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Ezekiel Chapter
Twenty-eight
Ezekiel 28
Chapter Contents
The sentence against the prince or king of Tyre. (1-19)
The fall of Zidon. (20-23) The restoration of Israel. (24-26)
Commentary on Ezekiel 28:1-19
(Read Ezekiel 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.
Commentary on Ezekiel 28:20-26.
(Read Ezekiel 28:20-26.)
The Zidonians were borderers upon the land of Israel, and
they might have learned to glorify the Lord; but, instead of that, they seduced
Israel to the worship of their idols. War and pestilence are God's messengers;
but he will be glorified in the restoring his people to their former safety and
prosperity. God will cure them of their sins, and ease them of their troubles.
This promise will at length fully come to pass in the heavenly Canaan: when all
the saints shall be gathered together, every thing that offends shall be
removed, all griefs and fears for ever banished. Happy, then, is the church of
God, and every living member of it, though poor, afflicted, and despised; for
the Lord will display his truth, power, and mercy, in the salvation and
happiness of his redeemed people.
── Matthew Henry《Concise Commentary on Ezekiel》
Ezekiel 28
Verse 2
[2] 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:
Hast said — In
thy heart.
In the seat of God —
Safe and impregnable as heaven itself.
A man —
Subject to casualties, sorrows, and distresses.
Set thine heart —
Thou hast entertained thoughts, which become none but God.
Verse 3
[3] Behold, thou art wiser than Daniel; there is no secret that they can hide
from thee:
Wiser — In
thy own thoughts.
Daniel —
Who was then famous for his wisdom.
Verse 7
[7]
Behold, therefore 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 beauty —
Those beautiful things, in which thy wisdom appeared.
Verse 10
[10] Thou
shalt die the deaths of the uncircumcised by the hand of strangers: for I have
spoken it, saith the Lord GOD.
The deaths —
Temporal and eternal.
Of the uncircumcised — Of the wicked, an accursed death.
Verse 12
[12] 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.
Thou sealest up —
Thou fanciest that fulness of wisdom, and perfection of beauty are in thee.
Verse 13
[13] Thou
hast been in Eden the garden of God; every precious stone was thy covering, the
sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the
sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy
tabrets and of thy pipes was prepared in thee in the day that thou wast
created.
In Eden — In
the midst of all delights.
The workmanship —
Now the prophet notes their joys, musick, and songs, both to loud, and to
softer musick, as the lute, and tabret in the day of their kings coronation,
and all this on instruments of most exquisite make, and of their own artists
work; in this they exceeded as in the other.
Created —
King: in the day of thy coronation.
Verse 14
[14] Thou
art the anointed cherub that covereth; and I have set thee so: thou wast upon
the holy mountain of God; thou hast walked up and down in the midst of the
stones of fire.
Cherub —
For thy wisdom, power, and excellency, like a cherub, or angel; for the
sacredness of thy person, and office, as the anointed of God; for the exercise of
thy power, as a shield, as a protector of the weak.
And I — I,
whom thou forgetest have made thee so.
Thou wast —
Thou wast advanced to kingly dignity, (which David calls a mountain, Psalms 30:7,) a sacred office, and of divine
institution.
In the midst —
Surrounded with stones, that sparkle like fire.
Verse 15
[15] Thou
wast perfect in thy ways from the day that thou wast created, till iniquity was
found in thee.
Thou wast perfect — Is
not this an irony?
Verse 16
[16] By
the multitude of thy merchandise they have filled the midst of thee with
violence, and thou hast sinned: therefore I will cast thee as profane out of
the mountain of God: and I will destroy thee, O covering cherub, from the midst
of the stones of fire.
I will cast —
Out thy kingly dignity.
Verse 17
[17]
Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom
by reason of thy brightness: I will cast thee to the ground, I will lay thee
before kings, that they may behold thee.
Corrupted —
Depraved, or lost thy wisdom.
Behold thee —
That thou mayst be a spectacle, and warning to them.
