Exegetical and Hermeneutical Commentary of Ezekiel 1:5
Also out of the midst thereof [came] the likeness of four living creatures. And this [was] their appearance; they had the likeness of a man.
5. out of the midst thereof ] Most naturally, out of the midst of the whole phenomenon of the tempestuous fiery cloud, though it might be out of that splendour which was like electrum. Four “living creatures,” as Revelation 4, there unfortunately rendered “beasts.”
Fuente: The Cambridge Bible for Schools and Colleges
5 14. The four living creatures
These are described as having in general the human form; they were erect and had apparently two feet ( Eze 1:5 ; Eze 1:7); they had four faces, one looking each way: the face of a man, a lion, an ox and an eagle ( Eze 1:10). The man’s face was the front face of each, and met the eye of the beholder who looked at the chariot on any of its four sides, and thus when the chariot moved in any direction the creature on that side had the appearance of an advancing man. The living creatures had each four wings, one pair being used in flight, and the other pair covering the body ( Eze 1:6 ; Eze 1:11). The two pairs of wings were probably at right angles to one another, one pair belonging to the front and back sides and the other pair to the two lateral sides, for it is said that they had human hands under their wings on their four sides ( Eze 1:8). They had thus four hands or arms like those of men. Their feet, that is, their limbs were straight like those of men, but their feet proper were round like those of a calf ( Eze 1:7). When in motion each creature expanded one pair of wings, that is the wings on the right and left of the front face; the expanded wings of the four thus formed a square, the tips of the wings of each creature touching those of two of its fellows on the right and on the left ( Eze 1:11). When the living creatures stood still their wings dropped ( Eze 1:24).
Fuente: The Cambridge Bible for Schools and Colleges
Living creatures – The Hebrew word answers very nearly to the English beings, and denotes those who live, whether angels, men (in whom is the breath of life), or inferior creatures.
Fuente: Albert Barnes’ Notes on the Bible
Eze 1:5
The likeness of four living creatures.
Angelic ministries
1. God employs not ignorant, silly ones in His service, but those that are intelligent, angels that are wise and very knowing.
2. The angels are in all quarters of the world, taking notice of mens words, works, and ways.
3. Men should be ashamed to be ignorant, seeing angels are likened unto them for knowledge and understanding.
4. God doth interest angels and use their service in the government of the world.
(1) To inform us of Gods will, and God of our ways.
(2) In opposing the great enemies of Christ and His Church, whereupon they intermeddle with kings and kingdoms, and the great affairs thereof.
(3) To execute the judgments of God upon wicked men.
(4) To defend the godly, to save and deliver them from harms.
(5) To guide and lead the godly in good and safe ways.
(6) To comfort.
(7) To look unto the souls of men, that they fall not into the hands of devils at their death.
(8) They are Gods reapers at the end of the world.
(9) To declare kingdoms, cities, people cursed.
(10) The angels have work and power in the Church of God. (W. Greenhill, M. A.)
The likeness of a man.
The likeness of a man
I. There are human features in heaven.
1. There is a resemblance between spirits in heavenly regions and men.
2. There is a human likeness in God. Christ is its manifestation.
3. The human Christ is in heaven.
4. There are men in heaven.
II. There are human features in revelation.
1. Revelation comes to us through human channels. The thought of heaven is translated into the language of earth.
2. Revelation makes known to us the true glory of humanity.
3. In all religion it is important not to lose sight of human nature. We have to see–
(1) Gods sympathy with man.
(2) Mans living, earthly experience of God.
(3) Mans duty to his fellow men. (W. F. Adeney, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. Also out on the midst thereof came – four living creatures.] As the amber-coloured body was the centre of the fire, and this fire was in the centre of the cloud; so out of this amber-coloured igneous centre came the living creatures just mentioned.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Also out of the midst thereof; of the fire, or that amber which appeared, as having four wheels.
The likeness of four living creatures; these were not indeed living creatures. but the appearance of them, and signify with some the four monarchies; with others, the four chief leaders in the four quarters of the camp of Israel; with others, the four evangelists; with others, more likely, the holy angels, whose attendance bespeaks the majesty of God, and the terribleness of judgments to be executed on the Jews: and they are four, either to denote the sufficient number of them, or to show God would use the four chief of his angels, or perhaps to let the Jews know he had as many ways to punish, and as many officers of his wrath, as they could find corners of the world to flee unto. Or, since the appearance of a chariot in the midst of this vision is supposed, it was fittest that four living creatures should answer to the wheels thereof.
And this was their appearance; the form in which these four each appeared to the first view, or at some distance.
