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The name “LORD of hosts” occurs some 261 times in the Old Testament Scriptures. God is first called the “LORD of hosts” in 1 Samuel 1:3. The word LORD, capitalized, refers to Yahweh, the self-existent, redemptive God. The word hosts is a translation of the Hebrew word sabaoth, meaning “armies”—a reference to the angelic armies of heaven. Thus, another way of saying “LORD of hosts” is “God of the armies of heaven.” The NIV translates YHWH saboath as “LORD Almighty.”

This name for God first appears at the close of the period of the judges. In the same sentence as “LORD of hosts” is a reference to Shiloh, where the Ark of the Covenant was kept. The Ark symbolized Yahweh’s rulership, among other things, for He sits enthroned above the cherubim (1 Samuel 4:4; Psalm 99:1). Some have suggested that ”LORD of hosts” reaffirms that God is the true Leader of Israel’s armies, in spite of the low spiritual condition of the nation of Israel at the time of the judges. In 1 Samuel 17:45, as part of his pre-fight verbal sparring with Goliath, David invokes this name of God. In doing so, David was claiming that God is the universal ruler over every force whether in heaven or on earth.

Soon after David’s defeat of Goliath, Israel would enter the international scene. It was necessary for the nation to realize that Yahweh was King even of the many other mighty nations. This kingship of the LORD of hosts is vividly expressed in Psalm 24:10: “Who is this King of glory? The LORD of hosts, he is the King of glory!” (ESV). He is the glorious King of Israel, and Zechariah 14:9 tells us that He will be King of the world, over all the kingdoms of the earth (cf. Isaiah 37:16).

Eventually, Yahweh of armies will put down all rebellion (Isaiah 24:21–23) and establish His Kingdom from Mt. Zion (Isaiah 31:4–5; 34:12). As the LORD of hosts, God is the all-powerful Ruler over the entire universe. All power and authority are His. He alone intervenes to provide victory for His people. He alone brings world peace. At the same time, He is available to hear the prayers of His people (Psalm 80:19). There is no other God like this.

The sovereign LORD of hosts has the grace to always be there for the one who comes to Him through faith in the Lord Jesus Christ. The King of glory, who commands the armies of heaven and who will eventually defeat all His enemies in this world, is none other than Jesus Christ. He is the LORD of hosts (Revelation 19:11–20).

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The title “Ancient of Days” first appears in Daniel 7:9, where Daniel is describing his vision of heaven. There an ancient, or venerable, Person sits on a flaming throne with wheels of fire, His hair and clothing white as snow. The flaming throne is symbolic of judgment, while the white hair and title “Ancient” indicate that God existed before time began. In Isaiah 43:13, we find that God refers to Himself existing from ancient of days (literally, “before days were”). That means God existed before days were even created. We read in Genesis 1 that God created time, days and nights, so God existed from before the beginning of time. God is often represented as ancient, as He that is “from everlasting to everlasting” (Psalm 90:2) and as “the first and the last” in Isaiah 44:6.

There can also be no doubt that the reference in Daniel 7 is to God as Judge. A similar description occurs in Revelation 1:14-15, wherein Christ is described as having snow-white hair and blazing eyes. In Revelation, God the Son is depicted with the same power of judgment over His church as the Ancient of Days is described as having in judging Israel. In fact, His sharp gaze judges all seven of the churches in Revelation 1–3 with complete clarity of the reality of all there is to know.

The title “Ancient of Days” is found only three times in Scripture, all three in prophetic passages in Daniel 7:9, 13, and 22. Verse 22 refers specifically to Jesus whose judgment will be part of the end-times events. In Daniel 7:13, the term “ancient of days” refers to God the Father, and we see Him on His throne as Jesus, the “Son of Man” approaches the throne on clouds. God is a triune God, meaning three Persons in One, and at different times “Ancient of Days” refers to Jesus Christ and at other times, to God the Father. But in the prophetic sense, it clearly refers to Jesus, the Ancient of Days returning to pronounce judgment on the world (Daniel 7:22).

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Ezekiel’s vision of the four wheels dramatically illustrates the omnipresence and omniscience of God. These wheels were associated with the “four living creatures” (Ezekiel 1:4), who were later described (Ezekiel 10:5, 20) as cherubim, angelic beings appointed as guardians of the holiness of God.

