The Cherubim
"And thou shalt make two cherubim of gold, of beaten work shalt thou make them, in the two ends of the Mercy Seat" (Exodus 25:18-22,' 37:7-9).

THE two figures of the Cherubim were so constructed that they were one with, and developed out of, the two ends of the Mercy Seat. They were made or "beaten" out of the one piece of pure gold with faces that looked down toward the Mercy Seat, and yet toward each other. Their wings stretched above and over the Mercy Seat.

Scant indeed are the details provided in Exodus, but the symbolism of the Cherubim extends throughout Scripture, and from it can be derived their significance.

While the words Cherub (singular, as in Psa. 18:10) or Cherubim (plural, as in Gen. 3:24), are applied to living people, such as in Ezek. 2~: 14 where it refers to the king of Tyre, they more often relate to the symbolic figures in the Tabernacle and the Temple (2 Chron. 3:10-13).

Bro. Thomas, in Phanerosis, derives the meaning of the word from a root rachav signifying "to ride, whether on an animal or in a vehicle". He, therefore, relates the word cherub, or "that which is ridden" with the word chariot. This convertibility of the verb rachav into the noun d~erub is illustrated in Psalm 18:10: "He rode upon a cherub". Bro. Thomas' suggestion is supported by the R.V. of 1 Chron. 28:18 which refers to the "chariot of the cherubim", or "the chariot, even the cherubim". Another derivation comes from chay and rab which means "like majesty".

The concept of the Cherubim being placed in a Tabernacle is not new. In Genesis 3:24 we read that Yahweh "placed (Heb. Shakan, meaning to dwell, or tabernacle) Cherubim". An alternative rendering of this verse is: "He caused to dwell in a tabernacle, the Cherubim". The verb Shakan is the root of the expression, Shekinah glory, that is, "the glory that dwells inside"

The children of Israel would be aware of the location of the Ark and the Cherubim within the Most Holy Place; also of its features. There was also a regular reminder, through their High Priest, of its functions. The thoughtful and faithful Israelite would well realize the significance of them being placed in the Most Holy.

They were aware of the four wings and realised that they symbolised their own encampment surrounding the four sides of the Sanctuary. The wings were "stretched forth on high", covering the Mercy Seat. "Stretched out" (Heb. Sakak) means to entwine as a screen, to fence in; to cover over, to protect. The people would be compelled to consider the significance. Could they, as we now are able, relate this to the function of the cherubim at the entrance to Eden (Gen. 3:24) as there it guarded, or kept, the way to the Tree of Life? Could they discern the symbol of their own nation in relation to that function?

The Exodus account does not give details of the faces but this deficiency seems to be supplied by Ezekiel Chapters 1,10. The prophet describes the faces as those of a MAN, a LION, an OX, and an EAGLE. Ezekiel, furthermore, locates them in relation to each other. From the southward position that he occupied as he relates the details of the vision, he looked northwards (ep. Ezek. 1:4) and saw first the face of the MAN - that is on the SOUTH side facing Ezekiel. On the right hand, or FAST side, he saw the face of the LION. On the left hand or WEST side, that of the OX; finally, the face ~ the EAGLE which must have been located on the NORTH side. From the position he occupied, Ezekiel could not actually see the face of the Eagle in his vision.

Although Israel knew that the Cherubim were in the Most Holy Place they were hidden from their view; their High Priest and their Leader alone being able to enter and see them.

The four faces of the Cherubim pointed forward to four aspects of the Lord Jesus Christ, as depicted in the four Gospel records:

1. Luke wrote of him as a MAN; the Son of Man. He recorded his genealogy as from Adam.
2. Matthew revealed him as a LION; the Lion of the tribe of Judah. His genealogy was written as from David Matthew 1:1.
3. Mark showed him as an OX; the servant. His record commenced upon that note.
4. John depicted him as an EAGLE; as the eye of Yahweh viewing all things and people from the heavenly viewpoint. He was "Emmanuel", the Word made flesh.