They had the likeness of a man; the stature, the greater part of them appeared of human shape, for they had face, hands, and thighs, and the posture was erect in standing or motion, as mans is.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Ezekiel was himself of a”gigantic nature, and thereby suited to counteract theBabylonish spirit of the times, which loved to manifest itself ingigantic, grotesque forms” [HENGSTENBERG].
living creaturesSo theGreek ought to have been translated in the parallel passage,Re 4:6, not as EnglishVersion, “beasts”; for one of the “four” is aman, and man cannot be termed “beast.” Eze10:20 shows that it is the cherubim that are meant.
likeness of a manMan,the noblest of the four, is the ideal model after which they arefashioned (Eze 1:10; Eze 10:14).The point of comparison between him and them is the erect posture oftheir bodies, though doubtless including also the general mien. Alsothe hands (Eze 10:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Also out of the midst thereof,…. The fire; or out of the whole that was seen; the whirlwind, cloud, fire, and the brightness about it:
[came] the likeness of four living creatures; not really four living creatures; they appeared like to such they were in the form of such; by which we are to understand, not the four monarchies; nor the four Gospels; nor the angels; but ministers of the Gospel; the true key for the opening of this vision is that which John saw, Re 4:6; the four beasts there, or living creatures, as it should be rendered, are the same with these here, and these the same with them; and who manifestly appear to be not only worshippers of the true God, but to be men redeemed by the blood of Christ; and are distinguished from angels, and also from the four and twenty elders, the representatives of the Gospel churches; and so can design no other than the ministers of the word, with whom all the characters of them agree, as in that vision, so in this; see Re 4:8. “Creatures” they are; not gods, but men; they are indeed in God’s stead, and represent him, being ambassadors of his; but they are frail, mortal, sinful men, of like passions with others; and therefore great allowances must be made for their infirmities and weaknesses: yea, as ministers, they are the creatures of God; he, and not men, has made them able ministers of the New Testament: and they are “living” creatures; they have spiritual life in themselves, and are the means of quickening others; and have need to be, and should be, lively and fervent in their ministrations. Their number, “four”, respects the four parts of the, world, to which their commission to preach the Gospel reaches; and whither they are sent, whensoever it is the will and pleasure of God they should got and he has work for them to do;
and this [was] their appearance, they had the likeness of a man; their general likeness was the human form, except in some particulars after mentioned, because they represented men; men humane, tender, kind and pitiful; knowing, and understanding, and acting like men.
Fuente: John Gill’s Exposition of the Entire Bible
I have already explained why God showed four angels to his Prophet under the form of four animals. It was necessary to turn a little aside from the sanctuary, since the whole legal worship was obnoxious to the profane. God therefore descends, as it were, from heaven, and appears familiarly on earth, as if he would say that he reigned not only above among his angels, but that he exercised his power here, because angels are engaged on earth, and are connected with all regions of the globe; and the conclusion is, that God’s providence is everywhere diffused. He says, these animals have the likeness of a man, which does not seem in accordance with the rest of the context. He will immediately say that each animal had four heads, then that their feet were round or like those of a calf, as some interpret it: but here he says they have the form of a man, and the solution is, that the first feet are like those of a man, although in some respects different; nor is it doubtful that cherubim were beheld by the Prophet as angels of God. Wings also do not suit human nature, but he means, that they had the usual human stature: although they are not entirely like human beings, yet there is much likeness in their general appearance: and now we understand why it is said that the likeness was human
Fuente: Calvin’s Complete Commentary
B. The Cherubim 1:514
TRANSLATION
(5) And from its midst the likeness of four living creatures. And this was their appearance: they possessed the likeness of a man. (6) And each of them had four faces and four wings. (7) And their feet were straight feet, and the soles of their feet were like the sole of a calfs foot, and they glistened like the appearance of polished bronze. (8) Under their wings upon their four sides were hands of a man. Now as for the faces and wings of the four of them, (9) their wings were joined together, they did not turn when they moved, each went straight ahead. (10) And the likeness of their faces was as the face of a man, and the four of them had the face of a lion on the right, and a face of a bull on the left, and the four of them had the face of an eagle. (11) And their faces and their wings were separated above. Each had two which joined another, and two covering their bodies. (12) And each went straight ahead wherever the spirit was to go, they went; they did not turn as they went. (13) And as for the likeness of the living creatures, their appearance was like coals of fire, like the appearance of torches. Fire[72] was going to and fro between the living creatures. The fire had a radiant splendor and from the fire lightning was going forth. (14) And the living creatures were running back and forth like lightning bolts.
