Ezekiel 28:3

Eze 28:3 Behold, thou [art] wiser than Daniel; there is no secret that they can hide from thee:

Ver. 3. Behold, thou art wiser than Daniel.] That oracular man, who was πανσοφος, as one saith of Homer, και παντα ανθρωπεια επισταμενος, the most wise and knowing man alive. His name was now up at Babylon; and Ezekiel, his contemporary, commendeth him; so doth the Baptist, Christ; and Peter, Paul. {Eph 3:15} Though there had been a breach between them, {Gal 2:14} there was no envy. But such another braggart as this in the text was Richardus de Sancto Victore, a monk of Paris, who said that himself was a better divine than any prophet or apostle of them all. {a} But how much better, saith Gregory, {b} is humble ignorance than proud knowledge!

{a} Paraei, Hist. Sac. Medul.

{b} Moral., 17:

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 28:3-8. Behold, thou art wiser than Daniel — In thy own conceit. The fame of Daniel’s wisdom was quickly spread over Chaldea, upon his being advanced to several posts of honour and dignity by Nebuchadnezzar. See Dan 2:8. So here the prophet in an ironical manner upbraids the vain boasts which the prince of Tyre made of his wisdom, and the policy of those about him, as if it exceeded the endowments of Daniel. The Phenicians, of whom the Tyrians were a colony, (see note on Isa 23:12,) valued themselves for their wisdom and ingenuity, as being inventors of navigation, letters, and sciences. Compare Zec 9:2. With thy wisdom, &c., thou hast gotten thee riches — Thy skill in navigation and trade has increased thy wealth. Behold, I will bring upon thee the terrible of the nations — The Babylonians, who by their conquests have made themselves terrible to all the nations round about them. They shall draw their swords against the beauty of thy wisdom — They shall deface and destroy all the beautiful edifices which thou hast erected with admirable art, and every thing which thou valuest as ornamental or useful, beauteous or magnificent, even all the glory of thy kingdom. They shall defile thy brightness — They shall render thy kingdom, which is now flourishing and glorious, weak and contemptible. Thou shalt die the deaths, &c. — Thou shalt die the death of those who perished in the flood. The expression deaths, in the plural, intimates a still further punishment, even after the death of the body; such as that impious race experienced, and such as this haughty prince had well deserved by his mad pride and blasphemous impiety. And therefore with the same emphasis the prophet tells us, Eze 28:10, Thou shalt die the deaths, the double death, of the uncircumcised; that is, of unbelievers and enemies to God. For circumcision being the rite which distinguished God’s chosen people from the heathen, uncircumcised is equivalent in sense to wicked or profane. So the Chaldee Paraphrase renders it here. “This is not the only place in this prophecy where the destruction by the deluge is alluded to: for this, and the fall of angels, being two of the greatest events that ever happened, and the most remarkable of God’s judgments, it was very natural for the prophets to recur to them, when they would raise their style in the description of the fall of empires and tyrants. See Eze 26:19-20; Eze 27:26; Eze 27:32; Eze 27:34. As the style of this prophet is wonderfully adapted to the subject whereof he treats, so he compares the destruction of this famous maritime city to a vessel shipwrecked in the sea, and so sends its inhabitants to the people of old times, as he calls them, who were swallowed up in the universal deluge. Their prince he compares to the prince of the rebel angels, whose pride had given him such a dreadful fall.” See Peters on Job, p. 373, and notes on Eze 28:14.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

28:3-5 The prince of Tyre’s claim to divine status was based on his wisdom and his wealth. His wisdom had made him very rich, and those riches had made him inordinately proud.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Thus he speaketh by derision: for Daniel had declared notable signs of his wisdom in Babylon, when Ezekiel wrote this.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Ezekiel ironically alludes to Ithbaal's overweening opinion of the wisdom of himself and the Tyrians, as though superior to that of Daniel, whose fame had reached even Tyre as eclipsing the Chaldean sages. "Thou art wiser," namely, in thine own opinion (Zac 9:2).

no secret--namely, forgetting riches (Eze 28:4).

