《Coke’s Commentary on the Holy Bible – Ezekiel》(Thomas Coke)
Commentator
Thomas Coke (9 September 1747 - 2 May 1814) was the first Methodist Bishop and is known as the Father of Methodist Missions.
Born in Brecon, south Wales, his father was a well-to-do apothecary. Coke, who was only 5 foot and 1 inch tall and prone to being overweight, read Jurisprudence at Jesus College, Oxford, which has a strong Welsh tradition, graduating Bachelor of Arts, then Master of Arts in 1770, and Doctor of Civil Law in 1775. On returning to Brecon he served as Mayor in 1772.
A Commentary on the Holy Bible, six complete volumes (1801-1803), is an indepth look at the Old and New Testaments, with the following print volumes combined into the commentary here:
- Volume 1, Genesis to Deuteronomy, 1801.
- Volume 2, Joshua to Job, 1801.
- Volume 3, Psalms to Isaiah, 1802.
- Volume 4, Jeremiah to Malachi, 1803.
- Volume 5, Matthew to Acts, 1803.
- Volume 6, Romans to Revelation, 1803.
His numerous publications included Extracts of the Journals of the Rev. Dr. Coke's Five Visits to America (London, 1793); a life of John Wesley (1792), prepared in collaboration with Henry Mooro; A History of the West Indies (3 vols., Liverpool, 1808-11).
Introduction
THE BOOK OF THE PROPHET EZEKIEL.
IT is said, that this prophet was carried away a boy into captivity. He was the son of Buzi of the house of Aaron, and was consequently a priest as well as a prophet. He was carried away captive to Babylon with Jechoniah, and was one of those who settled near the river Chebar. He began his prophetic office in the fifth year after his captivity, and continued to prophesy about twenty years; from the year of the world 3409 to 3430. The principal design of his prophesies was to console his brethren of the captivity in Babylon, and to convince them that they were mistaken in imagining that such of their brethren as remained in Judaea, were in happier circumstances than themselves: and for this purpose he describes that terrible scene of calamities which God intended to bring upon Judaea; the final destruction of Jerusalem; the universal apostacy of the inhabitants; the plagues which were to be inflicted upon their enemies; the restoration of the Jews, and the coming of the Messiah. The liberty with which he treats the idolatry of his countrymen, is said tohave so highly irritated the chief of them, as to have occasioned his being put to death; and in the time of Epiphanius, it was a current opinion, that his remains were deposited in the same sepulchre with those of Shem and Arphaxad, that his tomb was then to be seen, and that the Jews kept a lamp burning in it; who likewise pretended that they had this prophesy written, by the prophet's own hand, which they read every year on theday of expiation. See Calmet's Preface to this book.
The originality of the writings which we have under the name of Ezekiel has never been doubted; and they have every possible mark of truth and authenticity. Ezekiel, says Bishop Lowth, is inferior to Jeremiah in elegancy, but is equal to Isaiah in sublimity, though in a different species of the sublime. He is bold, vehement, tragical, and deals very much in amplification: his sentiments are lofty, animated, poignant, and full of indignation. His images are fertile and magnificent. His diction is sounding, grave, austere, rough, and sometimes uncultivated. Heabounds in repetitions, not for the sake of beauty or grace, but from vehemence and indignation. Whatever his subject be, he keeps it always in his eye, without the least deviation, and is so much taken up with it, that he has scarcely any regard to order or connection. In other thingshe may perhaps be exceeded by the other prophets; but in that species for which he was particularly turned, that is, in force, impetuosity, weightand grandeur, no writer ever equalled him. His diction is clear enough; almost all his obscurity arises from his subjects. His visions are particularly obscure; which however, as in Hosea, Amos, and Zechariah, are delivered in a plain and historical narration. The greater part of this book, but especially the middle of it, is poetical; whether we regard the matter or the language. But some passages are so rough and unpolished, that we are frequently at a loss to what species of writing we ought to refer them. As to style, continues the Bishop, you may with propriety enough place Isaiah, Jeremiah, and Ezekiel in the same rank among the Hebrews, as Homer, Simonides, and Eschylus hold among the Greeks. See his 21st Prelection, and Michaelis's Notes, p. 110. The Jews did not permit any to read this prophet, at least the beginning of his book, tillthey were thirty years of age; and they have frequently made great objections to him from the obscurity of his prophesies; which appear rather to have arisen from their own ignorance, than from any other cause. See more concerning him in Calmet, and D'Herbelot's Bibliotheque Orientale, p. 942.
