The mercy-seat, as already briefly described, was a cover upon the ark, of the same length and breadth; it was of pure gold, and at either end were cherubim beaten out of one piece with it; they were thus a part of the mercy-seat. These symbolic figures had their wings overshadowing the mercy-seat, and their faces looking down upon it.
We are told that the heathen had something similar to the ark and mercy-seat with the cherubim—of grotesque and repulsive character. But what is very significant in these heathen arks is, that upon the lid rested an idol—man’s work and god—upon which the cherubim gazed in worship. “Their idols are silver and gold, the work of men’s hands,” says the psalmist (Ps. 115:4); with hands, eyes, lips, but neither power, knowledge nor words—man’s miserable creature. How ignoble in contrast to the true God, the Creator and Lord of all! With Him is power, knowledge, wisdom; and “He that planted the ear, shall He not hear? He that formed the eye, shall He not see?” (Psa. 94:8, 98Understand, ye brutish among the people: and ye fools, when will ye be wise? 9He that planted the ear, shall he not hear? he that formed the eye, shall he not see? (Psalm 94:8‑9)).
But upon the mercy-seat was no representation of God. “God is a Spirit and they that worship Him must worship Him in spirit and in truth” (John 4:2424God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:24)). How divinely in accord with all His truth it is that, in those days of partial revelation, of type and shadow, God should have most jealously guarded the conception of His infinitely glorious being from any semblance of representation so universal among the heathen.
We are told that the Israelites represented a stage in the natural development of the human race in their upward progress. But who taught them to cast away all idols? How could they, or Moses, have conceived the thought that God was infinitely great and almighty, but not corporeal? There is but one true answer—God was pleased to make Himself known. And how constantly, patiently, and carefully, did He reiterate that lesson.
They tell us that Jehovah was understood to be one of many tribal deities, each nation having one or more. How does that consist with such words as these: “Behold, the heaven and the heaven of heavens is the Lord’s thy God, the earth also, with all that therein is” (Deut. 10:1414Behold, the heaven and the heaven of heavens is the Lord's thy God, the earth also, with all that therein is. (Deuteronomy 10:14)). There is no possible room left for any other god, save indeed the demons who, under Satan’s leadership and guidance, preside in the heathen deities’ worship. “The things which the Gentiles sacrifice, they sacrifice to demons, and not to God” (Cor. 10:20).
Where could a man or people, surrounded by the idolatries of Egypt, have received such instructions as these: “Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire; lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, the likeness of anything that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth; and lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations under the whole heaven” (Deut. 4:15-1915Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire: 16Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, 17The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, 18The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: 19And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations under the whole heaven. (Deuteronomy 4:15‑19)).
The last clause of the passage just quoted has been perverted by “higher criticism” to teach that Moses thought God gave the host of heaven to all nations to be their gods, while un-perverted minds readily understand that as luminaries they were the common portion of all, God’s creation, witnessing of His power and care to all mankind. What blindness it is to see otherwise!
The ark, then, and the mercy-seat, with the attendant cherubim, were not idols, but they emphasized the spirituality of that all-glorious Being who fills heaven and earth, and yet had come to dwell among His people and manifest Himself to them, where there was faith to apprehend Him.
Upon the top of the ark, as we have seen, was a crown of gold, which seems to have answered a two-fold purpose; of beauty for the ark, and for securely holding the mercy-seat in its place. This crown of gold fittingly represents our Lord now glorified. “We see Jesus... crowned with glory and honor” (Heb. 2:99But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. (Hebrews 2:9)). With divine delight has His God and Father glorified Him who for His sake suffered reproach (Psa. 69:77Because for thy sake I have borne reproach; shame hath covered my face. (Psalm 69:7)), and now faith sees Him whose “visage was so marred more than any man, and His form more than the sons of men,” in all the beauty, majesty and glory of heaven. It is God’s declaration that He has accepted the work of redemption so graciously undertaken and so perfectly accomplished by our Lord. He who offered Himself as a propitiatory sacrifice for sinners upon the cross, who was as the sin-offering forsaken of God, and left, as it were, in the outer darkness, has been placed upon the throne of glory. Thus the crown leads us to the significance of the mercy-seat.