These characteristics of the Lord, displayed during his life and ministry, all united to draw attention to his function as the Mercy Seat. So much of Yahweh's plans and designs, and His implementation of them, point towards, and lead to, the place and means whereby His creatures may be reconciled to Himself.

It was in his capacity and function as our Mercy Seat that the Lord was the bearer of the Royal Majesty of his Father. Our reconciliation with his Father has resulted in the display, through Jewish and Gentile members of the Ecclesia (made one in Christ; Gal. 3:27-29), of the Majesty and Character of Yahweh, though subject as we are to human limitations for the present time.

The Cherubim prophecy was not confined to the Lord Jesus Christ, however. Of necessity, it included all those who are, and have been, an extension of himself - those whose faith, as tried gold, has been the subject of much "beating" and affliction to ensure that they conform to the "pattern" given to Moses. Our own development and transformation as described in Romans 12:2 involves the conflict between flesh and spirit as described in Romans 7:23.

Saints must also display in today's wilderness, the same attitude and characteristics as shown by their "Mercy Seat". They must: -

• While in the flesh . . . MAN
• Serve Yahweh and meditate upon His Word . . . OX
• Ruling ourselves by that Word . . . LION
• And guided by the Spirit-Word . . . EAGLE

Thus our "faces" look toward the "Mercy Seat", the Lord Jesus Christ, and also toward each other in a sharing of these Divine attributes. This should be the attitude of faithful members of the Ecclesial" Cherubic Body, towards each other, being "knit together in love" (Col. 2:2) and being "labourers together" (1 Cor. 3:9; 2 Cor. 6:1). They have been called together, in Christ, for the purpose of mutual co-operation (2 Thess. 2:1; 1 Cor. 1:10; 12:24; Eph. 2:5,6).

When assembled around the Memorial Table, saints are found in this attitude, looking upon the "Mercy Seat", with its symbolic sprinkled blood. What do they see? The antitype of that which was, year by year, sprinkled in sacrificial offering before the faces of the Cherubim. They recall, when the attitude of the Cherubim is cultivated, the atoning sacrifice of the Lamb of God. Moreover, their faces must also be towards one another. When conflict of division occurs there is distraction from true remembrance; and a turning of the eyes of faith away from the Mercy Seat.

Where "eyes" and "wings" are united in the manner depicted in the Tabernacle "pattern", there will be found a true and effective keeping of the way of life. But all need to be fully extended in this application. The wings represent the four sides or extremities of Israel. They were the sides of the encampment, in symbol, brought into the Most Holy Place for the purpose of being used by Yahweh to keep the way that He provided. Wings outstretched, as in Exodus 25:20, depicted an inviting and protective posture towards all "sides" of the Ecclesial encampment. All need to become involved in this task of "keeping" the Way.

The time will come, according to Ezekiel's prophecy (Ezek. 1:23), when the wings will be lowered from the posture of invitation. Then they will cover the body of the cherubim, signifying that it will be no longer possible to obtain an entrance into that body.

Revelation 21:1-3, 9-11, 23 refers to that future time when Christ and the saints will then become the dwelling place (the Most Holy Place) of the Divine presence upon earth (1 Cor. 15:28). They will constitute the glorified immortal hosts that will fill Yahweh's dwelling place - the whole earth. To that glorious future habitation all true Israelites have been called, and are being prepared.

This is the proper context of the Cherubim in the Most Holy Place, as we have described. It is for this reason that the details supplied by Ezekiel in his first and tenth chapters become so important. His prophecy and visions represented those of whom they were a shadow as he portrays them in their "most holy" condition. The Cherubim foreshadowed the features, qualities, characteristics, and work of those saints who will be associated together, as the One Body of the Kingdom age, in the establishment of Divine rule and in the manifestation of Yahweh's glory in all the earth.