Eze 1:13-14 | KingComments | STEP | The visions describe the glory of the LORD on His throne. A throne is the center of government, meaning that Ezekiel sees the LORD in His government. The throne is shaped like a chariot, so we can speak of the throne chariot of God. Human words fall short of describing God and His government. Hence, Ezekiel always makes comparisons that he precedes with expressions such as “something like” or “the form of” or “figures resembling”. Even the comparison remains vague. It is impossible for people to fully describe the glory of the eternal, infinite God. God rides on His throne chariot through history. He holds history in His hand, both that of His people and that of Babylon and every other nation. If the throne chariot is so glorious, how great is the glory of Him Who sits on it. No power can stop that chariot. God’s Spirit determines the way. The description begins with the government of God to show Ezekiel and us that God is above everything and that He never loses control of events. Everything is in His hands, even though we, who often look only “under the sun” ( ), are sometimes overcome by doubt and fear. This awareness can comfort anyone who is in difficult circumstances. The first thing Ezekiel sees when the heavens are opened is a storm wind coming from the north ( ). The storm wind from the north is the symbol of the suffering that enemies from the north bring upon Israel (cf. ), but they do so as a judgment that comes from God ( ). Through the storm He speaks to His people ( ). Because the storm comes from God, it is not just a judgmental storm wind. There is also “a great cloud”, indicating the glory of the LORD. He is present in the judgment. Although there is fire of judgment flashing coming from it continually, there is “a bright light” around it. That bright light is caused by something reminiscent of “glowing metal in the midst of the fire” (cf. ; ). The scene shows that judgment comes from the north from God, that it emanates from Him. The enemy serves God’s plan and can do nothing but only what God wants. The “bright light around it” shows that God sets the limit of judgment. He does not tempt beyond what can be endured ( ). The phrase “glowing metal” occurs two more times in the Old Testament, both times in this book ( ). It is the description of a characteristic of Him Who sits on the throne and rules, exercising utterly pure, unyielding judgment. Fire is a picture of God’s judgment. Fire consumes everything that is not in accordance with God’s righteousness. In judgment, His righteousness shines forth. We see in the description besides various features or attributes of God also that the one comes forth from the other. The fact that the brilliance of precious metal comes from the midst of fire can also be applied to the believer. God wants to work in the lives of His own so that His features become visible in them. In this context we can say that He wants to make His own as precious metal, as people who reflect His image. For this purpose He controls everything. He works to remove from our lives everything that covers up that brilliance ( ; ). Then in the midst of the fire “figures resembling four living beings” are seen ( ; ). These are cherubim ( ), which are mighty beings whose mission is to watch over the holiness, majesty and dominion of God (cf. ; ; ). The general sight of the living beings is that they have “human form”. This shows, on the one hand, that God’s government is carried out by a Man, the Son of Man ( ). On the other hand, God's government is focused on man and He does what is appropriate for man so that he will meet His purpose. The Son, Who became Man, has perfectly answered what God asks of man. For us, human beings, this is a great grace. We may know that we are governed by the living God Who, as Man, cannot come closer to us. Two developments can be seen in our time that deprive man of his humanity. The first development is the ‘dehumanization’ of man, that is, man’s behavior becomes more and more bestial and more and more mechanical. The second development is that the computer is made more and more ‘human’. God has shown us the value man has to Him by becoming Man in Christ. He also shows the value of man in the judgment He executes on him. Each of the living beings has “four faces” ( ). In humans, the “face” is the main part of the body, for by it one can recognize each other as individuals. In addition, one can often read feelings from certain facial expressions ( ). In the “four faces” that each of the four living beings has, God shows in what way He rules and what His purposes with it are. Each of them also has “four wings”. By “wings” we can think of freedom of movement. Birds use their wings to move apart from and above the earth. Wings speak of the fact that God’s action is exalted and cannot be stopped by anything on earth. Wings show that the living beings can come into God’s presence (cf. ). They also speak of protection, safety, security ( ; ; ). “Their legs were straight feet”, meaning that their walk or the path they take to uphold God’s justice is never winding, but – unlike man’s walk – always straight ( ). No one can deflect Him from His purpose. “Their feet were like a calf’s hoof” refer to the perseverance (of which the calf is a symbol) with which God goes His way. The “burnished bronze” speaks of God’s justice. This can be inferred from the history of the judgment on Korah, Dathan