Out of its center came the likeness of four living creatures. This was their appearance: They had the likeness of a man.
Parallel Translations
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Out of its center came the likeness of four living creatures. This was their appearance: They had the likeness of a man.
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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.
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And out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man.
Cross-references (3)
Passages linked to Ezekiel 1:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Revelation 4:6-8 Before the throne was something like a sea of glass, similar to crystal. In the middle of the throne, and around the throne were four living creatures full of eyes before and behind. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. The four living creatures, each one of them having six wings, are full of eyes around and within. They have no rest day and night, saying, “Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!”
- Ezekiel 1:26 Above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. On the likeness of the throne was a likeness as the appearance of a man on it above.
- Revelation 6:6 I heard a voice in the middle of the four living creatures saying, “A choenix of wheat for a denarius, and three choenix of barley for a denarius! Don’t damage the oil and the wine!”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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John Calvin 1540 · Public Domain I have already explained why God showed four angels…
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
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Which were the four Cherubims that represented the glory…
Which were the four Cherubims that represented the glory of God, as Ezek. 3:23.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Eze 1:5 Also out of the midst thereof [came]…
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.
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Came the likeness of four living creatures,] i.e., Angels; {Eze 10:8; Eze 10:14-15; Eze 10:20} Intelligentias animales, Cicero {a} calleth them. See like visions, Dan 7:9 Rev 4:6-7. These are said to be four, because God by his angels diffuseth his power through the four quarters of the world.
They had the likeness of a man,] sc., For the greater part, they had more of a man than of any other creature, as hands, legs, &c. {Eze 1:7-8}
{a} Quest. Acad., lib. iv.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Also out of the midst thereof; of the fire,…
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.
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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 man’s is.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Also out of the midst thereof,.... The fire; or…
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, Rev 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 Rev 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;
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The likeness - Such a representation of the holy…
The likeness - Such a representation of the holy angels as God saw fit to make use of, came out of the midst of the fire: for angels derive their being and power from God: their glory is a ray of his.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. Also out on the midst thereof came…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Eze 1:5-6. Out of the midst thereof came the…
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 God’s commands in all parts of the world.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Living creatures - The Hebrew word answers very nearly…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Living creatures. Cherubims, (as appears from Ecclesiasticus xlix. 10.)…
Living creatures. Cherubims, (as appears from Ecclesiasticus xlix. 10.) represented to the prophet under these mysterious shapes, as supporting the throne of God, and as it were drawing his chariot. All this chapter appeared so obscure and full of mysteries to the ancient Hebrews, that, as we learn from St. Jerome, (ep. ad Paulin.) they suffered none to read it before they were thirty years old. (Challoner) --- The pagans had many such compound figures as are here represented. (Parkhurst, p. 411.) (Haydock) --- Sanchoniathon (apud Eusebius, præp. 2.) seems to have borrowed his description from this place. --- In them. They stood upright and had some parts of the human figure. (Calmet) --- Indeed, it seems to have been predominant. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Ezekiel was himself of a "gigantic nature, and thereby…
Ezekiel was himself of a "gigantic nature, and thereby suited to counteract the Babylonish spirit of the times, which loved to manifest itself in gigantic, grotesque forms" [HENGSTENBERG].
living creatures--So the Greek ought to have been translated in the parallel passage, Rev 4:6, not as English Version, "beasts"; for one of the "four" is a man, and man cannot be termed "beast." Eze 10:20 shows that it is the cherubim that are meant.
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likeness of a man--Man, the noblest of the four, is the ideal model after which they are fashioned (Eze 1:10; Eze 10:14). The point of comparison between him and them is the erect posture of their bodies, though doubtless including also the general mien. Also the hands (Eze 10:21).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 5. Likeness of four living creatures — As the…
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 —
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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.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5. out of the midst thereof] Most naturally, out…
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.”
5–14. The four living creatures
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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).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (5) The likeness of four living creatures next appeared…
(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 Phœnicians, and the Arabs; but this symbolism was, in fact, almost universal throughout the East. Dr. Currey (Speaker’s 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).
