Cherubim are not chubby baby angels as popular art suggests. In Scripture, they are mighty, fearsome, and holy creatures that dwell in the presence of God and serve Him with awe and power. They are among the highest-ranking beings in the heavenly order, and their appearance is awe-inspiring.
The first mention of them is in Genesis 3:24:
“So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.”
From the beginning, cherubim are guardians of holy things—specifically, the boundary between fallen man and the presence of God.
Cherubim in the Tabernacle and Temple
Moving to Exodus, God commanded Moses to represent the cherubim in the design of the Ark of the Covenant. In Exodus 25:18-20, God says:
“And you shall make two cherubim of gold;… the cherubim shall stretch out their wings above, covering the mercy seat with their wings… and their faces shall look one to another.”
This was not symbolic: it was a visual representation of heavenly realities. In the Holy of Holies, where God’s presence dwelt between the cherubim, the cherubim symbolized both the holiness of God and the guarded access to His throne. Psalm 80:1 says:
“Give ear, O Shepherd of Israel, You who lead Joseph like a flock; You who dwell between the cherubim, shine forth!”
And again in Psalm 99:1:
“The LORD reigns; let the peoples tremble! He dwells between the cherubim; let the earth be moved!”
Cherubim are consistently associated with God’s throne, His presence, and His glory.
Ezekiel’s Vision of the Cherubim
In Ezekiel 1 and again in Ezekiel 10, the prophet sees a vision of the glory of God with four living creatures, which are later explicitly identified as cherubim (Ezekiel 10:20). These descriptions are astounding.
Ezekiel 1:5-6 says:
“Also from within it came the likeness of four living creatures. And this was their appearance: they had the likeness of a man. Each one had four faces, and each one had four wings.”
Their four faces were those of a man, a lion, an ox, and an eagle (Ezekiel 1:10), representing wisdom, majesty, strength, and swiftness. Their movement was like flashes of lightning (Ezekiel 1:14), and wherever the Spirit went, they went (Ezekiel 1:20).
These are not passive beings: they are powerful, intelligent, spirit-led executors of God’s will. They accompany the glory of God and are deeply connected to His throne and Presence.
Satan: The Fallen Cherub
One of the most striking and chilling descriptions of cherubim is found in Ezekiel 28:12-17, where God speaks through the prophet to the “king of Tyre,” yet clearly shifts into describing a supernatural being. This passage is widely understood to refer to Lucifer, the fallen angel who became Satan. Ezekiel 28:14 says:
“You were the anointed cherub who covers; I established you; You were on the holy mountain of God; You walked back and forth in the midst of fiery stones.”
The term “anointed cherub who covers” links Satan’s original position to the cherubim above the mercy seat (close to the very presence of God). Verse 13 says he was “perfect in your ways from the day you were created, till iniquity was found in you.”
Satan was created with beauty, wisdom, and authority; but pride and rebellion led to his fall (Isaiah 14:12-15). This makes his fall all the more tragic: he once stood in the presence of the Almighty, guarding the throne, but chose self-exaltation over submission.
Role and Function of Cherubim
From Scripture, we can see several key roles of cherubim:
Guardians of Holiness – Genesis 3:24 shows them guarding Eden. They serve as a divine boundary.
Throne Bearers – Ezekiel 1 and 10 describe cherubim as surrounding and bearing the throne of God.
Mediators of Glory – In the tabernacle and temple, they are associated with the mercy seat, where God’s presence dwells.
Witnesses of Judgment – Ezekiel sees them in moments of divine judgment, such as the departure of God’s glory from the temple (Ezekiel 10:18-19).
Testimony of Worship – Their constant presence near the throne reveals a life of perpetual worship and reverence.
Unlike angels who often appear in missions to mankind, cherubim are primarily tied to the presence of God Himself (not messengers, but guardians and servants of divine glory).