and Abiram in Numbers 16. The rebels perish by the fire of God’s judgment, but the bronze censers are not consumed by it ( ). Thus, God’s righteousness withstands His judgments. His judgments are always just, and when He judges, His glory shines and glitters. “Under their wings”, which they have “on their four sides”, that is, toward all directions, are “human hands” ( ). Hands refer to working, doing something. They are “human hands” here, by which we see that their quick actions take place in a way that is usual for humans. It may also mean that they are using people to perform their service. Then “the faces and wings” are described in more detail. The description applies “of all four”. That it is said “their wings touched one another” ( ), seems to indicate that they form a circle, as we do when four people stand hand in hand, forming a circle. It shows that they are a unity. They also show this unity in the way they go. Without turning, they go “each … straight forward”. This shows that God’s government continues and that He does not go back on things once they are carried out. Nor does He ever need to go back on anything or take anything back, for His government is always perfect. To that acknowledgment we will always come (cf. ). The face of the living beings has four features ( ; cf. ). These four features correspond to the four groups of living beings God creates in Genesis 1: man, wild animals, cattle, and winged birds. 1. The first feature of the face is that it has the form of “the face of a man”. Man was created in the image and likeness of God ( ). The living beings have the form of a man ( ), hands of a man ( ) and here we read that their face resembles the face of a man. 2. The next feature is that the face of the living beings when viewed “on the right” resemble “the face of a lion”. The Old Testament draws the lion as an animal full of strength ( ) and with a brave heart ( ). He terrifies with his roar and he tears apart his opponents ( ). 3. The third feature is that their face, when viewed “on the left”, resembles “the face of a bull [or: ox, Darby Translation]”. The ox is characterized by horns and cloven hooves (cf. ). The people use the ox to carry burdens and in plowing. The ox knows its owner ( ). When cattle are enumerated, the ox is usually mentioned first ( ; ; ; ) as the most valuable animal on the farm. 4. Finally, “all four” have “the face of an eagle”. The eagle speaks of speed ( ; ; ; ) and the ability to soar to heaven ( ; ). The eagle has sharp vision ( ). It is worth mentioning what is said about the four living beings in an old rabbinic commentary, the so-called Midrash (several commentaries cite this remark): 1. Man is exalted above all creatures. 2. The lion is exalted above all wild animals. 3. The ox is exalted above all cattle. 4. The eagle is exalted above all birds. It emphasizes that all created things, however exalted among their like, are subject to God. We also see these four features in the four descriptions we have of the Lord Jesus in the Gospels. 1. The lion points to the King of Whom Matthew writes. 2. The ox reminds us of the persevering service, which we see in the Lord Jesus as the true Servant of Whom Mark writes. 3. The face of a man corresponds to the perfect Man Who is presented to us by Luke. 4. Finally, the eagle is the symbol of the Son of God Who came from heaven to explain the Father to us and Who will come to judge. The evangelist John presents Him to us in this way in his Gospel. “Their wings were spread out above” ( ), which means that they are willing and ready to receive their commands from heaven. They carry out those commands in unity, which is presented in the two wings touching another being. There is an undisturbed cooperation. In carrying out their work, they cover their bodies with two wings, for it is not about them, but about their work. When they go, each goes straight forward ( ). They go a straight way, straight to the set goal. In their going they are led by “the Spirit”. Wherever He wants to go, that is where they go. Any independent action is foreign to them. Therefore, they go without turning, they do not need to turn when they go. They go the right way and do the right things. They do not have to ‘recalculate’ their route at any point. Nor is there anything they have to revise because they would have done it wrong. In the preceding , the bearers of the throne, the cherubim, have been described. In follows a description of what characterizes them. Those characteristics make it clear that the throne is a throne of judgment (cf. ). Their form is not that of lovely angels, but it “looked like burning coals of fire, like torches” ( ). This fire goes “darting back and forth among” them, indicating the movability of judgment by which the threat emanating from them is intensified. The fire has two characteristics. It is “bright”, and “lightning” is “flashing” from it. The light glow reveals everything; nothing can be hidden. The lightning judges everything that has been made public by the light glow. The judgment takes place in full light and with the inimitable speed and unpredictability of flashing. The living beings themselves also run “to and fro like bolts of lightning” ( ). In addition to moving straight forward, the living beings move with the speed and capriciousness of lightning. Humans have no grasp of this, but are consumed by it if they do not bow down to God’s government.