The mercy-seat was of pure gold. The word “pure” (used of metals, and of moral purity as well—Prov. 15:2626The thoughts of the wicked are an abomination to the Lord: but the words of the pure are pleasant words. (Proverbs 15:26); Jer. 33:88And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. (Jeremiah 33:8)) is to show that there was no alloy in it; nothing is mingled with what must meet the demands of divine glory. It reminds us that no human thoughts can intrude where “all things are of God” (2 Cor. 5:1818And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; (2 Corinthians 5:18))—His word, His will, His glory alone can prevail, though in His infinite patience it may seem otherwise for a time. Whatever the mercy-seat stands for, it must be divine and eternal.
The word is not literally “mercy-seat,” but “covering.” In the ark, it will be remembered, we had no mention of a covering. Our ever-blessed Lord needed none; all was open to His Father’s eyes, and He delighted to have it so. Into the pure depths of that perfect heart Omniscience could look and see nothing but what responded to the divine will; fit abode indeed for the law of a holy God. Only such an One could be the basis of a divine “covering” for those who needed it.
“Covering,” however, would not be a fair rendering of the word kapporeth without further explanation. It is derived from the third voice, or intensive form, of the Hebrew verb “to cover.” It thus suggests the thought of an intensive or complete, effectual, eternal covering; and this, coupled with the gold of which it was made, declares it to be a divine covering. Man’s thought of a covering is concealment; God’s is by atonement: “He that covereth his sins shall not prosper” (Prov. 28:1313He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. (Proverbs 28:13)). “When I kept silence, my bones waxed old... I acknowledged my in unto Thee, and mine iniquity have I not hid” (Psa. 32:3, 53When I kept silence, my bones waxed old through my roaring all the day long. (Psalm 32:3)
5I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah. (Psalm 32:5)). For such an one God provides a perfect and eternal covering. To the returning prodigal saying, “I have sinned,” the Father replies, “Bring forth the best robe, and put it on him” (Luke 15:21, 2221And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: (Luke 15:21‑22)). This thought of covering is very full, and requires further, careful attention.
The law, as we have seen, was put into the ark. Its principles of absolute righteousness, Godward and manward, were the characteristics of the throne of God. “The righteous Lord loveth righteousness;” and this righteousness must act in absolute impartiality toward every son of Adam. Thus, “His eyes behold, His eyelids try the children of men”—He “trieth the righteous,” and “upon the wicked He shall rain snares, fire and brimstone” (Psa. 11:4-74The Lord is in his holy temple, the Lord's throne is in heaven: his eyes behold, his eyelids try, the children of men. 5The Lord trieth the righteous: but the wicked and him that loveth violence his soul hateth. 6Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup. 7For the righteous Lord loveth righteousness; his countenance doth behold the upright. (Psalm 11:4‑7)). The law can only declare that which is true and right. Thus it pronounces upon the guilt of all men: “Therefore by the deeds of the law there shall no flesh be justified in His sight: for by the law is the knowledge of sin” (Rom. 3:2020Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:20)). Having proved man to be a sinner, the law can only proceed to pronounce the sentence upon him: “Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Gal. 3:1010For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Galatians 3:10)). Thus guilty, and under the curse, man but waits for the just sentence of the law to be executed: “Whosoever was not found written in the book of life was cast into the lake of fire” (Rev. 20:1515And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20:15)).
Such is the inevitable doom of all men according to the sentence of God’s holy law. The only One who could stand before God on the basis of having perfectly kept His law was our Lord Jesus. He could have been justified by the law absolutely, and, enthroned upon it, could have pronounced the just doom of all the human race. Did He do this? No, blessed be His name! Instead of being the executioner of the law, He bared His spotless bosom to the sword of justice. Without blemish and spot, thus qualified to be the Substitute, with infinite value, for our guilty race, He lets the law do all its righteous work upon Himself instead of upon the guilty: “Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree” (Gal. 3:1313Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: (Galatians 3:13)). He not only had the law in His heart, but He opened His heart also for the sword of righteousness: “For the transgression of My people was He stricken” (Isa. 53:88He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. (Isaiah 53:8)). Marvel of love divine!—the same Bosom holds the law unbroken, and receives the penalty for its having been broken by man. The storm of wrath having spent itself upon Him, the law can no longer curse the sinner who takes refuge in Jesus.