Cherubim in Revelation
While the term “cherubim” is not used in Revelation, the “four living creatures” in Revelation 4:6-8 bear strong resemblance to Ezekiel’s vision. They are covered in eyes, have similar faces, and do not rest day or night, saying:
“Holy, holy, holy, Lord God Almighty, Who was and is and is to come!”
This confirms that cherubim continue in eternal worship before the throne (even into the age to come).
My Final Thoughts
Cherubim are fearsome, glorious beings created to serve God in the closest proximity to His holiness. They guard His glory, worship without ceasing, and testify to both His mercy and His justice. They are not gentle icons for décor; they are living symbols of divine majesty.
And how solemn is the fall of Satan: once an anointed cherub, now the adversary. He was not content to serve; he wanted to ascend. But cherubim remain ever faithful in their duty, reminding us that worship, reverence, and obedience are the only right response to the presence of God.
Let us be like them (not in form, but in faithfulness). May our lives be consumed with the same holy fire.
The Canaanites trace their lineage back to Canaan, the son of Ham, who was one of Noah’s three sons. After the flood, in Genesis 10:6, we read:
“The sons of Ham were Cush, Mizraim, Put, and Canaan.”
Canaan’s descendants became the inhabitants of the land later known as Canaan. Genesis 10:15–18 lists Canaan’s children, which form many of the enemy nations later encountered by Israel:
“Canaan begot Sidon his firstborn, and Heth; the Jebusite, the Amorite, and the Girgashite; the Hivite, the Arkite, and the Sinite; the Arvadite, the Zemarite, and the Hamathite.”
These names are significant (many of them reappear during the conquest accounts in Joshua and Judges).
The Land of Canaan
The land of Canaan was vast and fertile. It stretched from the Mediterranean Sea on the west to the Jordan River on the east, and from Lebanon in the north to the desert in the south. Genesis 10:19 gives boundaries:
“And the border of the Canaanites was from Sidon as you go toward Gerar, as far as Gaza; then as you go toward gomorrah/”>Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.”
This territory was strategically significant and agriculturally rich, often referred to as “a land flowing with milk and honey” (Exodus 3:8). It was this land that God promised to Abraham and his descendants (Genesis 12:7).
The Sin of Canaan and God’s Judgment
Canaan was cursed because of Ham’s sin against Noah. In Genesis 9:25, Noah declares:
“Cursed be Canaan; A servant of servants He shall be to his brethren.”
Though Ham was the offender, the curse fell on Canaan. This curse wasn’t arbitrary: God foreknew the wickedness that would come from Canaan’s descendants. By the time of Abraham, the Canaanites were already known for idolatry and moral corruption. Genesis 15:16 says,
“For the iniquity of the Amorites is not yet complete.”
God was patient; but their sin would reach a fullness that demanded judgment. Leviticus 18 details the depravity of the Canaanite culture—gross sexual immorality, incest, bestiality, and child sacrifice. Verse 27–28 says,
“For all these abominations the men of the land have done… lest the land vomit you out also when you defile it.”
Giants Among the Canaanites
One striking detail is the presence of giants among the Canaanites. Numbers 13:33 recounts the spies’ report:
“There we saw the giants (the descendants of Anak came from the giants); and we were like grasshoppers in our own sight…”
The Anakim, Rephaim, and Emim were tribes of giants. Deuteronomy 2:10–11 explains:
“The Emim had dwelt there in times past, a people as great and numerous and tall as the Anakim. They were also regarded as giants, like the Anakim, but the Moabites call them Emim.”
These beings were formidable and caused fear, yet God declared they would be defeated. Joshua 11:21–22 records how Joshua destroyed the Anakim from the hill country (except in Gaza, Gath, and Ashdod). This explains why Goliath, a giant from Gath, appears later in 1 Samuel 17.
Enemies of Israel
From the moment Israel approached the Promised Land, the Canaanite nations rose up against them. In Numbers 21:1, the king of Arad (a Canaanite) fought against Israel. But the central battles are seen in the Book of Joshua.
