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.

Also out on the midst thereof came - four living creatures - As the amber-coloured body was the center of the fire, and this fire was in the center of the cloud; so out of this amber-coloured igneous center came the living creatures just mentioned.

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, Revelation 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 Revelation 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.

The four cherubim. - Ezekiel 1:5. And out of its midst there prominently appeared a figure, consisting of four creatures, and this was their appearance: they had the figure of a man. Ezekiel 1:6. And each had four faces, and each of them had four wings. Ezekiel 1:7. And their feet were upright-standing feet; and the soles of their feet like the soles of a calf, and sparkling like the appearance of shining brass. Ezekiel 1:8. And the hands of a man were under their wings on their four sides; and all four had faces and wings. Ezekiel 1:9. Their wings were joined one to another; they turned not as they went; they went each one in the direction of his face. Ezekiel 1:10. And the form of their faces was that of a man; and on the right all four had a lion's face; and on the left all four had the face of an ox; and all four had an eagle's face. Ezekiel 1:11. And their faces and their wings were divided above, two of each uniting with one another, and two covering their bodies. Ezekiel 1:12. And they went each in the direction of his face; whithersoever the spirit was to go, they went; they turned not as they went. Ezekiel 1:13. And the likeness of the creatures resembled burning coals of fire, like the appearance of torches: it (the fire) went hither and thither amongst the beings; and the fire was brilliant, and from the fire came forth lightning. Ezekiel 1:14. And the beings ran hither and thither in a zig-zag manner.

From out of the fiery centre of the cloud there shows itself the form (tw%md@;, properly "resemblance," "picture") of four חיּות, animantia, "living creatures;" ζῶα, Revelation 4:6; not θηρία, "wild beasts," as Luther has incorrectly rendered it, after the animalia of the Vulgate. These four creatures had דּמוּת אדם, "the figure of a man." Agreeably to this notice, placed at the head of the description, these creatures are to be conceived as presenting the appearance of a human body in all points not otherwise specified in the following narrative. Each of them had four faces and four wings (אחת without the article stands as a distributive, and כּנפים are "pinions," as in Isaiah 6:2, not "pairs of wings"). Their feet were רגל ישׁרה, "a straight foot;" the singular stands generically, stating only the nature of the feet, without reference to their number. We have accordingly to assume in each of the four creatures two legs, as in a man. ישׁר .nam a , "straight," i.e., standing upright, not bent, as when sitting or kneeling. רגל is the whole leg, including the knee and thigh, and כּף רגל, "sole of the foot," or the under part of the leg, with which we tread on the ground. This part, not the whole leg, resembled the calf's foot, which is firmly planted on the ground. The legs sparkled like the appearance of נחשׁה קלל. The subject of נצצים is not "the כּרוּבים, which are understood to be intended under the חיּות in verse fifth" (Hitzig), for this subject is too far distant, but רגליהם, which is here construed as masculine, as in Jeremiah 13:16. In this sense are these words apprehended in Revelation 1:15, and נחשׁת there translated by χαλκολίβανος. On this word see Hengstenberg and Dsterdieck on Revelation 1:15. נח' קלל probably signifies "light," i.e., "bright, shining brass," as the old translators have rendered it. The Septuagint has ἐξαστράπτων; the Vulgate, aes candens; and the Chaldee paraphrase, aes flammans. The signification "smoothed, polished brass" (Bochart), rests upon uncertain combinations; cf. Gesen. Thes. p. 1217, and is appropriate neither here nor in Daniel 10:6, where these words precede, "His face had the appearance of lightning, and his eyes were as a flame of fire." Under the four wings were four hands on the four sides of each cherub, formed like the hands of a man. The wings accordingly rested upon the shoulders, from which the hands came forth. The Chetib וידו may certainly be defended if with Kimchi and others we punctuate וידו, and take the suffix distributively and אדם elliptically, "his (i.e., each of the four creatures) hands were (the hands of) a man;" cf. for such an ellipsis as this, passages like that in Psalm 18:34, רגלי כּאיּלות, "my feet as the (feet) of hinds;" Job 35:2, מאל, "before the righteousness of God." It is extremely probable, however, that ו is only the error of an old copyist for י, and that the Keri וידי is the correct reading, as the taking of אדם elliptically is not in keeping with the broad style of Ezekiel, which in its verbosity verges on tautology. The second half of Ezekiel 1:8 is neither, with Hvernick, to be referred to the following ninth verse, where the faces are no more spoken of, nor, with Hitzig, to be arbitrarily mutilated; but is to be taken as it stands, comprising all that has hitherto been said regarding the faces and wings, in order to append thereto in Ezekiel 1:9. the description of the use and nature of these members. The definite statement, that "the wings were joined one to another," is in Ezekiel 1:11 limited to the two upper wings, according to which we have so to conceive the matter, that the top or the upper right wing of each cherub came in contact with the top of the left wing of the neighbouring cherub. This junction presented to the eye of the seer the unity and coherence of all the four creatures as a complete whole - a חיּה, and implied, as a consequence, the harmonious action in common of the four creatures. They did not turn as they went along, but proceeded each in the direction of his face. אל, "over against his face." The meaning is thus rightly given by Kliefoth: "As they had four faces, they needed not to turn as they went, but went on as (i.e., in the direction in which) they were going, always after the face."

