III. The SERVICES of the Christian Church are derived from the service of the Jewish synagogue. "Widely divergent as the two words and the things they represented afterwards became, the Ecclesia had its starting point in the Synagogue" (Plumptre). The earliest assemblies of Christians were composed of men who had worshipped in the synagogue (Acts 13:14; Acts 14:1; Acts 18:4, Acts 18:26; Acts 22:19. Cf. Luke 4:16; John 18:20, etc.), and who, in default of directions to the contrary, naturally preserved under the new dispensation the form of worship to which they had been accustomed under the old. St. James, indeed (1 Kings 2:1). speaks of the Christian assembly as a "synagogue." The use of fixed forms of prayer, the reading of the two lessons (Luke 4:18; Acts 13:15, Acts 13:27; Acts 15:21), and the cycle of lessons; the sermon or exposition (Acts 13:15; Luke 4:21); the chanting of the Psalms of David; the very prayers for the departed which "have found a place in every early liturgy in the world" (Ellicott), all these have come to us from the synagogues of the Jews. The Catholic Church has not disregarded the principle of continuity. She has not thought fit to devise a liturgy of her own heart, or to disregard liturgical forms altogether. She has simply perpetuated, or adapted to its new and more blessed conditions, the form of service delivered unto her by the Jew.
IV. The PRINCIPLES of Christian worship are the principles of Jewish worship. It has been said that the true idea of worship as a Divine service, as the self-forgetting adoration of the ever blessed God, was obscured, if not altogether lost, in the Church of England at least, during the seventeenth and eighteenth centuries. Men went to church—too often they go still—not for the service, but for the sermon; not for the glory of God, but for their own edification and instruction. It must not be supposed that it is here intended to depreciate edification. If men were perfect, the sermon might indeed be dispensed with. But so long as they are what they are, then those who have "any word of exhortation for the people" must "say on." But all the same, edification is not the primary reason for our assembling. The first Christians "came together to break bread" (Acts 20:7), to "show the Lord's death" upon the Lord's day (Revelation 1:10). And God surely should ever come before man. Praise must take precedence either of prayer or preaching. The true idea of worship is the glory of God, not the profit of men. And if this idea was lost, or was obscured, it was because men ignored or despised the lessons and principles of Judaism. The worship of the temple, its psalms and sacrifices, its holocausts and hecatombs, all were designed for the glory and honour and worship of Jehovah—all were primarily to exalt and magnify the Incommunicable Name. And such should be the aim of all Christian worship. Our holy religion was never meant to dethrone the Deity, nor can Christians owe Wire less, or less profound, adoration, than did Jews. Was their service solemn and stately? so should be ours. Did they never come before Him empty? neither should we. Was the altar, not the pulpit, the centre of their worship? the altar, not the pulpit, should be the centre of ours. The principles of Divine service know of no break. They are governed by the same law of continuity.
V. The SACRAMENTS of Christianity are founded upon the rites of Judaism. Baptism (practised among the Jews before our Lord's time) takes the place of circumcision; the Lord's Supper of the Paschal Supper. Just as the rite of circumcision brought the Jewish child into the bond of the covenant, into the visible Church, so does baptism the Christian child; otherwise our children would be worse off than the children of the Hebrews. And as for the Lord's Supper, it was instituted in the very midst of the Passover (Luke 22:1, Luke 22:7, Luke 22:15-20), and was clearly designed to take its place. The rites of Judaism warrant our belief in a sacramental religion; they help to explain how it was that our Lord incorporated into His new and spiritual dispensation two outward and visible signs. The Law was full of these: the Gospel could hardly discard them altogether.
VI. The PRECEPTS and COMMANDMENTS of Judaism, again, "the law and the prophets," are not abolished, but fulfilled (Matthew 5:17; Romans 3:1-31:81) in Christianity. The Sermon on the Mount has given a new meaning to the covenant of Mount Sinai, even the ten commandments (Deuteronomy 4:13). Out of the law of the two tables has been developed the Christian law of love (Matthew 22:36-40; Luke 10:27; Romans 13:8-10). The "new commandment" of Christ (John 13:34) is practically "the old commandment" which we had from the beginning (1 John 2:7, etc.)