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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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The likeness of four living creatures. The Authorized Version…
The likeness of four living creatures. The Authorized Version is happier here in its rendering than in Rev_4:6, where we find "beasts" applied to the analogues of the forms of Ezekiel"s vision. There the Greek gives zwa, as the LXX does here, while in Dan_7:3-7 we have qh in Eze_10:15 they are identified with the "cherubim" of the mercy seat; but the fact that they are not so named here is presumptive evidence that Ezekiel did not at first recognize them as identical with what he had heard of those cherubim, or with the other like forms that were seen, as they were not seen, in the temple, (1Ki_6:29 1Ki_7:29) on its, (2Ch_3:7) and on its veil or curtain. (Exo_36:35) What he sees is, in fact, a highly complicated development of the cherubic symbols, which might well appear strange to him. It is possible (as Dean Stanley and others have suggested) that the Assyrian and Babylonian sculptures, the winged bulls and lions with human heads, which Ezekiel may have seen in his exile, were elements in that development. The likeness of a man. This apparently was the first impression. The "living creatures" were not, like the Assyrian forms just referred to, quadrupeds. They stood erect, and had feet and hands as men have.
The likeness of a man.
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There is very much in the visions of Ezekiel that strikes us as strange, and even monstrous. With the sweep of his mighty eagle wing he soars far above commonplace experience to awful regions of unearthly sublimity. But ever and anon in his highest flights he seems to find relief by laying hold of some trait of human nature. The Son of man appears repeatedly in Ezekiel"s celestial panorama. The prophet seems to delight in hearing the still, sad music of humanity among the dread sounds of the larger universe. Those living creatures which may have been suggested to his eye of prophetic imagination by the cherubs at the Jerusalem temple, or by the winged bulls on Assyrian monuments which we now see on the great tablets in the British Museum those, prototypes of the "living creatures" of St. John"s grander "revelations," were not simply viewed in their strangeness and greatness. They were linked to human experience by a common likeness. Whether we take them as symbolical of Divine attributes, or as descriptive of heavenly beings, the human features are equally significant.
I THERE ARE HUMAN FEATURES IN HEAVEN. We think of heaven by its contrast with earth. But it also has points of resemblance. All will not be strange there. The same God who made earth, made heaven; and he who rules the one sphere also reigns in the other. In passing from earth to heaven we do but cross from one district to another district in the same Divine dominion.
1. There is a resemblance between spirits in heavenly regions and men. Angels may be without physical bodies, sinless, and gifted perhaps with higher faculties than any possessed by a Plato or a Milton on earth. Yet they are spirits, and we are spirits. There is a natural kinship in all spiritual life.
2. There is a human likeness in God. Man was made in the image of God. Then, conversely, we may say that in some degree God is like man. The child may give us some idea of the parent. The positive side of anthropomorphism is reasonable and helpful to our understanding. We cannot limit God to the human. But we may recognize human characteristics as part of the infinite nature of God. Christ is the manifestation of these characteristics.
3. The human Christ is in heaven. Christ ascended to heaven in his human nature, and he is there now as a brother man. Therefore it is more fully true in Christian days than before the incarnation of our Lord, that there are human elements in heaven.
4. There are men in heaven. Many have g, me there before our time, and have founded a human colony in the celestial sphere. May not the spirits of the blessed dead have some influence on the very atmosphere of heaven, spreading through it a certain human tone?
II THERE ARE HUMAN FEATURES IN REVELATION. Ezekiel"s vision was a revelation to him. In this revelation he saw traits of humanity.
1. Revelation comes to us through human channels. God speaks to us through prophets, and teaches us by means of the lives of his saints. This is not merely a limitation. It helps us the better to understand Divine truth. It is a translation of the thought of heaven into the language of earth. Only let us beware of the literalism which forgets that any such translation has taken place.
2. Revelation makes known to us the true glory of humanity. We do not know what man may become till we see the Divine idea of loan in the heavenly revelation. Ezekiel"s vision of the human in heaven, like Plato"s doctrine of the Divine ideas, suggests to us that there is something far above normal humanity for man to aim at. The earthly man is far below the heavenly. Let him strive after that lofty ideal. Especially is this possible now that the heavenly man has descended to earth in the Person of Christ. To follow Christ is to copy the celestial type of humanity.
3. In all religion it is important not to lose sight of human nature. The prophet in his vision o God is careful to observe anything that links the Divine to the human, the heavenly to the earthly; a purely celestial religion could have little influence on poor, toiling, struggling man. We have to see
1. God"s sympathy with man;
2. man"s living, earthly experience of God;
3. man"s duty to his fellow men.
Vers. 5-14. Unseen forms of intelligent ministry.