[72] The Hebrew actually uses a feminine pronoun, but the reference is obviously to the fire.
COMMENTS
Ezekiel observed four living creatures emerging from the midst of the flashing cloud. These grotesque creatures supported the platform (Eze. 1:22 f.) on which stood the throne of Yahweh. The living creatures were basically human in appearance (Eze. 1:5). The Greek version uses the word zoon (animal, living creature), the same word employed of the four living creatures of Rev. 4:6.
According to the Hebrew text of Eze. 1:13, the likeness of the appearance of the living creatures was like coals of fire. Many scholars feel at this point the Septuagint (Greek) Old Testament preserves a more ancient reading: In the midst of the living creatures was something that looked like burning coals of fire. However, the Hebrew rendering of the verse should be retained. So understood, the verse adds to the general description of the living creatures. They glowed like coals of fire or torches.[73]
[73] The Hebrew word lappid is variously translated in English versions as lamp, lighting, firebrand, and torch. The word properly means, not the vessel which contains the light, but the light itself.
It is frequently asserted that these living creatures of Ezekiel are to be linked to the winged man-headed animals which stood guard over Mesopotamian temples. Ezekiel was living in a country on the walls of whose temples and palaces were strange mixed figures, human heads with the bodies of lions, and the feet of calves, and the like. These combinations were of course symbolical and this symbolism was no doubt familiar to Ezekiel. But the prophet is not constructing his cherubim in imitation of these figures. Rather the Spirit of God is revealing forms corresponding to the general rules of oriental symbolism.[74] This mode of representation was too common throughout the Near East to be ascribed to any one nation. The throne-chariot and guarding cherubim are but an extension of Temple symbolism the ark and its winged attendants in the Holy of Holies.
[74] Currey, BC, p. 19.
The cherubim are four in number. This number has special significance in Ezekiel and throughout the Bible. It suggests primarily the idea of completeness and totality. As a secondary import this number stands for the created world. Thus the Old Testament speaks of the four corners of the earth (Isa. 11:12), the four winds (Eze. 37:9) and so forth. Ezekiels predilection for the number four can be seen in the four wings, four faces, four hands, four sides and four wheels of the inaugural vision. In chapter 8 he presents four scenes of false worship and in chapter 14 he refers to four plagues.
The inaugural vision is highly symbolic. Several of the symbols are easily identified because of more or less common usage through the ages. Gold, sapphire, and the polished bronze, are familiar images of majestic glory. The thunders, lightnings and the stormy cloud are symbols of awful power and of judgment. The clear brightness is symbolic of Gods purity and truth, the rainbow of His mercy. As the fire, lightning and cloud are marks of inanimate creation, so the four living creatures symbolize animate creation. The wings represent the power by which all creation rises and falls at Gods commands; the one spirit, the unity and harmony of all of His works; the wheels the universality of God. The number four is the symbol of the world with its four quarters; the veiled bodies, the inability of all creatures to stand in the presence of God.
That the living creatures had their groundwork in the Old Testament cherubim there can be no doubt. Little is known about the angelic order of cherubim although they are frequently mentioned in the Bible. The description of the cherubim in Revelation 4 differs from that found here. Later in Ezekiel 41 the cherubim are depicted as having only two faces instead of the four which are mentioned in the present passage. The cherubim of the Mosaic ark and the Solomonic Temple probably did not resemble those which are here in view. This would account for the circumstance that when Ezekiel first saw these creatures on the bank of the Chebar he did not recognize them as cherubim. This identification he was able to make in Eze. 10:20 when he saw the creatures in connection with the Temple.
The cherubim as they appear throughout the Bible are symbols not likenesses. This is why the appearance of these creatures differs from passage to passage. In place of the four-faced, four-sided figures seen by Ezekiel, John saw each living creature having only one face. But if these living creatures are symbols, of what are they symbolical? The oldest and probably the correct explanation is that the living creatures are symbolic representations of heavenly beings.[75] This is not to say that the living creatures represented any four particular angels; nor should anyone jump to the conclusion that they will meet creatures in heaven resembling those which Ezekiel here sees. These cherubim are symbols, not likenesses.
[75] The Jewish commentator Kimchi thought the four living creatures represented the four great empires symbolized by the various beasts of Daniel 7. Irenaeus saw in these creatures figures of the four Gospel evangelists. Grider (BBC, p. 538) thinks they represent the forces of Nebuchadnezzar.
What encouragement Ezekiel must have received as he reflected on this aspect of the grand vision. From the cherubim he learned many lessons and some profound theological truths. But the one lesson which probably most influenced Ezekiel in a very practical way was this If heavenly beings serve the King, how much more so should the sons of men!