VII. And—to descend to minor matters—we might show how even the FESTIVALS of Christendom follow the lines of the Jewish feasts. True, Christianity has one blessed festival peculiar to itself—Christmastide, the feast of the Holy Incarnation—but the rest—Easter, Whitsuntide, Harvest Festival—correspond severally with the Jewish Passover, Pentecost, and Tabernacles. The times themselves are, perhaps, of no great moment—though the synchronism is remarkable—but the principles on which they are based, the principle, e.g; of setting apart certain seasons for the commemoration of certain facts, or the acknowledgment of certain gifts, these are common to both dispensations. It is this principle which gave the Jew his sabbath: it is the same principle justifies, and indeed requires, the observance of the Lord's day. Christianity has not discarded the day of rest, though it observes the sabbath no longer. It has changed the day of rest into a day of worship, the seventh day into the first, the memorial of the creation into a memorial of the resurrection and redemption.
VIII. But it will be said, Surely Christianity is utterly unilike Judaism in one cardinal point, viz; it has no SACRIFICE. But is it so? Truly, we offer no longer either bullocks or goats. The Christian priest neither pours the blood nor burns the fat, but all the same he offers sacrifice (1 Peter 2:5), the sacrifice of praise and thanksgiving (Hebrews 13:15), the sacrifice of alms and oblations (Philippians 4:18), the sacrifice of soul and body (Romans 12:1). Nor is that all. For observe: The Holy Supper in the Christian scheme, both as an offering, as a feast, and as a memorial, corresponds with the sacrifices of the law. For what, let us ask, was the meaning of all those sacrifices which the Jews "offered year by year continually"? They could not take away sin. They could not make the comers thereunto perfect. Why then were they offered? One reason was,that they might serve as memorials before God of the death of Christ. They were silent, but eloquent, reminders of Him who should put away sin by the sacrifice of Himself. Perhaps the Jew knew it not. Perhaps the high priest himself did not realize it, but we know that all those countless thousands of victims, offered year after year and century after century, were so many mute pleadings of the one priceless death. And as they spoke to the eternal Father of the Lamb who should die, precisely so do the bread and the wine of Christ's sacrament of love speak of the Lamb who has died. The fat and the blood were, the bread and the wine are, all ἀναμνήσεις (Numbers 10:10; cf. Le Numbers 24:7; Luke 22:19; 1 Corinthians 11:25; cf. Hebrews 10:8). Our Lord Himself calls the wine "my blood of the new covenant" ( τὸ αῖμὰ μου τῆς καινῆς διαθήκης), and we are surely justified, with many divines—Jn Wesley among them—in calling the Holy Eucharist "the Christian sacrifice."
But sacrifice and sacrament have another point of contact. For some at least of the Jewish sacrifices, the peace offerings (see on 1 Kings 8:63-65) afforded a feast to the worshippers. In like manner, the sacramental species serve not only as a memorial of Christ's death (1 Corinthians 11:26), but they are also food to the faithful soul (1 Corinthians 10:16, 1 Corinthians 10:17; Hebrews 13:10; Matthew 26:26; John 6:54, John 6:55). If, therefore, the Holy Communion is not a sacrifice, properly so called (inasmuch as there is no death), it has these marks of a sacrifice, that it is an oblation, a memorial, and feast. And when we consider these remarkable analogies, we can hardly doubt that even the sacrifices of Judaism have their counterpart in the institutions of Christianity.
It was said by one of the Reformers that the man who can rightly distinguish between the Law and the Gospel should thank God and be assured that he is a true theologian. But theologians too often treat them as if they were antagonistic or irreconcilable, and one of the dangers to which the Reformed Churches are specially obnoxious is to forget the continuity of gospel and law: to forget that the Church is built on the foundation of the apostles and prophets (Ephesians 2:20). If it is true that "Vetus Testamentum in Novo patet," it is also true "Novum Testamentum in Vetere latet."
1 Kings 6:19
The Ark of the Covenant of the Lord.
This temple of Solomon, so "exceeding magnifical," this "holy and beautiful house," "of fame and glory throughout all lands"—why was it built? what its primary purpose? It was above everything else a home for the ark (1 Kings 8:1, 1 Kings 8:6), a place for the Divine Glory which hovered over it.