Here then we have the true Mercy-seat—a divine, righteous, and eternal covering for the law of God and for the guilty but believing sinner. “God hath set Him forth to be a propitiation (literally, mercy-seat) through faith in His blood, to declare His righteousness for the remission of sins that are past (of a past dispensation) through the forbearance of God: to declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believeth in Jesus “ (Rom. 3:25, 2625Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Romans 3:25‑26)). It will be noticed that this passage is in close connection with the one showing how impossible it is for man to be justified by the law (ver. 20). Thus we have the tables of the law covered by the divine mercy-seat.
These truths are emphasized by the dimensions of the mercy-seat—2½ x 1½ cubits; or, as we have already seen (page 242), in the proportion of 5 and 3. Five speaks of responsibility as perfectly met by our Lord Jesus, and three of divine fullness and manifestation. How perfectly is every divine requirement met in this propitiatory, and how the glory of the triune God is revealed in it! So that God is now for the believer, instead of being against him, and this according to all His attributes.
The mercy-seat being of the same measure as the ark, covered it exactly. There was no part uncovered; the law was completely hidden from view. In a very real sense it could not act against the people, although they had broken it. Is there not a suggestion of the need of this covering in the account of the return of the ark from the Philistines’ land, already briefly alluded to? The men of Bethshemesh irreverently looked into the ark, doubtless by lifting the mercy-seat (1 Sam. 6:1919And he smote the men of Beth-shemesh, because they had looked into the ark of the Lord, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the Lord had smitten many of the people with a great slaughter. (1 Samuel 6:19)), and the Lord smote them for it. They removed the divine covering and, so to speak, the law acted directly upon them. It is sometimes taught that, though not under the law as a ground of justification, believers are under it as a rule of life. This holy action of God at Bethshemesh is against this, and shows that “as many as are of the works of the law are under the curse” (Gal. 3:1010For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Galatians 3:10)). The law knows no distinction among men. It is God’s righteous demand for a perfect obedience in man; if that is not rendered, it can only pronounce a curse.
Nor does this mean the slightest provision for the flesh, or a careless walk. “Sin shall not have dominion over you, for ye are not under law but under grace” (Rom. 6:1414For sin shall not have dominion over you: for ye are not under the law, but under grace. (Romans 6:14)). As the apostle declares, “I through the law am dead to the law, that I might live unto God” (Gal. 2:1919For I through the law am dead to the law, that I might live unto God. (Galatians 2:19)). To live unto God is surely not Unholiness. “What the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness (literally, righteous requirements, JND Version) of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom. 8:3, 43For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (Romans 8:3‑4)). Thus the righteousness contemplated by the law, but which the flesh would not render, is now secured by the Spirit, through grace. This is a subject of great importance, and we have only touched upon it, but we pass on to our more immediate theme.
We have already had occasion to refer briefly to the cherubim, both upon the curtains and the veil, and on the mercy-seat, but have deferred taking up their significance as shown in Scripture until this point.
As already seen, the cherubim were beaten out of one piece with the mercy-seat. That would suggest that they embody the same truths as are presented in that covering, looked at however from a different point of view. We will first look at a number of passages where the cherubim are spoken of.