‏ Ezekiel 1:13-14

The Living Beings

The visions describe the glory of the LORD on His throne. A throne is the center of government, meaning that Ezekiel sees the LORD in His government. The throne is shaped like a chariot, so we can speak of the throne chariot of God. Human words fall short of describing God and His government. Hence, Ezekiel always makes comparisons that he precedes with expressions such as “something like” or “the form of” or “figures resembling”. Even the comparison remains vague. It is impossible for people to fully describe the glory of the eternal, infinite God.

God rides on His throne chariot through history. He holds history in His hand, both that of His people and that of Babylon and every other nation. If the throne chariot is so glorious, how great is the glory of Him Who sits on it. No power can stop that chariot. God’s Spirit determines the way.

The description begins with the government of God to show Ezekiel and us that God is above everything and that He never loses control of events. Everything is in His hands, even though we, who often look only “under the sun” (Ecc 1:9), are sometimes overcome by doubt and fear. This awareness can comfort anyone who is in difficult circumstances.

The first thing Ezekiel sees when the heavens are opened is a storm wind coming from the north (Eze 1:4). The storm wind from the north is the symbol of the suffering that enemies from the north bring upon Israel (cf. Jer 1:14), but they do so as a judgment that comes from God (Eze 13:11-13). Through the storm He speaks to His people (Psa 50:3).

Because the storm comes from God, it is not just a judgmental storm wind. There is also “a great cloud”, indicating the glory of the LORD. He is present in the judgment. Although there is fire of judgment flashing coming from it continually, there is “a bright light” around it. That bright light is caused by something reminiscent of “glowing metal in the midst of the fire” (cf. Eze 1:27; Eze 8:2).

The scene shows that judgment comes from the north from God, that it emanates from Him. The enemy serves God’s plan and can do nothing but only what God wants. The “bright light around it” shows that God sets the limit of judgment. He does not tempt beyond what can be endured (1Cor 10:13).

The phrase “glowing metal” occurs two more times in the Old Testament, both times in this book (Eze 1:27 ; Eze 8:2). It is the description of a characteristic of Him Who sits on the throne and rules, exercising utterly pure, unyielding judgment. Fire is a picture of God’s judgment. Fire consumes everything that is not in accordance with God’s righteousness. In judgment, His righteousness shines forth.

We see in the description besides various features or attributes of God also that the one comes forth from the other. The fact that the brilliance of precious metal comes from the midst of fire can also be applied to the believer. God wants to work in the lives of His own so that His features become visible in them. In this context we can say that He wants to make His own as precious metal, as people who reflect His image. For this purpose He controls everything. He works to remove from our lives everything that covers up that brilliance (Heb 12:10; 1Pet 1:6-7).

Then in the midst of the fire “figures resembling four living beings” are seen (Eze 1:5; Rev 4:6-9 ; Rev 5:6-11 ; 14 ; Rev 6:1-7 ; Rev 7:11 ; Rev 14:3 ; Rev 15:7 ; Rev 19:4). These are cherubim (Eze 10:15 ; 19), which are mighty beings whose mission is to watch over the holiness, majesty and dominion of God (cf. Gen 3:24; Psa 99:1; Heb 9:5).

The general sight of the living beings is that they have “human form”. This shows, on the one hand, that God’s government is carried out by a Man, the Son of Man (Jn 5:27). On the other hand, God's government is focused on man and He does what is appropriate for man so that he will meet His purpose. The Son, Who became Man, has perfectly answered what God asks of man. For us, human beings, this is a great grace. We may know that we are governed by the living God Who, as Man, cannot come closer to us.

Two developments can be seen in our time that deprive man of his humanity. The first development is the ‘dehumanization’ of man, that is, man’s behavior becomes more and more bestial and more and more mechanical. The second development is that the computer is made more and more ‘human’. God has shown us the value man has to Him by becoming Man in Christ. He also shows the value of man in the judgment He executes on him.

Each of the living beings has “four faces” (Eze 1:6). In humans, the “face” is the main part of the body, for by it one can recognize each other as individuals. In addition, one can often read feelings from certain facial expressions (Gen 31:2). In the “four faces” that each of the four living beings has, God shows in what way He rules and what His purposes with it are.

Each of them also has “four wings”. By “wings” we can think of freedom of movement. Birds use their wings to move apart from and above the earth. Wings speak of the fact that God’s action is exalted and cannot be stopped by anything on earth. Wings show that the living beings can come into God’s presence (cf. Exo 19:4). They also speak of protection, safety, security (Psa 91:4; Rev 12:14; Rth 2:12).

“Their legs were straight feet”, meaning that their walk or the path they take to uphold God’s justice is never winding, but – unlike man’s walk – always straight (Eze 1:7). No one can deflect Him from His purpose. “Their feet were like a calf’s hoof” refer to the perseverance (of which the calf is a symbol) with which God goes His way.

The “burnished bronze” speaks of God’s justice. This can be inferred from the history of the judgment on Korah, Dathan and Abiram in Numbers 16. The rebels perish by the fire of God’s judgment, but the bronze censers are not consumed by it (Num 16:36-39). Thus, God’s righteousness withstands His judgments. His judgments are always just, and when He judges, His glory shines and glitters.

