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Cherubim

The word ‘cherubim’ is a direct transliteration of the Hebrew word ‘kerubim’ (Strongs 3742), which is the plural form of the word ‘kerub’, anglised as ‘cherub’. The exact meaning of the word remains a mystery. Some have suggested the word could be connected with the idea of grasping or holding fast. In the OT, cherubim are described as awe-inspiring living creatures who are always associated with the throne of God and his glory and guard access to his holy presence.

Garden of Eden

Following the fall of Adam and Eve, they were expelled from the garden and from the presence of God. Any attempt to return to the garden and access to the tree of life was prevented by cherubim. A flaming sword which turned in every direction excluded sinful human beings from eating of the tree of life. “He drove out the man; and at the east of the garden of Eden he place the cherubim, and a sword flaming and turning to guard the way to the tree of life.” (Gen 3:24).

The tabernacle

The purpose of the tabernacle was to be a sanctuary, so God may dwell among his people (Ex 25:8). Cherubim are closely linked to the place of the presence of God, and guard access into his presence.

The curtains

The curtains enclosing the tabernacle had cherubim skilfully worked into them (Ex 26:1, 36:8). The veil between the holy place and the holy of holies also had cherubim skilfully worked into them (Ex 26:31, 36:35).

Above the mercy seat

The mercy seat was the top of the ark of the covenant. It was here that the blood was sprinkled on the day of atonement. At each end of the mercy seat, there was a large cherub. “He (Bezalel) made two cherubim of hammered gold; at the two ends of the mercy seat he made them, one cherub at the one end, and one cherub at the other end; of one piece with the mercy seat he made the cherubim at its two ends. The cherubim spread out their wings above, overshadowing the mercy seat with their wings. They face one another; the faces of the cherubim were turned towards the mercy seat.” (Ex 37:7-9).

In the instructions for the cherubim, it states that God will meet with them, from above the mercy seat, between the two cherubim, from where he will deliver all his commands (Ex 25:19-22). Moses would hear the voice of God speaking to him from above the mercy seat between the two cherubim (Num 7:89). God was enthroned on these cherubim (1 Sam 4:4, 2 Sam 6:2, 1 Chr 13:6). Hezekiah later prayed, “O LORD the God of Israel, you are enthroned above the cherubim” (2 Kg 19:15, Is 37:16).

Solomon’s temple

Cherubim were also an important part of the decoration of Solomon’s temple, guarding access into the presence of God. These would act as a reminder to the people that Adam and Eve were expelled from God’s presence.

Holy of holies

As in the tabernacle, two cherubim were placed in the holy of holies in Solomon’s temple (1 Kg 6:23-29, 2 Chr 3:10-14). These were made of olive wood overlaid with gold and were ten cubits high (4.4m, 15 feet). Each wing was five cubits (2.2m, 7.5 feet) long, so the total wing-span was ten cubits. The wing of one cherubim was touching the wall, and the wing of the other was touching the opposite wall, as the holy of holies was the shape of a cube twenty cubits wide (2 Sam 6:20). The other wings of each cherubim touched each other above the mercy seat. The ark of the covenant was placed under the wings of the two cherubim, forming a covering (1 Kg 8:6-7, 2 Chr 5:7-8). David’s instructions to Solomon for building the temple included a plan for the golden chariot of the cherubim that spread their wings and covered the ark of the covenant of the LORD (1 Chr28:18). These were similar to figures which guarded the gates and thrones of other ancient empires, including the Assyrians and Babylonians.

The walls of the holy place, and the two doors by the entrance were decorated with carved engravings of cherubim, palm trees and open flowers, which were also overlaid with gold. “He (Solomon) carved the walls of the house all around about with carved engravings of cherubim, palm trees, and open flowers, in the inner and outer rooms” (1 Kg 6:29). In the inner room of Ezekiel’s temple there was also a pattern of cherubim and palm trees (Ezek 41:18).

Bronze laver

The supporting stands of the bronze laver, or molten sea, in the temple courtyard were decorated with lions, oxen and cherubim (1 Kg 7:29, 36).

