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The Problem with taking a "Literal" approach to this passager is that the prophet doesn't take a literal approach.

The Problem with taking a "Literal" approach to this passage is that the prophet doesn't take a literal approach.

Therefore, from the early church fathers, there has been a view that Ezek. 28:14 is a reference to Satan; referenced from a link here.

One 'may' have made a case for "Ithobaal" III, as being the "Prince of Tyre", but in order to make a case for Ithobaal III as the King of Tyre, one has to accept that, 1)He was in Eden, the Garden of God; 2)Every precious stone was your covering the day you were created, 3)You were the anointed cherub that covereth, and I have created you so; 4)You were upon the holy mountain of God, and walked up and down the mountain of fire; 5)You were perfect from the day you were created, until iniquity were found in thee; 6)The result was that you were cast out of the mountain of God, and God will(in the future) destroy thee o covering cherub." Early church fathers, and most commentaries agree, from the language references that it cannot with certainty be Ithobaal III, as he was 'not in the Garden of Eden', not upon the Holy Mountain of God(as viewed by the Children of Israel in Mount Sinai, 'did not' walk on the mountain of fire, was not 'the anointed cherub'-this one is important because 'anointing in the Old Testament signified God's specific charism(or oil) poured out on an individual to fulfil a particular purpose(prophet, priest, or king). Since there is no record of any prophet 'anointing' Ithobaal III, there can be no mistake in identifying him as 'the anointed cherub'.

Since from the context of the King of Tyre that God is speaking about Satan, there are 2 different individuals: one of the is the "Prince of Tyre", and the other is the "King of Tyre". The King of Tyre is Satan, he was the covering cherub from the beginning, Isa. 14:13-14 says,"

For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: 14 I will ascend above the heights of the clouds; I will be like the most High

The context is the prophet is told to "take up this proverb against the King of Babylon" and yet it's clear He is not talking about "the King of Babylon", but who is 'directing' the KIng of Babylon, which is,"

How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!

In both the instances of the "King of Tyre" and the "King of Babylon" He is talking about Satan, although "Satan-The Opposer", was once "Lucifer-The Light Bearer". God DID NOT 'create' evil, everthing He created was good. Because this "cherub" dared oppose God, he was cast out of heaven, and became Satan who influences both the "Prince of Tyre and the "King of Babylon" to oppose God.

Since we have been taken in this direction in regards to the "King of Tyre", what does it say about the "Prince of Tyre"?

"He is a man, and not God, yet he exalts himself as God". Furthermore,(Ezek. 28:2)

The Prince of Tyrus, that we have established as a "type" is the Antichrist; "The King of Tyrus"(Satan) is "empowering him", so that he may 'appear' to men as "God", though he is just a man. 2 Thess. 2:3-4 says,"

In "Against Marcion"(Book II, Ch. 10) Tertullian, referring to Ezek. 28:14 says,

This description, it is manifest, properly belongs to the transgression of the angel, and not to the prince's: for none among human beings was either born in the paradise of God, not even Adam himself, who was rather translated there; nor placed with a cherub upon God's holy mountain, that is to say, in the heights of heaven, from which the Lord testifies that Satan fell; nor detained among the stones of fire, and the flashing rays of burning constellations, whence Satan was cast down like lightning.(From here)

One 'may' have made a case for "Ithobaal" III, as being the "Prince of Tyre", but in order to make a case for Ithobaal III as the King of Tyre, one has to accept that:

1) He was in Eden, the Garden of God
2) Every precious stone was your covering the day you were created,
3) You were the anointed cherub that covereth, and I have created you so;
4) You were upon the holy mountain of God, and walked up and down the mountain of fire;
5) You were perfect from the day you were created, until iniquity were found in thee;
6) The result was that you were cast out of the mountain of God, and God will(in the future) destroy thee o covering cherub."

Early church fathers, and most commentaries agree, from the language references that it cannot with certainty be Ithobaal III, as he was 'not in the Garden of Eden', not upon the Holy Mountain of God(as viewed by the Children of Israel in Mount Sinai, 'did not' walk on the mountain of fire, was not 'the anointed cherub'-this one is important because 'anointing in the Old Testament signified God's specific charism(or oil) poured out on an individual to fulfil a particular purpose(prophet, priest, or king). Since there is no record of any prophet 'anointing' Ithobaal III, there can be no mistake in identifying him as 'the anointed cherub'.

