Revelation 4:7

The beasts, or cherubim; the four and twenty elders, Rev_4:7-11.

7. Lion… calf… man… eagle—These four are the cherubim, the precedent of which will be found in the first chapter of Ezekiel. But the old prophet’s cherubim had each one the four faces and the four wings. This, and the fact that in Rev_5:8, they “fell down before the Lamb,” suggests that these were human in form and animal only in face. They thus symbolize the living creation in its highest aspects and its relations to its Creator.

Cognate to this interpretation was the view of the early Church writers, that the cherubim represent the four Gospels. These Gospels are an earth-wide gospel; a gospel to be preached to every creature. They are to be spread to the “four corners of the earth.” That the four cherubim represent the four Gospels is an idea, as Wordsworth well remarks, coming from the school of John, being found in Irenaeus, the pupil of the pupil of John. It may be more than a coincidence that the Gospels are the creational number, four. But when writers have proceeded to assign either one of the four symbols to either one Gospel the want of individual resemblance has produced a variety of assignments. Irenaeus makes the lion, John; the steer, Luke; the man, Matthew: and the eagle, Mark. Augustine makes the lion, Matthew; the man, Mark; the ox, Luke; and the eagle, John. We suppose that most modern critics would concede the eagle to the soaring John; to Luke, the broad, Pauline, humanitarian friend of the Gentiles, if not himself a Gentile, most would concede the man; to the concise and vigorous Mark, the lion; and to plain, substantial, ultra-Jewish Matthew, both the sturdiness and the sacrificial character of the ox.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

4:7 These four creatures symbolize four types of beings: a lion represents wild animals, an ox represents domesticated animals, a human represents humanity, and an eagle represents the birds (cp. Ezek 1:10). These four figures are drawn from Ezek 1 (cherubim) and Isa 6 (seraphim). They probably represent the best of creation as worshiping God. Missing from this worldwide orchestra are fish, which ancient people associated with the evil sea (see Rev 21:1), and insects, represented by locusts in the evil kingdom (see 9:1-11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 4:7. Μόσχῳ) a bullock, an ox. The Hebrew בקר and פר and שור are rendered by the Septuagint μόσχος.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_4:7. While, in Ezekiel,[1783] the forms of the four cherubim[1784] bear in wonderful combination the fourfold faces of the lion, the ox, the man, and the eagle, John with more distinct clearness has so seen the four beings that in each of them only a part of that fourfold form is expressed. In this, also, he is distinguished from Ezekiel, that he represents his four beings, not each with four but with six wings, as the seraphim in Isaiah 6.; yet, on the other hand, John agrees with Ezekiel, that in him the wings, as well as the whole body, appear full of eyes (Rev_4:8).

The second being is like a μόσχος, i.e., not a calf in distinction from a grown ox, but, as is already required in an aesthetic respect, the ox. The LXX. have μόσχος, Eze_1:10, for שׁור;[1785] also Ezek. 21:37;[1786] Lev_22:23. But they render thus also the words פָר,[1787] עֵגֶל[1788] and בָקָר[1789] By μόσχος, therefore, only some animal of that class is designated; the more precise determination is given by the context.

The third ζῶον has τὸ πρόσωπον[1790] ἈΝΘΡΏΠΟΥ. In Ezekiel the chief form of the cherubim is human; this has been adopted also by Vitr. and Hengstenb. for the Apoc.[1791] On the contrary, Beng. infers from the words ἜΧ. Τ. ΠΡΌΣΩΠΟΝ, Κ.Τ.Λ.: So it did not have in other respects the form of a man. Ebrard is right in being contented with not knowing more than is said in the text. In the third being, however, the human face is characteristic; just as in the eagle, to which the fourth being is like, not so much the form in itself, as the flying, is significant, and therefore marked.

[1783] Ch. Rev_1:10.

[1784] Cf. E. Riehm, De Natura et Notione Symbolica Cheruborum, Bas. et Ludov., 1864, p. 23. Cf. also Stud. u. Krit., 1871, p. 399 sq.; Lämmert, D. Cherubim der H. Schrift., Jahrb. f. Deutsche Theologie, Gotha, 1867, p. 587 sq., 609 sq.; L. Seeburg, Die Sage von den Greifen bei den Alten; James 1 : Ueber d. Ursprung der Sage und ihre Verbreitung im Oriente, Göttinger Inaugural-Dissertat. (1867), pp. 7, 32 sq.