Verse 18
[18] Thou
hast defiled thy sanctuaries by the multitude of thine iniquities, by the
iniquity of thy traffick; therefore will I bring forth a fire from the midst of
thee, it shall devour thee, and I will bring thee to ashes upon the earth in
the sight of all them that behold thee.
I will bring thee —
Thou shalt be burnt to ashes, and trampled under feet.
Verse 19
[19] All
they that know thee among the people shall be astonished at thee: thou shalt be
a terror, and never shalt thou be any more.
All —
All that have formerly known thy riches, power, allies, and wisdom.
Verse 22
[22] And
say, Thus saith the Lord GOD; Behold, I am against thee, O Zidon; and I will be
glorified in the midst of thee: and they shall know that I am the LORD, when I
shall have executed judgments in her, and shall be sanctified in her.
Zidon — A
city, north-west from Canaan, a king's seat of old, and from which Tyre
descended.
I will be glorified —
When my judgments make my justice, power and truth appear, both you, and others
shall confess my glory.
Sanctified —
Owned as holy, reverenced as just, obeyed as sovereign.
Verse 23
[23] For
I will send into her pestilence, and blood into her streets; and the wounded
shall be judged in the midst of her by the sword upon her on every side; and
they shall know that I am the LORD.
And blood —
Bloody war by an enemy, that shall bring the war to the gates, nay into the
streets of Zidon.
Judged — Be
punished in the midst of the city.
The sword — By
the sword of her enemies.
Verse 24
[24] And
there shall be no more a pricking brier unto the house of Israel, nor any
grieving thorn of all that are round about them, that despised them; and they
shall know that I am the Lord GOD.
A pricking briar — By
these two metaphors the prophet points out the troublesome neighbours of the
Jews, such as Moab, Ammon, Edom, Tyre, and Zidon. This never had a full
accomplishment yet. But it will, for the scripture cannot be broken.
Verse 25
[25] Thus
saith the Lord GOD; When I shall have gathered the house of Israel from the
people among whom they are scattered, and shall be sanctified in them in the
sight of the heathen, then shall they dwell in their land that I have given to
my servant Jacob.
Sanctified — I
was dishonoured by the Jews in the sight of the heathen, and I will be honoured
by the Jews in their sight.
── John Wesley《Explanatory Notes on Ezekiel》
28 Chapter 28
Verses 1-26
Verses 1-10
Son of man, say unto the prince of Tyrus.
The causes of national decadence
Who has not sometimes, standing on Brooklyn Bridge, and looking
off on the forests of masts, or upon the fleets sailing back and forth upon the
river, or at the great warehouses upon one side and the homes beautiful and
happy upon the other--who has not sometimes called up in his imagination the
picture of Ephesus or Athens or Corinth, where great ships once rode at anchor,
whose old-time harbour is now a great morass? Who has not wondered whether the
time may not come in some far future age when men shall come and look on the
ruins of this great bridge and the ruins of this great city and the harbour
filled up with its own filth, and will regret it as we regret the forgotten
splendours of Mexico or of Central America? Decay is on all men’s institutions.
Persia, Babylon, Greece, Rome, Venice, Spain, all lived out their life as we
are living ours, and all fell into their decay, their senility, and their
grave. Are we to follow them? I do not know. But this I know: that behind all
these institutions, behind all these governments and laws, there is an eternal
law manifested and revealed. I know not how long this republic shall endure;
but I know this, that behind all kingdoms and republics, in them and by them,
is manifested the eternal kingdom of God; nay, the very governments that set
themselves against that kingdom to break down and destroy it are speaking,
whether they will or they will not, the word that endureth forever. “Tell me
what lessons you have to teach us, O you nations of the past!” And Babylon
lifts up her voice and says, “I have to teach you this: that any nation that
puts its foot on the neck of prostrate humanity seals its death warrant and
hastens to its own doom.” And Greece says, “I have this to tell you: that no
art, no philosophy, no culture, can save from death the nation that is
immoral.” And Rome says, “I have this to tell you: that no power of law will
make a nation safe and strong if there be corruption eating out the heart of
it.” And Venice says, “I have this to say to you: that no nation is rich,
though its fleets sail all seas, if it be poor in manhood.” And Spain says, “I
have this to say to you: that pride, for the nation as for the individual,
cometh before a fall!” And then I wonder, as I look upon my own dear native
land, whether she will learn these lessons writ so large in all the history of
the past. Whether we are to illustrate by our own stupendous and awful ruin
that, though a nation have power and culture and wealth and law and pride, it
perishes without a God; or whether we shall rather teach this: that a nation
whose kings are uncrowned kings, and who beckons from far across the sea the
ignorant, the unlearned, and the incompetent, is strong and enduring, because
it has enshrined God in its heart and has founded itself on that judgment and
that justice which are the foundations of His throne. What the history of the
future shall have for our dear land, who can tell? But whether this nation is
born to teach a lesson by its folly or its wisdom, by its fidelity or by its
infidelity, back of all these transitory and decaying nations stands writ the
truth of Him who in national life is speaking, and whose word endureth forever.
