CHAPTER V.
“THE CHERUB THAT COVERETH” (Continued).
Contents.
Intense significance of the term--Derivation of the word
cherub--The first occurrence of the word in Scripture gives
the key to its force--Exodus xxv and the light it gives--
Heb. ix, “of which we cannot now speak particularly.”
This brings us to a sentence that is the keystone of our subject, and we must examine it carefully.
“Thou art the anointed cherub that covereth, and I had set thee so.”
The word “anointed” speaks of divine appointment in the most solemn form. It was this “anointing” that was still on Saul that ever led David to speak of him with a respect amounting to reverence, as “the Lord's anointed”; and here carries with it the picture of the Lord Himself consecrating the subject of the address to the purpose for which he is by his creation fitted.
The next word that claims our careful attention, “cherub,” is, according to Dr. Taylor Lewis, derived from the Hebrew root
charab, “to cut,” “to engrave”; a meaning that carries with it, like the engravings on a coin, the idea of representation. The cherub, we gather from the word itself, was to be the representative of God, at least in one line, as the image “cut” on a coin represents fully the sovereign, or government, that issues it. Compare Matt. xxii. 20, 21.
But we are not dependent on a derivation in which there may be an element of uncertainty, to get right on the real significance of the term. Its first occurrence in Scripture will give us this, beyond any question whatever.
When our first parents had forfeited, by their disobedience, their place in Eden and were expelled “the Lord God placed at the east of the garden of Eden cherubim and a flaming sword, which turned every way, to keep the way of the tree of life" (Gen. iii. 24).
The cherubim here, one must gather, represent that in the character of God's government that forbade the return, or approach, or blessing of His sinning creatures. And this idea will be found quite appropriate wherever the word occurs in Scripture.
Take as a beautiful confirmation, or illustration of this the curtain and veil of the Tabernacle; both are made of blue, purple, scarlet, and fine twined linen: cherubims of cunning work.*[Not “with” as if the cherubim were distinct from the colors--these colors were cherubim.] Every color, as well as the beautiful material, speaks of some loveliness in the Lord Jesus. Do the cherubim of cunning work accord, and add, to these? Indeed they do, for they tell us that never were those attractive beauties figured by blue, purple, or scarlet--into the meaning of which I cannot now enter--displayed at the expense of the righteousness of God. The cherubim were in every act of His life. If He said “Thy sins are forgiven thee,” that was indeed the cloudless “blue” of divine grace; yet was it cherubic--the cherub character was there, for those very sins He took upon Himself and “bore in His Own Body on the tree.” And so with every act, the “righteousness of God” was cared for.
So we may say it was the cherub character of the veil; that which, with divine “cunning work” was inwrought into its texture that prevented the approach of man to God, the coming out of God to man. At His death all obstacle was removed; sin was righteously put away, no longer “lay at the door,” and the cherub-veil was rent in twain from top to bottom.
So, when in Ezekiel xxviii this marvelously endowed creature is called “the cherub,” it in itself at once suggests to us that his office was in connection with the Government or Throne of God; and further, that it was to maintain inviolate the righteousness of that Throne. In one word, we might say that the cherub was the representative of the Righteousness of God, and as this bears very directly on our subject, I must beg my readers to keep this in mind.
The words that follow fully confirm this: “that covereth,” and as we are now at a point of crucial importance to the understanding of our subject, we will, by God̓s Grace, be jealously dependent on Scripture itself for our interpretations. What, then, is the significance of this word; literally,”the cherub, the covering one”? Exodus xxv. 18 [and 20] shall aid us to an answer. “And thou shalt make two cherubims of gold . . . . and the cherubims shall stretch forth their wings on high, COVERING the mercy seat.” *[COVERING: There are about twenty different words in Hebrew translated “cover” in our A.V.; but it is exactly the same in the original in both Exodus and Ezekiel; and (nor is this surely without intensest significance) has in it, the idea of Protection: e.g., “thou hast covered my head in the day of battle” (Ps. cxl. 7); and again “He shall cover thee with his feathers” (Ps. xcix. 4).]