[1785] Eze_1:7, as it refers to the feet of the cherubim, does not belong here.

[1786] LXX., Rev_22:1.

[1787] Exo_29:10.

[1788] Exo_32:4.

[1789] Gen_12:16.

[1790] ὡς. See Critical Remarks.

[1791] Cf. Rev_5:8, Rev_19:4, where the beasts fall down, which cannot be thought of if two of them were four-footed.

NOTES BY THE AMERICAN EDITOR

XLIV. Rev_4:6-8. τέσσερα ζῷα

Cf. Cremer (Lexicon): Properly, a living creature, which also occurs elsewhere also in profane Greek, where ζῶον, a post-Homeric word, generally signifies living creature, and only in special instances a beast; θηρίον = animal, as embracing all living beings, must be retained in the Revelation, where four ζῶα are represented as being between Gods throne and those of the elders which surround it, the description given of which (Rev_4:6-8) resembles that of the הַיוֹת in Eze_1:5 sqq.; the cherubim in Ezekiel 10 (cf. Psa_18:1; Psa_99:1; Psa_80:2; 1Sa_4:4; 2Sa_6:2; 2Ki_19:15). They are named living creatures here and in Ezekiel 1, on account of the life which is their main feature. They are usually the signs and tokens of majesty, of the sublime majesty of God, both in his covenant relation, and in his relation to the world (for the latter, see Psa_99:1); and therefore it is that they are assigned so prominent a place, though no active part in the final scenes of sacred history (Rev_6:1-7). The appearance of four represents the concentration of all created life in this world, the original abode of which, Paradise, when life had fallen to sin and death, was given over to the cherubim. They do not, like the angels, fulfil the purposes of God in relation to men; they are distinct from the angels (Rev_5:11). We are thus led to conclude that they materially represent the ideal pattern of the true relation of creation to its God. Oehler (O. T. Theology, p. 260): It is the cherubim, as Schultz well expresses it, which at one and the same time proclaim and veil his presence. The lion and the bull are, as is well known, symbols of power and strength; man and the eagle are symbols of wisdom and omniscience; the latter attribute is expressed also in the later form of the symbol by the multitude of eyes. The continual mobility of the ζῶα (Rev_4:8) signifies the never-resting quickness of the Divine operations; this is probably symbolized also by the wheels in Ezekiel 1. The number four is the signature of all-sidedness (towards the four quarters of heaven). Thus Jehovah is acknowledged as the God who rules the world on all sides in power, wisdom, and omniscience. Instead of natural powers working unconsciously, is placed the all-embracing, conscious activity of the living God.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 4:7 . μόσχῳ , “an ox or steer” (as LXX). The four animals are freely compounded out of the classical figures of Ezekiel’s cherubim and the seraphim in Isa 6 ; the latter supply the six wings apiece. This function of ceaseless praise (Rev 4:8-9 ) is taken from Enoch lxi. 10 f., where the cherubim and seraphim are also associated but not identified with the angelic host (though in 40. the cherubim are equivalent to the four archangels); for a possible Babylonian astral background, cf. Zimmern in Schrader, 3 626 632, and Clemen’s Religionsgeschichtliche Erklärung des N. T. (1909), pp. 74 f. Behind them lie the signs of the zodiac (the bull, the archer, the lion and the eagle, as a constellation of the North; so, e.g. , Gunkel, Bruston, etc.). The analogous figures of the four funerary genii before the Egyptian throne represent the four points of the compass.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

calf--"a steer" [ALFORD]. The Septuagint often uses the Greek term here for an ox (Exo 22:1; Exo 29:10, &c.).

as a man--The oldest manuscripts have "as of a man."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. The first beast was like a lion] It is supposed that there is a reference here to the four standards or ensigns of the four divisions of the tribes in the Israelitish camp, as they are described by Jewish writers.

