| || |The Berean Expositor Volume 36 - Page 79 of 243 Index | Zoom | |
that the cherubim find their fulfillment in Christ, Who is set over against the fall and
failure of the anointed cherub of Ezek. 28:, the pattern is complete.
A | Ezek. 28: The Anointed. His pride and fall.
B | Gen. 3: Paradise lost. Pledge of restoration.
C | Exod. 25: Tabernacle and Wilderness.
I Kings 6:
Temple and Land.
Glory and Temple.
A | Four Gospels. The Anointed. His humility and triumph.
B | Rev. 4: Paradise restored.
We therefore believe that it was a sound sense of fitness that led the early Christians to
identify the four gospels with the cherubim.
Back to Adam.
My Lord and my God.
Christ is set forth in Matthew in the highest earthly position, that of King, and in Mark
as the lowest, that of a Servant. Luke presents Him as the second Man the last Adam,
and John as "The Word made flesh", "The Son of God".
It has been said concerning the fact that we have four gospels "The marvel is that we
have not had more". Luke tells us that many had "taken in hand to set forth in order a
declaration of things which are most surely believed among us" (Luke 1: 1). Some find
difficulty in believing the doctrine of Inspiration when faced with these four separate
accounts. Yet a consideration of the duplication of another important event might enable
the reader to see that purpose, influencing choice of material under Divine
superintendence, may fully answer the case.
Paul's conversion is recorded in Acts 9:, again in Acts 22: and yet again in
Acts 26: To which must be added his own references in the epistles. The first record
made by Luke places the conversion and commission of Paul in its historic setting, the
accounts given by Paul himself follow this primary record, but with that freedom which
must ever mark the retailing of first hand knowledge. Moreover, there is one item of
information which neither Acts 9: nor Acts 22: record, namely, the words actually
spoken from heaven to Paul himself. These are found for the first time in
Acts 26: 16-18 and their absence from the earlier accounts can be satisfactorily
explained for dispensational reasons. In like manner we shall discover that there is a
definite and sufficient reason for the fourfold presentation of the Gospels--each has a
purpose to fulfil and each has been written with a specific object. The critics' view is that
because there are similar passages in each of the four gospels, that there must, therefore,
have been an earlier common original which is now, apparently, "lost". The critics
however cannot agree among themselves as to which Gospel denotes this supposed