to him, at present under the curse, but yet to be fully restored in Christ

the second Man and the last Adam.

In Ezekiel 28 there is a reference to 'The anointed cherub that

covereth', which, while being another passage of great depth and difficulty,

must be given consideration, however brief.  In Ezekiel 26:19 -21 the prophet

pronounces the doom of Tyre, which includes the words 'a terror will I make

thee and thou shalt not be', which words are practically repeated of the

anointed cherub in chapter 28.  This doom of Tyre is followed by a lament or

dirge which occupies chapter 27.

Tyre's Boast

'Perfection of beauty'

Anointed Cherub

'Perfect in beauty'

Tyre's Traffic

'Merchants' 'Merchandise'

(27:12 -25,34).

Anointed Cherub

'Merchandise' 'Traffick'

Tyre's Doom

'A terror ... never be any more'

Anointed Cherub

'A terror ... never be any more'

It is evident from these parallels that the fall of Tyre is used as a

type of another and greater fall.  This is brought before us again in chapter

28 itself, by dividing the words of the prophet under two heads.

The Judgment upon the Prince of Tyrus (1 -10).

The Lamentation upon the King of Tyrus (11 -19).

The Prince of Tyrus was so obsessed with his own wisdom, traffic and

riches, that he said 'I am God'.  He was, however, 'a man' and was 'slain'.

The King of Tyrus, too, found his heart lifted up because of his beauty, and

had corrupted his wisdom because of his brightness.  He, however, is not

'slain', a 'fire' is to be brought forth from his midst, he shall be brought

to ashes, be a terror and never be any more.  He is not said to be 'a man',

instead he is called 'the anointed cherub that covereth'.

Among other things said of this 'King' is that he had been in 'Eden the

garden of God'.  Only two human beings are recorded as ever having been

there, namely Adam and Eve, the others being the Nachash the 'Shining one',

the 'Serpent', and the 'Cherubim' (Gen. 3).  With every precious stone as his

'veil' and 'covering' he could well be called 'The Shining one', while the

stones that are named resemble very closely both the breastplate worn by the

high priest and the twelve foundations of the holy city.  The additional

words 'anointed' and 'covereth' 'holy mountain' and 'profane' all point to a

being who had originally an office very closely related to the worship of

Ezekiel 37 refers to the day which may now be upon us, a day when

Israel will have returned to their land, but are still spiritually dead.  To

Ezekiel is put a question, 'Can these bones live?' to which the prophet

wisely answers, 'O Lord God, Thou knowest'.  He is then told to prophesy

'upon' or 'over' (Heb. al) these dry bones, and is assured that a day will

come when the breath of God shall cause them to live.  As a consequence he

sees each bone come together 'bone to bone', yet without 'breath' or

'spirit'.  He is commanded a second time to prophesy 'unto' (Heb. el) the

wind (breath or spirit).  The bones now clothed with flesh and animated by

breath 'stood upon their feet, an exceeding great army'.