In this temple, unlike the shrines of Paganism, there was no statue, no similitude of God. Here was no "image which fell down from Jupiter," no Baal or Asherah, no Apis or Osiris. We may imagine how this would impress the Phoenician workmen. We know how it impressed Pompeius and the Romans. There is deep significance in those words of the Roman historian: Inania arcana, vacua sedes. Nothing but the ark. And this ark, what was it? It was a coffer, a chest. It was nothing in itself; but it was meant to contain something. It was the casket of a rare jewel. "There was nothing in the ark, save the two tables of stone," etc. (1 Kings 8:9). It was the "ark of the testimony." So that the temple was properly and primarily the shrine and depository of the tables of the law graven with the "ten words," "the words of the covenant" (Deuteronomy 4:13).
Now we have just seen that the temple was the archetype of the Church: we have seen, too, that everything in Judaism has its analogue in Christianity. What, then, let us ask, was the significance of the ark? To what does it correspond in the new dispensation?
In the Church, to nothing. The "words of the covenant" are no longer kept in the dark. No; we now inscribe them on our chancel walls. In the "sanctuary" of the Gothic church the ten commandments are "writ large*' for men to see.
But if Judaism was really the outline of Christianity, then there must be something in Christianity answering to that ark which was the core and centre of the Mosaic system. Certainly. But it is to be found, not in "temples made with hands," but in those other "temples" of the Christian faith, the bodies of believers, the temples of the Holy Ghost (1 Corinthians 3:16; 1 Corinthians 6:19). The ark was the soul of Judaism. It may fittingly represent the souls which Christ has redeemed. Temple, ark, tables of the law—these severally correspond to the "body, soul, spirit" of the Christian man. Within the temple was the ark; within the ark the tables. Within the σῶμα is the ψυχή; within the ψυχή the πνεῦμα. Nor is this so fanciful as it seems. For are not our bodies the "temples of the Holy Ghost"? And are not our hearts—i.e; our inmost being, our spiritual part (1 Peter 3:4)—the fleshy tables on which He writes His law? Yes, in the "new covenant" God writes His law in the heart, and puts it in the inward parts (see Jeremiah 31:33; cf. Ezekiel 11:19, Ezekiel 11:20; 2 Corinthians 3:8). In the face of these scriptures, who can deny that the ark and its tables have their analogues in the New Testament? Such, then, being the symbolism and significance of temple, ark, and tables of law, what are their lessons? Among others these:
1. That God dwells within us. No longer in temples made with hands, but "with him that is of a contrite and humble spirit" (Isaiah 57:15). Did the Shechinch brood over the mercy seat? Not less truly does God's Spirit dwell (Romans 8:9) and witness (verse 16) with our spirit. Men say the Shechinah has left the world. On the contrary, It has enshrined Itself in the soul. "Christ in you" (Colossians 1:27); God dwelling in us (1 John 4:2); this is the last best gospel of our religion. The Old Testament, Neander says, tells of a God who is for man. In the Gospels we hear of Emmanuel, God with man. But the Epistles speak to us of God in man.
2. That God writes His law upon us. We have seen that in the Church there is neither ark nor tables of stone. It is because there is no need of either. This is the age of that "new covenant" of which the prophet spoke, when the finger of God should write the law upon the spirit, and when the Bath Kol should speak within. The laws of our country are so voluminous that no man can hope to know or to remember them, and their "glorious uncertainty" is proverbial But God's law is but one (Romans 13:9, Romans 13:10; Hebrews 8:10; Hebrews 10:16); and that sweet and blessed statute the Spirit graves within us. Now observe—
3. The ark, led by God, conducted Israel to victory, and rest. In the journeyings of Israel the ark went before them (Numbers 10:33). At the Jordan it opened a way for them (Joshua 3:14-17). Before Jericho it led them on to victory (Joshua 6:9-11). Even so the soul, guided and taught of God, passes safely through its pilgrimage, conquers its foes, and gains its heavenly rest. Let us yield ourselves to be "led by the Spirit of God" (Romans 8:14).
4. The ark, led by man, conducted Israel to disaster and defeat. When the Israelites, instead of following the ark, would lead it (1 Samuel 4:3), it landed them in a "very great slaughter." It proved to be no fetish, as they had hoped; it only led them to a shameful death. "It is one thing to want to have truth on our side; another to want to be on the side of truth" (Whately). It is of no avail to have the commandments of God, unless we keep them; to know His will, unless we do it. And if we lean to our own understandings, the soul will make shipwreck. Reason, it is true, is "the candle of the Lord;" but revelation is the "lamp to our feet and the light to our path" (Psalms 119:105; cf. Proverbs 3:5, Proverbs 3:6).
