Origen of Alexandria

We now find in the prophet Ezekiel two prophecies addressed to the prince of Tyre, the first of which might appear, before one had heard the second, to be spoken of some man who was prince of the Tyrians. For the present, therefore, we shall take nothing from the first one. But since the second is most evidently of such a kind that it cannot possibly refer to a man but must be understood of some higher power that fell from higher places and was cast down to lower and worse ones, we shall conclude that as an illustration that most clearly proves that these opposing and wicked powers were not so formed and created by nature but came from better conditions and changed for the worse; and [we shall conclude] that the blessed powers also are not of such a nature as to be unable to admit qualities the opposite of their own, supposing one of them should desire to do so and should become negligent and fail to guard with the utmost caution the blessedness of his condition. For when he who is called “prince of Tyre” is said to have been “among the holy ones” and “without stain” and set “in the paradise of God,” “adorned with a crown of honor and beauty,” how, I ask, can we suppose such a being to have been inferior to any of the holy ones? He is described as having been “a crown of honor and beauty” and as having walked “in the paradise of God” “without stain.” How then can anyone possibly suppose that such a being was not one of those holy and blessed powers that, dwelling as they do in a state of blessedness, we must believe are endowed with no other honor than this?… Who is there that, hearing such sayings as this, “You were a signet of likeness and a crown of honor in the delights of the paradise of God,” or this, “from the time you were created with the cherubim, I placed you on the holy mount of God,” could possibly weaken their meaning to such an extent as to suppose them spoken of a human being, even of a saint, not to mention the prince of Tyre? Or what “fiery stones” can he think of, “in the midst” of which any person could have lived? Or who could be regarded as “stainless” from the very day he was created and yet at some later time could have acts of unrighteousness found in him and be said to be “cast forth into the earth”? This certainly indicates that the prophecy is spoken of one who, not being on the earth, was “cast forth into the earth,” whose holy places also are said to be polluted. These statements, therefore, from the prophet Ezekiel concerning the prince of Tyre must relate, as we have shown, to an adverse power, and they prove in the clearest manner that this power was originally holy and blessed, and that he fell from this state of blessedness and was cast down into the earth “from the time that iniquity was found in him” and that his fallen condition was not due to his nature or creation. We consider, therefore, that these statements refer to some angel, to whom had been allotted the duty of supervising the Tyrian people, whose souls also were apparently committed to his care. But what Tyre, or what souls of Tyrians we ought to understand—whether it is the city that is situated in the territory of the province of Phoenicia or some other city of which the one we know on earth is a figure, and whether the souls are those of the actual Tyrians or of the inhabitants of that Tyre that we understand spiritually—there seems no need to inquire here. For we should appear to be investigating, in a casual manner matters whose importance and obscurity certainly demand a work and treatment of their own.