(T. De Witt Talmage.)
Pride and folly of accumulation of wealth
H.W. Beecher strikingly compares the great heaps of wealth that
some men pile up to the Pyramids of Egypt. There they stand, looking grand on
the outside, but within they contain only the dust of kings. So with these fine
appearing fortunes which have been heaped up in forgetfulness of God’s service.
They contain within only the dust of what might have been a kingly character.
Tyre a sacred city
This feeling of superhuman elevation in the King of Tyre was
fostered by the fact that the island on which Tyre stood was called “the holy
island,” being sacred to Hercules; so much so that the colonies looked up to
Tyre, as the mother city of their religion as well as of their political
existence. (A. R. Fausset.)
Verse 13-14
Thou hast been in Eden, the garden of God.
In the garden of God
1. History, it is clear, may be written as poetry; and that, too,
without any evaporation of its facts. Ezekiel’s figure gives us the essential
spirit of a great age. We see its successes; we feel its pride; we thrill with
its joys. “Thou hast exploited life--thou hast had days of heaven upon the
earth--thou hast been in the garden of God.” What testimony this is to God’s
long-suffering! Tyre did not want Him, though He wanted Tyre. There was no
reciprocity; Tyre sang and revelled along its wealthy way, and would not so
much as lift its eyes to Heaven, where God sorrowed. She revolted from the pure
deep heavens, and vilely dug her gods out of, the hillsides. To have clipped
her wings, to have pruned her glories down to life’s bare necessities would
have seemed the kindliest discipline. Instead, God gives ages of blandishments
for ages of contempt. Till the hour of doom comes.
2. It is not impossible to write much modern history in the same
brilliant, revelatory style. The Englishman is as the Tyrian. Life in the
cities of our empire is full, splendid with colour, seething with joys. We have
been, and are, in Eden. We have had our griefs, but he is a bold man who denies
our delights. We have been born amid roses, reared amid songs, and there are hours
when we are drunken with the rapture of living.
“Life
is a golden cup; God filled it.”
3. He who saunters up through the leafy ways of the Sydenham Palace
will come at length to a commanding terrace where, upon its lofty pedestal,
rises the bold head of Sir Joseph Paxton. The fruit of Paxton’s genius
stretches around him. His ideal was captivating--a palace of light in a
paradise of flowers. And now from his high place he looks out upon his gift to
his fellows. He looks upon the rosaries, with their crimson and pink buds; upon
lawns and bowers; upon fountains and statuary; upon spreading cedars and
majestic oaks; upon sunny glades and shady ways, where the white petals of the
syringa drop gently to the grass and the mavis sings from the thorn. With garlanded
brow the worker stands in the midst of his work, the creator at the heart of
his creation. God, the Bountiful One, has given us Eden; have we found a place
for Him in the garden? What, then, is God’s place in man’s Eden? Beware lest
thine heart be lifted up, and thou catch the trick of the Tyrians, and imagine
thyself in the seat of God, It is true, “thou art the anointed cherub.” In the
eyes of inert thou shinest like a visitant from heaven. Thou dwellest amid
stones of fire, amid stones that flame with rainbow lights. Thou hast made a
robe for thyself of diamonds and gold. Burma and Brazil and Kimberley are upon
thy gleaming arms and throat. Thou hast mastered the art of amazing by display.