5. The ark, the pride of Israel, on two occasions became its plague. The men of Bethshemesh looked into it, and died. Uzzah put forth his hand to steady it, and was smitten for his error (2 Samuel 6:7). So the ark teaches the much needed lesson of reverence—reverence for God and the things of God. It also suggests that dishonour done to God, or disregard of His law, has a sure retribution. If we stifle our convictions or quench the Spirit's light, the law written within may hereafter become the "instrument to scourge us."
6. In the second temple there was no ark. A stone is said to have taken its place. The venerable relic of the wilderness life, the sacred chest, and its still more sacred contents, both perished in the sack of Jerusalem (2 Kings 25:9 sqq.) May we not see here a lesson against impenitence? Over how many souls may "Ichabod" be written? The ark of God is taken! The soul is led captive of the devil The heart of flesh, the "fleshy tables" on which the Spirit loves to write, has given place to a heart of stone—a heart as cold, as hard, as senseless, as void of all grace and blessing as this stone which stood in the oracle in the room of the ark of the covenant of the Lord.
HOMILIES BY A. ROWLAND
1 Kings 6:1
The Purposes of the Temple.
The three chapters thus introduced describe the erection and dedication of Solomon's temple. Magnificent as the building was, architecturally and artistically, it deserves more consideration as that which was the divinely appointed centre of true worship. Its significance to Christians can hardly be overrated. This the Epistle to the Hebrews clearly shows. While it stood it was for all nations a witness for Jehovah; and now that in sub. stance it has passed away, the spiritual truths it embodied are a heritage for us. Essentially it was one with the tabernacle, the erection and ritual of which were directly revealed by God on Sinai. Neither in principle nor even in minute detail were the directions of Jehovah about its construction to be disobeyed. From the ark of the covenant down to the hooks for the curtains the command ran, "See that thou make all things according to the pattern showed thee in the mount." There are far reaching issues ever flowing from the smallest details of Divine law. Great meanings are wrapped by God in trifling things. (Give examples of this.) Solomon was right in superseding the tabernacle by the temple. The tent was suitable for the wandering life of an unformed nation, but the stately and stable temple for an organized people whose pilgrimage had ended. God's utterances both to David and Solomon, and the presence of the Shechinah on the day of consecration, prove that the erection of the temple was according to the will of God. The temple had meanings which no other building subsequently erected could have. It was "a shadow of good things to come." It symbollzed much that was revealed in the person of Christ (Hebrews 9:11, etc.), and much that is now existing, not on earth, but in heaven (Hebrews 9:24, etc.) But, though its symbolism is a thing of the past, some of its purposes and uses are things of the present, known in the places set apart by Christian men for the worship of God. To some of those we now refer.
I. THE TEMPLE WAS A PLACE OF SACRIFICE (2 Chronicles 7:12). The sin offering typified the atonement made by the Lamb of God, who once was offered for the sins of the world. This is the fact made known by the ministry of the Word and represented by the broken bread and outpoured wine of the Eucharistic feast. No time and no place can be more suitable than the sanctuary for the acknowledgment of sin, and the expression of faith. There each Christian sings—
"My faith would lay her hand
On that dear head of Thine."
II. THE TEMPLE WAS A PLACE FOR PRAYER AND PRAISE. Solomon used it thus (1 Kings 8:1-66) Incense typified it. In Isaiah 56:7 we read, "My house shall be called a house of prayer, for all people." The Lord Jesus referred to this when the temple was used for other purposes (Matthew 21:18). Describe the praise of the temple. Many there understood the words, "Praise ye the Lord; for it is good to sing praises unto our God; for it is pleasant, and praise is comely." Show the advantages of united praise, the promises given to combination in prayer, e.g; sympathies enlarged, weak faith invigorated by contact with stronger faith, etc.
III. THE TEMPLE WAS A PLACE FOR THE CONSECRATION OF PERSONS AND THINGS. There priests were set apart; there sometimes prophets were called (Isaiah 6:1-13.); there dedicated things were laid before the Lord (2 Chronicles 5:1). Show how in modern days this is still true of the assembly of God's people. Men are there roused to a sense of responsibility, and there consecrate themselves to the service of God. Resolutions and vows are made there which carry with them the impress of Divine approval. The cares of life, its purposes, its companionships are there made to appear in their Godward aspect. Through the worship of the sanctuary heavenly light falls on daily toil, and men learn to call nothing that God has cleansed common or unclean.