01 Chapter 1
Introduction
CHAP. I.
The time of Ezekiel's prophesy at Chebar: his vision of four cherubims, of the four wheels, and of the glory of God.
Before Christ 595.
Verse 1
Ezekiel 1:1. In the thirtieth year, &c.— Archbishop Usher, Prideaux, Calmet, and others, are of opinion, that these thirty years are to be reckoned from the time when Josiah, and all the people of Judah, entered into that solemn covenant mentioned 2 Kings 23:3 which was in the 18th year of Josiah; from which time the same learned writers compute the forty years of Judah's transgression, mentioned ch. Ezekiel 4:6. This thirtieth year, according to Usher, was in the 3410th year of the world, the 5th after the captivity of Jechoniah, and the 5th of the reign of Zedekiah. Ezekiel was then in captivity by Chebar, a river of Mesopotamia, where he saw visions of God; that is to say, prophetical visions. See Ezekiel 1:3. Houbigant reads the verses thus: It came to pass in the thirtieth year, Ezekiel 1:2which was the fifth year after the carrying away of king Jehoiachin, in the fourth month, in the fifth day, &c.
Verse 4
Ezekiel 1:4. And I looked, &c.— God's anger and judgments are frequently compared to a whirlwind; and this whirlwind is represented as coming out of the north, to denote Nebuchadnezzar, who was to come from that quarter to destroy Jerusalem. Though Ezekiel was in Mesopotamia, God represented objects to him as if he had been in Judaea. As Nebuchadnezzar was only the instrument of God's vengeance upon the Jews, God himself is here described as coming to take that vengeance. It is very evident from this whole description, that the appearance of God, as emblematically represented after the fall of man at the gate of paradise, Genesis 3:24 and afterwards in the holy of holies, is here described by the prophet. The second divine Person, the Jehovah of the Jews, is particularly spoken of in the 26th and following verses, as seated upon this throne of the cherubim, this seat of glory, which is spoken of as in motion and activity, from the peculiar circumstances of those providential judgments which the Almighty was now about to take upon the ungrateful people among whom he had condescended to fix this throne of his glory. The reader will find in the fourth chapter of the book of Revelation the same grand scene opened by St. John, as introductory to those prophetic denunciations which he is about to make in that book. In the interpretation of Scripture, it is always of the first importance to consider the connection and coherence of the parts: Ezekiel tells us, that he saw visions of God; plain and prophetical revelations of the divine will; and, in the introduction to these revelations, he gives us a striking description of the Divinity in glory, and as preparing to execute his judgments, taken from the temple, whence only, as a priest and a prophet, he could properly derive his ideas. And as it is on all hands allowed, that the holy of holies was a type of the true heavens, (see Hebrews 9:24.) and as from all the representations of Scripture we are assured, that the divine throne in those true heavens is surrounded by adoring angels, there seems the utmost reason to conclude that the cherubim, or living creatures, spoken of here, in the Revelation, and in other parts of Scripture, are representative of the angels; an opinion which I have mentioned before in the note on Exodus 25:18. I am very well aware with what severity this opinion will be treated by some, and at the same time I have candour enough to confess, that there are many and great difficulties in it. But I find still greater in every other; and, from the most mature and impartial consideration, do sincerely believe, that this interpretation is most agreeable to the tenor of Scripture. The cherubim represented by a man, a lion, an ox, and an eagle, have been thought by some to be the symbols of strength, address, prudence, and irresistible wisdom, which is excluded from no place, and is superior to all difficulties; and in this view the whole vision is considered as a strong representation of the majesty and power of God, under the appearance of a warrior in a triumphal chariot; which coincides, in a great measure, with what I have advanced above; namely, that this vision represents God in glory, attended by his great ones, those angels who excel in wisdom and strength, coming with a mighty prince from the north, to take vengeance on that people, and that temple where, under this emblematical representation, he had been pleased to make his residence in the holy of holies.