The first living creature was like a lion; this was, say the rabbins, the standard of JUDAH on the east, with the two tribes of Issachar and Zabulon. The second, like a calf or ox, which was the emblem of EPHRAIM who pitched on the west, with the two tribes of Manasseh and Benjamin. The third, with the face of a man, which, according to the rabbins, was the standard of REUBEN who pitched on the south, with the two tribes of Simeon and Gad. The fourth which was like a flying (spread) eagle, was, according to the same writers, the emblem on the ensign of DAN who pitched on the north, with the two tribes of Asher and Naphtali. This traditionary description agrees with the four faces of the cherub in Ezekiel's vision. See my notes and diagrams on Num. 2.

Christian tradition has given these creatures as emblems of the four evangelists. To John is attributed the EAGLE; to Luke the OX, to Mark the LION, and to Matthew the MAN, or angel in human form. As the former represented the whole Jewish Church or congregation, so the latter is intended to represent the whole Christian Church.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) And the first beast (better, in each case, living being) was like a lion, and the second beast like a calf (comp. Eze_1:7; Eze_1:10), and the third beast had a face as a man (or, its countenance as of a man), and the fourth beast was like a flying eagle.—These are living beings, not “beasts,” as in the Authorised version. The rendering “beasts” introduces confusion of thought, and violates the laws of Apocalyptic, indeed of Bible imagery. The evil powers are described under the emblem of wild beasts; for thus brute force, and unrestrained passion, and self-will, &c., are symbolised. (See Rev_11:7; Rev_13:1-2; Rev_16:2; Rev_17:3; Rev_17:7; Rev_19:19-20; Rev_20:10.) But these “living beings” do not represent the evil element in the world. They are representative of animated nature. They are four in number—as there are four beings which hold a primacy in the world: among created beings, man; among birds, the eagle; among cattle, the ox; among untamed animals, the lion. The characteristics of these four chiefs of creation unite to make a perfect picture of the spirit of true service, which should be brave as the lion, patient as the ox, aspiring as the eagle, intelligent as man. It may here be noted that the number “four” in the Apocalypse is almost always associated with the earth. (See Rev_7:1.) We need only call to mind the four quarters, four elements, four seasons, to see its fitness. (Comp. Rev_21:13; Rev_21:16.) The living creatures are “full of eyes.” This strong expression is used again in the next verse. Twice used, its meaning must be significant. The same idea is found in the later prophets of the Old Testament. The wheels of Ezekiel and their tires (Eze_1:18; Eze_10:12) were full of eyes. The stone of Zechariah had seven (the perfect number) eyes (Zec_3:9). The thought is emphasised again in Rev_5:6, where the Lamb is said to have seven eyes. Multiplicity of eyes may symbolise vitality and vigilance. Some have thought, inappropriately enough, that it signifies the unceasing praise of God’s works. A better interpretation is given by Dr. Currey. “The power of nature is no blind force, it is employed in the service of God’s providence, and all over it the stamp of reason is impressed.” (See Speaker’s Commentary on Eze_1:18). May we not add that the force of nature is always observant of God’s will? Its myriad eyes are fixed on Him, as the eyes of a servant on his master (Psa_123:2); doing His commandment, hearkening unto the voice of His word (Psa_103:20-21); the eyes too of all creation wait on God, who gives them meat in due season (Psa_104:27, Prayer Book version)—

“His state

Is kingly; thousands at His bidding speed And post o’er land and ocean without rest;

They also serve who only stand and wait.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. The description of these living creatures does not exactly agree with any of the O. T. parallels: in Ezekiel 1, which is the nearest, the four Cherubim, as they are called, have human figures, calves’ feet, and each has four faces, of the same four animals as these: also they have each four wings, while these have six, like the Seraphim of Isa_6:2. Probably the meaning is, that these four represent the Cherubim and Seraphim who “continually do cry ‘Holy, Holy, Holy, Lord God of Sabaoth’.” We have no reason to suppose that the Angels, or these super-angelic Beings, have proper bodies or invariable forms: they appear in such forms as may please God, or may be appropriate to the purpose for which He bids them appear. For further discussion as to their meaning, see Excursus I.

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.