that they can hide--that is, that can be hidden.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Thou art wiser than Daniel] Daniel was at this time living, and was reputable for his great wisdom. This is said ironically. See Eze 14:14; Eze 26:1.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) Wiser than Daniel.—This is ironically spoken. Daniel was so famed for his wisdom in the great Chaldæan Empire (Dan_1:20; Dan_2:48; Dan_4:18; Dan_5:11-12; Dan_6:3, &c.) that the report must have already reached Tyre. He had been twenty years in Nebuchadnezzar’s court when Jerusalem fell, and the siege of Tyre was five years later.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. wiser than Daniel] Cf. on ch. Eze_14:14. The language appears ironical. It does not follow from the allusion that the story of Daniel was known in Tyre.

no secret … hide] Or, no secret is hidden. In Eze_31:8 the word seems to mean “be equal to,” “come up to.” This sense would require a personal subject, which might be got if the term “no secret,” lit. no closed, could be taken as Num_24:3; Num_24:5 closed of eyes, i.e. inspired. The versions differ widely from one another.

Eze_28:4 seq. The wisdom of the prince, who is but the incarnation of the spirit of the city, displayed itself in his commercial enterprise, in his skill in arts and manufactures, for which the Tyrians were famous, and thus he amassed such riches and surrounded himself with such splendour that he deemed himself God (Eze_28:6). Already Homer calls the Sidonians poludaidaloi (Il. 23. 743).

Eze_28:7 seq. His chastisement because of his self-deification. As Nebuchadnezzar affected to set himself in the sides of the North but was brought down to the sides of the pit, the prince of Tyre shall die an ignominious death. The “terrible” i.e. most terrible of the nations are the Chaldeans, cf. the prophet’s contemporary Hab_1:6-10. See ch. Eze_7:21; Eze_7:24, Eze_30:11, Eze_31:12, Eze_32:12.

the beauty of thy wisdom] The beauty is not regarded as the product of his wisdom, but rather as the expression of it, that in which it clothes itself. Cf. Eze_28:12.

defile thy brightness] profane, cf. Eze_28:17. The term “profane” is used on account of the prince’s assumption of divinity.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Behold; thou art wiser than Daniel,.... That is, in his own opinion; or it is ironically said. The Septuagint, Syriac, and Arabic versions, render it by way of interrogation, "art thou not wiser than Daniel?" who was now at the court of Babylon, and was famous throughout all Chaldea for his knowledge in politics, his wisdom and prudence in government, as well as his skill in interpreting dreams. The Jews have a saying, that

"if all the wise men of the nations were in one scale, and Daniel in the other, he would weigh them all down.''

And perhaps the fame of him had reached the king of Tyre, and yet he thought himself wiser than he; see Zac 9:2, antichrist thinks himself wiser than Daniel, or any of the prophets and apostles; he is wise above that which is written, and takes upon him the sole interpretation of the Scriptures, and to fix the sense of them:

there is no secret that they can hide from thee; as he fancied; he had sagacity to penetrate into the councils of neighbouring princes, and discover all plots and intrigues against him; he understood all the "arcana" and secrets of government, and could counterwork the designs of his enemies. Antichrist pretends to know all mysteries, and solve all difficulties, and pass an infallible judgment on things; as if he was of the privy council of heaven, and nothing was transacted there but he was acquainted with it, and had full knowledge of the mind of God in all things.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Than Daniel; viz., in thy own conceit. The wisdom of Daniel was so much celebrated in his days, that it became a proverb among the Chaldeans, when any one would express an extraordinary wisdom, to say he was as wise as Daniel. (Challoner) (Worthington) --- He was now at court, and had explained the dream of Nabuchodonosor, Daniel ii. 27.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Thou art wiser, in thy own thoughts of thyself, than Daniel, who was then famous for his wisdom, which was imparted to him from Heaven, Eze 14:20; Dan 1:20; 2:20,48.