The symbolic import of the living creatures is not difficult to ascertain. Their facial features (see following discussion) suggest that they have the specific function of representing the earthly creation before the Lord. Yahweh the God of creation and redemption holds sway over all the earth. It is most appropriate that the throne-chariot of the heavenly Sovereign should be borne by those who represent the whole earth over which the Lord holds sway.
The interpretation of the details of the throne-chariot description is notoriously difficult. The Jewish Rabbis declared that if anyone could master the secrets of the merkabah (chariot) he would know all the secrets of creation, The difficulties involved here are not in the English translation. The problem lies in (1) the poverty of human language when it comes to describing the celestial and supernatural; and (2) the lack of spiritual imagination on the part of the interpreters of this book. In any case, it is the message of the throne-chariot and not the mechanics of it which is important.
1. Their faces (Eze. 1:6; Eze. 1:10). Each of the living creatures had four faces (Eze. 1:6). Something of great importance is thus signified. Those creatures associated most intimately with God could see in all directions. The shape of the face differed on the four sides the face of a man in front, of a lion on the right side, of an ox on the left side, and of an eagle behind (Eze. 1:10)[76] These faces symbolized the highest forms of life which are found in the various realms of creation. Man is supreme over all the creatures of God, and so is mentioned first. Man faced forward. The lion is king of wild beasts, the ox of domesticated animals, and the eagle of the birds of the heavens.[77] Thus the living creatures were representative of all living beings. The Jewish Rabbis commented:
[76] According to Targum Jonathan, (here were four faces in each direction, so that each creature had sixteen faces.
[77] Representations of the lion, OX. and eagle were common in Babylonian art, and so would be particularly suggestive to the mind of the exiles there, Four-faced statuettes Of gods have also been found in Babylon.
Man is exalted among creatures; the eagle is exalted among the birds; the ox is exalted among domestic animals; the lion is exalted among wild beasts; and all of them have received dominion, and greatness has been given them yet they are stationed below the chariot of the Holy One.[78]
[78] Midrash Rabbah Shemoth, 23.
The four faces appear again in Rev. 4:7 which is based on this passage.[79] In later Christian tradition the faces were associated with the writers of the four Gospels: Matthew (man), Mark, (lion), Luke (ox), John (eagle).
[79] In Revelation each living creature had its own distinctive character. Here all four creatures had identical four-sided faces.
The living creatures formed a square. The human face of each creature faced outward. The effect would be that whichever way one looked at the four creatures, a different face was seen from each. All four faces were visible at the same time from any angle.[80]
[80] Taylor, TOTC, p. 55.
2. Their wings (Eze. 1:6; Eze. 1:9; Eze. 1:11). The creatures had four wings (Eze. 1:6)[81], [82] For the sake of modesty, two of these wings were used to cover the naked bodies of these creatures. The other two wings were in the act of flying. They were so stretched out that the tip of each touched the wing tip of a fellow living creature on the right and on the left (Eze. 1:9). Thus is symbolized their unity of purpose. When the throne-chariot came to a stop the second pair of wings was let down (cf. Eze. 1:24). Thus the four living creatures and their extended wings formed a kind of hollow square. But although the creatures appeared at times to be connected to one another at the wing tips, yet their faces and their wings were separated[83] above (Eze. 1:11), i.e., they rose distinct from one another.
[81] By way of contrast, the angelic seraphim of Isaiah 6 had six wings, two of which were used to cover the face, two to cover the feet (possibly a euphemism for pudenda), and two to hover in mid-air.
[82] Reliefs and statuettes of four-winged creatures have been found in Mesopotamia.
[83] The Hebrew root parad is rendered divided, separated, parted, dispersed, scattered, sundered in the KJV. The KJV rendering stretched in this verse seems in appropriate.
3. Their hands (Eze. 1:8). In addition to the four wings, each creature had hands (Eze. 1:8). Some doubt exists as to whether each creature had four hands or two hands. Probably the latter is correct. These hands will be put to good use a bit later (Eze. 10:7).
4. Their legs (Eze. 1:7). The feet of the creatures were straight. Probably in this verse the term feet is being used in the wider sense of legs. These legs are said to be straight, i.e., unjointed. Such at least is the old Jewish understanding of the word. The creatures then, did not bow, crouch or lie down. Throughout the vision they remained perfectly erect.
5. Their feet (Eze. 1:7). The feet of the creatures resembled the hoof of a calf. This probably means nothing more than that their feet were rounded.[84] this would enable creatures to move freely in every direction. The feet are said to glisten (notsetsim) like polished brass (Eze. 1:7).
