Luke 21:8

Christian, Be Not Deceived!

Transcript


The olive tree, into which are grafted the Gentiles, typifies the Jewish nation. These wooden cherubims suggest that every particle of the wood, perhaps the humanity, had been covered with pure gold, the qualities of deity, faith and love. 

The original cherubims were all of gold, the substance of the mercy seat. These, however, are olive wood overlaid with gold.

The oil of the olive tree is a type of the Holy Spirit.

In the temple, these dim shadows of the brooding spirit shroud in mystic awe, the atoning ministry of Jesus. The walls and doors of Solomon's temple, which took the place of the hanging of the door of the tabernacle, were also embellished with carved figures of the cherubim. The cherubim, 1 Kings 6:31-35, cherubim a part of the door, a partake of the nature of Jesus, who says of himself, I am the door.

Three centuries later than Solomon, in the days of Ezekiel, the people of God were granted a vision in which the cherubim played a conspicuous role. Like the whirlwind from the north, the prophets saw a cloud from which a fire emanated, infolding itself. This Hebrew expression is similar to that found in Genesis 3.24, turning every way. Out of this amber-colored fire appeared the four living creatures.

We have seen that there were four in existence from the time of Solomon's temple. The usual Hebrew word which is used for living creatures means a bodily form with life in it. Here the bodily form is omitted. But there is the semblance of a man in this vision of God. They have the likeness of a man, and the man is Christ Jesus. Their feet were the feet of a calf. The cherubim did not kneel, but stood upright on the mercy seat. –Early Writings, page 35.

The foot refers to threshing and is symbolical of possession. It is the front or straight foot of cattle that is used in threshing. 

Each of the cherubim had four faces, Ezekiel 1:6, 10. That of a man, a lion, an ox, and an eagle.

These emblems may be found connected with objects of worship in all the primitive religions. The eagle head is conspicuous in the worship of ancient Egypt. Among the rock carvings of Babylon, the eagle's head may be seen attached to a man's body, or that of a lion. The eagle is the national emblem of Germany; and the United States. The eye of an eagle noted for vision and vigilance is found connected with secret and semi-religious societies throughout the centuries to the present time. It suggests high soaring vision.

The lion, with wings, is perhaps the most prevalent symbol of worship in Babylon. It also guarded the tombs of the pharaohs and stood stonie-sentinel around their thrones and palace gates. Lion, king of beasts, is revered in Africa and India and China. It is the national emblem of Britain to the present day. It epitomizes regal strength and power.

The ox or cow is worshiped by the Hindus. The sacred bow was one of the main deities of ancient Egypt. The bison is looked upon almost as a national emblem in the United States. This animal speaks of patience, toiling, suffering, sacrifice.

Man was worshiped by the Greeks and the Romans in the form of Adonis and Venus. The former considered bodily beauty as of paramount importance. The latter regarded physical prowess as the most coveted quality. Man betokened national sympathy.

Faber[1] in his work, the origin of pagan idolatry, already referred to, traces the almost universal regard for these four symbolic faces in every primitive religion. The original source of this he maintains was the cherubim at the east of Eden, seen for over sixteen centuries by the ancestors of the human race. He suggests that the impression this made was carried by each tribal representative to the ends of the earth after the Babel Depression. The symbols were later adapted to the peculiar temperaments of each people, and may be traced through the years to the present time.

When Moses was commanded to build a tabernacle, he records no detailed description of the cherubim. This is remarkable and would indicate only one thing, that the form and features of the cherubim were so well known as to obviate the necessity for a full description.

Rabbinical tradition persistently declares that the four leaders of the twelve tribes had one of these symbolic faces on his standard. As the tribes were organized around the sanctuary, God commanded three to remain on the east, three on the south, three on the west, and three on the north. The opening chapters of Numbers describes this organization.

The leader of the three tribes on the east was Judah. His standard was a lion. For Judah is a lion's wealth, Genesis 49.9.

On the south, Ruben was the principal. His standard was a man. The basis for this conclusion was Moses' declaration, “let not his men be few” –Deuteronomy 33.6.

To the west of the sanctuary, the standard of Ephraim floated above the tents of three tribes. Upon it was depicted an ox. “His glory is like the firstly of his bullock,” Moses declared, Deuteronomy 33.17.