In Joshua 3–12, Israel begins the conquest. Jericho falls. Ai is taken. Five kings of the Amorites form an alliance against Israel in Joshua 10. But Joshua says in verse 8,
“Do not fear them, for I have delivered them into your hand.”
The LORD rained down hailstones from heaven and extended the day for Israel’s victory. God commanded Israel to utterly destroy these nations (not out of cruelty, but to prevent Israel from adopting their abominations). Deuteronomy 20:17–18 states:
“But you shall utterly destroy them… lest they teach you to do according to all their abominations.”
This was not ethnic cleansing: it was divine judgment on persistent sin and rebellion. The land was not taken unjustly. It was given to Israel by divine right, and the Canaanites were judged by a holy God.
Their Final Fate
While many Canaanites were destroyed, some survived due to Israel’s disobedience. Judges 1:27–36 recounts multiple cities where Israel failed to drive out the inhabitants. These remaining Canaanites became a snare to Israel, just as God warned. Judges 2:2–3:
“But you have not obeyed My voice. Why have you done this?… They shall be thorns in your side, and their gods shall be a snare to you.”
Eventually, some Canaanites were absorbed or destroyed through successive judgments (especially under David and Solomon). Others, like the Gibeonites (Joshua 9), made treaties and served under Israel.
By the time of Christ, Canaanite identity had largely disappeared, though the Syrophoenician woman in Mark 7:26 is referred to as “a Greek, a Syrophoenician by birth”, reflecting a lingering regional connection.
My Final Thoughts
The Canaanites stand as a sobering picture of what happens when sin is allowed to ripen to its full measure. They were a people blessed with a rich land and long-suffering mercy from God, but they rejected Him and filled their land with abominations.
Their giants caused fear, but God delivered Israel every time they trusted Him. The land was not taken by Israel’s strength but by God’s promise. This study reminds us of two things: the severity of God’s judgment and the faithfulness of His covenant. What God promises, He fulfills. And what He warns, He enforces.
Let their history be a lesson not only in judgment but in the holiness that God requires of His people.
Marriage is not merely a human institution. It is a covenant before God. Genesis 2:24 declares,
“Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.”
Jesus affirms this in Matthew 19:5-6, saying,
“So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate.”
Marriage reflects Christ’s relationship with the Church (Ephesians 5:25-32), and as such, it is sacred, binding, and not to be broken lightly.
Infidelity: The Exception Clause
Jesus speaks very directly to divorce in Matthew 19:3-9. When the Pharisees test Him, asking if divorce is permitted “for just any reason,” Jesus roots His answer in creation. But then He gives one solemn exception:
“And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery” (Matthew 19:9).
The Greek word here is πορνεία (porneia), referring to sexual immorality or marital unfaithfulness. In this context, Jesus permits (but does not command) divorce in the case of infidelity. It is not required, but allowed.
Jeremiah 3:8 reveals that even God gave Israel a “certificate of divorce” because of her adulteries. This demons/”>demonstrates God’s patience, but also His justice. Unfaithfulness grieves Him, but He understands the profound breaking of covenant it causes.
Abuse: The Silent Crisis
Scripture does not explicitly mention physical abuse as grounds for divorce, but it does not endorse staying in harm’s way either. Ephesians 5:28-29 commands a husband to love his wife as his own body and nourish and cherish her. 1 Peter 3:7 says husbands are to dwell with their wives “with understanding,” and warns that their prayers will be hindered if they do not.
If a spouse is physically abusive, they are violating the very core of the marriage covenant. 1 Corinthians 7:10-11 offers a principle:
“A wife is not to depart from her husband. But even if she does depart, let her remain unmarried or be reconciled to her husband.”
This implies separation is allowable, especially for safety or sanctity. But remarriage is not encouraged unless reconciliation is impossible or porneia is present. Abuse is a form of violence, and Malachi 2:16 says,
“The LORD God of Israel says that He hates divorce, for it covers one’s garment with violence.”