“He placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life” (Gen. 3:2424So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. (Genesis 3:24)). Here, then, the cherubim were guardians to keep man from that which he had forfeited, the right to the tree of life. While it is not said that the sword was in the hand of the cherubim, their being mentioned so closely together would identify their purpose. The angel of the Lord with the drawn sword who withstood Balaam (Num. 22:2323And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. (Numbers 22:23)), and the bringer of the pestilence upon Israel for David’s sin in numbering the people (1 Chron. 21:1616And David lifted up his eyes, and saw the angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces. (1 Chronicles 21:16)), are both suggestive of this work of the cherubim at the gate of Eden, and may furnish a further clue to their interpretation, “And when Moses was gone into the tabernacle of the congregation to speak with Him, then he heard the voice of One speaking unto him from off the mercy-seat that was upon the ark of testimony, from between the two cherubim “ (Num. 7:8989And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him. (Numbers 7:89)). This was in accord with the promise, “And there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony” (Ex. 25:2222And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. (Exodus 25:22)). Thus the two cherubim formed the sides or supports of the throne of God, who is described as “dwelling between the cherubim” (2 Sam. 6:22And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the Lord of hosts that dwelleth between the cherubims. (2 Samuel 6:2)). God was addressed there by Hezekiah when he prayed for deliverance from the Assyrians (2 Kings 19:1515And Hezekiah prayed before the Lord, and said, O Lord God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth. (2 Kings 19:15)). See also Psa. 99:11The Lord reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. (Psalm 99:1), “The Lord reigneth: let the people tremble: He sitteth between the cherubim; let the earth be moved.” We seem to have this translated for us in Psa. 97:1, 21The Lord reigneth; let the earth rejoice; let the multitude of isles be glad thereof. 2Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne. (Psalm 97:1‑2): “The Lord reigneth; let the earth rejoice; let the multitude of isles be glad thereof. Clouds and darkness are round about Him: righteousness and judgment are the habitation (more literally, foundation) of His throne.” The cherubim seem clearly to represent the divine attributes of righteousness and its execution in judgment, which is the basis of all true government, human or divine, the only guarantee of the stability of that which is beneath its sway. The throne of iniquity can have no fellowship with the God of righteous judgment (Psa. 94:2020Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? (Psalm 94:20)). Therefore God will overturn until the righteous Ruler comes who loveth righteousness and hateth iniquity (Ezek. 21:2727I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. (Ezekiel 21:27); Psa. 45:6, 76Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. 7Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. (Psalm 45:6‑7)). Such a throne alone can be “forever and ever;” and this Ruler is the Melchizedek, “King of righteousness and King of peace,” David’s Son and yet his Lord, who sits at God’s right hand till His enemies are made His footstool (Ps. 100:1, 2). In view of such a Ruler the people may well tremble and bow in heart to Him in the day of His grace ere His judgment falls; and yet when He takes His power to reign, the earth shall rejoice and be glad. For Him His whole creation waits in hope, for then will the children of God be manifested in their liberty of glory, and creation be delivered from its present bondage (Rom. 8: 21 22).
The primary thought of the cherubim conveyed by these scriptures, then, is that of supports or guardians of the throne of God in His absolute righteousness and judgment. We get the same thought in a different connection in the 18th psalm, where David celebrates his deliverance from all his enemies, particularly from Saul. From His holy temple, where David’s prayer was heard, God appeared for his deliverance. The earth trembled as its Maker came forth for His beloved one’s deliverance—type of the true King, who was subjected to all the hatred of ungodly men. “And He rode upon a cherub and did fly: yea, He did fly upon the wings of the wind” (Psa. 18:1010And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. (Psalm 18:10)). It is as though the King eternal left for the time His place in His sanctuary, and appeared for the judgment of His enemies. The expression, “He rode upon a cherub and did fly,” seems to explain a phrase used of the mercy-seat: “And gold for the pattern of the chariot of the cherubim, that spread out their wings, and covered the ark of the covenant of the Lord” (1 Chron. 28:1818And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the Lord. (1 Chronicles 28:18)). Here the throne suggests the chariot upon which Jehovah rides in connection with the cherubim, who bear Him on, as it were, in resistless power throughout His creation.
This brings us to a similar passage where this thought is enlarged, in Ezek. 1:4-284And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber, out of the midst of the fire. 5Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. 6And every one had four faces, and every one had four wings. 7And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the color of burnished brass. 8And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. 9Their wings were joined one to another; they turned not when they went; they went every one straight forward. 10As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. 11Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. 12And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. 13As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. 14And the living creatures ran and returned as the appearance of a flash of lightning. 15Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. 16The appearance of the wheels and their work was like unto the color of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. 17When they went, they went upon their four sides: and they turned not when they went. 18As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. 19And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. 20Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. 21When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. 22And the likeness of the firmament upon the heads of the living creature was as the color of the terrible crystal, stretched forth over their heads above. 23And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. 24And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. 25And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. 26And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. 27And I saw as the color of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. 28As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. (Ezekiel 1:4‑28). The terrible majesty of God is seen in the cloud and the devouring fire, and the brightness of His glory (vs. 4). In connection with this the “living creatures” appear—four of them, not two. These are described with considerable minuteness; they had the likeness of a man (ver. 5), which suggests intelligence, but with four faces—of a man, a lion, an ox, and an eagle. These four faces suggest: intelligence in the human face; fearless authority in the lion; strength in the ox; and swift, heavenly flight in the eagle. The feet, “like the soles of a calf’s foot,” would suggest stability, and the hands of a man and the eyes upon the wheels show the predominance of intelligence rather than mere power. The wings suggest their heavenly character, and in that way would remind us of the angels “that excel in strength, that do His commandments, hearkening unto the voice of His word” (Psa. 103:2020Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. (Psalm 103:20)). “The living creatures ran and returned as the appearance of a flash of lightning” (vs. 14) — “His ministers a flame of fire”— instantaneous and swift obedience to the control of the Spirit (vs. 12). Then the wheels are described—those awful symbols of the resistless power of God rolling on in their course—high unto heaven, and bearing upon them the throne and Him who sat upon it, “the likeness as of the appearance of a Man above upon it” (vs. 26).