In the closer description of the faces in Ezekiel 1:10, the face of the man is first mentioned as that which was turned towards the seer, that of the lion to the right side, the ox to the left, and that of the eagle (behind). In naming these three, it is remarked that all the four creatures had these faces: in naming the man's face, this remark is omitted, because the word פּניהם (referring to all the four) immediately precedes. In Ezekiel 1:11, it is next remarked of the faces and wings, that they were divided above (מלמעלה, "from above," "upward"); then the direction of the wings is more precisely stated. The word וּפניהם is neither to be referred to the preceding, "and it was their faces," nor, with Hitzig, to be expunged as a gloss; but is quite in order as a statement that not only the wings but also the faces were divided above, consequently were not like Janus' faces upon one head, but the four faces were planted upon four heads and necks. In the description that follows, חוברות אישׁ is not quite distinct, and #y)i is manifestly to be taken as an abbreviation of אשּׁה אל־אחותהּ in Ezekiel 1:9 : on each were two wings joining one another, i.e., touching with their tops the tips of the wings of the cherub beside them, in accordance with which we have to conceive the wings as expanded. Two were covering their bodies, i.e., each cherub covered his body with the pair of wings that folded downwards; not, as Kliefoth supposes, that the lower wings of the one cherub covered the body of the other cherub beside him, which also is not the meaning in Ezekiel 1:23; see note on that verse. In Ezekiel 1:12, what is to be said about their movements is brought to a conclusion, while both statements are repeated in Ezekiel 1:9, and completed by the addition of the principium movens. In whatever direction the רוּח "was to go, in that direction they went;" i.e., not according to the action of their own will, but wherever the רוּח impelled them. רוּח, however, signifies not "impulse," nor, in this place, even "the wind," as the vehicle of the power of the spiritual life palpable to the senses, which produced and guided their movements, (Kliefoth), but spirit. For, according to Ezekiel 1:20, the movement of the wheels, which was in harmony with the movements of the cherubim, was not caused by the wind, but proceeded from the רוּח החיּה, i.e., from the spirit dwelling in the creature. On the contrary, there is not in the whole description, with the exception of the general statement that a tempestuous wind drove from the north the great cloud in which the theophany was enwrapped, any allusion to a means of motion palpable to the senses. In the 13th and 14th verses is described the entire impression produced by the movement of the whole appearance. וּדמוּת החיּות precedes, and is taken absolutely "as regards the form of the creatures," and corresponds to the דּמוּת ארבּע חיּות in Ezekiel 1:5, with which the description of the individual figures which appeared in the brightness of the fire was introduced. Their appearance was like burning coals of fire, like the appearance of torches. היא refers to אשׁ as the principal conception. Fire, like the fire of burning coals and torches, went, moved hither and thither amongst the four creatures. This fire presented a bright appearance, and out of it came forth lightnings. The creatures, moreover, were in constant motion. רצוא, from רצא, an Aramaising form for the Hebrew רוּץ, to run. The infin. absol. stands instead of the finite verb. The conjecture of יצוא, after Genesis 8:7 (Hitzig), is inappropriate, because here we have not to think of "coming out," and no reason exists for the striking out of the words, as Hitzig proposes. The continued motion of the creatures is not in contradiction with their perpetually moving on straight before them. "They went hither and thither, and yet always in the direction of their countenances; because they had a countenance looking in the direction of every side" (Kliefoth). בּזק signifies not "lightning" ( equals בּרק), but comes from בּזק; in Syriac, "to be split," and denotes "the splitting," i.e., the zigzag course of the lightning (Kliefoth).

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.

1:5 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.

[1] 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 Rev. 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 Ex 25:17-20. See Scofield Note: "Rom 3:24". See Scofield Note: "Rom 3:25". See Scofield Note: "Rom 3:26". The living creatures (or Cherubim) appear to be actual beings of the angelic order. Cf. See Scofield Note: "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. Ex 3:2-10 Isa 6:1-10 Dan 10:5-14 Rev 1:12-19.

5. 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, Re 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.

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).

1:1-14 It is a mercy to have the word of God brought to us, and a duty to attend to it diligently, when we are in affliction. The voice of God came in the fulness of light and power, by the Holy Spirit. These visions seem to have been sent to possess the prophet's mind with great and high thoughts of God. To strike terror upon sinners. To speak comfort to those that feared God, and humbled themselves. In ver. 4-14, is the first part of the vision, which represents God as attended and served by a vast company of angels, who are all his messengers, his ministers, doing his commandments. This vision would impress the mind with solemn awe and fear of the Divine displeasure, yet raise expectations of blessings. The fire is surrounded with a glory. Though we cannot by searching find out God to perfection, yet we see the brightness round about it. The likeness of the living creatures came out of the midst of the fire; angels derive their being and power from God. They have the understanding of a man, and far more. A lion excels in strength and boldness. An ox excels in diligence and patience, and unwearied discharge of the work he has to do. An eagle excels in quickness and piercing sight, and in soaring high; and the angels, who excel man in all these respects, put on these appearances. The angels have wings; and whatever business God sends them upon, they lose no time. They stood straight, and firm, and steady. They had not only wings for motion, but hands for action. Many persons are quick, who are not active; they hurry about, but do nothing to purpose; they have wings, but no hands. But wherever the angels' wings carried them, they carried hands with them, to be doing what duty required. Whatever service they went about, they went every one straight forward. When we go straight, we go forward; when we serve God with one heart, we perform work. They turned not when they went. They made no mistakes; and their work needed not to be gone over again. They turned not from their business to trifle with any thing. They went whithersoever the Spirit of God would have them go. The prophet saw these living creatures by their own light, for their appearance was like burning coals of fire; they are seraphim, or burners; denoting the ardour of their love to God, and fervent zeal in his service. We may learn profitable lessons from subjects we cannot fully enter into or understand. But let us attend to the things which relate to our peace and duty, and leave secret things to the Lord, to whom alone they belong.