Verse 6
Ezekiel 1:6. Every one had four wings— In the most ancient hieroglyphic writings, a supreme governor was designed by a man with four wings, and his lieutenants or princes by a man with two: and their being out-stretched signified action or design. So the other particulars of the straightness of their feet, the brightness of their colour, their going forward, Ezekiel 1:12 their being actuated by the Spirit, and the like, seem hieroglyphically to denote the several qualifications necessary in the divine ministers and executors of the Almighty's commands.
Verse 9
Ezekiel 1:9. ——Joined one to another— Of the two in front, and of the two behind, the right wing of one reached to the left wing of the other; the extremities of the expanded inner wings forming an arch.
They turned not— This circumstance is repeated Ezekiel 1:12; Ezekiel 1:17 ch. Ezekiel 10:11.: and is explained by its opposite, "they went every one straight forward." The wheels and horses of chariots bend, and make a circuit, in turning: but this divine machine, actuated by one spirit, moved uniformly together; the same line being always preserved between the corresponding cherubs and wheels, the sides of the rectangle limiting the whole, being always parallel, and the same faces of each cherub always looking onward in the same direction with the face of the charioteer.
This proceeding directly on, in the same undeviating inflexible position, seems to shew their steadiness in performing the divine will, which advances to its destined goal right onwards.
Verse 10
Ezekiel 1:10. They four—and they four— Milton had a right notion of this hieroglyphic, when he says of the cherubic shapes, "Four faces each had wondrous;" and afterwards calls them "The fourfold-visaged four." Par. Lost. vi. 753. 845.
Verse 11
Ezekiel 1:11. And their wings were stretched upward—And the wings of every one were parted above (in the act of flying): two wings of every one were joined, and two covered their bodies.
Verse 12
Ezekiel 1:12. Whither the spirit was to go, they went—Whither the wind or tempest bore them, they were borne: that great whirlwind spoken of in the fourth verse, which bore this magnificent chariot of the Lord.
Verse 13
Ezekiel 1:13. Like the appearance, &c.—Like the appearance of lamps which went up and down among the living creatures. That is, the fire moved itself up and down. Milton's expression is, "And careering fires between:" that is, fires which ran swiftly, and as it were tilted at each other.See Par. Lost, vi. 756. and Newton's note.
Verses 15-21
Ezekiel 1:15-21. Behold one wheel upon the earth— The prophet now proceeds to describe the wheels of this chariot borne by the living creatures. "Now, as I contemplated these living creatures (says he) there appeared upon the ground a wheel, near each of them by their four faces; each living creature had his wheel near him: that appearance and their work were as if a wheel had been in the midst of a wheel," Ezekiel 1:16 like two circles in a sphere, cutting each other at right angles; to signify, says a commentator, the liability and uniformity of their motion, and the subserviency of one part of providence to another, Ezekiel 1:17. When they went, they went by the sides of those four living creatures, nor in going did they change their situation, each wheel still continuing in its proper place by the side of the living creature. Houbigant renders the 18th verse, Their spokes were at equal distances; and when I beheld them, their felloes were full of eyes round about in them four. These wheels went whither the living creatures went, carried by the same powerful wind which bore the living creatures along. See Ezekiel 1:12. In reading this passage we should remember that the prophets commonly speak in a very lofty and figurative style; and there is nothing more agreeable to sublime and poetic description, than what we here read in our prophet, concerning the chariot of the Almighty, borne on the wings of the wind, to execute his commands. See Psalms 18:8-10.
