Attributed commentary excerpt
Jamieson, Fausset & Brown on Ezekiel 1:6
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset & David Brown · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
Not only were there four distinct living creatures, but each of the four had four faces, making sixteen in all. The four living creatures of the cherubim answer by contrast to the four world monarchies represented by four beasts, Assyria, Persia, Greece, and Rome (Dan. 7:1-28). The Fathers identified them with the four Gospels: Matthew the lion, Mark the ox, Luke the man, John the eagle. Two cherubim only stood over the ark in the temple; two more are now added, to imply that, while the law is retained as the basis, a new form is needed to be added to impart new life to it. The number four may have respect to the four quarters of the world, to imply that God's angels execute His commands everywhere. Each head in front had the face of a man as the primary and prominent one: on the right the face of a lion, on the left the face of an ox, above from behind the face of an eagle. The Mosaic cherubim were similar, only that the human faces were put looking towards each other, and towards the mercy seat between, being formed out of the same mass of pure gold as the latter (Exo 25:19-20). In Isa 6:2 two wings are added to cover their countenances; because there they stand by the throne, here under the throne; there God deigns to consult them, and His condescension calls forth their humility, so that they veil their faces before Him; here they execute His commands. The face expresses their intelligence; the wings, their rapidity in fulfilling God's will. The Shekinah or flame, that signified God's presence, and the written name, JEHOVAH, occupied the intervening space between the cherubim Gen 4:14, Gen 4:16; Gen 3:24 ("placed"; properly, "to place in a tabernacle"), imply that the cherubim were appointed at the fall as symbols of God's presence in a consecrated place, and that man was to worship there. In the patriarchal dispensation when the flood had caused the removal of the cherubim from Eden, seraphim or teraphim (Chaldean dialect) were made as models of them for domestic use (Gen 31:19, Margin; Gen 31:30). The silence of the twenty-fifth and twenty-sixth chapters of Exodus to their configuration, whereas everything else is minutely described, is because their form was so well-known already to Bezaleel and all Israel by tradition as to need no detailed description. Hence Ezekiel (Eze 10:20) at once knows them, for he had seen them repeatedly in the carved work of the outer sanctuary of Solomon's temple (Kg1 6:23-29). He therefore consoles the exiles with the hope of having the same cherubim in the renovated temple which should be reared; and he assures them that the same God who dwelt between the cherubim of the temple would be still with His people by the Chebar. But they were not in Zerubbabel's temple; therefore Ezekiel's foretold temple, if literal, is yet future. The ox is selected as chief of the tame animals, the lion among the wild, the eagle among birds, and man the head of all, in his ideal, realized by the Lord Jesus, combining all the excellencies of the animal kingdom. The cherubim probably represent the ruling powers by which God acts in the natural and moral world. Hence they sometimes answer to the ministering angels; elsewhere, to the redeemed saints (the elect Church) through whom, as by the angels, God shall hereafter rule the world and proclaim the manifold wisdom of God (Mat 19:28; Co1 6:2; Eph 3:10; Rev 3:21; Rev 4:6-8). The "lions" and "oxen," amidst "palms" and "open flowers" carved in the temple, were the four-fa…
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