But what was that Mercy Seat? It was the very seat, or throne of God upon earth in that day; there God, in the glory of the Shekinah, dwelt, as it is written “thou that dwellest between the cherubim, shine forth” (Ps. lxxx. 1).
Why are the cherubim there taking as it were that Throne under their protecting wing? It can only be, in view of what we have already seen, in order to protect that Throne from anything that might shake its foundations. But what could do that? If “justice and judgment are the foundation of His throne,”* then the slightest infringement of justice--the slightest reversal of perfect righteousness of any character--whether on the side of punishment inflicted on the just, or of mercy accorded to the guilty, overturns the Throne--its foundations are destroyed! *[The word translated “habitation” has this meaning in it, as R.V. of Ps. lxxxix. 14.]
From this, the covering wings of those cherubim of glory, in figure, shield it.
These cherubim then, over the ark, and of one piece with the Mercy Seat that they overshadow, again figured the Lord Jesus Christ (for everything speaks of Him in the Tabernacle) as saving the Throne of God from any taint of unrighteousness. Even in dwelling with, or entering into any relationship with sinful men--surely He alone does so.
Have you never been struck with the way the writer of the Epistle to the Hebrews speaks of these “cherubim of glory”? He adds, “of which we cannot now speak particularly.” Is not one tempted to regret that he could not speak of them in the greater detail that he desired?
But does not this side-remark of the inspired writer clearly say that there was much to be said–profound meanings below the surface? Nay, do they not invite us--encourage us--to enquire diligently as to what these may be? Have we not already found something in these “cherubim of glory overshadowing the Mercy Seat,” to be intensely suggestive of this most fundamental basal truth of the whole universe:
Never must mercy be exercised at the expense of righteousness, for as they were “of one piece with the mercy seat,” so mercy must be of one piece with righteousness?
We shall find this intensely valuable as speaking to us of the exalted dignity and high office of the first “cherub that covereth”--it was to protect the Throne of God.
But it may be asked, “what need was there for any protecting cherub in that day before sin or evil had marred God's creation anywhere? There was no danger of the Throne being affected by unrighteousness then.”
If we have correctly interpreted Ezek. xxviii, we are there directly and distinctly told that he whom we now know as Satan was that; and our ability or inability to see any need for such an office is of no importance whatever as affecting the revealed truth.
We can, however, conceive a kingdom in perfect order, with not a breath of wrong or disorder in it, yet may it contain dignities of varying ranks, whose office it shall be to maintain that perfect order.
Every creature has been made with the definite end of filling some special sphere in the divine kingdom, for which he, or it, is fitted by its creation. The highest created Intelligence must have a corresponding exalted office for which he has been created; and it is difficult to conceive of any higher than that of covering the Throne of God.
Nor does that guardianship necessarily predicate the actual presence, then and there, of disorder or rebellion or sin of any character. The possibility (nay in the divine mind, the certainty) of the entrance of evil, with all its consequences, into that unstained creation was surely foreseen, the unrivaled supremacy, the eternal stability of God's Throne must be maintained under all circumstances; and, as to the traitor Judas was given that sop that spoke of closest intimacy and affection, so the very creature who was “set” in the divine goodness, to this highest dignity in the gift of God and for which, by his wisdom superior to all creatures, he was preeminently fitted in ability to discern the slightest infraction in the divine order, the slightest infringement of righteousness--even he is the one to whom this honor is given; and yet by whom the infraction first comes.