[84] Groping for significance in the feet like a calf, Taylor (TOTC, p. 55) suggests that the calf symbolizes nimbleness.
6. The fires (Eze. 1:13). In the midst of the hollow square formed by the four cherubim Ezekiel observed a bright fire which seemed to move back and forth among the living creatures. Periodically lightning flashed forth from the interior of the chariot.[85] This fire no doubt symbolized judgment which at that moment of history was in the center of Gods concern.[86]
[85] Eze. 1:13 is extremely difficult. The Greek version would make the whole verse a description of what was in the midst of the living creatures. According to the Hebrew text, followed here, the first part of the verse contains two similes descriptive of the cherubim. The latter part of the verse describes a flashing fire that was among or between the cherubim.
[86] Ellison (EMM, p. 24) thinks it is the spirit of God which is symbolized by the pulsating light coming from within the square formed by the cherubim
7. Their movements (Eze. 1:9; Eze. 1:12; Eze. 1:14). Since each creature had a face on four sides, they did not turn around when their course was altered. The face toward the intended course moved forward in that direction (Eze. 1:9). Wherever they went they always moved forward, since each creature had a face in the appropriate direction[87] (Eze. 1:9; Eze. 1:12). This detail may point to the resoluteness of purpose which these creatures manifested.
[87] A difficulty arises, however, in the fact that the fourfold face is not parallel in the rest of their bodies.
Apparently the living creatures were not capable of independent movement. The entire throne-chariot of which they were a part moved as a single unit, Under the impulse of the spirit (Eze. 1:12). Eze. 1:20 speaks of the spirit of the living creatures. Apparently God from His throne exercised an influence upon the spirits of the living creatures thus coordinating their movements. Initially the movements of the living creatures seemed to Ezekiel to be erratic. The creatures were seen running back and forth like lightning bolts (Eze. 1:14). The throne-chariot moved to and fro with the speed of lightning.
Fuente: College Press Bible Study Textbook Series
(5) The likeness of four living creatures next appeared from this centre of the fiery cloud. The word likeness is not without significance. The prophet would make it plain that this was a vision, that these were symbolic, not actually existing creatures. Their prominent characteristic is that they were living. This word is used over and over again in connection with them (see Eze. 1:13-15; Eze. 1:19; Eze. 1:21, &c.); and in fact, in Ezekiel and Revelation (Eze. 4:6, &c., where it is mis-translated beasts) it occurs nearly thirty times. The same characteristic is further emphasized in Eze. 1:14 by the speed, as of a flash of lightning, with which they ran and returned, by the multiplicity of eyes in the wheels connected with them (Eze. 1:18), and by their going instantly whithersoever the spirit was to go (Eze. 1:20); while in Rev. 4:8 it is said that they rest not day and night. Their life is represented as most closely connected with the source of all life, the living God, whose throne is seen in the vision (Eze. 1:26) as above the heads of these living creatures,
Ezekiel does not here say what these living creatures were, but in a subsequent vision, when he saw them again in connection with the Temple, he recognised them as the cherubim (Eze. 10:15; Eze. 10:20). Cherubim, whether here, or in the Temple overshadowing the mercy-seat, or in the garden of Eden keeping the way of the tree of life, always indicate the immediate presence of the God of holiness. The prophet again mentions these composite symbolic figures in connection with the vision of the Temple in Eze. 41:18-20. The origin of such ideal figures has been variously ascribed to the Egyptians, the Assyrians, the Phnicians, and the Arabs; but this symbolism was, in fact, almost universal throughout the East. Dr. Currey (Speakers Com., note on Ezekiel 1) points out the striking difference between this symbolism and that of the Greeks. They tried to delineate the Divine attributes with the utmost beauty of form and harmony of detail under some human figure in which those attributes were conspicuous. In consequence, the mind of the worshipper lost sight of the ideal, and became absorbed in the sensuous imagery by which it was represented; while here, by the very strangeness, and sometimes grotesqueness, of the imagery, its purely symbolic character was kept constantly in view. Cherubim are associated in the Old Testament with that tree of life of which man might not partake save through Him who is the life, and with that typical holy of holies which man might not enter until the true Holy of Holies was entered once for all by Christ through His own blood (Heb. 9:8; Heb. 9:12).
They had the likeness of a man.With all the strange variety of details to be described immediately, they had yet a general human form, and are to be understood as like man in whatever is not specified.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Likeness of four living creatures As the prophet gazes upon this strange storm cloud, and it approaches him, he sees four splendid shapes where but a moment before had been only flashes of light. He does not see these distinctly at first, but one thing he is sure of: they are alive; crowded full of life the very embodiment of life. (See Eze 1:13-14; Mat 3:11.)