Here we have in divine detail “the chariot of the cherubim,” the chariot on which the almighty Jehovah goes forth in His government and judgment. Here the throne is in motion, passing with resistless majesty from place to place of His wide creation. Closely linked with this is the transfer of the throne from His temple (defiled by sinful men to whom its honor had been committed) to the chariot, and its removal from Jerusalem and the chosen people. Its removal is like when the ark went into captivity in the days of Eli, but here on a grander scale and a more solemn way.
This vision is again described in the tenth chapter of Ezekiel, and there the “living creatures” are called cherubim; we see the action of judgment also in the “coals of fire” given by one of the cherubim to be cast over the city of Jerusalem. “Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubim” (Ezek. 10:1818Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims. (Ezekiel 10:18)), and “Ichabod” was written upon that house where the God of Israel had recorded His name. Alas, that the heart of man should forsake the fountain of living waters!
There may be a suggestion in the fact that in the description of the cherubim, in this tenth chapter, instead of mentioning “the face of an ox,” as in chapter 1, it is called “the face of a cherub” (ver. 14). The ox, as the chief of the creatures in the service of man, would emphasize the fact that these cherubim are creatures, not divine.
We pass next to the solemn passage in the prophet Isaiah (chap. 6:1-8). Here we have seraphim and not cherubim; their employment is worship rather than judgment: “Holy, holy, holy is the Lord of hosts: the whole earth is full of His glory” (vs. 3). In the presence of this unutterable glory, the prophet is abased to the very dust; he cries, “Woe is me, for I am undone.” But it is the holiness of love, whose judgment for sin has already been visited upon Another; for the live coal from off the altar speaks of a fire which has fed upon the sacrifice and the incense upon it; the live coal touches the unclean lips (as of a leper, see Levs. 13:45) and purges away all iniquity.
In the book of the New Testament symbols (Rev. 4:6-86And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. 7And 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. 8And 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. (Revelation 4:6‑8)), we have the characteristic features of the cherubim and seraphim combined. Like the former, they are described severally as lion, calf, man and eagle, and like the latter, they ascribe worship to the triune God. Like the cherubim too they are connected with the judgments to be inflicted upon the earth (Rev. 6:11And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. (Revelation 6:1), etc.).
From the scriptures we have considered we conclude that these figures are symbols of God’s intelligent creatures, for they give Him worship; that they are endowed with untold powers, for they go and return with the speed of the lightning; that they are closely connected with His governmental throne, and with the judicial execution of the righteous judgment of that throne. But let us look a little more closely at these facts.
We cannot think of them as being symbolic figures merely of divine attributes, for we could not conceive of God being worshiped by His own attributes, or of their being veiled with wings in His presence. It is only conscious personal beings who could thus present their adoration to Him. And yet these beings are identified in their office with the execution of divine righteousness. We must beware of intruding into those things which we have not seen among which is a “religion of angels” (Col. 2:1818Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, (Colossians 2:18)); but this does not debar us from gathering all that God has been pleased to reveal to us.