And the first beast was like a lion,.... And this figure expresses the strength of the ministers of the word, the lion being the strongest among beasts, Pro 30:30, to do the work they are called to, to endure hardness, as good soldiers of Christ, and to bear the infirmities of the weak; and also it denotes their courage and boldness in preaching the Gospel of Christ, without fearing the faces of men, or of being afraid of their revilings:

and the second beast like a calf; or "ox", for so the word here used signifies in the Hellenistic language, and with the Septuagint interpreters, and agrees with Eze 1:10, and designs the laboriousness of Christ's faithful ministers in treading out the corn of Gospel truth, who labour in the word and doctrine, and are labourers with God; as also their humility, meekness, and patience in bearing insults, reproaches, and sufferings for Christ, and instructing those that oppose themselves:

and the third beast had a face as a man; and points at the humanity and tender heartedness, the wisdom, prudence, knowledge, and understanding, and the use of the reasoning faculty, together with a manly spirit in abiding by the Gospel at any rate; all which are so necessary in the ministers of the word.

And the fourth beast was like a flying eagle; which sets forth the sagacity and penetration of Gospel ministers into the deep things of God, and mysteries of grace, and their readiness and swiftness to do the will of God, in publishing the everlasting Gospel; see Rev 14:6.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

8 And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

Ver. 8. Full of eyes within] To look to themselves also as well as to the flock, Act 20:28, lest while they preach to others, &c., 1Co 9:27.

They rest not] Gr. They have no rest, and yet they have no unrest either, the sweet content they take in their continual employment is fitter to be believed than possible to be discoursed.

Holy, holy] This they double, treble, and warble upon, nine times over.

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.

And the first beast was like a lion - A general description has been given, applicable to all, denoting that in whatever form the divine government is administered, these things will be found; a particular description now follows, contemplating that government under particular aspects, as symbolized by the living beings on which the throne rests. The first is that of a lion. The lion is the monarch of the woods, the king of beasts, and he becomes thus the emblem of dominion, of authority, of government in general. Compare Gen 49:9; Amo 3:8; Joe 3:16; Dan 7:4. As emblematic of the divine administration, this would signify that He who sits on the throne is the ruler over all, and that his dominion is absolute and entire. It has been made a question whether the whole body had the form of a lion, or whether it had the appearance of a lion only as to its face or front part. It would seem probable that the latter only is intended, for it is expressly said of the “third beast” that it had “the face of a man,” implying that it did not resemble a man in other respects, and it is probable that, as these living creatures were the supports of the throne, they had the same form in all other particulars except the front part. The writer has not informed us what was the appearance of these living creatures in other respects, but it is most natural to suppose that it was in the form of an ox, as being adapted to sustain a burden. It is hardly necessary to say that the thing supposed to be symbolical here in the government of God - his absolute rule - actually exists, or that it is important that this should be fairly exhibited to people.

And the second beast like a calf - Or, more properly, a young bullock, for so the word - μόσχος moschos - means. The term is given by Herodotus (ii. 41; iii. 28) to the Egyptian god Apis, that is, a young bullock. Such an emblem, standing under a throne as one of its supports, would symbolize firmness, endurance, strength (compare Pro 14:4); and, as used to represent qualities pertaining to him who sat on the throne, would denote stability, firmness, perseverance: qualities that are found abundantly in the divine administration. There was clearly, in the apprehension of the ancients, some natural fitness or propriety in such an emblem. A young bullock was worshipped in Egypt as a god. Jeroboam set up two idols in the form of a calf, the one in Dan and the other in Bethel, 1Ki 12:28-29. A similar object of worship was found in the Indian, Greek, and Scandinavian mythologies, and the image appears to have been adopted early and extensively to represent the divinity.

The above figure is a representation of a calfidol, copied from the collection made by the artists of the French Institute at Cairo. It is recumbent, with human eyes, the skin flesh-colored, and the whole after-parts covered with a white and sky-blue drapery: the horns not on the head, but above it, and containing within them the symbolical globe surmounted by two feathers. The meaning of the emblems on the back is not known. It is copied here merely to show that, for some cause, the calf was regarded as an emblem of the Divinity. It may illustrate this, also, to remark that among the sculptures found by Mr. Layard, in the ruins of Nineveh, were not a few winged bulls, some of them of large structure, and probably all of them emblematic. One of these was removed with great difficulty, to be deposited in the British Museum. See Mr. Layard’s Nineveh and its Remains, vol. ii. pp. 64-75. Such emblems were common in the East; and, being thus common, they would be readily understood in the time of John.