They had the likeness of a man This was the first and the abiding impression which Ezekiel again and again emphasizes. Notwithstanding their fourfold aspect they looked human. Humanity was the type favored by this symbolic heavenly creation
The consummation of this scheme
Of being, the completion of this sphere Of life.
Modern science has strangely illustrated the travailing and groaning of Nature to reach the human its crown and goal. (See Appendix to chapter.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And out of the midst of it came the likeness of four living creatures. And this was their appearance. They had the likeness of a man. And every one had four faces, and every one of them had four wings. And their feet were straight feet, and the sole of their feet was like the sole of a calf’s foot, and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides, and they four had their faces and their wings thus. Their wings were joined one to another. They turned not when they went. They went every one straight forward. As for the likeness of their faces, they had the face of a man, and they four had the face of a lion on the right side, and they four had the face of an ox on their left side. They four also had the face of an eagle. And their faces and their wings were separate above. Two (wings) of every one were joined one to another, and two covered their bodies.’
Out of the glory and power of the storm Ezekiel saw four living creatures. In chapter 10 we learn that they were cherubim. These were the bearers and protectors of God’s throne, and guarded the uniqueness of God (compare Gen 3:24 where they prevented sinful man from living on beyond his span). They were the representatives before God of the whole living creation, for man, lion, ox and eagle represent all living creatures, man, wild beast, domestic animal and bird. As God comes He comes as Lord of creation, accompanied by the watchers over creation.
Excursus on the Cherubim.
The general ‘likeness’ of cherubim was clearly well known to the children of Israel. They represented celestial beings, and unlike angels were seen as having wings, probably eagles’ wings. Yahweh is described as ‘dwelling between (or on) the cherubim’ (1Sa 4:4; 2Sa 6:2; 2Ki 19:15; Psa 80:1; Psa 99:1 etc.), no doubt with the Ark of the Covenant in mind, sometimes explicitly. In Ezekiel 10 they appear again as bearers of the throne of Yahweh.
They were also clearly connected with the animal world. Thus here and in Eze 10:14 each had the faces of man, lion, ox and eagle, and they had the hands of a man (Eze 1:8; Eze 10:8) and feet like calves’ feet (Eze 1:7). In the Temple they were represented on curtains along with lions (1Ki 7:36), lions and oxen (1Ki 7:29), and palm trees and open flowers (1Ki 6:29; 1Ki 6:37; 1Ki 7:36). In the temple they appear to have been two-winged (1Ki 6:27), but here they have four wings so that they may cover their bodies with two. Compare Isa 6:1-6 where the seraphim (‘burning ones’) have six wings, of which four are to cover themselves before God. If we see the wings in 1Ki 6:27 as the wings of an eagle we have there a parallel combination to that in Ezekiel 1, 10 of lion, ox and eagle. In Eze 41:18-20 they were connected with palm trees and had the faces of a man and a lion.
On the Ark they would seemingly have one face each (unless they have four faces facing in the same direction, which seems unlikely). Thus it is quite likely that their shape was somewhat similar to those found in excavations at Samaria and in Phoenicia with human face, lion body, four legs and two conspicuous and elaborate wings. At Byblos such beings are found supporting the throne of the king. The idea behind the presence of the cherubim is that Yahweh is attended by those who represent the whole of creation, man, wild beast, domestic beast and bird. The palm trees and open flowers on the curtains represent the inanimate creation. They are not quite so closely connected with Yahweh.
Thus they can be represented in various ways and we are not to take the descriptions as referring specifically to literal beings. In Rev 4:7-8 each living creature represents a different earth creature, lion, calf, man and flying eagle, and they are full of eyes. They are symbolic, rather than literal, representations. Revelation 4 seems to borrow features of both seraphim and cherubim.
Their purpose would seem to be as guardians of eternal life (Gen 3:24) and of the holiness of God, and as His closest servants and bearers of His throne. An intercessory function has been suggested but this is nowhere explicit in Scripture where they rather concentrate on the worship of Yahweh, confirm the worship of creation, and give the command for the carrying out of God’s judgments (Rev 4:6-9; Rev 5:14; Rev 6:1-8; Rev 8:13). In 1Ch 28:18 they are spoken of as ‘the chariot’, and thus act as God’s chariot (2Sa 22:11; Psa 18:10).
End of excursus.