The highways of the earth are full of the stir and noise of those who travel to
see thy splendours. There is dazzling of eyes and aching of heart when they
behold thee. In good sooth, “thou art the anointed cherub.” Well for thee if
thou art content in thy cherubic beauty to lay thy heart low before the Giver
of every good and perfect gift, for He hath “set thee so.”
“Him
that glorieth, let him glory in the Lord.”
4. Let us live up to our Eden. He who lives in the garden of God
should have the paradise spirit. Hear St. Paul: “Walk worthy of God, who hath
called you to His Kingdom and glory.” A keen observer has told us of the
splendid landscape gardening that encircles many a country mansion; he tells us
how the lobelia and the verbena and the peony blow, how the thrushes whistle in
the trees and feed upon the lawns, and how, from under a covert of blue and
scarlet blossoms, the stoat will spring upon the birds. Savage beast and lovely
flowers in one bed! This is a parable of human life. The goodness of God makes
a paradise about us. Broad spaces are rich with bloom and beauty. And there,
amid the flowers His love has planted, crouch human passions. How few are
touched by the shocking antithesis. Rodway says that in Guiana he has often
scared centipedes and tarantulas that were hiding in the thick of rare and
gorgeous orchids. It is to be feared that the underworld in the garden of God
is often far from attractive. God gives grace; we supply sin. The one thing
needed to perfect our Eden is that Christ should cleanse our hearts and fill
them with the light of His love. And if we would live up to our Eden, let us
note and live by the true purpose of the paradise. God “giveth us all things
richly to enjoy.” The world’s honest laughter does not bore nor offend Him. He
reckons it among His pleasures; it goes with the ripple of the tide, the music
of the spheres, and the angels’ song. He who makes Eden about us can hardly
object to our delighting in it. Yet let us remember what we are Let us not
discard our intelligence. Who does not know that joy is not for enjoyment’s
sake only? Enjoyment is for refreshing, and refreshing is for service. The hour
you elect to live only for the pleasures of Eden, that hour the light of your
paradise begins to fade. Lastly, let none but Christ enlarge your fair garden.
The devil is forever seeking to draw you out to new ground. He is forever
saying he will extend your Eden. Be careful that you annex nothing at his
suggestion. Pick no flower he praises. He is a liar from the beginning. He
covers his foul meaning with fair advertisements. His object is not
delectation, but death. Scorn satanic paradises. Grant Allen says there are
some flowers that smell like raw meat, that they may attract “blue-bottles.”
The devil’s garden is prepared for flesh flies. Keep a critical eye on your
gratifications. (James Dunk.)
Verses 14-16
Thou art the anointed cherub that covereth; and I have set thee
so: thou wast upon the holy mountain of God.
The religious claims of the British colonies
Let Britain recognise, not merely the elements of her greatness in
her commercial relations, but the type of her majesty in a state, planted like
itself in the midst of the seas, enthroned queen of the nations whom she
overshadowed with her powers. Let her look at the character of her own crimes,
and consider the peril of corresponding visitations; let her look to her
obligations and her responsibilities; and, as the chief of these, hearken to
the claims of her colonies.
I. The obligations
arising from her position. “Thou art the anointed cherub that covereth,” etc.
If this glowing and magnificent description was true of Tyre, it can lose
nothing in its application to Britain. In arts and in arms, in commerce and in
agriculture, in facility of local position and fertility of soil--secure from
invasion, prolific in produce, rich in cultivation, replenished with
merchandise, powerful in political relations, redundant in population--above
all, unrivalled in religious advantages; all these secured by a civil
constitution peculiar to herself, balancing the national interests, and
destroying the elements of internal discord and division: what more can be
enjoyed to give national prosperity and preeminence? But whence flows the tide
of greatness? and to whom is Britain indebted for her supremacy? It is not
self-produced; it cannot be self-sustained: “I have set thee so.” Not to know,
not to feel, not to acknowledge this, is the source of national decay and ruin.