That they can hide from thee; that any sort of men can conceal, that thine adversaries shall contrive against thee to thy danger or hurt: all this ironically said.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Wiser than Daniel — Is this an acknowledgment that Eth-baal, “prince” or “king” of Tyre (Eze_28:2; Eze_28:12), was wiser than Daniel, the wisest and best Hebrew (compare Eze_14:14), or is it merely a continuation of the boasting which must now be rebuked? No doubt the latter; for although the Israelites recognized the superiority of Tyrian wisdom in some directions, it was only the Hebrew seer from whom no secret could be hid. (Compare Dan_2:21; Dan_2:28; Dan_4:9; Dan_5:11, etc.) This verse does not prove necessarily that the king of Tyre at this date recognized Daniel as the typical Hebrew sage (Konig, Einleitung, p. 385), but it does prove that Ezekiel and his hearers did do this. (See note Eze_14:14.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Thou art wiser than Daniel, etc. There is, of course, a marked irony in the words. Daniel was for Ezekiel and there seems something singularly humble and pathetic in the prophet"s reverence for his contemporary the ideal at once of righteousness (Eze_14:14) and of wisdom. He was a revealer of the secrets of the future, and read the hearts of men. His fame was spread far and wide through the Chaldean empire. And this was the man with whom the King of Tyro compared himself with a self-satisfied sense of superiority, and he found the proof of his higher wisdom in his wealth. Here, again, I venture to trace a side-thrust at Nebuchadnezzar and his tendencies in the same direction," Is not this great Babylon, which I have builded?

Wiser than Daniel.

I THE TYPICAL WISDOM OF DANIEL. Evidently this wisdom was proverbial in the days of Ezekiel. The prophet implies that the fame of it had reached the province of Tyre. Consider its nature, its application, and its source.

1. Its nature.

(1) Insight. Daniel was able to discern the meaning of mysteries that baffled the ingenuity of the most skilful of the magi. The greatest wisdom is required to penetrate beneath the surface. Foolish people are shallow; wisdom dives into depths of truth.

(2) Foresight. Daniel had visions of the future. We speculate on the future; he saw it.

2. Its application.

(1) To human affairs. Daniel"s wisdom was not expended on abstract problems; he did not even use it for that interpretation of nature which, since the days of Bacon, has yielded us such rich results; he employed it in the consideration of what was most nearly concerned with man. Here wisdom is most practically valuable; but it is just here that the application of it is most difficult.

(2) To large questions. Daniel did not spend his mind on little personal affairs. His vision swept empires. The highest wisdom is required for large public interests.

3. Its source.

(1) Springing from Divine inspiration. Daniel was trained in Chaldean lore, but he did not find his wisdom in that school. It was derived from his religion. We must connect it with his fidelity. He who dared the lions" den rather than be unfaithful to God was rewarded with heavenly wisdom. True wisdom is from above. (Jam_3:17)

(2) Engaged in self-restraint. No doubt the simple living which Daniel chose in common with his three companions prepared him to receive light from God. Luxury and self-indulgence blind the eyes of the soul. Simplicity and self-restraint make a man most susceptible to the influences of Heaven.

II THE MOCKERY OF WORLDLY WISDOM. The proud Prince of Tyre vainly pretends to excel this high wisdom of Daniel.

1. Its nature. It is "earthly, sensual, devilish". (Jam_3:15) The wisdom of the Prince of Tyre was seen in his successful management of the commercial affairs of his city. It did not touch the counsels of God; it had no bearing on the true welfare of the state; it gave no insight into the essentially corrupt condition of the city; it was entirely lacking in foresight of impending doom. But it was in a large measure successful in opening up new markets, favoring mercantile exchange, and generally promoting the trade interests of the community. This was its highest attainment. There are many people in the present day whose minds are entirely absorbed in similar subjects. They are keen men of business, and they imagine that their astuteness in making money is the height of wisdom. Flattered by temporary success, they despise all other considerations as dreamy. The intelligence that makes money is with them true wisdom; all else is but so much wasted thinking.

2. Its folly. This wisdom, when held to be supreme, is really foolishness, because then it blinds men to the great facts of life and eternity. It is bad to throw dust in the eyes of people, even if this be gold-dust. The supposed wisdom of the Prince of Tyre was one element that contributed to his ruin, because it prevented him from seeing approaching danger, in the confidence of his worldly success. The wisdom of the world is foolishness when it comes as a veil between us and truths that we need to know. Thus the proudly wise may perish, while the foolish in this world are endowed with heavenly wisdom, especially that highest wisdom of the gospel of Christ. (1Co_1:24, 1Co_1:25)

Vers. 3-10. The folly of worldly wisdom.