‘They had the likeness of a man. And every one had four faces, and every one of them had four wings. And their feet (or ‘legs’) were straight feet (or ‘legs’), and the sole of their feet was like the sole of a calf’s foot, and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides.’ The general appearance was that of a man, but with essential differences. Their four faces represented all living creatures, their wings represented birds, their feet represented domestic animals, and possibly indicate sprightliness and nimbleness (Psa 29:6; Mal 4:2), their hands (probably four of them on their four sides, but it could be translated ‘and the hands of a man were on the sides of the four of them’) and legs represented man. Furthermore four is the number of earth. One significance of all this is that Yahweh was seen as continually enthroned above creation, and as served by creation.
It may also be that in the man, lion, ox and eagle we are to see rationality (man), fierceness and strength (lion – Pro 30:30), service and strength (ox – Psa 144:14), and swiftness (eagle – Deu 28:49; 2Sa 1:23; Job 9:26; Jer 4:13).
‘And they four had their faces and their wings thus. Their wings were joined one to another. They turned not when they went. They went every one straight forward.’ We can compare this with the cherubim in the temple whose wings were joined (1Ki 6:27). The idea would seem to be of the unity of creation, all serving God as one, and with one purpose in mind, to please and obey God.
It is difficult to assess whether all were facing the same way, two to the front of the ‘platform’ (Eze 1:22), and two to the back, or whether they all faced outwards forming a square, which might be seen as indicating perfect symmetry.
‘And two covered their bodies.’ Even in their supreme status the cherubim had to cover their bodies in the presence of Yahweh, for they were but creatures. Compare Isa 6:2 where the seraphim covered face and feet. None are worthy of His presence. All, even these majestic heavenly creatures, must cover themselves before Him.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 1:5 Also out of the midst thereof [came] the likeness of four living creatures. And this [was] their appearance; they had the likeness of a man.
Ver. 5. Also out of the midst thereof, ] i.e., From God’s glorious presence.
Came the likeness of four living creatures,
They had the likeness of a man,
a Quest. Acad., lib. iv.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
four living creatures. These are “the Cherubim”. See App-41. The zoa of Rev 4:6.
Fuente: Companion Bible Notes, Appendices and Graphics
living creatures
The “living creatures” are identical with the Cherubim. The subject is somewhat obscure, but from the position of the Cherubim at the gate of Eden, upon the cover of the ark of the covenant, and in Revelation 4, it is clearly gathered that they have to do with vindication of the holiness of God as against the presumptuous pride of sinful man who, despite his sin, would “put forth his hand, and take also of the tree of life” Gen 3:22-24. Upon the ark of the covenant, of one substance with the mercy-seat, they saw the sprinkled blood which, in type, spake of the perfect maintenance of the divine righteousness by the sacrifice of Christ Exo 25:17-20. (See Scofield “Rom 3:24”). See Scofield “Rom 3:25”. See Scofield “Rom 3:26”. The living creatures (or Cherubim) appear to be actual beings of the angelic order. Cf. See Scofield “Isa 6:2”. The Cherubim or living creatures are not identical with the Seraphim. Isa 6:2-7. They appear to have to do with the holiness of God as outraged by sin; the Seraphim with uncleanness in the people of God. The passage in Ezekiel is highly figurative, but the effect was the revelation to the prophet of the Shekinah glory of the Lord. Such revelations are connected invariably with new blessing and service. Cf.; Exo 3:2-10; Isa 6:1-10; Dan 10:5-14; Rev 1:12-19.
Fuente: Scofield Reference Bible Notes
the likeness: Rev 4:6, Rev 6:6,*Gr.
Reciprocal: Exo 36:8 – cherubims Psa 18:10 – rode Eze 10:15 – This Zec 1:10 – These Zec 6:5 – These
Fuente: The Treasury of Scripture Knowledge
THE CHERUBIM
The likeness of four living creatures.
Eze 1:5
I. Ezekiels name means God will Strengthen, or prevail.Like Jeremiah, he was a priest as well as a prophet. He lived among those Jews who were carried away captive by Nebuchadnezzar, and settled on the River Chebar, the northern part of Mesopotamia. He began to prophesy about six years before Jerusalem was destroyed; he was therefore contemporary with Jeremiah, and prophesied partly before and partly after the destruction of Jerusalem.
It would seem as though a dark storm-cloud approached him, from which an incessant blaze of lightning revealed itself. As it drew nearer, the prophet beheld the form of the four living creatures, each having a wheel beside him, symbolic of the round of Divine providence, ever revolving in perfect circles. The living creatures or cherubim supported a blue expanse on which God was enthroned in human form. The whole conception impresses the mind with a sense of the reality, greatness, and power of the Divine providence and majesty.