IV. THE TEMPLE WAS A PLACE FOR REMEMBERING THE LAW OF THE LORD. The temple was incomplete until the ark of the covenant was brought in; and "there was nothing in the ark save the two tables of stone which Moses put there at Horeb, when the Lord made a covenant with the children of Israel" (1 Kings 8:9). Show the importance of organized Christian worship as a perpetual witness for the law of God. In the busy week there are temptations to forget it; to put expediency in the place of righteousness, etc. The whole tone of English society is raised by the faithful exhibition of God's requirements each sabbath day.
V. THE TEMPLE WAS A PLACE FOR THE UNION OF THE PEOPLE. The Psalms of the Ascents (Songs of Degrees) show this. The people overlooked their social distinctions and the tribes ignored their tribal jealousies when they ascended the sacred hill to unite as a nation in the worship of the one true God. Jeroboam was shrewd enough to see that it would be impossible for two separate kingdoms to exist while all the people met in the one temple. Hence the calves at Bethel and Dan, and hence in our Lord's day the temple on Gerizim. Show how in the Christian Church the rich and the poor meet together, and how essential Christian principle is to fuse together the various classes of society. There are many disintegrating forces at work—the capitalists and the working classes, for example, are seriously divided. Common meeting ground cannot be found in the home, but in the Church. The recognition of the one Fatherhood precedes the realization of the one brotherhood. Christians are, unhappily, divided amongst themselves. Sectarianism has increased the division of society. Relief is to be found not in form, but in spirit; not in union, but in unity. As we worship together and work together, the oneness of which we dream may become a reality.
VI. THE TEMPLE WAS A PLACE FOR THE REVELATION OF GOD (see verses 10, 11; 1 Chronicles 5:13; 1 Chronicles 7:2). His presence is not confined to any temple made with hands; but wherever His people meet, there He reveals Himself as he does not do unto the world. "Where two or three are gathered together in My name there am I in the midst of them." It was when the disciples were assembled with one accord for prayer that the Holy Spirit came. So may our assemblies be blessed; and sinners will find pardon, the careworn will find rest, the doubters will find faith, the weakly will find strength, and the despondent will find hope in the house of the Lord our God.—A.R.
1 Kings 6:7
Building in silence.
This was due partly to the reverential feelings of those engaged in so holy a work. "The Lord is in his holy temple, let all the earth keep silence before him." If we are upbuilding Christian character in ourselves, or in our children; if we are helping to rear the spiritual temple of God, such reverence, as opposed to thoughtlessness, flippancy, etc; should characterize us. The silence of the building was not only the outcome of devout feeling, but it was (like the temple itself) symbolical of spiritual truth; as we propose to show. A noble temple is being reared (1 Corinthians 3:16, 1 Corinthians 3:17; Ephesians 2:22; 1 Peter 2:5). This temple is imperishable and unassailable; that of Solomon's was pillaged (1 Kings 14:25; 2 Kings 12:17), polluted by the unworthy (2 Kings 21:4-7), burnt by the enemy (2 Kings 25:9). The erection described in our text teaches us something of the work which is still carried on by the builders of the true temple.
I. THE BUILDERS OF GOD'S HOUSE ARE OFTEN DOING A SECRET WORK. Picture the workmen in the quarries, the moulders in the clay, the artist with his graving tool, etc. Their names were unknown, they were unrecognized by the multitudes who would worship in the temple they were helping to build. Illustrate from this the work of mothers influencing their children; of visitors to haunts of sin and sorrow, whose ministry of love is not known to their nearest friends; of literary men in obscure rooms who are influencing the destinies of a people, etc. Draw encouragement from this, e.g; that we do not see all the good that is going on in England and abroad, in the Churches and outside them. So Elijah was cheered by the revelation that there were seven thousand in Israel who had not bowed the knee to Baal, when he thought he alone was left to witness for Jehovah. Refer to the Lord's teaching about the secret progress of His kingdom; the leaven hid in three measures of meal; the seed cast into the earth and left buried by the man who sleeps and rises, unconscious that it is springing and growing up he knows not how.
II. THE BUILDERS OF GOD'S HOUSE DO VARIED WORK. Enumerate some of the different kinds of labour and of skill which were required for the temple. Show that the work varied in dignity, in arduousness, in remunerativeness, etc. None of it, however, was without its value or final effect. Describe the multitudinous forms of Christian activity, and the advantages of such diversity. It demands self-abnegation, it calls forth all graces and gifts, it makes one Christian dependent on another, and so evokes sympathy and gives place for co-operation, etc. Let none despise his own work, nor envy another his.