And the third beast had a face as a man - There is no intimation as to what was the form of the remaining portion of this living creature; but as the beasts were “in the midst of the throne,” that is, under it as a support, it may be presumed that they had such a form as was adapted to that purpose - as supposed above, perhaps the form of an ox. To this living creature there was attached the head of a man, and that would be what would be particuLarly visible to one looking on the throne. The aspect of a man here would denote intelligence - for it is this which distinguishes man from the creation beneath him; and if the explanation of the symbol above given be correct, then the meaning of this emblem is, that the operations of the government of God are conducted with intelligence and wisdom. That is, the divine administration is not the result of blind fate or chance; it is founded on a clear knowledge of things, on what is best to be done, on what will most conduce to the common good.

Of the truth of this there can be no doubt; and there was a propriety that, in a vision designed to give to man a view of the government of the Almighty, this should be appropriately symbolized. It may illustrate this to observe, that in ancient sculptures it was common to unite the head of a man with the figure of an animal, as cobining symbols. Among the most remarkable figures discovered by Mr. Layard, in the ruins of Nineveh, were winged, human-headed lions. These lions are thus described by Mr. Layard: “They were about twelve feet in height, and the same number in length. The body and limbs were admirably portrayed; the muscles and bones, although strongly developed, to display the strength of the animal, showed, at the same time, a correct knowledge of its anatomy and form. Expanded wings sprung from the shoulder and spread over the back; a knotted girdle, ending in tassels, encircled the loins. These sculptures, forming an entrance, were partly in full, and partly in relief. The head and forepart, facing the chambers, were in full; but only one side of the rest of the slab was sculptured, the back being placed against the wall of sun-dried bricks” (“Nineveh and its Remains,” vol. i. p. 75).

The following engraving will give an idea of one of these human-headed animals, and will serve to illustrate the passage before us alike in reference to the head, indicating intelligence, and the wings, denoting rapidity. On the use of these figures, found in the ruins of Nineveh, Mr. Layard makes the following sensible remarks - remarks admirably illustrating the view which I take of the symbols before us: “I used to contemplate for hours these mysterious emblems, and muse over their intent and history. What more noble forms could have ushered the people into the temple of their gods? What more subblime images could have been borrowed from nature by people who sought, unaided by the light of revealed religion, to embody their conceptions of the wisdom, power, and ubiquity of a Supreme Being? They could find no better type of intellect and knowledge than the head of a man; of strength, than the body of the lion; of rapidity of motion, than the wings of a bird. These winged, human-headed lions were not idle creations, the offspring of mere fancy their meaning was written upon them. They had awed and instructed races which flourished 3000 years ago. Through the portals which they guarded, kings, priests, and warriors had borne sacrifices to their altars, long before the wisdom of the East had penetrated into Greece, and had furnished its mythology with symbols long recognized by the Assyrian votaries” (“Nineveh and its Remains,” vol. i. p. 75, 76).

And the fourth beast was like a flying eagle - All birds, indeed, fly; but the epithet flying is here employed to add intensity to the description. The eagle is distinguished, among the feathered race, for the rapidity, the power, and the elevation of its flight. No other bird is supposed to fly so high; none ascends with so much power; none is so majestic and grand in his ascent toward the sun. That which would be properly symbolized by this would be the rapidity with which the commands of God are executed; or this characteristic of the divine government, that the purposes of God are carried into prompt execution. There is, as it were, a vigorous, powerful, and rapid flight toward the accomplishment of the designs of God - as the eagle ascends unmolested toward the sun. Or, it may be that this symbolizes protecting care, or is an emblem of that protection which God, by his providence, extends over those who put their trust in him.