II. The description of the cherubim may arrest us for a little.They combine, under various figures, intelligence, strength, patience, and soaring aspiration. Their bodies veiled with their wings in token of humility; their method of advance straight forward, because they knew no vacillation or hesitation in doing Gods will; their obedience prompt and immediate, whithersoever the Divine impulse moved them. What glorious beings were these? How marvellous the perfect sympathy between themselves and the wheels of Providence! It seems as though they represent the sentient creation, while the wheels stand for the material, both in perfect correspondence with the will of God. Angels and nature will serve us, if we too are in union with God.
Illustration
All symbols are likely to be differently understood or misunderstood. Therefore it is that the symbolic figures in Ezekiel and in Revelations have never been understood alike by Jews or Christians generally. It does not, however, follow from this that these symbols are unworthy of study by mature-minded searchers in Gods Word. For more than fifteen centuries there have been discussions over the special assignment of the four figures in Ezekiels vision as symbols of the four evangelists. Jerome thought that the man referred to St. Matthew, the lion to St. Mark, the ox to St. Luke, and the eagle to St. John. Other Christian writers have proposed other arrangements.
Fuente: Church Pulpit Commentary
Eze 1:5. There existed in ancient times what are referred to as “The Four World Empires, and they figure largely in the prophecies and history of the Bible. The names of those empires (with some variations in some of them which will be noted as oc-casion suggests) are Babylonia, Medo- Persia, Greece and Borne. These empires are the four living creatures of this verse. They will be seen to have possessed various characteristics, but this verse names only one and it is that which is common to all of them which is the likeness of a man. This signifies intelligence which further means the four creatures were powers among mankind; made up of human beings.
Fuente: Combined Bible Commentary
Eze 1:5-6. Out of the midst thereof came the likeness of four living creatures Termed cherubim, Eze 9:3; Eze 9:10. throughout. These seem to have been a hieroglyphical representation of the holy angels, attendants on the king of glory, and the ministers of his providence, as well when he executes judgments on sinners, as when he confers benefits on his people. They were four, probably to denote that they were employed in all the four quarters of the world. They had the likeness of a man They had the human stature. So Houbigant. Or, as others interpret the phrase, for the greatest part they appeared in the human shape. This was to signify that they were intelligent and rational creatures, of which that form is to us the token. But each of them had four faces, which were probably emblems of their endowments and characters. The face of a man implied that they possessed knowledge, foresight, prudence, compassion, and philanthropy; that of a lion intimated their boldness and force in executing the will of God; that of an ox denoted strength, unwearied diligence, and perseverance; and that of an eagle, spiritual sagacity and heavenly affections, by which they soared aloft above all created objects, to the uncreated source of holiness and felicity. Scott. And every one had four wings By which seems to be signified the activity and speed with which they executed Gods commands in all parts of the world.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1:5 Also from the midst of it [came] the likeness of {f} four living beings. And this [was] their appearance; they had the likeness of a man.
(f) Which were the four Cherubims that represented the glory of God, as in Eze 11:22 .
Fuente: Geneva Bible Notes
Within the cloud the prophet saw four figures that resembled living beings (cf. Revelation 4). They had human form, but each of them had four faces and four wings. [Note: See Allen, pp. 27-30, for some illustrations reproduced from a German work by O. Keel, which is "a lavishly illustrated study of ancient Near Eastern and Anatolian royal and religious iconography that sheds light on the particular throne imagery reflected here." (Ibid., p. 27.)] Each face represents the highest form of animal life in a general category, probably showing that God is lord of all creation. [Note: Cooper, p. 65; Dyer, "Ezekiel," p. 1228; Taylor, p. 55.] Their legs did not have knee joints, which made them very stable. Their feet looked like the hoofs of calves, but they shone like they were polished bronze. Calves’ feet suggest nimbleness (cf. Psa 29:6; Mal 4:2), and their sheen may represent their strength.
These living creatures were cherubim (cf. Eze 10:15; Eze 10:20; Gen 3:22-24). Appearances of cherubim sometime accompany references to God’s glory and holiness in the Old Testament, but their specific function remains a mystery. Ezekiel would have been familiar with cherubim because they were represented on the ark and in the curtains of the temple (Exo 25:17-22; Exo 26:31; Num 7:89; 1Sa 4:4; 2Sa 6:2; 1Ch 28:18; Psa 80:1; Psa 99:1; Isa 37:16). The Mesopotamians also pictured spirit beings guarding their temples in their artwork. [Note: Greenberg, p. 55.]