Both Old and New Testaments abound with passages referring to the existence, personality and ministry of angels. They are called literally “messengers”—for this is the significance of the word both in Hebrew and Greek—and no doubt is left that they are heavenly messengers. Their estate is heavenly (see Gal. 1:88But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. (Galatians 1:8); 2 Thess. 1:77And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, (2 Thessalonians 1:7)); and they are there as worshipers and servants of God (Job 1:6; 38:7; 1 Kings 22:1919And he said, Hear thou therefore the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. (1 Kings 22:19)). This last passage would almost suggest the position of the cherubim: “I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left”—they are grouped about His throne, ready to do His will. Angels were particularly used in connection with errands of mercy and of judgment: to announce to Abraham the birth of Isaac, in due time (Gen. 18:22And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, (Genesis 18:2) with Heb. 13:22Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. (Hebrews 13:2)); for the rescue of Lot out of Sodom (Gen. 19:11And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; (Genesis 19:1)); in ministry upon Jacob as he slept (Gen. 28:1212And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. (Genesis 28:12)). They were present in great multitudes at Sinai, and gave character to the ministration of the law (Psa. 68:1717The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. (Psalm 68:17) with Acts 7:5353Who have received the law by the disposition of angels, and have not kept it. (Acts 7:53); Heb. 2:22For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; (Hebrews 2:2)).
We have a higher thought in “the Angel of the Lord,” spoken of frequently (Gen. 16:7-13; 22:11, 157And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. 8And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. 9And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. 10And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 11And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. 12And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren. 13And she called the name of the Lord that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me? (Genesis 16:7‑13)
11And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. (Genesis 22:11)
15And the angel of the Lord called unto Abraham out of heaven the second time, (Genesis 22:15); Ex. 3:2; 23:202And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. (Exodus 3:2)
20Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. (Exodus 23:20); Judg. 2:11And an angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. (Judges 2:1), etc.), and who in a number of cases seems to be identical with the Lord Himself, who appears in this form, and at other times His representative. This is suggestive, and brings us back to the thought we have been gathering of the cherubim.
The cherubim then seem to have been well known as symbolic figures, setting forth in their composite forms the blending of all creature powers, and in their wings and close relationship with the throne of God, their heavenly, angelic character. They were thus symbols of the host of heaven, the angels, ministers of divine judgment and justice, associated with God as His servants in His government of the world. As such, they are His representatives, vested with His authority and, so far as needed, with His power. (See Matt. 13:39, 41; 25:3139The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. (Matthew 13:39)
41The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; (Matthew 13:41)
31When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: (Matthew 25:31); Mark 8:3838Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. (Mark 8:38), etc.) They are not the objects of worship, but are themselves worshipers. But, as engaged in His service, they are His representatives, and therefore accompanied with the majesty which is part of the display of the presence of God Himself.
That there were upon the mercy-seat two of these figures would suggest competent witness to God’s holiness, righteousness and goodness. We see them here with their faces turned toward the mercy-seat, and their wings hovering over it, We are reminded of this attitude by a passage in 1 Peter 1:1212Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. (1 Peter 1:12), “Which things the angels desire to look into.” It is as though they were gazing in wonder and worship upon the cover of the ark, the mercy-seat. This, as we have seen, covered the tables of the law; so it was not at these the cherubim were gazing. They had been associated with the promulgation of the law amid the thick darkness, lightnings and thunderings of Sinai, ready to take vengeance for “every transgression and disobedience.” But it is the blood upon the mercy-seat that fixes the gaze of these ministers of justice and judgment—the blood of the sacrifice sprinkled there on the great Day of Atonement (Levs. 16:14). The blood speaks of judgment already visited upon the Substitute, and it arrests the adoring gaze of these holy servants of God. Instead of flying with the speed of the wind or like the lightning flash upon the enemies of God, they bend with adoring worship upon that which speaks of “righteousness and peace having kissed each other” (Psa. 85:1010Mercy and truth are met together; righteousness and peace have kissed each other. (Psalm 85:10)).
And well may the angels gaze upon that Sacrifice! There every attribute of God’s character shines forth: His righteousness, for He has meted out the full penalty for man’s sin; His love, for here is His gift to a lost world; His wisdom, for none but God could have devised the wondrous plan.
Like the cherubim, we adoringly gaze upon this wondrous sight. We remember that “the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin; are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach” (Heb. 13:11-1311For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:11‑13)). The place of greatest distance, where the victim was consumed, brings us in greatest nearness to the throne of God:—the blood of the victim which was burned outside the camp is brought into the sanctuary of God. Christ “suffered without the gate” —not merely without the city of Jerusalem, nor as rejected by the Jews alone—but upon the shameful cross as upon a gallows, cast out by the whole world, suffering a malefactor’s death—Himself the only perfect and sinless Man who ever walked this earth. But even this does not give the full depth of the meaning of that outside place. He was there forsaken of God (Matt. 27:4646And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? (Matthew 27:46)); the wrath of God was poured out upon Him when He was made a “curse:” the “cup” of wrath was emptied! Oh, the depth of love and mercy to man in that cross—the Sinless goes without the gate!