Psalms

When David prayed for God’s deliverance from his enemies, it states the God rode on a cherub, and flew, he came swiftly upon the wings of the wind (Ps 18:10). In some other Psalms God is addressed as the one who is enthroned upon the cherubim (Ps 80:1, Ps 99:1), also bringing a connection between the cherubim and the judgement of God’s enemies. In Hezekiah’s prayer, he also prayed to the creator God who is enthroned above the cherubim, calling on God to save them from the Assyrians, “O LORD the God of Israel, who are enthroned above the cherubim, you are God, you alone, of all the kingdoms of the earth; you have made heaven and earth” (2 Kg 19:15).

Ezekiel

The two visions of God appearing in glory to Ezekiel gives the most detailed description of the cherubim (Ezek 1,10). In his initial vision, they are consistently identified as ‘living creatures’ (1:5). It is not until his second vision that the living creatures are identified as cherubim (10:15,20). In both visions, they are mobile and carry a throne of the glory of God.

The first appearance - Babylon (1:4-28)

The living creatures first appeared to Ezekiel by the River Chebar outside Babylon, from the centre of a stormy wind from the north, a great cloud, and in the centre of a flashing fire, like lightning (1:4).

The presence of God above the cherubim in Babylon showed Ezekiel that God’s presence was still with his people, even in exile in a pagan land. God’s presence was not limited to the temple, as even Solomon noted, “Even heaven and highest heaven cannot contain you, how much less this house that I have built” (2 Chr 6:18).

The living creatures had human form, but with four faces and four wings (1:5-6). Their legs were straight, perhaps because they could not bend them, as they stood on their feet (2 Chr 3:13), and their feet hoofed like a calf’s foot (1:7).

Four faces

Each of the living creatures had four faces. On the right side the face of a human being and the face of a lion, and on the left side the face of an ox and the face of an eagle (1:10). These four creatures are normally thought of as the climax of the created world. In the second vision, the face of an ox is replaced with the face of a cherub (10:14). Perhaps an ox was the animal normally associated with a cherub.

In Ezekiel’s temple vision, the cherubim decorating the inner room only have two faces, of a man and of a lion (41:18-19).

Four wings

Like in the holy of holies the creatures had two wings which touched the wing of the other (1:11), ensuring that they work and move in complete unity. The other two wings cover their bodies (1:11). Their movement was led by the spirit of God (1:12). The cherubim in the tabernacle and Solomon’s temple only had two wings.

Fire - burning coals

In the middle of the four living creatures was something like burning coals of fire moving among them, with lightning flashing (1:4,13). This also shows the complete unity between them.

Wheels (1:15-21)

Each of the four living creatures had a wheel touching the earth, being formed of a wheel within a wheel, enabling them to move without steering (1:15). The rims of the wheels were covered with eyes. The wheels rose from the earth along with the living creatures, because their spirit was in the wheels (1:20-21). The bronze basin in Solomon’s temple was supported by cherubim with wheels (1 Kg 7:29).

Dome or platform (1:22-25)

Above the heads of the living creatures was something like a dome or platform shining like crystal. The living creatures were controlled by a voice from above the dome (1:25), presumably from the throne.

Throne (1:26-28)

The throne of God was above the dome, surrounded with fire, with something like human form. “This was the appearance of the likeness of the glory of the LORD”. Ezekiel uses language to avoid any literal description of the appearance of God. He continually uses phrases such as ‘looked like’, ‘appearance’ or ‘something like’.

The second appearance - Jerusalem (Ezek 10:1-22)

In Ezekiel’s second vision, the cherubim are particularly connected with the movement of the glory of God, again having wings and wheels, called the ‘wheelwork’ (10:13). Above the heads of the cherubim was something like a sapphire throne (10:1). The glory of the Lord left its normal position above the mercy seat between the cherubim in the holy of holies, and moved to the throne above the cherubim outside the temple (10:18) before rising up and stopping on the Mount of Olives east of the city (11:23).

In Chronicles, God’s throne above the cherubim is called ‘the golden chariot of the cherubim’ (1 Chr 28:18).

