What, then, do the cherubim symbolize? We think they personify the attributes of God. Scholars have suggested a number of attributes. We think that there are just four which are fundamental, namely: Power, Wisdom, Justice and Love. These four include all others. For instance: independence, omniscience, holiness and benevolence are dependent on or similar to the above mentioned in their absolute perfection as God has them. On these his throne is represented as being supported.
When the way back to Eden was closed by "the cherubim," it was not
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only the act of his power and justice; it was also done by wisdom and love. "Cursed is the ground for thy sake" was the utterance of love and wisdom. Idleness destroys; activity develops. The latter made the Greeks, even in a rugged country, a finely developed people; while idleness ruined Rome, with the treasures of the world at her feet.
In the tabernacle two small cherubim appear. They are a part of the mercy-seat and seem to grow out of it. Before we can appreciate this picture we must remember that the tabernacle represented things as they exist during the Gospel age: the temple, as they will
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be during the Millennial age. Again, the picture is not as seen from God's standpoint, but from that of the church. The mercy-seat in a sense represents Christ. Many who cannot see the love and justice of God apart from Christ, believe that they are somehow bound up in him. These two attributes of God are very indistinct to them; they cannot see them; except that in some manner, too deep for their understanding, they are blended in Christ. Again, previous to the advent of Jesus, even the love is hidden; only the "stern" justice appears. The love was in Christ, but was not yet made manifest. Previous to the atoning sacrifice the picture appears like this. The mercy-seat is the place of justice--but man has been proved guilty. Until satisfaction has been made there is no hope. Power and wisdom--the two cherubim--stand at either end, their wings uplifted as if ready to fly to the rescue, but their feet are held by justice. They cannot move. They look expectant toward the mercy-seat, waiting, watching for the blood of atonement which shall set them free to do their willing work. But these cherubim are said to over-shadow the mercy-seat. This is also true, for if the blood of atonement is not forthcoming, they stand as the guardians of justice and the terror of the evil-doer.
In the temple, which represents the church in the Millennial age, two new and very large cherubim were made. [Probably nearly twenty-one feet high.] They are represented as standing on each side of the ark, their outer wings touching either wall, and their inner wings touching each other, thus filling the whole expanse. (2 Chron. 3:10.)
These two new cherubim would seem to represent the other two attributes that had been so obscure before, but are now made glorious by the additional light of the new dispensation. [There was one lampstand in the tabernacle and ten in the temple.] The chief work of the Millennial age will apparently be to show that these two glorious attributes --love and justice--are not lame or impotent; they stand upon their own feet; they are independent, yet in perfect harmony, and that they are "of one measure and of one size." (1 Kings 6:25.)
We cannot in this follow minutely the description of the cherubim as seen by Isaiah and Ezekiel, neither have we sufficient light as yet, but we will notice a few points that are easily seen. These two prophets seem, like John, to represent the living saints. To them "the heavens were opened." (Ez. 1:1; Rev. 4:1.) They see "visions of God," and Jehovah sitting upon a throne." (Isa. 6:1.) They see the cherubim around and under the throne. They hear them rest not from crying, "Holy, holy, holy," etc. That is, we now see that all of God's attributes are in perfect harmony, and that in ceaseless chorus they are sounding forth his praise, and revealing the fact that "the whole earth is full of his glory,"--to those who have their eyes opened. We are sent to preach, as the Lord's new mouth-piece, a message that is offensive to "a rebellious house," even to those who believe themselves to be the "Israel of God." It is a message of "lamentations, mourning and woe." (Ez. 2:10.) We are given the book to eat. [What a blessed feast it is!] It is "like honey" in our mouths; but having been digested, it leads to self-denial, to crucifixion, to death. (Ez. 3; Rev. 10.)
We realize our weakness, but when the hot coal from the altar touches our lips, we are ready to answer, "Here am I, send me." The message is, "Go and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." "Declare fat the heart of this people, and its ears declare heavy, and its eyes declare dazzled," etc. [Young's trans.] "Then, said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate." (Isa. 6:5-13.) At the voice of the cherubim the door posts of the temple move, and the house is filled with smoke (Isa. 6:4; Ezek. 10:4; Rev. 15:8.) [For an illustration of this see "Seven Last Plagues," ZION'S WATCH TOWER, June, 1883. The four faces of the cherubim will be treated when examining chap. 6.]
In Rev. 4:9-11, John hears the cherubim "give glory and honor and thanks to him that sitteth on the throne," and immediately the twenty-four elders fall down before him, saying, "Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thou didst create all things, and because of thy will they are and were created" [Rev. 4:11].
When we can hear the power, wisdom, justice, and love of God proclaiming in perfect harmony the glory and honor of our Father, then indeed his twenty-four witnesses ring out his praise as never before, and we realize that he created all things, both good and evil, and that they exist by his permission and shall ultimately work out his pleasure.