And then to the north, the camp of Dan had above its leading tent, the standard upon which was embroidered a soaring eagle. Behind this is an interesting tradition. At his death Jacob had said of Dan, “he is a serpent by the way, and an adder in the path” –Genesis 49.17. The tribesmen of Dan objected to this designation and determined to alter it. They selected as their emblem an eagle, the killer of serpents.

Thus as we examine the arrangement of God's people about the sanctuary, we see that they are represented by the lion, the man, the ox, and the eagle. The qualities of these creatures furnish a yardstick for their assessment.

The lion is the king of wild beasts.

The bull is the prince of domestic animals.

The eagle is the leader of the birds.

While man is the lord of all created things.

The representative of God's living creation may be rallied behind these four emblematic faces.

Jesus is God's ideal for creation. He possesses in all fullness the qualities, providence prepared to embed in the heart of his people. The four gospels illustrate these fourfold characteristics of our Savior.

Matthew reveals Christ as the perfect promised king. He was symbolized by the lion of the tribe of Judah. Matthew's message was that of law and righteousness, the proclamation of the prince.

Mark pictures Christ as the servant of humanity. He is described working for his fellows. The ox, symbolized patient, toiling, and sacrificial service that sanctified. Mark's expression of Christ's message is of true sanctification.

Luke wrote for the Greeks, who idolized the human form represented by man's body. In this gospel, Jesus taught redemption. The second vicarious substitution of his body of perfection for man's body of death gained back the dominion lost by the first man, Adam. Christ's assumption of the inevitable position of the son of man all lies implicit within the cherubic symbol of the man. Luke portrays Christ as our human redeemer.

John discloses Jesus as God. He demonstrates this by the seven miracles which Christ performed and by the sevenfold characteristics of the great I AM. The eagle is a fit representation of him. The soaring heavenward flight to the king of birds, the ability to look at the sun unblinking, his vision of minute details of death and decay in the dark world beneath the characteristics of Christ. John, who leaned on Jesus' breast and listened to the deep beatings of the heart of God, has written for us the profound truths which none else heard. The eagle is a fit emblem of him who soared to the very heaven of heavens and by his far-seeing vision became for us wisdom.

These four qualities of Jesus, wisdom, righteousness, sanctification, redemption are gathered together by the apostle in 1 Corinthians 1.30.

Christ's wisdom is wise as serpents, finally brought about the death of the serpent. So the eagle typifies not only the wisdom of God, as it did on the standards of Israel, but the killer of serpents too. Jesus fulfilled the initial promise of victory, contained in Genesis 3.15. These major attributes of Christ are represented as being parts of the characteristics of the cherubim. He in actuality, day and symbol, possessed wisdom, righteousness, sanctification and redemption. 

We may conclude then that as the leader of the twelve tribes caught up in type and represented upon their standards, the foremost wonderful qualities of God's people and through these standards represented God's people in battle and worship.

So the cherubim at the gate of Eden and on the mercy seat, embroidered on the veils and seen by Ezekiel in vision, gathered into themselves those traits which God desired most should be manifested by his people.

The cherubim had four faces. The front one of each was out of a man, and the others were in the same order. We find this in the vision of Ezekiel; chapters 1 and 10.

There seems to be a progressive revelation of the wings of the cherubim. In the sanctuary they appear to have but two, although this is not so stated. In Ezekiel they have four. As seen by Isaiah and John the Revelator, they have six. A possible explanation of this may be that as we near the climax of God's final purpose, the soaring flight heavenwards of his representatives is greatly strengthened. Those who constantly dwell in the divine presence, partaking of the nature and substance of Christ on the mercy seat and in the veil, change their strength and mount up with wings as eagles.

Every one had four wings joined together. Kissed each other is what the margin says. There is perfect harmony in this. When they stood, they let down their wings as a token of humility.

Their appearances as the burning coals of fire, they appeared freed from all the grossness of ordinary flesh, strong with the power of resurrection glory. They were thus fitted to have the divine fire dwelling in them. For the spirit of life was in the living creatures. They were in complete possession of Christ's life. They went away, the head locked. Their journey followed the leading of Christ, the head of the church.

Their whole body is full of eyes, back, within, without. These glorified beings could see all there is to be seen. Hindsight, insight, foresight. They see eye to eye and face to face.