III. THE BUILDERS OF GOD'S HOUSE DO THEIR WORK WITH CAREFUL COMPLETENESS. How exact the measurements, how perfect the finish of work, which only required to be brought together in order to make a complete whole. Piece joined piece in the woodwork, and every separate casting found its appropriate niche. Nothing but painstaking accuracy could have insured such a result. Yet probably no workman knew the whole design; he was only intent on finishing his own appointed work. Observe the carefulness of God in little things, whether in creation or in moral law. Small infringements of Divine ordinances bring lamentable results. Illustrate from the consequences of disobedience to natural law in pain, disease, etc. Argue from this to the higher in mental and moral spheres. Carelessness is not tolerated. How much less in concerns of the soul. Negligence is sin. "How shall we escape if we neglect so great salvation?" There must be care in laying the foundations of heavenly hopes (see Matthew 7:24-27). Care also is required in doing work for our Lord. "But let every man take heed how he buildeth thereupon" (1 Corinthians 3:10-15).
IV. THE BUILDERS OF GOD'S HOUSE ARE MORE ANXIOUS FOR THOROUGHNESS THAN FOR NOISE. No sound of hammer or axe was heard to call the attention of passers by to the noble work going on; but all the inhabitants of the kingdom saw the effects of the quiet labour. Quietude is hard to obtain in the activities of the present day, yet God's servants must have it. Christ saw His disciples were excited, and said, "Come ye yourselves apart into the desert and rest awhile." Moses needed the solitude of Midian and of Sinai; Elijah the loneliness of Horeb, etc. Great souls are fashioned in silence. Our lonely times are our growing times. Exemplify by reference to a man laid aside by illness, to a mother or wife who is for a time absorbed in ministry to some invalid. The busy workers need quiet most. They wait on the Lord, and so renew their strength. Some of the best work done for Christ is silent. It is not proclaimed by large organization, or applauding crowds, but lies in the whispered counsel, the interceding prayer, etc.
V. THE BUILDERS OF GOD'S HOUSE WILL SEE THEIR LABOUR ISSUE IN THE DIVINE IDEAL. The work was widely distributed, secretly done, etc; but all was tending to an appointed end—the temple. The building existed in the mind of the master builder before it had material existence. So with God's work. A Divine purpose is controlling all, appointing all; and out of what seems confusion and contradiction He will bring forth "the new heaven and the new earth." Faithfully doing each one what lies to his hand, we shall all find that what we have done has its place and results; that our "labour is not in vain in the Lord." Forgotten and obscure workers will have their reward from Him who noticed the widow's mite, and gratefully accepted Mary's offering. We shall do more than we expect, if we do what we can.
VI. THE BUILDERS OF GOD'S HOUSE FIND THEIR REWARD IN THE GLORY OF THEIR GOD. Describe the temple—complete at last—resounding with songs of praise, crowded with worshippers, overwhelmed by the Divine presence—and use it as a type of the temple not made with hands, where the redeemed serve God day and night. The wish of God's noblest servant is that God may be glorified whether by life or by death.
Apply the idea of silent working to what God is doing in each Christian heart by the discipline of life and the influence of the Holy Spirit. It is felt within, but it is not known or heard without.—A.R.
1 Kings 6:23
The Mystery of the Cherubim.
