himself to be a god, sitting "in the seat of God, in the midst of the seas" (Ezekiel 28:2, ESV). This prince, identified by some as Ithobal II, was closely associated with Baal, the Phoenician supreme god [10]. He is condemned for his wisdom and riches, which led him to claim divine status, despite being merely a man [8]. The text states that because of this pride, God would bring foreigners against him to defile his splendor and bring him to a violent end (Ezekiel 28:7-10).
Following this, Ezekiel 28:11-19 shifts to a lament concerning the "king of Tyre." This section uses highly symbolic language, describing a being who was "the signet of perfection, full of wisdom and perfect in beauty" (Ezekiel 28:12, ESV). This "king" was in Eden, the garden of God, adorned with precious stones, and described as an "anointed guardian cherub" (Ezekiel 28:13-14, ESV). He was blameless in his ways until iniquity was found in him, leading to his expulsion from the "mountain of God" (Ezekiel 28:15-16, ESV). His heart was lifted up because of his beauty and wisdom, and he corrupted his wisdom for the sake of his splendor (Ezekiel 28:17).
The shift from "prince" to "king" in Ezekiel 28 has led many interpreters to see a dual reference: first to the earthly ruler of Tyre, and then to a deeper, spiritual entity—Satan [8, 10]. This interpretation suggests that the "king of Tyre" personifies the spiritual power behind the earthly kingdom, much like Isaiah 14, which speaks of the king of Babylon, is also often interpreted as referring to Satan [8].
The concept of Satan being in God's presence is not unique to this interpretation of Ezekiel 28. The Hebrew word "satan" itself means "adversary" [1, 5]. In the Old Testament, Satan is depicted presenting himself before Yahweh among "the sons of God" in the book of Job (Job 1:6, 2:1) [2, 3]. Similarly, in Zechariah 3:1, Satan is shown standing at the right hand of Joshua the high priest "to resist him" (Geneva 1599) [4]. These instances illustrate that, even as an adversary, Satan operates within the bounds of God's sovereign permission [13]. John Calvin notes that God directs the malice of Satan and the wicked to execute His judgments, distinguishing between God's doing and permitting [9].
The description of the "king of Tyre" as an "anointed guardian cherub" who was once perfect but fell due to pride and iniquity aligns with traditional understandings of Satan's origin [11]. Calvin describes Satan and other wicked spirits as angels of God who "by revolting... ruined themselves, and became the instruments of perdition to others" [11]. He further explains that Satan's nature is "depraved, mischievous, and malignant," bent on assailing God's glory and man's salvation, having "sinned from the beginning" (1 John 3:8) [12].
Therefore, while Ezekiel 28 directly addresses the historical rulers of Tyre, the symbolic language, particularly in the lament for the "king of Tyre," has been widely understood to describe the fall of Satan, an angelic being who, despite his initial perfection and proximity to God, succumbed to pride and was cast out [8, 10]. This passage thus functions as a theological foundation for understanding the origin and nature of evil in Christian tradition.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Satan — The word itself, the Hebrew satan, is simply an "adversary," and is so used in (1 Samuel 29:4; 2 Samuel 19:22; 1 Kings 6:4; 11:14,23,25; Numbers 22:22,33; Psalms 109:6) This original sense is still found in our Lord's application of the name to St. Peter in (Matthew 16:23) It is used as a proper name or title only four times in the Old Testament, vis. (with the article) in (Job 1:6; 12; 2:1; Zechariah 2:1) and without the article in (1 Chronicles 21:1) It is with the scriptural revelation on the subject that we are here concerned; and it is clear, from this si”
- Job “Again, on the day when the God’s sons came to present themselves before Yahweh, Satan came also among them to present himself before Yahweh. -- Job 2:1”
- Job “Now on the day when God’s sons came to present themselves before Yahweh, Satan also came among them. -- Job 1:6”