The glory of God went up from the cherubim,  Ezekiel[2] tells us. David[3] noted that God rode upon the cherubim did fly. He was seen upon the wings of the wind. The cherubim chariots bore providence where he willed.

Within these resplendent beings, God delights to place his glory and to arrange them about the mercy seat.

There, the fullness, that filleth all in all, reposes. It is there that the glory, which Christ had before the world was, will ultimately be placed.

When they moved their wings, the sound heard was “as the voice of the Almighty when he speaketh”[4]. So should man's activities hymn the praises of God. Thus did the ministry of the apostles.

Now we may ask, who were represented by the cherubim?

Our final meeting with them is in Revelation, chapters 4 and 5. Here they are represented as having four faces and six wings. They stand very close to the throne of God. They sing as leaders of the angelic choir, the song of redemption, describing greatness to Christ, who they say has redeemed us to God from among men. –Revelation 5:8-10.

Therefore they must be human beings. They represent humanity transformed and impressed with the likeness of Christ's characteristic.

In the book of Revelation they cooperate with the infinite one in the work of judgment. In Ezekiel they are represented as bearing up God's throne of government, while his purposes were in the process of being carried out.

Let us go back to the Garden of Eden and ask ourselves, Why God placed the cherubim at its eastern gate?

Man had sinned, forfeited his right to the paradise, and the tree of life. His open communion with his Savior had been broken. As God surveyed the future of the human race, He knew it to be one of continuing degeneracy and departure from Himself. He well knew that the lapse of time would bring about a marring of man's vision of the divine ideal for humanity. The Lord sensed the bitter discouragement of those whose aspirations toward righteousness were frustrated by Satan. So He placed in full view of worshiping men, symbolic representations of the ideal which Christ portrayed.

In this there was a purpose that went far beyond mere men. Lucifer, the covering cherub, had rebelled against God. He had defied the deity and proclaimed to the Universe the impossibility of obeying God. He maintained that he, the wisest of the angels, the covering cherub, dwelling nearest to the throne of God, could not possibly carry out the divine requirements. He argued, if I, with all my advantages, cannot keep God's commandments, what chance do you inferior orders of creation have?

So, Jehovah proposes that men made lower than the angels, should one day occupy the position in heaven that had been held originally by Lucifer and his angels. Should God, through grace, obtain a sufficient number of transformed human beings, and inferior in every respect to the exalted Lucifer as he originally was. But who, receiving the divine, impressive Christ, should be made worthy to sit with Him upon His throne. Jehovah's name would thus be vindicated.

Lucifer had desired to set his throne above the throne of God. The covering cherub had covered the position of deity. The covering cherub had coveted the position of deity. He had striven for this by lying, murdering, and war. He had rebelled against God and declared that the weight of the throne of the Universe lay not in obedience, but in strife for the supremacy.

The cherubim at the gate of Eden stood the symbolic reminders of God's ideal for His people. They said, in effect, far beyond us is the ideal for fallen sinners. Our qualities dimly shadowing forth the likeness of our Savior may be yours. The flaming sword in our hands, the creative purifying word, preserves in violet a way to the tree of life. Walk in the light of this word, and the way to the holiest will be flung open for you.

In the sanctuary, the cherubim were made of the matter of the mercy seat. The mercy seat is symbolical of Jesus. He took not on him the nature of angels, but the nature of men.

Reversing this statement, the cherubim, therefore, partaking of Christ's nature could not ultimately be angels, but must be men.

The cherubim were embroidered in the veils and inner hangings of the sanctuary. These represented the flesh of Christ. Cherub's are thus bone of His bone and flesh of His flesh. They share his nature. The cherubim represented, as we have seen, God's highest ideal for his creatures.

When at the crucifixion the veil of the temple was rent in twain and Jesus died, man died with Him. And the sword that slew Him pierced through their hearts also.

On the ark the Shekinah dwelt. This typifies the glory of God. It was the divine plan that from the cherubim his glory should shine forth. Lucifer was called the light bearer. He was the covering cherub. Through him the glory of God should have shone forth to the universe. But the light that was in him became darkness, and oh how great is that darkness. Now the light of the knowledge of the glory of God is seen in the face of Jesus. This must be emphasized through His people. We have joy and crown of rejoicing.