We are exalted to sovereignty, and entrusted with dominion, that the parent
state may be to her widely spread and numerous colonies “the anointed cherub
that covereth.” She owes them political protection, to gather them under her
wings, like the eagle: but she owes them also religious instruction; she should
engage in a holy traffic, infinitely advantageous to them, and, for the wealth
which they pour into her bosom, repay them with durable riches and
righteousness.
II. The
responsibility of her vast extent of territory. The statesman may contemplate
this prodigious dependency upon the crown of his country with unmixed emotions
of pride and exultation; I see in it, primarily, a corresponding magnitude of
national responsibility. It were superfluous here to recount the names and
localities of her dominions; but it is of importance to call to mind that the
colonial territory of Britain has put under her responsibility not only so many
more bodies, but so many more souls; that it is not over inert matter, but over
spirit and life, that she rules; that a population vastly surpassing her own is
of equal value with her own; that one immortal spirit of all these millions is
of more worth than the material universe, and must remain indestructible, in
happiness or misery, when the heavens are no more; and that the present
all-fluctuating, transient, uncertain existence is the only period to fix its
destiny irreversibly and forever. Her responsibility is heightened by the moral
condition of that vast extent of territory over which she rules; and which,
participating the depravity of fallen nature, common to all presents
peculiarities of corruption or of destitution characteristic of the particular
states in which they are respectively placed.
III. The reparation
due from oppressors. “Iniquity was found in thee. By the multitude of thy
merchandise they have filled the midst of thee with violence, and thou hast
sinned.” Ambition has been charged, and justly charged, with trampling upon the
rights and liberties of mankind, turning the fruitful land into barrenness,
beating down with unsparing force and cruelty whatever withstood its advance,
outraging every principle, if expediency required its sacrifice, wasting human
life remorselessly in furtherance of its plans, and deluging the earth with
blood. What has Commerce to say, in answer to the accusation, should every one
of these imputations be alleged against her? Have her crimes been fewer? Have
the injuries inflicted upon society been less aggravated, and has the love of
money been less powerful than the love of fame? Has the lust of dominion been
more persevering and reckless than the cupidity of accumulation? Let the
colonies of Britain, even Christian Britain, stand forth and give their
testimony, in vindication of the sentiment of the text. It is true, much is without
remedy: the early victims of oppression are out of the reach of the oppressor;
even a nation’s repentance cannot recall a single departed spirit from its
dreadful abode; but the children are in the place of the fathers. A debt of
crime is incurred which the consecrated energies of the nation alone can repay;
let the inheritors of the wrongs of their ancestors remove and redress all
their grievances in the ample compensation which the parent state has it yet in
her power to effect, in sending to them the glad tidings of salvation. The
slave trade has been abolished in vain, and in vain are you now proclaiming
liberty to the captive, if this great obligation be neglected. You have not
given freedom to the slave thoroughly until you have given him the Gospel;
heavier, invisible, infrangible chains remain when you have taken the yoke from
his shoulders and struck the fetters from his limbs.
IV. The sentence
pronounced against national guilt. “I will cast thee as profane out of the
mountain of God,” etc. This judgment proceeds on two principles. The one is a
personal degradation: “I will cast thee as profane out of the mountain of God.”
It is national irreligion. The privileges of the Gospel have been neglected or
despised; they shall be removed; they shall be insulted no longer; the
prosperity that made them of no account shall be withdrawn also. The other
principle on which judgment proceeds is relative, commercial, colonial, bears
expressly upon the point discussed. “Thou hast defiled thy sanctuaries,” etc.
Every part of this sentence is full of meaning. It is the soul that has been
trifled with; it is the blood of souls that is required; it is the blood of the
souls of “poor innocents,” who knew not what they did, abandoned to ignorance,
to negligence, to misery. The negligence is palpable, multiplied; the
consequences deplorable; yet insensibility and security fortify the guilty
city, even in the midst of impending retribution; and they justify themselves
under the scrutiny of that eye from which nothing can be concealed. The
judgment threatened is just. Again, as in a glass, the crimes, the danger, and
the duty of the country are alike apparent, and the religious claims of her
colonies depicted. Jerusalem is not, because of these oppressions, combined with
this other neglect of the souls of those depending upon her; and shall we
altogether escape?