The blood upon the mercy-seat declares that God has accepted the sacrifice of the Substitute. The value of that blood is linked eternally with the throne, with its righteousness and judgment.
Thus the material of the mercy-seat, and the crown about the ark, speaking of divine glory and Christ enthroned there, agree with the significance of the blood upon the mercy-seat and the adoring gaze of the ministers of justice and judgment. All unites to declare the value of that “eternal redemption” which Christ has found (Heb. 9:1212Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. (Hebrews 9:12)). It also shows the consistency of the type and its divine truth, It gives us a glimpse too of the preeminent thought of redemption in God’s mind from the beginning, which shall be the center of the redeemed heavenly throng, for “in the midst of the throne” stands the “Lamb as it had been slain” (Rev. 5:66And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. (Revelation 5:6)).
Here indeed is the “propitiatory,” the everlasting meeting-place between God and His creation. How otherwise could a guilty sinner approach Him who is “of purer eyes than to behold evil?” Yet by faith in Christ, whose blood has made propitiation for sin, the repentant sinner can draw near and claim with grateful heart that which divine love indeed presses upon him. No fear on the sinner’s part; no wrath on God’s part! The law, with its two-fold witness against man, is magnified and made honorable, its righteous judgment having been borne by the Lamb of sacrifice. Thus God dwells, and will forever dwell, amid the praises of His blood-bought people (Psa. 22:33But thou art holy, O thou that inhabitest the praises of Israel. (Psalm 22:3)).
Pursuing this thought of the ark as coffer a little further, we can think of it as the treasury of God, with boundless stores of wealth for His people. It speaks of Christ in whom “dwelleth all the fullness of the Godhead bodily “(Col. 2:99For in him dwelleth all the fulness of the Godhead bodily. (Colossians 2:9)). To Him “who giveth to all men liberally, and upbraideth not,” we can come for all that is included in that unmeasured expression, “the love of Christ which passeth knowledge” (Eph. 3:1919And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. (Ephesians 3:19)). And this supply is for the need of the way, as the epistle of the sanctuary tells us: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need” (Heb. 4:1616Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. (Hebrews 4:16)). And does it not elevate and sanctify all God’s mercies when the heart realizes that all is the purchase of and connected with the precious blood of Christ? Thus God teaches us to reason: “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (Rom. 8:3232He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Romans 8:32)).
The mercy-seat was, and is, the place of communion. “There will I meet with thee, and I will commune with thee from above the mercy-seat” (Ex. 25:2222And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. (Exodus 25:22)). Here then He makes known by His Word and Spirit His will—the revelation of His love and grace, His holiness and majesty. Of the divine holiness of this place Scripture gives unequivocal testimony. The awful majesty of God and His perfect holiness have not changed since He bade Moses and Joshua remove their shoes from off their feet (Ex. 3:55And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. (Exodus 3:5); Josh. 5:1515And the captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so. (Joshua 5:15)). May the same grace which has provided such a meeting-place control our whole being, and keep us from the blasphemy of linking that holy name and place with a careless, un-judged state. It is thus that Satan would corrupt the most priceless blessings, and turn the very grace of God into a means to work his ends; his judgment will come, and so will that of all who willfully abuse the mercy of God (Heb. 10:2626For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, (Hebrews 10:26)). “Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire” (Heb. 12:28, 2928Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29For our God is a consuming fire. (Hebrews 12:28‑29)).
But this is not to deter the lowly soul, no matter how great its sense of unworthiness, from this throne of grace. It is ever that; and even the power truly to judge our own state and ways comes from God. And this throne of grace is a safe place — “that no flesh should glory in His presence.” Satan meets One there who silences every charge—our “Advocate with the Father”
John 2:11And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: (John 2:1); Zech. 3:1-41And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. 2And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? 3Now Joshua was clothed with filthy garments, and stood before the angel. 4And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. (Zechariah 3:1‑4)); and there the world and its lusts are estimated at their true value, where the joy of the Father’s love is the known portion of the soul forever.