“Under their wings”, which they have “on their four sides”, that is, toward all directions, are “human hands” (Eze 1:8). Hands refer to working, doing something. They are “human hands” here, by which we see that their quick actions take place in a way that is usual for humans. It may also mean that they are using people to perform their service.

Then “the faces and wings” are described in more detail. The description applies “of all four”. That it is said “their wings touched one another” (Eze 1:9), seems to indicate that they form a circle, as we do when four people stand hand in hand, forming a circle. It shows that they are a unity. They also show this unity in the way they go. Without turning, they go “each … straight forward”. This shows that God’s government continues and that He does not go back on things once they are carried out. Nor does He ever need to go back on anything or take anything back, for His government is always perfect. To that acknowledgment we will always come (cf. Eze 14:22-23).

The face of the living beings has four features (Eze 1:10; cf. Rev 4:7). These four features correspond to the four groups of living beings God creates in Genesis 1: man, wild animals, cattle, and winged birds.

1. The first feature of the face is that it has the form of “the face of a man”. Man was created in the image and likeness of God (Psa 8:5-8). The living beings have the form of a man (Eze 1:5), hands of a man (Eze 1:6) and here we read that their face resembles the face of a man.

2. The next feature is that the face of the living beings when viewed “on the right” resemble “the face of a lion”. The Old Testament draws the lion as an animal full of strength (2Sam 1:23) and with a brave heart (2Sam 17:10). He terrifies with his roar and he tears apart his opponents (Psa 22:13).

3. The third feature is that their face, when viewed “on the left”, resembles “the face of a bull [or: ox, Darby Translation]”. The ox is characterized by horns and cloven hooves (cf. Eze 1:7). The people use the ox to carry burdens and in plowing. The ox knows its owner (Isa 1:3). When cattle are enumerated, the ox is usually mentioned first (Deu 22:10; Jdg 6:4; 1Sam 12:3; Isa 32:20) as the most valuable animal on the farm.

4. Finally, “all four” have “the face of an eagle”. The eagle speaks of speed (2Sam 1:23; Job 9:26; Jer 4:13; Lam 4:19) and the ability to soar to heaven (Job 39:27; Isa 40:31). The eagle has sharp vision (Job 39:29).

It is worth mentioning what is said about the four living beings in an old rabbinic commentary, the so-called Midrash (several commentaries cite this remark):

1. Man is exalted above all creatures.

2. The lion is exalted above all wild animals.

3. The ox is exalted above all cattle.

4. The eagle is exalted above all birds.

It emphasizes that all created things, however exalted among their like, are subject to God.

We also see these four features in the four descriptions we have of the Lord Jesus in the Gospels.

1. The lion points to the King of Whom Matthew writes.

2. The ox reminds us of the persevering service, which we see in the Lord Jesus as the true Servant of Whom Mark writes.

3. The face of a man corresponds to the perfect Man Who is presented to us by Luke.

4. Finally, the eagle is the symbol of the Son of God Who came from heaven to explain the Father to us and Who will come to judge. The evangelist John presents Him to us in this way in his Gospel.

“Their wings were spread out above” (Eze 1:11), which means that they are willing and ready to receive their commands from heaven. They carry out those commands in unity, which is presented in the two wings touching another being. There is an undisturbed cooperation. In carrying out their work, they cover their bodies with two wings, for it is not about them, but about their work.

When they go, each goes straight forward (Eze 1:12). They go a straight way, straight to the set goal. In their going they are led by “the Spirit”. Wherever He wants to go, that is where they go. Any independent action is foreign to them. Therefore, they go without turning, they do not need to turn when they go. They go the right way and do the right things. They do not have to ‘recalculate’ their route at any point. Nor is there anything they have to revise because they would have done it wrong.

In the preceding Eze 1:4-12, the bearers of the throne, the cherubim, have been described. In Eze 1:13-14 follows a description of what characterizes them. Those characteristics make it clear that the throne is a throne of judgment (cf. Dan 7:9-10). Their form is not that of lovely angels, but it “looked like burning coals of fire, like torches” (Eze 1:13). This fire goes “darting back and forth among” them, indicating the movability of judgment by which the threat emanating from them is intensified.

The fire has two characteristics. It is “bright”, and “lightning” is “flashing” from it. The light glow reveals everything; nothing can be hidden. The lightning judges everything that has been made public by the light glow. The judgment takes place in full light and with the inimitable speed and unpredictability of flashing.

The living beings themselves also run “to and fro like bolts of lightning” (Eze 1:14). In addition to moving straight forward, the living beings move with the speed and capriciousness of lightning. Humans have no grasp of this, but are consumed by it if they do not bow down to God’s government.