The Works of John Bunyan, vol 3, John Bunyan [ebook reader color screen TXT] 📗

that these cherubims, in this holy place, did stand upon their feet, to show, (1.) That the angels of heaven are not fallen from their station, as the other angels are. (2.) To show also that they are always ready, at God’s bidding, to run with swiftness to do his pleasure. (3.) To show also that they shall continue in their station, being therein confirmed by Jesus Christ, ‘by whom all things consist’ (Col 1:17).

7. It is said ‘their faces were inward,’ looking one to another, yet withal somewhat ascending, to show that the angels both behold and wonder at the mysteries of grace, as it is displayed to usward from off the mercy-seat. The faces of the cherubims ‘shall look one to another; towards the mercy-seat shall the faces of the cherubims be’ (Exo 25:20; 2 Chron 3:13; 1 Peter 1:12; Eph 3:10).

(1.) ‘Towards the mercy-seat.’ They are desirous to see it, and how from hence, I say, mercy doth look towards us.

(2.) ‘They look one towards another,’ to show that they agree to rejoice in the salvation of our souls (Luke 15:10).

(3.) They are said to stand above the mercy-seat, perhaps to show that the angels have not need of those acts of mercy and forgiveness as we have, who stand below, and are sinners. They stand above it; they are holy. I do not say they have no need that the goodness of God should be extended to them, for it is by that they have been and are preserved; but they need not to be forgiven, for they have committed no iniquity.

(4.) They stand there also with wings stretched out, to show how ready, if need be, the angels are to come from heaven to preach this gospel to the world (Luke 2:9-14).

(5.) It is said in this, that thus standing, their wings did reach from wall to wall; from one side of this holy house to the other; to show that all the angels within the boundaries of the heavens, with one consent and one mind, are ready to come down to help and serve, and do for God’s elect at his command.

It is said, also, that their wings are stretched on high, to show that they are only delighted in those duties which are enjoined them by the high and lofty One, and not inclined, no not to serve the saints in their sensual or fleshly designs. It may be also to show that they are willing to take their flight from one end of heaven to the other, to serve God and his church for good (Matt 13:41,49, 24:31, 25:31; 2 Thess 1:7,8).

LXX. Of the figures that were upon the walls of the inner Temple.

The wall of the inner temple, which was a type of heaven, was, as I have already told you, ceiled with cedar from the bottom to the top. Now by the vision of Ezekiel, it is said this wall was carved with cherubims and palm trees. ‘So that a palm tree was between a cherub and a cherub, and every cherub had two faces; so that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other. It was made through all the house round about; from the ground unto above the door were cherubims and palm trees made’ (Eze 41:18-20).

1. As to these cherubims and palm trees, I have already told you what I think them to be figures of. The cherubims are figures of the holy angels, and the palm trees of upright ones; we therefore here are to discourse only of the placing of them in the heavens.

2. Now you see the palm trees in the holiest are placed between a cherub and a cherub, round about the house, which methinks should be to signify that the saints shall not there live by faith and hope, as here, but in the immediate enjoyment of God; for to be placed between the cherubims, is to be placed where God dwells; for Holy Writ says plainly, He dwells between the cherubims, even where here it is said these palm trees, or upright ones are placed (1 Sam 4:4; 2 Kings 19:15; 1 Chron 13:6; Psa 80:1; Isa 37:16). The church on earth is called God’s house, and he will dwell in it for ever; and heaven itself is called God’s house, and we shall dwell in it for ever, and that between the cherubims. This is more than grace, this is grace and glory, glory indeed.

3. To dwell between the cherubims may be also to show that there we shall be equal to the angels. Mark, here is a palm tree and a cherub, a palm tree and a cherub. Here we are a little lower, but there we shall not be a whit behind the very chief of them. A palm tree and a cherub, an upright one between the cherubs, will then be round about the house; we shall be placed in the same rank; ‘neither can they die any more, for they are equal unto the angels’

(Luke 20:36).

4. The palm trees thus placed, may be also to show us that the elect of God shall there take up the vacancies of the fallen angels; they for sin were cast down from the holy heavens, and we by grace shall be caught up thither, and be placed between a cherub and a cherub. When I say their places, I do not mean the fickleness of that state, that they for want of electing love did stand in while in glory; for the heavens, by the blood of Christ, is now to us become a purchased possession; wherefore, as we shall have their place in the heavenly kingdom, so, by virtue of redeeming blood, we shall there abide, and go no more out; for by that means that kingdom will stand to us unshaken (Heb 9:12, 12:22-24,28; Rev 3:12).

5. These palm trees, I say, seem to take their places who for sin were cast from thence. The elect therefore take that place in possession, but a better crown for ever. Thus ‘Israel possessed that of the Canaanites’; and David, Saul’s kingdom; and Matthias, the place, the apostleship of Judas (Acts 1:20-26).

