When the cherubim moved, the wheels moved beside them, and even when they spread their wings to rise from the ground, the wheels did not veer away from their side.
I. THE EXPRESSION CASTS LIGHT UPON THE NATURE OF GOD. The voice is, among all the inhabitants of this earth, man's prerogative alone. And for this reason - man alone has reason, and therefore he alone has speech. There are noises and sounds, and even musical sounds, in nature; but to man alone belongs the voice, the organ of articulate speech and intelligible language. When voice is attributed to the Almighty God, it is implied that he is himself in perfection that Reason which he communicates to his creature man. Our intellect and thought are derived from his, and are akin to his; our reason is "the candle of the Lord" within.
II. THE EXPRESSION CASTS LIGHT UPON THE INTERCOURSE BETWEEN GOD AND MAN. The purpose of the voice is that man may communicate with his fellow man by means of articulate language, and by means of all those varied and delicate shades of intonation by which we convey our sentiments, and indicate satisfaction and disapproval, confidence and distrust, tenderness and severity, inquiry and command. Now, where we meet in Scripture with the phrase, "the voice of God Almighty when he speaketh," we are led to think of the purpose for which he utters his voice. It is evidently to communicate with man - mind with mind - that we may be acquainted with his thoughts, his wishes, his sentiments with regard to us, if we may use language so human. The whole of nature may be regarded as uttering the Divine thought, though, as the psalmist tells us, "there is no speech nor language, and their voice cannot be heard." But his articulate speech comes through the medium of human minds - the minds of prophets and apostles, and (above all) the mind of Christ Jesus. The Word speaks with the Divine voice; in him alone that voice reaches us with all the faultless tones, and with the perfect revelation which we need in order that we may realize and rejoice in the presence of the Divine Father of spirits, the Divine Saviour and Helper.
III. THIS EXPRESSION CASTS LIGHT UPON THE DUTY AND PRIVILEGE OF MAN.
1. It is ours to listen with grateful joy to the voice of God. "The friend of the bridegroom rejoiceth greatly because of the bridegroom's voice." Christ speaks, and his utterances are welcome to every believing and sympathetic nature; they are as the sound of a voice long expected and wished for, as it now fails upon the listening and eager ear. The sinner may well dread the voice which can speak to him as with the thunder of threatened vengeance. But the Christian recognizes the tones of love and the accents of gentleness.
2. It is ours to listen to the voice of God with believing submission and obedience. God's voice is always with authority. Because he reveals himself as our Father, he does not cease to command. "Ye have not heard his voice at any time," was the stern reproach addressed by Jesus to the unspiritual Jews. The exhortation comes to us all, "Today if ye will hear his voice, harden not your hearts." - T.
Every one had four faces; the first face was the face of a cherub.
I. THE FIRST FACE WAS THAT OF A CHERUB. The symbol —
1. Of exalted dignity. Dwelling around the throne of Deity. His especial ambassadors, etc. No office can be more exalted than that of the Christian ministry. It is that to which Jehovah appointed His own Son. One writer quaintly remarks, "God had only one Son, and He made a preacher of Him." "Workers together with God," etc.
2. Of elevated devotion. They are represented as holding great intimacy and close fellowship with God. How indispensable that the ministers of Christ live near to the Lord, hold close communion with the skies.
3. Of distinguished holiness. Ye that bear the vessels of the Lord, etc., as the priests of old. Not only partakers of the ordinary graces of the Spirit, but adorned with the mature fruits of holiness to the glory of God.
II. THE SECOND SYMBOL IS THAT OF A MAN. With the sanctity of the cherub is to be united the sympathy of sanctified humanity. As men, Christian ministers are —
1. To be influenced by their relationship to Jesus as Head of the Church. They should have His meekness, humility, lowliness, desire to labour, readiness to suffer, etc.
2. To feel for their fellow sinners peculiar compassion. They are their brethren, of one blood, spirit, and destiny.
3. To know their own insufficiency and entire dependence on God's blessing. This treasure in earthen vessels, etc. Paul planteth, etc.
III. THE THIRD EMBLEM WAS THE FACE OF A LION. By this we are to understand the strength and magnanimity which are necessary to the ministerial office. The Christian minister must be strong in the grace which is in Christ Jesus. He must be strong to resist evil, to stand firm in the conflict, and to conduct himself as a man of God.
IV. THE FOURTH SYMBOL IS THAT OF THE EAGLE. By this —
1. The true character of the minister's work is portrayed. He has to do with spiritual things. He. teaches not philosophy, science, economy, legislation, but the truths of the kingdom of God, the knowledge of the way of salvation.
2. The symbol of the eagle may be designed also to be expressive of their ardour and zeal The minister of Jesus is to be instant, earnest, energetic, zealously affected in every good thing.
3. His soul is to yearn with intense anxiety over perishing sinners. Application —
1. Let the solemn character of the office ever be cherished, and a lively sense of its importance be maintained from day to day.
2. Let the glorious results of faithfulness in the Saviour's service animate to constancy and perseverance.
(J. Burns, D. D.)
(Footsteps of Truth.)
TopicsBeside, Cherubim, Cherubims, Cherubs, Didn't, Ground, Leave, Lifted, Lifting, Mount, Moved, Ones, Rise, Round, Spread, Turn, Wheels, Winged, Wings
Outline1. The vision of the coals of fire, to be scattered over the city
8. The vision of the cherubim
Dictionary of Bible ThemesEzekiel 10:1-18
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully …
John Edgar McFadyen—Introduction to the Old Testament
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