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The Four Living Creatures in Ezekiel and Revelation (B.W. Newton observations)


Benjamin Wills Newton, in “Thoughts on the Apocalypse,” (Works of Benjamin Wills Newton, volume 14) provides some interesting thoughts concerning the Cherubim mentioned in Ezekiel and again in Revelation.

The cherubim, or “living creatures,” in Revelation 4 symbolize one aspect of the redeemed:  the power “which the Church is to exercise in the hour of its glory.”  Newton notes that the cherubim join in with the elders (Revelation 5:8-10) in saying “Thou hast redeemed US unto God by thy blood, out of every kindred, and tongue, and people, and nation.” (Note: some translations use the third person ‘people’ instead. Yet their golden bowls are also said to be the prayers of the saints.)  The cherubim, as with the 24 elders, also act as priests in intercessory prayers.  We may find some difficulty, perhaps, in attaching symbols so different as those of the elders and of the cherubim to the same body — the Church: but it is a difficulty necessarily consequent on the blessed truth, that the Church is “the fulness of him who filleth all in all.”

Why the Four Living Creatures in Ezekiel are with the wheels (But no wheels in the Revelation vision)

What can be more significant of the resistless course of almighty power? These terrible wheels, combining the movements of four, without losing the unity of one — each one advancing swift as the lightning, in its straightforward course, not to be resisted by any strength or checked by any impediment — each going upon its sides and yet none revolving — moving at once northward and south ward and eastward and westward, and yet being but as one wheel — nowhere absent but everywhere present in the perfectness of undivided action, afford the mysterious, but fitting, symbol of the omnipotent agency of the power of Him before whom “all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven and among the inhabitants of the earth; and none can stay his hand or say unto him, ‘What doest thou?'”

In the Revelation, however, the cherubim are not, as in Ezekiel, acting in the earth. In Ezekiel, they were seen below the firmament of crystal; but in the Revelation they are withdrawn from the earth into the presence of the throne, within the sea of crystal; and this, because of Israel’s sin. “I will go and retire into my place, till they acknowledge their offence.”

But the deliverance of Israel at the Red Sea, the fall of Jericho, the deliverance of Elisha when multitudes of unseen hosts surrounded him, the destruction of Sennacherib, and many other like interventions of the omnipotence of God, are proofs of what this power was able to effect, and what it once did effect, on behalf of Israel and Jerusalem. But the vision of this power was shown to Ezekiel, only that he might bear witness to its withdrawal. He saw it gradually depart, until at last it was hidden in heaven; and accordingly, in the Revelation, we find it there; but no wheels were seen, only cherubim, and they in rest, save only toward God; for their agency in the earth has for the present ceased; nor will it be restored until the order of the millennium begins.

The beasts of prophecy are to be contrasted from the living creatures, as we consider the difference between the government by the Gentile powers and the future government of God:

When the beasts of Daniel were permitted to establish themselves in the earth, and to tread down Jerusalem, that holy and blessed agency represented by the living creatures of Ezekiel and the Revelation was withdrawn from the earth; and as soon as those beasts have fulfilled their course, the “living creatures” will return. One of the great objects of the Revelation is to contrast the condition of the earth whilst under the last great “beast,” with its condition when it shall be again brought under the heavenly agency of the cherubim.

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