- Zechariah “Zechariah 3:1 (Geneva1599) — And he shewed mee Iehoshua the hie Priest, standing before the Angel of the Lord, and Satan stoode at his right hand to resist him.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Satan — Adversary; accuser. When used as a proper name, the Hebrew word so rendered has the article "the adversary" (Job 1:6-12; 2:1-7). In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times. He is also called "the dragon," "the old serpent" (Rev. 12:9; 20:2); "the prince of this world" (John 12:31; 14:30); "the prince of the power of the air" (Eph. 2:2); "the god of this world" (2 Cor. 4:4); "the spirit that now worketh in the children of disobedience" (Eph. 2:2). The distinct personality of Satan and h”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Ezekiel — the strength of God”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Ezekiel, Book of — Consists mainly of three groups of prophecies. After an account of his call to the prophetical office (1-3:21), Ezekiel (1) utters words of denunciation against the Jews (3:22-24), warning them of the certain destruction of Jerusalem, in opposition to the words of the false prophets (4:1-3). The symbolical acts, by which the extremities to which Jerusalem would be reduced are described in ch. 4, 5, show his intimate acquaintance with the Levitical legislation. (See Ex. 22:30; Deut. 14:21; Lev. 5:2; 7:18, 24; 17:15; 19:7; 22:8, etc.) (2.) Prophecies”
- Ezekiel (Protestant academic) “Tyndale House on Ezekiel 28:1: 28:1-19 The third panel against Tyre (see study note on 26:1–28:19) addresses and condemns its ruler, the prince of Tyre, for his pride. He personifies the city of Tyre, so his fate represents Tyre’s fate. In his arrogance, the prince of Tyre laid claim to divinity and the power that goes with it, asserting that he sat on a divine throne, ruling the chaotic, untamable seas. The reality, however, was otherwise; he was only a man. • This chapter and Isa 14 (about the king of Babylon) have often been interpreted as referring to the heavenly conflict between God and ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 34: how, in a common operation, he is exempt from all guilt, and can justly condemn his own ministers. Hence a distinction has been invented between doing and permitting because to many it seemed altogether inexplicable how Satan and all the wicked are so under the hand and authority of God, that he directs their malice to whatever end he pleases, and employs their iniquities to execute his Judgments. The modesty of those who are thus alarmed at the appearance of absurdity might perhaps be excused, did they not endeavour to vindicate t”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 28 (introduction): PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26) Because, &c.--repeated resumptively in Eze 28:6. The apodosis begins at Eze 28:7. "The prince of Tyrus" at the time was Ithobal, or Ithbaal II; the name implying his close connection with Baal, the PhÅ“nician supreme god, whose representative he was. I am a god, I sit in . . . seat of G”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 30: were the angels of God, but by revolting they both ruined themselves, and became the instruments of perdition to others. As it was useful to know this much, it is clearly taught by Peter and Jude; “God,” they say, “spared not the angels that sinned, but cast them down to 153 hell, and delivered them into chains of darkness to be reserved unto Judgment,” ( 2 Pet. 2:4 ; Jude ver. 6). And Paul, by speaking of the elect angels, obviously draws a tacit contrast between them and reprobate angels. 17. With regard to the strife and war whi”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 30: minds of men he involves in error; he stirs up hatred, inflames strife and war, and all in order that he may overthrow the kingdom of God, and drown men in eternal perdition with himself. Hence it is evident that his whole nature is depraved, mischievous, and malignant. There must be extreme depravity in a mind bent on assailing the glory of God and the salvation of man. This is intimated by John in his Epistle, when he says that he “sinneth from the beginning,” ( 1 John 3:8 ), implying that he is the author, leader, and contriver ”
- Job (Lutheran) “Keil & Delitzsch on Job 1:12: 12 Then Jehovah said to Satan, Behold, all that he hath is in thy hand; only upon himself put not forth thy hand. And Satan went forth from the presence of Jehovah. Notice well: The divine permission appears at the same time as a divine command, for in general there is not a permission by which God remains purely passive; wherefore God is even called in Scripture creator mali (the evil act as such only excepted), Isa 45:7. Further, the divine arrangement has not its foundation in the sin which still clings to Job. For in the praise conferred upon Job, it is not sa”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 28 (introduction): INTRODUCTION TO EZEKIEL 28 This chapter contains a prophecy of the destruction of the prince of Tyre; a lamentation for the king of Tyre; a denunciation of judgments on Zidon, and a promise of peace and safety to Israel. The order given the prophet to prophesy of the ruin of the prince of Tyre, Eze 28:1, the cause of his ruin, his pride on account of his wisdom and riches, which rose to such a pitch, as to make himself God, Eze 28:2, the manner in which his destruction shall be accomplished, Eze 28:7, the lamentation for the king of Tyre begins Eze 28:”