Thus, in Exo 19:4, “Ye have seen how I bare you on eagles’ wings.” “Hide me under the shadow of thy wings,” Psa 17:8. “In the shadow of thy wing’s will I rejoice,” Psa 63:7. “As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him,” Deu 32:11-12, etc. As in the case of the other living beings, so it is to be remarked of the fourth living creature also, that the form of the body is unknown. There is no impropriety in supposing that it is only its front aspect that John here speaks of, for that was sufficient for the symbol. The remaining portion “in the midst of the throne” may have corresponded with that of the other living beings, as being adapted to a support. In further illustration of this it may be remarked, that symbols of this description were common in the Oriental world.

Figures in the human form, or in the form of animals, with the head of an eagle or a vulture, are found in the ruins of Nineveh, and were undoubtedly designed to be symbolic. “On the earliest Assyrian monuments,” says Mr. Layard (“Nineveh and its Remains,” vol. ii., p. 348, 349), “one of the most prominent sacred types is the eagle-headed, or the vulture-headed, human figure. Not only is it found in colossal proportions on the walls, or guarding the portals of the chambers, but it is also constantly represented in the groups on the embroidered robes. When thus introduced, it is generally seen contending with other mythic animals - such as the human-headed lion or bull; and in these contests it is always the conqueror. it may hence be inferred that it was a type of the Supreme Deity, or of one of his principal attributes. A fragment of the Zoroastrian oracles, preserved by Eusebius, declares that ‘God is he that has the head of a hawk. He is the first, indestructible, eternal, unbegotten, indivisible, dissimilar; the dispenser of all good; incorruptible; the best of the good, the wisest of the wise; he is the father of equity and justice, self-taught, physical and perfect, and wise, and the only inventor of the sacred philosophy.’ Sometimes the head of this bird is added to the body of a lion.

Under this form of the Egyptian hieracosphinx it is the conqueror in combats with other symbolical figures, and is frequently represented as striking down a gazelle or wild goat. It also clearly resembles the gryphon of the Greek mythology, avowedly an Eastern symbol, and connected with Apollo, or with the sun, of which the Assyrian form was probably an emblem.” The following figure found in Nimroud, or ancient Nineveh; may furnish an illustration of one of the usual forms. If these views of the meaning of these symbols are correct, then the idea which would be conveyed to the mind of John, and the idea, therefore, which should be conveyed to our minds, is, that the government of God is energetic, firm, intelligent, and that in the execution of its purposes it is rapid like the unobstructed flight of an eagle, or protective like the care of the eagle for its young. When, in the subsequent parts of the vision, these living creatures are represented as offering praise and adoration to Him that sits on the throne Rev 4:8; Rev 5:8, Rev 5:14, the meaning would be, in accordance with this representation, that all the acts of divine government do, as if they were personified, unite in the praise which the redeemed and the angels ascribe to God. All living things, and all acts of the Almighty, conspire to proclaim his glory. The church, by her representatives, the “four and twenty elders,” honors God; the angels, without number, unite in the praise; all creatures in heaven, in earth, under the earth, and in the sea Rev 5:13, join in the song; and all the acts and ways of God declare also his majesty and glory: for around his throne, and beneath his throne, are expressive symbols of the firmness, energy, intelligence, and power with which his government is administered.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Like a lion, &c. The qualities in these animals are observed to be courage and strength in the lion; profit to human life, by the calf; reason and wisdom, by the face of man: soaring high, and rapidity or swiftness, by the eagle: whether we understand those spiritual perfections to belong to blessed spirits, or to the apostles in general, or to the four evangelists. (Witham)

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).

It is observed concerning these four living creatures, (for so they were, not beasts in a strict sense, as it is opposed to flying things, for the fourth was a fowl):

1. That they were the same mentioned in Ezekiel’s vision, Eze 1:10; only each one there is said to have had the four faces of these creatures, here each one had a single face proper to it.

2. That these were the four creatures whose portraitures were in the four ensigns of the Israelites as they were marshalled into four companies, allotting the men of three tribes to each company.

Judah’s standard had a lion in its colours, according to Jacob’s prophecy of that tribe, Gen 49:9, Ephraim had an ox, Reuben had a man, Dan an eagle. This the learned Mede proves from the Rabbins, who, though fabulous enough, yet in such a thing may be credited. It is also thought they answered the four cherubims in the temple.

