[Referring to the Ark of the Covenant] And make two
cherubim out of hammered gold at the ends of the cover. Make one cherub on one
end and the second cherub on the other; make the cherubim of one piece with the
cover, at the two ends. The cherubim are to have their wings spread upward,
over- shadowing the cover with them. The cherubim are to face each other,
looking toward the cover. (Exodus 25:18-20)
Before considering the attributes and activities of the
cherubim, the singular of which is cherub, it may be useful to discuss the
distinctions between the cherubim and the seraphim. The Bible makes it clear
that these two types of angelic beings represent two different orders or ranks.
The propriety of the distinction of wings must be observed.
The seraphim of Isaiah have two more wings than the cherubim of Ezekiel
(1:5-18; 10:12). The former are described as being more immediately before the
presence of God, therefore each seraph has two wings to cover his face before
such transcendent brightness. Another difference is that the seraphim sing the
praises of God without intermission. Further, the seraphim, the glorious
ministers of God, are from their nature compared to fire and light. Cherubim,
on the other hand, are so named because of their speed in the accomplishment of
their tasks. The two names are not attached to the same order of angels, though
both orders are near to God and possess the same glorious effulgence of their
celestial nature.
The form and design of cherubic figures indicate immediate
service for the Creator and constant attendance upon the Shekhinah. The actual
existence of the cherubim cannot be disputed. However, the cherub is used in a
symbolic sense by the Psalmist when he speaks of the God of Israel riding upon
a cherub (Psalm 18:10). Here the cherub appears as a personification of the
storm-cloud, bearing God from heaven to earth.
The word "cherubim" means to till or plough and is
expressive of diligent service. The first Biblical reference to the cherubim is
in association with the expulsion of Adam and Eve from the garden of Eden
(Genesis 3:24). God placed them on the east side of the garden to preserve the
way to the tree of life. They guard it not against, but for man, till man shall
be fit to enjoy it and never to lose it (Revelation 2:7). “Blessed are those
who wash their robes, that they may have the right to the tree of life and may
go through the gates into the city" (Revelation 22:14).
Moses does not specify the form of these angelic agents of
divine judgment and mercy. Yet he must have been familiar with them for, when
ordered to make the cherubim for the tabernacle, he fashioned them without any
special direction from God. Placed at each end of the mercy seat, the cherubim
represent a new relationship to God in His holiness and life-imparting presence
(Exodus 25:18-20; Psalm 80:1). Their outstretched wings touch each other; they
gaze one to- wards another, and downwards upon the ark. The position and attitude
of the cherubim upon the mercy seat indicate their attendance upon their
Creator and our Redeemer. Their gaze downwards upon the ark suggests their
contemplation of the sublime mysteries of the said to "sit enthroned
between the cherubim" (Psalm 80:1), on the mercy seat (Exodus 25:18-23),
from which He promised to commune with Moses; and thus on "the throne of
grace," which the redeemed are exhorted to approach boldly (Hebrews 4:16).
The cherubim made for Solomon's magnificent temple were of a
colossal size (1 Kings 6:23-29) and were different from the cherubim
constructed by Moses, which were made of solid gold. In the most holy place of
the temple there were four cherubim, compared with the two Moses used. In
Ezekiel the Cherubim are instilled for the first time with life, zeal, and
ceaseless untiring motion. Thirty times they are called "the living
creatures," full of the life of God, which flows everlastingly into them
(Ezekiel 1:10; 10:12). In Ezekiel 1:10 and Revelation 4:7 the cherubim are
called "living creatures," and in Ezekiel each one had four faces.
In Revelation each one had a different face representing (1)
the lion, (2) the ox, (3) the eagle and (4) the man. What does this mean? The
composite animal forms are ideal representatives of redeemed creaturely life,
in which man is prominent (Ezekiel 1:5; Revelation 4:7). The lion, king of wild
animals, signifies undaunted courage and vigor in the execution of God's
commands. The ox, king of dumb creation, symbolizes unwearied patience and
firmness. The eagle, king of feathered creation, represents activity, and the
incomparable speed with which these celestial beings execute their divine
missions. The man, king of God's earthly creation, speaks of prudence and
compassion, intelligence and strength of reason. Man, head of all, whose ideal
was realized by the Son of Man, combines all animal excellencies.
The church Fathers associated the four faces of the cherubim
with the four Gospels, and the four profiles of Christ they present: Matthew,
the lion: the kingly aspect of Christ's manifestation and ministry appear in
this Gospel. Mark, the ox: the patience and laborious endurance of Christ are
evident in this Gospel. Luke, man: the humaneness and brotherly sympathy are
traits of Christ which Luke stresses. John, the eagle: the soaring majesty of
the Divine Word is before us in the fourth Gospel. The fourfold face of the
cherubim can also be applied to the Church of the redeemed. As the cherubim
were of one piece with the Ark, so the redeemed are one with Christ, and one
with Him as their propitiation (2 Peter 1:3-4; Hebrews 2:11; Exodus 29:42-46;
25:22; 1 Corinthians 3:16, 17; Gal. 2:20). In the book of Revelation the four
living creatures-not beasts-are identified with the redeemed.
I'll be concluding this series on angels in my next post. There are a few things I need to clean include to make sure I get all the references to angels into these posts.
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