That the cherubim were symbolic no one denies. They are so often mentioned in Scripture that their meaning has been frequently discussed. Enumerate some of the opinions held. The view we accept is that they were symbolic representations of redeemed humanity. They were intended to inspire men with hope of redemption, from the day when the Lord placed them at the east of the garden of Eden, till the vision of Jn (Revelation 21:1-27.) is fulfilled in the "new heavens and new earth," wherein the cherubim are no longer seen, having vanished before the reality they symbolically represented. In the cherubim we are reminded of the following—
I. THE PERFECTING OF HUMANITY. Some obscurity lingers about the forms of these beings. They are introduced in Genesis without a word of description; and in Exodus (25 and 37.) little is said beyond this, that they had "wings and faces." Turning to their visionary appearances—to Ezekiel and to Jn—there is variety in form. But whatever latitude there may be in detail, the leading form was always that of a man—e.g; Ezekiel says (Ezekiel 1:5), "they had the likeness of a man." With this, other creature forms were combined, viz; the lion, the ox, and eagle. These were selected for special reasons. They belonged to the noblest kingdom, that of animal life, as distinguished from that which was vegetable or mineral.They were amongst the highest after man in the nature of their life; very different, for example, from sea anemones, etc. They had loftier attributes than those of other creatures; greater powers or wider usefulness. Hence, combined with the image of man to form the cherubim, they suggested the addition to him of the powers they specially represented. The lion, especially to the Hebrews, was a type of kingly majesty and glorious strength. Give quotations from Scripture. The eagle, with its keen vision and swift flight, was a type of rapidity of thought and movement (Deuteronomy 28:49; Job 9:26; Proverbs 23:5). The ox, used in ploughing, harrowing, carrying home the sheaves, and treading out the corn, represented patient and productive activity. In the cherubim all these were grafted on man—an ideal combination, to show that, though man was the highest creature of God (he alone having a moral and a rational nature), he could be, and would be, ennobled by having hereafter the powers bestowed, of which in creature life these animals were representatives. Show the Scripture evidence for expecting in heaven the faculties for knowing, for serving, for enjoying, which we have not here.
II. THE FULNESS OF LIFE. In Ezekiel and Revelation the cherubim are frequently spoken of as "the living ones" (animantia, ζωα). This expression is obscured in our translation by the unhappy rendering "beasts" (Revelation 4:6), etc. The expression denotes life in its highest and most active form. In harmony with this, Ezekiel speaks of their "running and returning." John says, "they rest not day nor night." Though the cherubim in the temple and tabernacle were of necessity stationary, the same idea was there expressed by the outspread wings. The cherubim pointed on to the plenitude of life, Divine and spiritual, over which weald. ness should have no power, and towards which death would never approach. "I give unto them eternal life," etc. "I am come that they might have life, and that they might have it more abundantly," etc.
III. THE DWELLING WITH GOD. The cherubim were always associated with the Divine Presence. After man was driven from Eden, the cherubim was placed there to occupy the place he had forfeited; where life was full, and where holiness was a necessity. When the tabernacle was constructed, all the inner curtains were inwoven with cherubic figures, and images of cherubim appeared on the sacred ark, which was the throne of Jehovah. This was repeated in the temple, as the passage before us shows; for the magnificent cherubim, each ten cubits high, were stationed in the "oracle," the place where the Shechinah proclaimed God's presence. We must add, therefore, to the ideas we have dwelt on—this thought, that the life represented was life essentially connected with God Himself. Not only will the life of the future be full, but it will be holy. Holiness will be its essence. "The pure in heart shall see God." "Without holiness no man shall see the Lord." "Neither shall there enter into it anything that defileth," etc.
IV. THE BLISS OF THE FUTURE. A careful reading of Genesis 3:24 shows that the "sword" and the "cherubim" were not only distinct, but had different functions. The sword "kept" the way to the tree of life, so that it was more accessible to fallen man. It was a symbol of repulsion and alarm. The cherubim "kept" the garden in a different sense. They did not defend it against man, but occupied it for man, and therefore gave to those who were shut out the hope of that which the promise of Jehovah had already announced. The presence of the cherubim said to fallen man: "This region of life is not destroyed, it is not given over to other creatures, but it is occupied and kept provisionally for you by a being in whom your nature predominates; and hereafter, you yourself changed, enriched with new powers, restored by redemptive love to holiness, shall share Paradise regained." The means of realizing this became more clear as the ages rolled by. The hope that ideal humanity would inherit bliss did not die out, but the method of its fulfilment was unfolded in the Mosaic institutions. Not only did the cherubim in the oracle witness, as the cherubim in Eden had done, but once a year the high priest, as the representative of the people, went in, and stood with the cherubim in the presence of Jehovah. He entered not "without blood," but after atonement had been made for the sins of the people. Apply this to the truth revealed in the Epistle to the Hebrews. Show how Christ, who has atoned for the world's sin, has entered as our High Priest into the holiest of all, and how He has opened the kingdom of heaven to all believers. No wonder that in the Revelation "the Lamb that was slain" is depicted as being the object of heaven's praise; the link between man's guilt and God's mercy.
[For justification of this use of the cherubim, see Fairbairn's "Typology of Scripture."]—A.R.
HOMILIES BY E. DE PRESSENSE
1 Kings 6:2