Each wheel was actually two in one, with one apparently set inside the other at right angles which enabled the “living creatures” to move in any direction instantly without having to turn, like a flash of lightning. These wheels had the appearance of chrysolite, which may have been a topaz or other semiprecious stone. The outer rim of the wheels was described as high and awesome with the outer edge of the rims inset with “eyes” (Ezekiel 1:14-18).

The Spirit of the living creatures was in the wheels (Ezekiel 1:20-21). As a result, the creatures were able to move any direction the wheels moved. Most biblical scholars hold to the idea that the Spirit of God gave direction to the wheels through direct knowledge of and access to the will of God. The mobility of the wheels suggests the omnipresence of God; the eyes, His omniscience; and the elevated position, His omnipotence.

This vision appeared to Ezekiel as a powerful imagery of movement and action demonstrating the characteristics of God’s divine nature. It presented God as being on a chariot-like throne, His glory both supreme and immanent, existing in and extending into all the created universe. As such, the whole revelation by God in this vision to Ezekiel, i.e., the cherubim, the chariot, the Spirit, and the wheels, emphasized their unity and coordination.

As terrifying as this vision was, it vividly displayed the majesty and glory of God (Ezekiel 1:28), who came to Ezekiel and the children of Israel in the midst of their Babylonian exile. It reminded them of His holiness and power as the Lord of all creation. The message was clear: though His people were in exile and their nation was about to be destroyed, God was still on the throne and able to handle every situation. The lesson for us today is that, through His marvelous providence, God moves in the affairs of all nations to work out His own unseen plan, always at work, intricately designed, never wrong, and never late (Romans 8:28).

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Cherubim/cherubs are angelic beings involved in the worship and praise of God. The cherubim are first mentioned in the Bible in Genesis 3:24, “After He drove the man out, He placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.” Prior to his rebellion, Satan was a cherub (Ezekiel 28:12-15). The tabernacle and temple along with their articles contained many representations of cherubim (Exodus 25:17-22; 26:1, 31; 36:8; 1 Kings 6:23-35; 7:29-36; 8:6-7; 1 Chronicles 28:18; 2 Chronicles 3:7-14; 2 Chronicles 3:10-13; 5:7-8; Hebrews 9:5).

Chapters 1 and 10 of the book of Ezekiel describe the “four living creatures” (Ezekiel 1:5) as the same beings as the cherubim (Ezekiel 10). Each had four faces—that of a man, a lion, an ox, and an eagle (Ezekiel 1:10; also 10:14)—and each had four wings. In their appearance, the cherubim “had the likeness of a man” (Ezekiel 1:5). These cherubim used two of their wings for flying and the other two for covering their bodies (Ezekiel 1:6, 11, 23). Under their wings the cherubim appeared to have the form, or likeness, of a man’s hand (Ezekiel 1:8; 10:7-8, 21).

The imagery of Revelation 4:6-9 also seems to be describing cherubim. The cherubim serve the purpose of magnifying the holiness and power of God. This is one of their main responsibilities throughout the Bible. In addition to praising God, they also serve as a visible reminder of the majesty and glory of God and His abiding presence with His people.

You were in Eden, the garden of God; every precious stone was your covering, sardius, topaz, and diamond, beryl, onyx, and jasper, sapphire,[1] emerald, and carbuncle; and crafted in gold were your settings and your engravings.[2] On the day that you were created they were prepared. 14 You were an anointed guardian cherub. I placed you;[3] you were on the holy mountain of God; in the midst of the stones of fire you walked. 15 You were blameless in your ways from the day you were created, till unrighteousness was found in you. 16 In the abundance of your trade you were filled with violence in your midst, and you sinned; so I cast you as a profane thing from the mountain of God, and I destroyed you,[4] O guardian cherub, from the midst of the stones of fire. 17 Your heart was proud because of your beauty; you corrupted your wisdom for the sake of your splendor. I cast you to the ground; I exposed you before kings, to feast their eyes on you. 18 By the multitude of your iniquities, in the unrighteousness of your trade you profaned your sanctuaries; so I brought fire out from your midst; it consumed you, and I turned you to ashes on the earth in the sight of all who saw you. 19 All who know you among the peoples are appalled at you; you have come to a dreadful end and shall be no more forever.”