It might not have occurred to an ordinary observer that Tyre owed its position to its wisdom, and its downfall to an unwise confidence in that wisdom. Bat the Prophet Ezekiel looked below the surface, and traced the arrogance and presumptuous ungodliness of the great city to its claim to worldly prudence, sagacity, and skill, which, being substituted for true and Divine wisdom, became the occasion of the city"s downfall and destruction.

I THE RANGE AND REALITY OF WORLDLY WISDOM. It has respect to earthly good, prescribing means by which health of body, riches and luxuries, worldly honor, etc., may be attained. It bounds its regards by the horizon of earth and time. It employs instrumentalities which experience approves as efficacious. It takes counsel of the prosperous and the honored. It pursues patiently and persistently aims which are mundane and which are within human reach, wasting no time (as it would say) upon ethereal sentiment, imaginary and ideal perfection, Utopian schemes.

II THE FRUIT OF THIS WISDOM. The case of Tyre is to the point. The understanding and skill for which the Tyrian merchants and mariners were noted were not employed in vain. Success was their attestation and approval. Uncertainty is indeed distinctive of all human endeavor and undertaking. But a large measure of success may fairly be reckoned upon as likely to be secured by the use of means devised by the wisdom of this world. As a man soweth, so does he reap.

III THE BOAST OF THIS WISDOM. Tyre claimed to be wiser than Daniel, and to be able to penetrate all secrets. There are those who would think it vulgar and contemptible to boast of their birth, their wealth, their honors, who, however, are not above boasting of their insight, sagacity, and prudence. They would never have fallen into errors which misled their neighbors! They would have known how to deal with such a person, how to contend with such difficulties, how to adapt themselves to such circumstances! Trust them to find their way, however intricate its windings!

IV THE TRIAL OF THIS WISDOM. It is admitted that, in ordinary circumstances and times, worldly wisdom is sufficient to preserve a man and a nation from calamities, to secure to them many and real advantages.

But every true student of human nature and human history is aware that times of exceptional probation and difficulty have to be encountered. It is so in the life of every man, it is so in the history of every people. The principles which served well enough before are useless now. The men of the world are at a loss, and know not whither to turn. The crisis has come: how shall it be met?

V THE VANITY OF THIS WISDOM. Mere cleverness and fox-like keenness, mere experience upon the low level of expediency, are proved in times of trial to be altogether worthless. Deeply rooted convictions of Divine truth, and habits of reverential conformity to laws of Divine righteousness, "the fear of the Lord" (in the language of Scripture), such are true wisdom. Anything short of this must issue in disappointment and powerlessness. Human expediencies may carry us a long way, but a point is reached where they fail, and where their worthlessness is made apparent. Such a point was reached in the history of Tyre, when it was found that wealth could not buy off the hostility of Babylon, and that mercenaries could not resist Babylonian arms or policy overcome Babylonian persistence.

VI THE OVERTHROW AND CONFUSION OF THIS WISDOM. The language of the prophet upon this is singular and suggestive: "I will bring strangers upon thee, the terrible of the nations; and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness." The wisdom in which the Tyrians trusted, and which excited the admiration of their neighbors and rivals, could not withstand the attack of Oriental soldiery and tactics. It was boasted in days of prosperity; but in the day of adversity its strength was small.

VII THE DISCREDITING AND CONTEMPT OF THIS WISDOM. There are times when professions are accepted as valid and trustworthy; but there are also times when professions are of no avail, and when solid facts and realities alone will abide. As in the case of Tyre, the wisdom which is weighed in the balances and is found wanting is utterly discredited. Men despise what formerly they praised. Such is the fate to which the wisdom of the worldly wise is doomed. "It is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject Hath not God made foolish the wisdom of the world? T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Wiser - In thy own thoughts. Daniel - Who was then famous for his wisdom.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Behold, are you wiser than Daniel [As for] Daniel Nebuchadnezzar came to make him a god (Dan. 2:46): “and prostrated himself before Daniel, and ordered that they should offer a meal offering and sacrifices of sweet odors to him,” but he did not accept it upon himself, yet you make yourself a God?

that no secret is hidden from you [Heb. לֹא עֲמָמוּךָ,] is not hidden from you. These are taunts [by] which he is taunting; that is to say: Perhaps you are as wise as Daniel, about whom it is stated: (Dan. 4: 6): “and no secret overwhelms you?”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.