The Prince of Tyre, as Opposed to the King of Tyre

Since we understand from the context of the King of Tyre that God is speaking about Satan, how do we understand the "Prince of Tyre"? These are 2 different individuals: one of the is the "Prince of Tyre", and the other is the "King of Tyre". To further understand the role of Satan as described in the prophetic books, and to draw a distinction between "King" and "Prince", it is important that we look at Isa. 14:13-14, which says,"

For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: 14 I will ascend above the heights of the clouds; I will be like the most High

The context is the prophet is told to "take up this proverb against the King of Babylon" and yet it's clear He is not talking about "the King of Babylon", but who is 'directing' the KIng of Babylon, which is,(vs 12)

"How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!"

We see in both the instances the same pattern of prophetic interpretation: the "King of Tyre" and the one directing the "King of Babylon" are one in the same. He is talking about Satan, although "Satan-The Opposer", was once "Lucifer-The Light Bearer". We must understand God DID NOT 'create' evil, everthing He created was good. Because this "cherub" dared oppose God, he was cast out of heaven, and Lucifer(Light Bearer) became ha-Satan(The Opposer) who influences both the "Prince of Tyre and the "King of Babylon" to oppose God.

Since we have been taken in this direction in regards to the "King of Tyre", what does it say about the "Prince of Tyre"?(Ezek. 28:2)

"He is a man, and not God, yet he exalts himself as God".

Furthermore,

Antichrist-Figurative Understanding of the Prince of Tyre

To understand the Prince of Tyrus, we have already established that it is to be "Figuratively" understood; since we have in the same passage understood the "King of Tyrus" figuratively. The "Prince" is a "type" of the Antichrist; "The King of Tyrus"(Satan) is "empowering him", so that he may 'appear' to men as "God", though he is just a man. 2 Thess. 2:3-4 says,"

Satan empowers him;(Rev. 13:4)

And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?

This is the same dragon who is called Satan, and bound by the angel for a thousand years,(Rev. 20:2)

And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years.

To draw the inference to the Antichrist from the Ezek. 28:14 passage, we see:

1) There is no correlation to a contemporary king(Ithobaal III),
2) Ezekiel has described Satan, and his creation, rise and fall, which certainly did not occur during his immediate lifetime(or shortly thereafter), rather occurs in the timeless dimensions of God(before the Garden of Eden),
3) There is a subordination of "Prince(man)" to "King(Satan)" in Ezekiel, just as in Isaiah which compares to "King of Babylon(man)" to Lucifer, who empower him, just as in Revelations the "dragon(Satan)" empowers the "Beast(man)"

Conclusion

The word of the LORD came again unto me, saying , 2 Now, thou son of man, take up a lamentation for Tyrus; 3 And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord GOD; O Tyrus, thou hast said , I am of perfect beauty. 4 Thy borders are in the midstb of the seas, thy builders have perfected thy beauty.

Who is named 'Tyrus' and how do you 'speak' to an individual named Tyrus? God is using Ezekiel to direct His Word toward the nation of Tyrus/Phoenicia, and He is addressing them as if they were 1 man, although in reality they are many people. Therefore the Context of Ezekiel's prophecy is not of addressing a particular sin of a particular individual, rather He is addressing "Tyrus" as a "type", or representitive of what the nation of Tyrus is. It would be the same if the prophet had said "America", and then went on to describe what "America" was like.

King or Prince of Tyrus-Figurative Interpretation

The word of the LORD came again unto me, saying , 2 Now, thou son of man, take up a lamentation for Tyrus; 3 And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord GOD; O Tyrus, thou hast said , I am of perfect beauty. 4 Thy borders are in the midst of the seas, thy builders have perfected thy beauty.

Since Ezekiel is speaking to a person who is named 'Tyrus', how do you 'speak' to an individual named Tyrus? This would be in "Modern Terminology" the same as Ezekiel speaking to "United States". *Therefore, since we cannot address any one individual and call him "Tyrus", we must understand this passage "Figuratively"(representative of another reality) and not "an address to an actual individual".

God is using Ezekiel to direct His Word toward the nation of Tyrus/Phoenicia, and He is addressing them as if they were 1 man, although in reality they are many people. Therefore the Context of Ezekiel's prophecy is not of addressing a particular sin of a particular individual, rather He is addressing "Tyrus" as a "type", or representative of what the nation of Tyrus is. It would be the same if the prophet had said "America", and then went on to describe what "America" was like.

Interpretation of Prophetic Message