6. Nor were the habitations which the fallen angels lost, excepting that which was excepted before, at all inferior to theirs that stood; for their captain and prince is called son of the morning, for he was the antitype there (Isa 14:12).

7. Thus, you see, they were placed from the ground up to above the door; that is, from the lowest to the highest angel there. For as there are great saints and small ones in the church on earth, so there are angels of divers degrees in heaven, some greater than some; but the smallest saint, when he gets to heaven, shall have an angel’s dignity, an angel’s place. From the ground you find a palm tree between a cherub and a cherub.

8. And every cherub had two faces—so here; but I read in Ezekiel 10:14, that they had four faces apiece. The first was the face of a cherubim; the second, the face of a man; the third, the face of a lion; and the fourth, the face of an eagle.

9. They had two faces apiece; not to show that they were of a double heart, for ‘their appearances and themselves’ were the same, and ‘they went every one straight forward’ (Eze 10:22). These two faces, then, were to show here the quickness of their apprehension, and their terribleness to execute the mind of God. The face of a man signifies them masters of reason; the face of a lion, the terribleness of their presence (1 Cor 13:12; Judg 13:6).

In another place I read of their wheels; yea, that themselves, ‘their whole bodies, and their backs, and their hands, and their wings, and the wheels were full of eyes round about’ (Eze 1:18, 10:12). And this is to show us how knowing and quick-sighted they are in all providences and dark dispensations, and how nimble in apprehending the mischievous designs of the enemies of God’s church, and so how able they are to undermine them. And forasmuch also as they have the face of a lion, we by that are showed how full of power they are to kill and to destroy, when God says, Go forth and do so. Now, with these we must dwell and cohabit, a palm tree and a cherub; a palm tree and a cherub must be from the ground to above the door, round about the house—the heavens.

‘So that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side.’ By these two faces may be also showed that we in the heavens shall have glory sufficient to familiarize us to the angels. Their lion-like looks, with which they used to fright the biggest saint on earth, as you have it, Genesis 32:30; Judges 13:15,22, shall then be accompanied with the familiar looks of a man. Then angels and men shall be fellows, and have to do with each as such.

Thus you see something of that little that I have found in the temple of God.

FOOTNOTES:

[Advertisement by Editor footnotes]

[1] Lee’s Solomon’s Temple portrayed by Scripture Light. Dedication.

[2] Job 5:7, literally translated from the Hebrew.

[3] Lee’s Solomon’s Temple, p. 173.

[4] Lee’s Solomon’s Temple, p. 232.

[To the courteous reader footnotes]

[1] Legal terms to define the boundaries of an estate, butted upon a common or high road or river, and bounded by the property of another person.—Ed.

[2] Heaven is a type of sin and grace. Had there been no sin, we should have been limited to an earthly paradise; but sin and the grace of a Saviour’s purchase opens heaven to our wondering hearts.—Ed.

[Main Text FOOTNOTES]

[1] One of the types or signs.—Ed

[2] How universal is this feeling among Christians! ‘Why was I made to hear thy voice,’ while so many more amiable and less guilty ‘make a wretched choice?’ All are equally encouraged—‘Whosoever will, let him take the water of life freely.’—Ed [3] ‘To oppose the customs of heathens, who made their chief gates towards the west, that these stupid worshippers, drawing nigh to their blind, deaf, and dumb deities, might have their idols, as it were, arising upon them out of the east.’—Lee’s Solomon’s Temple, p. 242.—Ed.

[4] ‘There were two pillars, which some resemble to the two states of the church—Jewish and Christian; others understand magistracy and ministry.’—Lee’s Temple, 1659, p. 281.—Ed.

[5] The height of these pillars was thirty-five cubits each, including the base and chapiter. The base, ornamented with lines or net-work, twelve cubits; the column eighteen cubits, and the chapiter five cubits, making the height thirty-five cubits; while the column or pillar, cast by itself, was only eighteen. This reconciles the apparent discrepancy between 1 Kings 7:15 and 2

Chronicles 3:15.—Ed.

[6] Immediately, or by Christ himself.—Ed.

[7] Pummil, or pommel, round like an apple.—Ed.

[8] In all the editions of this book published since the author’s death, these words are altered to ‘their preaching.’—Ed.

[9] Frowish, or frowzy, fetid, musty. Alas! how many ministers there are who are afflicted with this unsavoury smell.—Ed.

[10] This is a valuable lesson to the ministers and members of churches, to be ever ready to welcome the returning prodigal. The porch is never to be shut against the poor fugitive; and the only proper inquiry as to opening the door of the church, is, ‘If thou believest with all thine heart, thou mayest freely enter.’—Ed.

[11] Wealth and honours, when sanctified, are valuable aids to Christian usefulness; but unutterable woes will