V. An irresistible
appeal to her christian principles. “Thou art the anointed cherub that
covereth; and I have set thee so: thou wast upon the holy mountain of God.”
This is the highest of all possible distinctions; the greatest of all possible
blessings. And if it were but a presumptuous imagination in the heart of the
king of Tyre, or a figure the strongest that could be imagined, of security and
felicity, it is unquestionably a reality with us, a reality in respect to
privilege; whether a reality in respect to principle, remains to be perceived,
and will be determined by the hold which the appeal, So irresistible in its own
nature, made to these principles in reference to these claims, shall have upon
the conviction, the concurrence and the energies of the nation at large, and
upon the hearts, consciences, and exertions of professors of religion in
particular. For it is the work of the nation, and it is the work of the nation
in her magnitude, and it has wherewithal to occupy all the labour and talent
that can be brought to bear upon it. Here differences should be merged in the
prominent object of general concernment, of universal utility, and faithful
allegiance to our common Lord. Here, if ever, all envy and strife, all doubts
and surmisings, all malice and evil speaking--at all times so unbecoming the
Gospel of Christ, so unworthy Christian character, so hateful in themselves, so
pernicious in their effects, so opposed to the spirit of our Master--should be
laid aside; remembering, that during the time that is consumed in contention
the work of God must stand still. Here there should be no emulation, but such
as should call forth holy ardour and brotherly affections and stir up to love
and to good works. (W. B. Collyer, D. D.)
Verse 18
By the iniquity of thy traffic.
Corruption in commerce
The tendency is to measure all things by a money standard. The
business that cannot be ruled by Christianity is wrong. What this does for a
land, if it grows unchecked, is to make men sell the best things. Phoenicia
did, and the spirit of her people died. Her inhabitants became the ministers of
vice in every Eastern city. And the man eaten up by love of gain is preparing
for himself and all he influences a like fate. Men object that business is a
sort of neutral world in which the maxims of New Testament morality cannot come
into play. But if this is true, either Christianity cannot be a faith for the
whole of a man’s life, or the business that cannot be ruled by it is wrong. It
is to rule my eating and drinking, my clothing and housing of myself and mine,
my buying and selling, my work am! play. Whatsoever ye do, “buying or booking,”
do all in the name of the Lord Jesus. But men object today that the severity of
the competition by which they are pressed makes some moral laxity in the
conduct of business most difficult to avoid. They have to contend with others
who are not hampered by scrupulosity in the methods by which they obtain orders
or make profits. Some time ago, the Rev. Mr. Carter, the Secretary of the
Christian Social Union, informs us, the Oxford branch of that society sent out
a number of queries to practical men on the subject of commercial morality. In
answer to the question: “Do you find it difficult to apply the principles of
Christian truth and justice to the conduct of business?” two employers write:
“Business is based on the gladiatorial theory of existence. If Christian truth
and justice is not consistent with this, business is in a bad case.” A
commercial traveller writes: “Not only difficult, but impossible, for a man is
not master of himself. If one would live, and avoid the bankruptcy court, one
must do business on the same lines as others do, without troubling whether, the
methods are in harmony with the principles of Christian truth and justice or
not. A draper’s assistant answers: “Extremely so. The tendency to misrepresent,
deceive, or take unfair advantage under circumstances that daily offer the
opportunity of so doing is generally too strong to resist where self-interest
is the motive power of action, the conventional morality the only check. To me
they appear to be opposing principles--the first of self-sacrifice, the second
of self-interest.” Another says: “If it were possible to do away with
competition, the excuse and justification for a large proportion of commercial
immorality would be gone.” As it is, it is quite plain that honourable trade
has to meet with and fight what is unjust. As Arthur Hugh Clough says in one of
his poems “Thou shalt not covet, but tradition Approves all forms of
competition.” (G. T. Forbes, M. A.)
──《The Biblical Illustrator》