He maketh the winds his messengers, and his ministers a flame of fire.
The cherubim were to be of one piece with the mercy seat, the whole a lid, or guard above the lid, to the ark or chest which contained the tables of the law.
I. THE CHERUBIM AND THEIR MEANING.
1. The symbol. They are not described here; but by comparing the various passages in which they are re[erred to we may get a general notion as to their appearance. Ezekiel, who must have been familiar with their appearance, describes them as seen in his vision (Ezekiel 1:1-28.), four wings, four faces, etc. In Revelation
4. the same idea is seen in a developed form, four creatures having each a different face, and each having six wings. This latter feature suggests identity with the seraphim in Isaiah's vision (Isaiah 6:1-13.), and the name "seraphim," which seems connected with fire or burning, reminds us of the "flaming sword" with which the cherubim are associated in Genesis 3:24. In any case wings, fire, and a mixture of the human and the animal in their appearance are characteristic features.
2. That which is symbolised. Wings in Scripture almost always represent the wind. The appearance of the cherubim is as fire. Their faces are those of the chief beasts—the lion, the bull-calf, the man, the eagle. Their form tends towards the human. On the whole, we may say they represent nature under her manifold aspects, nature as interpreted chiefly through the natural man in his perfection regarded as a part of nature. The cherubim shadow forth the natural creation according to the Divine ideal. The clause in the Te Deum—"To thee, cherubim and seraphim continually do cry," is the Benedicite condensed into a sentence!
II. POSITION AND OFFICE OF THE CHERUBIM.
1. Position. One piece with the mercy seat. Nature, in spite of appearances, is a manifestation of God's mercy to man. His voice may not be in the tempest or the fire, yet the tempest and the fire form a canopy to that throne whence issues the "still, small voice." If we regard the mercy seat as typical of Christ (cf. Romans 3:25), then we are reminded of the mysterious relation which exists between Christ and nature (Colossians 1:17; John 1:1, etc.).
2. Office. Here they protect the ark and its contents, as in Genesis 3:24, they "keep the way of the tree of life." The way of the tree of life is the way of righteousness, the way of the law of God. Thus the cherubim above the ark declare that nature, a manifestation of God's mercy, is also the guardian of God's law.
III. PRACTICAL CONCLUSIONS.
1. Nature does guard the way of the tree of life, the law of God. There is a tendency implanted in the very constitution of nature which "makes for righteousness." Break a law, and, by God's merciful ordinance, you are compelled to reap the penalty. Sin in secret, yet you cannot escape the cognisance of this vigilant, sleepless, unconscious sentinel [cf. Eugene Aram's dream]. It is "full of eyes within and without."
2. Nature is a manifestation of mercy. Undiscoverable transgression would be irretrievable damnation. Christ, too, is one with the mercy seat; nature is rooted in the Divine Word. If we go to that throne of grace we may still obtain mercy, and win, through Christ, peace with the avengers.—G.