Man is only a part, though an integral part, of the active universe of God. Even inert matter is pervaded by dynamic throes, such as attraction, heat, and electricity; and every part of God"s creation is executing, either intelligently or ignorantly, his supreme will. To a heathen monarch he made a startling revelation, "1 girded thee, though thou hast not known me." These cherubic forms (seen first at the gate of Eden, and again in symbol over the mercy seat) are representatives of all creature life, both terrestrial and super terrestrial. Human science not the measure of God"s kingdom.
I OBSERVE THEIR NUMBER AND VARIETY. As all matter is cubical, having length, breadth, and thickness, so the number four is the prophetic sign for our terrestrial globe. Hence we have in the vision a four-laced form of life, with one aspect towards each quarter of the globe. There is completeness and sufficiency in all God"s arrangements. The manifold varieties of creature life are ordained to do their Master"s will, in whatever quarter of the world exigency may arise. This is an intimation of help to the righteous, but of vengeance to the wicked.
II NOTE THEIR INTELLIGENT QUALITIES. The human form is prominent in the prophetic picture, indicative of the fact that intelligence and reason are the ruling attributes. The universe is not a promiscuous assemblage of dead atoms, nor is the life of men the march of inexorable fate. Combined with the intelligence of man, is the courage of the lion, the patient endurance of the ox, and the stilt speed of the eagle. The noblest service which God"s creatures can render, falls immeasurably short of the requirements of God. Yet are our powers never so ennobled or enlarged as when engaged in his work. To him must our very best be consecrated. Far from exhausting our strength, God"s service renews and refreshes the spirit. There is always a latent reserve of power. The more we do, the more we can do. Two wings are at rest, while two are in motion.
III MARK THEIR INTENSE DEVOTION. "Their appearance was like burning coals of fire, and like the appearance of lamps the fire was bright." The nature of true servants was given to these living creatures. They glowed with sympathetic ardour to fulfil their Monarch"s will. The flame within was kindled and kept alive by an invisible hand, so that by virtue of its intense energy, it touched and beautified every part of their nature. As the ministers of Jehovah, they shared in his resplendent purity.
IV SEE THEIR PROMPT AND GLAD OBEDIENCE. "They went every one straight forward whither the spirit was to go, they went." Service was a delight. It would have been a restraint upon the impulses and energies of their nature a very pain if no service had been allotted them. Hastening to execute the high behests of God, they go and return like a lightning flash. Personality was retained in its full integrity, but self was repressed; they moved spontaneously under the Divine impetus. Self-will sweetly coalesced and identified itself with the will of God. The perfection of a child spirit is reached when we can say, "I do always the things that please him." No by-ends, nor sinister advantages, are sought by these dutiful servants. Each one moves in a straightforward line. The shortest course is pursued to reach the Divine end.
V THERE WAS UNITY OF ACTION, COMBINED WITH DIVERSITY. Each form of creature life had its special mission to fulfil; yet each worked in harmony with the other for a common end. In appearance they were conjoined, and yet were separate. The particular service to be performed by the eagle"s wing could not be executed by the foot of the ox, nor by the hand of the man. There is scope in God"s service forevery quality and attribute of soul.
VI NOTE THEIR SPECIAL COMMISSION. These ideal forms of creature life were commissioned to chastise the rebellious nations. They appear on this occasion as the executors of Divine vengeance. "Fire went up and down among the living creatures, and the fire was bright, and out of the fire went forth lightning." When God comes forth to judge the earth, he is accustomed to employ a variety of agents. Sometimes he employs the material elements, as at Pompeii and Moscow. Sometimes he employs men even "men of the world, which are his hand." Sometimes he employsthe principalities and powers of heaven. "The angels are the reapers;" "They shall bind the tares in bundles to burn them." John heard a voice out of the temple, saying to the seven angels, "Go your ways, and pour out the vials of the wrath of God upon the earth." The Jews in their exile, when Ezekiel appeared upon the scene, were flattering themselves with the prospect of a speedy restoration to liberty and to home; but the mission of Ezekiel was designed to dissipate this false hope. A long night of chastisement was to precede the dawn of mercy. The glowing fire and the lightning flame were impressive portents of impending judgment. "Our God is a consuming fire. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The likeness of four living creatures.
Eze_1:5
The likeness of four living creatures.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain living creatures
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.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:5-9 At the center of the fiery cloud were…
1:5-9 At the center of the fiery cloud were four living beings, each having four faces and four wings. Four is a number of completeness; these composite creatures summed up the created order.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.