New Testament

The only time cherubim are specifically mentioned in the NT is in the Book of Hebrews, when the author is describing the ark of the covenant in the earthly sanctuary, or tabernacle, “above it (the ark of the covenant) were the cherubim of glory overshadowing the mercy seat.” (Heb 9:5).

Seraphim, or seraphs

The word ‘seraphim’ is a direct transliteration of the Hebrew word, which is the plural form of the word ‘seraph’, which is often used in English translations. Their name means ‘burning’, or ‘fiery ones’ (Strongs 8314).

The word ‘seraphs’ is found in the account of the call of Isaiah to be a prophet, when he saw the Lord sitting on a throne, high and lofty, with the hem of his robe filling the temple (Is 6:2,6). Seraphs were in attendance above him. They had six wings, two covering their faces, two covering their feet, and with two they flew. They worshipped God calling to one another, saying, “Holy, holy, holy is the LORD of hosts; the whole of earth is full of his glory” (Is 6:3). One of them takes a coal from the altar and touches Isaiah’s lips, declaring that his guilt has departed and his sin is blotted out (Is 6:7).

The Hebrew word for ‘seraph’ is also used to describe a serpent. In the Book of Numbers the LORD sent fiery or poisonous serpents among the people following their complaining (Num 21:6). The word used for these is the normal Hebrew word for serpent, or snake, ‘nachish’ (Strongs 5175), based on their hissing sound. God told Moses to make a poisonous, or fiery, serpent and set it on a pole (Num 21:8). Uniquely in this account of the serpents, in this instruction the word for ‘seraph’ is used, perhaps because it will be the way people will be healed after they are bitten by the serpents (Num 21:9).

Later this snake on the pole was called ‘Nehustan’, based on the Hebrew word for snake. People were making offerings to it, so King Hezekiah broke it into pieces as part of his reforms (2 Kg 18:4).

In Numbers, and in Isaiah, the seraphim are fiery and flying, live in the presence of God’s glorious presence, and are connected in some way with the act of atonement or salvation.

In two of Isaiah’s oracles, the Hebrew word for seraph is also used. One in the oracle against the Philistines, that the fruit of the snake will be a flying fiery serpent (seraph) (Is 14:29). The other is when Isaiah was rebuking his rebellious people for seeking protection from Egypt, when he describes Negeb as the land of the flying serpent (seraph) (Is 30:6).

It seems that seraphim have many similar characteristics to the cherubim, with some differences, leaving the question open whether cherubim and seraphim are the same creatures, or different ones.

Revelation

In the vision of the heavenly throne room, John saw four living creatures around and on each side of the throne, the first like a lion, the second like an ox, the third with a human face, and the fourth like a flying eagle (Rev 4:6-7). Each had six wings and were full of eyes. It was the four living creatures that sang, “Holy, holy, holy, the Lord God Almighty, who was and is and is to come.” (Rev 4:8). Their role was to lead the worship of God, the one seated on the throne.

They have the same characteristics, and share the actions of the seraphim from the vision of the call of Isaiah, as they have six wings and worship (Is 6:2-3, Rev 4:8). It is the four living creatures which take turns to call out to the four horsemen after the Lamb opens the first four of the seven seals (Rev 6,1,3,5,7). They join the twenty-four elders when the fall down in worship before the Lamb (Rev 5:8, 19:4) and agree by saying ‘Amen’ to the worship of the Lamb as equal to the Father (Rev 5:14).

Theophanies

Cherubim and seraphim are most commonly found in descriptions of the appearance of the presence of God, known as a theophany, which is ultimately something which cannot be described. The descriptions have many similarities because each is attempting to describe the same thing. God appeared in a storm on Mt Sinai (Ex 19:9, 16-25). He rides on the backs of cherubim (Ps 18:7-15). He rides horses and chariots to victory (Hab 3:8), and sits enthroned in the heavens on a platform of crystal (Ex 24:9-10), surrounded by seraphim (Is 6:1-4). John was given a vision of God in his heavenly throne-room in Revelation.

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