Verse 16
Ezekiel 1:16. Beryl—wheel in the middle of a wheel—Chrysolite—wheel put cross within another wheel.
Verse 17
Ezekiel 1:17. Returned not—Turned not.
Verse 18
Ezekiel 1:18. Rings—rings—Strakes.
Verse 19
Ezekiel 1:19. By them—Beside them; and so in Ezekiel 1:20-21 instead of over-against them.
Verse 22
Ezekiel 1:22. The likeness of the firmament, &c.— Over the heads of the living creatures was the likeness of a clear sky or firmament, where the Son of Man appears in divine glory, as upon a throne: see Ezekiel 1:26. By terrible crystal is meant such as dazzles the eyes with its lustre. It may be rendered, the brightest—the clearest. It is compared to a sapphire stone; chap. Ezekiel 10:1.
Verse 23
Ezekiel 1:23. Their wings straight, &c.—Their wings stretched out, &c. Houbigant.
Verse 24
Ezekiel 1:24. And when they went, &c.— To denote the terribleness of the judgments which they were to execute upon Jerusalem and the whole Jewish nation. See chap. Ezekiel 43:2 where the prophet foretels the return of the God of Israel in such a manner, as strongly confirms the interpretation that we have given of this chapter. Houbigant connects the latter part of this verse with that following; When they stood they let down their wings; but then a sound arose from the firmament, &c.
Verse 26
Ezekiel 1:26. And upon the likeness of the throne— After having particularly described the chariot and throne of the Almighty, the prophet proceeds to speak of him who sat upon the throne, who was undoubtedly no other than the Son of God, as he was represented in the holy of holies, prefiguring his gracious incarnation. The rainbow, a grand symbol of the covenant of grace, both here and in Revelation 4:3 is described as about the throne. And it plainly appears from the subsequent chapters, that this divine Person, who became man for our salvation, was the Lord God, the sovereign, the Jehovah of the Jews. See the next chapter, Ezekiel 1:3-4.
Verse 28
Ezekiel 1:28. This was the appearance— Houbigant observes upon this vision in general; First, That it seems most probably to adumbrate the state of the Jews, who were soon to be subdued by Nebuchadrezzar and carried into captivity; and that book mentioned in the next chapter, Ezekiel 1:9 wherein Lamentations were written, discovers this to have been the subject of the vision. Secondly, That the vision was such as to be easily intelligible by the Jews of those times who read it with attention. Thirdly, That nearly the same things are shadowed forth, as in the vision of Isaiah, chap. 6 for this vision of Ezekiel is called The glory of the Lord, as the evangelist denominates Isaiah's vision; saying, These things, said Isaiah, when he saw his glory. Each prophet saw as the appearance of a man, or the Son of Man, sitting on a throne, which throne the angels support, who, moved by his Spirit, sometimes stand still, sometimes walk, and are borne wherever the Spirit carrieth them; whereby is signified that nothing is done without the appointment or permission of that Mediator whom the Jews expected: that though their state should be subverted by the Chaldeans, yet all the kingdoms of the earth were under the dominion of the fame Mediator, whom Ezekiel adores; that all the promises of God should and could be performed by him, since he, though appearing to forsake his people, and in reality forsaking the impenitent, yet commands both angels and men, and performs his purposes by them as his ministers. Thus far Houbigant; and we may in conclusion observe, that it would be the greater absurdity, in this view of the vision, which appears just, and perfectly consistent with the scheme of the prophet, to suppose that the cherubic figures can represent the Deity; because the prophet, proceeding regularly in his description of this chariot and throne of the divine glory, speaks with the utmost propriety having described the throne with all its appendages of the Divinity seated upon it in the 26th verse: whereas, understanding the cherubic figures of the Divinity, we should have two representations of him, and the whole would certainly be irregular and out of order.