As we consider the symbolism of the cherubim and the sublimity of God's purpose, we too may exclaim in the words of 1 John 3.1, “Behold what manner of love the Father had bestowed on us, that we should be called the sons of God: therefore the world knoweth us not, because it knew Him not.”

The cherubim of the glorified representatives of the church impressed with the likeness of Jesus. They were woven into the veil. It is the vine that they are the branches of. It is of the veil that they are part. The cherubim were rent with Christ. They died with him. They were the substance of the mercy seat. The cherubim were beaten out of the same material as the mercy seat. We too are made perfect through suffering. So with His stripes we are healed[5]. For if we suffer with Him we shall reign with Him.

In fact, we are one with Jesus as the cherubim illustrated this in the sanctuary. 

There was the likeness of a man in them. Thus God the Father, the fire of the Spirit, the man Christ Jesus, the part and parcel of the cherubim. The Trinity gave rise to these glorified representatives of the divine ideal.

Ellen White makes some remarkable statements concerning the purpose of the cherubim. “Those who walk even as Christ walked, who are patient, gentle, kind, meek, and lowly in heart, those who yoke up with Christ and lift his burdens, who yearn for souls as he yearned for them—these will enter into the joy of their Lord. They will see with Christ the travail of his soul, and be satisfied. Heaven will triumph, for the vacancies made in heaven by the fall of Satan and his angels will be filled by the redeemed of the Lord.” –The Review and Harold, May 29, 1900. (Similar statement is found in May 8, 1894.)

In The Signs of the times, May 29, 1901, “God created man for His own glory. It was His purpose to re-populate heaven with the human race, if after test and trial they proved to be loyal to Him. Adam was to be tested, to see whether he would be obedient or disobedient. Had he stood the test, his thoughts would have been as the thoughts of God. His character would have been moulded after the similitude of the divine character.” Heaven will triumph, for the vacancies made in Heaven by the fall of Satan and his angels will be filled by the redeemed of the Lord[6]. –The Watchmen Magazine, 7th of November, 1905.

The living creatures we have noted have the faces of a lion, an ox, a man, and eagle. Why?, we may ask again. The creatures fell through man's transgression. With man too, they will be glorified. Soon “the Man” will remove the travail of the creature. In the beginning, angels had to be representatives of God. They were the initial messengers of God's will for man. –Hebrews 1.13. So through all the running centuries, angels are spoken of as being represented by the cherubim. But this was only a temporary plan after the original fall of Satan, the original cherub. God created man for his glory. This glory will be realized through transformed humanity. Lucifer was the chief of the covering cherub. He should have been witness to the light of life in God. Through his glory, should have been seen the glory of God. But he became the accuser of the people of the Lord. Are these, he said, the people who were to take my place in heaven and the place of the angels who united with me?

Will God banish me and my angels from his presence and yet reward those who have been guilty of the same sins?

But Jesus will bring them forth as gold tried in the fire. Their earthiness will be removed. That through them the image of Christ may be perfectly revealed. –Prophets and Kings, pages 587-589; Testimonies [for the Church], Volume 5, page 473.

The cherubim seen first in Lucifer and his companions were subsequently seen in the angel Gabriel. Finally the leaders of God's redeemed people will stand about his throne. And like Moses and Elijah at the Transfiguration helped to reveal the divine glory to men in the Universe. What visions of patient development lies implicit in the cherubim! How wonderfully, mysteriously God carries out his plans.

We may keep in this sublime work and join to the ultimate glory of God. God's glory should have been spread by Satan. He fell, another angel took his place until man could be proved worthy. The cherubim were placed as emblems of this idea.

As the leaders of the tribes manifested the characteristics of Christ, so God's people, God's final leaders, will show forth his glory in the fullness of reality.

The cherubim on the mercy seat therefore hold up before us, the glory possible to every redeemed being through Jesus Christ our Lord.

Footnotes:
[1] Faber, G. S. (1816). The Origin of Pagan Idolatry: Ascertained from Historical Testimony and Circumstantial Evidence : 3 Volumes. United Kingdom: Rivington.

[2] Eze 10:19

[3] Psa 18:10

[4] Eze 10:5

[5] Isa 53:5

[6] The Review and Harold, May 29, 1900, paragraph 12.

The Four Living Creatures                                                                  

By L. Hardinge

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