Question. But what is signified by these four living creatures?

Solution. Some say the four evangelists; others, four apostles, &c. But certainly they judge best who say, that by them is signified the various gifts with which God blesseth his ministers, giving to some more courage and fortitude, that they are like lions; to others more mildness and meekness, that they are like oxen or calves; others have more wisdom and prudence, which most adorn a man; others a more piercing insight into the mysteries of God’s kingdom, rendering them like eagles.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. (Upon "beast" (zwon), see on ver. 6. For the signification, see also above on ver. 6) Whether there was any difference in the forms as a whole, or whether the difference consisted chiefly or solely in the thee, cannot be certainly known. Each being is symbolical of some class or some quality of which it is representative. (For the application, see on ver. 6)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And the first - Just such were the four cherubim in Ezekiel, who supported the moving throne of God; whereas each of those that overshadowed the mercy-seat in the holy of holies had all these four faces: whence a late great man supposes them to have been emblematic of the Trinity, and the incarnation of the second Person. A flying eagle - That is, with wings expanded.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

beasts

Living creatures.

(See Scofield Eze 1:5).

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

7–8. The first creature was like a lion. It looked like a lion, but was not a lion. It had other characteristics. Like a calf. Had a body similar to that of the ox. Had the face of a man. Otherwise its structure differed from that of men. Like a flying eagle. It will be seen that four departments of animated nature are represented. That of the wild beasts of prey; that of domestic animals, the human species, and the fowls of the air. Each is represented by what, in the eyes of a Hebrew, would be regarded as its highest type.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

The first living creature was like a lion, the second living creature was like a calf, the third living creature had a face like a man, and the fourth living creature was like a flying eagle

How the head of each living creature appeared to John is expressed as a comparison with something more familiar. (See: Simile)

living creature

"living being" or "living thing." See how you translated this in Revelation 4:6

full of eyes on top and underneath

The top and bottom of each wing was covered with eyes.

who is to come

Existing in the future is spoken of as coming. (See: Metaphor)

translationWords

life

creature

like

lions

cow

face

eagle

holy

lord

Almighty

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7. ἔχων. With AB2; Text. Rec[161] reads ἔχον with אP.

[161] Rec. Textus Receptus as printed by Scrivener.

ὡς ἀνθρώπον. With A Primas[162] Vg[163]; א reads ὡς ὅμοιον ἀνθρώπου; B2 omits ὡς; Text. Rec[164] reads ὡς ἄνθρωπος with P 1.

[162] Primasius, edited by Haussleiter.

[163] Vulgate.

[164] Rec. Textus Receptus as printed by Scrivener.

7. The description of these living creatures does not exactly agree with any of the O.T. parallels: in Ezekiel 1, which is the nearest, the four Cherubim, as they are called, have human figures and calves’ feet; and each has four faces, of the same four animals as these: also they have each four wings, while these have six, like the Seraphim of Isa 6:2. Probably the meaning is, that these four represent the Cherubim and Seraphim who “continually do cry ‘Holy, Holy, Holy, Lord God of Sabaoth’ ”. We have no reason to suppose that the Angels, or these super-angelic Beings, have proper bodies or invariable forms: they appear in such forms as may please God, or may be appropriate to the purpose for which He bids them appear. For further discussion as to their meaning, see Excursus I.

ἔχων. Is as likely to be a misspelling resting on mispronunciation as a false concord. Pausanias of Cæsarea in Cappadocia and a famous pupil of Herodes Atticus habitually confounded long and short letters, a common Syrian fault.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Lion, calf, man, eagle. From this passage is derived the familiar symbolism of the four Evangelists; Mark seated on a lion, Luke on a steer, Matthew on a man, and John on an eagle. These are varied however. Irenaeus attributes the lion to John, and the eagle to Mark. Augustine the lion to Matthew, the man to Mark.

Lion. See on 1Pe 5:8.

Calf [μοσχω] . Compare Luk 14:23. In the Septuagint for an ox or steer. Exo 22:1; Eze 1:10.

Eagle [αετω] . See on Mt 24:28.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.