Again, it would seem as if this office did not extend to the whole universe, but only to that sphere that was especially entrusted to the rule of Satan. This earth was his kingdom, and here must he see to it that Jehovah's supremacy is recognized. Will not the divine history of that earth again afford us an illustration of this? When God committed its government to the gentiles in the person of Nebuchadnezzar it was with the one essential and eternal proviso that he must recognize that the Most High really was above all the governments of earth (Dan. iv.17). Filled with the same proud spirit of the Devil, he ignored this, and suffered for it, till he learned, through deep humiliation; the lesson that “the heavens do rule” (Dan. iv :25, 26). Thus, to the Bright and Shining One, the Son of the Morning was entrusted the Throne of the earth, with the same proviso that he maintain the supremacy of God--he must never claim equality in this respect.
As to most of what I have written I can fall back for confirmation on the more or less commonly accepted views of well-taught Christians generally, who have been acquainted with such writings as those of Pember and others; but as to this point of Satan's primal office being to protect or cover the Throne of God, whilst, if justified, others have undoubtedly recognized it, yet I am not aware of having seen it in print, or heard it taught; my readers therefore need the more carefully to test it from Scripture for themselves.
I would note, however, that Pember, in his “Earth's Earliest Ages” notices the allusion, and at times comes very near the same conclusion. I quote:
“Anointed, doubtless means consecrated by the oil of anointing; while the cherubim appear to be the highest rank of heavenly beings, sitting nearest the Throne of God, and leading the worship of the universe (Rev. iv. 9, 10; v. 11-14). Possibly they are identical with the thrones of which Paul speaks in the first chapter of his epistle to the Colossians. The words 'that covereth' indicate an allusion to the cherubim that overshadowed the ark; but we cannot, of course, define the precise nature of this office of Satan. The general idea seems to be that he directed and led the worship of his subjects.”
It will be seen that I have ventured rather further than this author. Differing from him radically as to the meaning and application of the cherubim; seeing in the term quite another significance than that of “leading the worship” of any, this very difference has led me along the line of thought brought out in the text, and taken Pember in another direction. But it becomes important for us to ask, was Pember justified in saying that “leading the worship of the universe” is what Scripture gives as the office of the cherubim? He refers only to the two places in Rev. iv and v to support it. But it is quite sufficient to point out that these are not called cherubim at all; but "Living ones":
Zooa, and have features that connect them with the Seraphim of Isa. vi, but into this it is not necessary to go further here, than simply to point out that this reference is certainly not justified as proving the point. But apply the meaning this writer gives to any clear indisputable reference to the cherubim, and see how it will fit. For instance, whose “worship” did the cherubim at the East gate of Eden lead? ‘Where is the idea of “leading worship” in the cherubim overshadowing and looking down on the Mercy Seat? “He rode upon a cherub and did fly” (Ps. xviii. 10) surely has not the slightest allusion to “leading worship.” But the significance of the personification of the Righteousness of God will be found in every case of profoundest and truest significance. It was apparently by this mistake, as I must conceive it to be, that Pember lost the thread that must have led him to the same conclusions as above.
To me it has been the key that has unlocked many difficulties; a light that has thrown its beam on much that before was in darkness, and given such views of the grandeur of the whole drama of the ages, of the whole scope of God's ways with men, of the beauties of the Gospel, as have again and again overwhelmed the spirit with awe and praise. But it needs the more careful testing since it lays the foundation for what we have still to consider as to the Devil's work.
But apart from this, all can see how perfectly those cherubim of glory overshadowing the Mercy Seat told out that same truth. Their faces were “toward the Mercy Seat” (Ex. xxv. 20). Why? Because, looking thus downward, they saw the blood that was sprinkled upon that Mercy Seat, and in virtue of which blood alone, there is a Mercy Seat at all (Romans iii. 25), and thus the cherubim were of one piece with the Mercy Seat; or, as we have said, Divine Righteousness, through the Blood, of one piece with Mercy. For all were shadows then, but they were shadows that spoke of the substance, Christ; and now woe to him who approaches the true Throne, apart from “richer Blood”; for there is one there who, as we shall see, in assumed zeal for righteousness, in assumed zeal to carry out his original commission as cherub, accuses men day and night; and none can overcome him but by the Blood of the Lamb. But in this we anticipate somewhat.
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