God hates violence done in the name of covenant. He does not expect His children to remain under threat or suffering.
Should You Remain Single After Separation or Divorce?
1 Corinthians 7 gives detailed instructions for marital situations. Verse 15 is crucial:
“But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace.”
If the spouse who is unfaithful or abusive refuses reconciliation or departs, the believer is “not under bondage.” This can be interpreted as release from the marriage covenant (especially in cases where repentance and restoration are not present).
However, Paul also says in verse 11 that a separated spouse should remain unmarried or be reconciled. This supports the idea that remarriage is only permissible when the covenant has been broken by infidelity or abandonment.
How to Handle an Unfaithful or Abusive Spouse
First and foremost, pray. Seek the Lord’s guidance. James 1:5 promises,
“If any of you lacks wisdom, let him ask of God… and it will be given to him.”
If your spouse has sinned, Matthew 18:15-17 outlines a biblical process of confrontation and restoration. There must be repentance. Luke 17:3 says,
“If your brother sins against you, rebuke him; and if he repents, forgive him.”
Forgiveness does not always mean immediate restoration (but it is the heart of Christ).
If there is no repentance, or repeated betrayal, separation may be necessary. But if the offender is broken, seeks the Lord, and desires to rebuild (then reconciliation reflects the very heart of God).
Hosea is a prophetic picture of this. His wife was unfaithful, and yet God commanded him to love her still (because this is how God loves His wayward people (Hosea 3:1)).
The Sanctity of Marriage and God’s Heart for Reconciliation
God’s original design was never divorce. Malachi 2:14-16 portrays marriage as a holy covenant and says the Lord “seeks godly offspring,” urging spouses to
“take heed to your spirit, and let none deal treacherously with the wife of his youth.”
Reconciliation is always God’s desire when both hearts are surrendered to Him. 2 Corinthians 5:18 reminds us that
“God… has given us the ministry of reconciliation.”
If the Spirit of God is working in both partners, healing is possible (even from the deepest betrayal). Forgiveness is a command (Colossians 3:13), but trust must be rebuilt. Restoration is a process. And sometimes, separation is the wise and necessary first step.
But the goal should always be holiness, not personal happiness. And if two are willing to seek the Lord, He is able to restore what was broken.
My Final Thoughts
Marriage is a holy covenant, not a contract. Infidelity and abuse break that covenant, and the Word of God makes provision for those who suffer under those sins. While God allows for divorce in certain circumstances, His heart is always for healing, redemption, and reconciliation where possible.
If you’ve been betrayed or wounded, He sees. If you’re unsure whether to stay or go, seek His face. His Word is clear, and His Spirit will guide.
But remember this: God does not abandon the broken. He restores the fallen. And even if your marriage cannot be saved, your soul can be healed.
“The LORD is near to those who have a broken heart, And saves such as have a contrite spirit” (Psalm 34:18).
Let’s walk through the Scriptures and seek the full counsel of God on the subject of fighting, war, and pacifism. The Lord is not silent on this issue, and His heart is revealed through His actions, commands, and the teachings of Christ.
The first place we must begin is with the very character of God in the Old Testament. Contrary to a pacifist ideology, the LORD is revealed in Exodus 15:3 as:
“The LORD is a man of war; The LORD is His name.”
This is not metaphor or hyperbole—it is declared after God had just drowned Pharaoh’s army in the Red Sea. He fought for Israel.
In Deuteronomy 20, the LORD gives explicit instructions for how Israel should conduct warfare. He did not rebuke them for it; He prepared them for it. In verse 4:
“For the LORD your God is He who goes with you, to fight for you against your enemies, to save you.”
This is repeated in various forms throughout the Old Testament: God not only allowed war, He led it when it was for His divine purpose. There are numerous accounts of righteous warfare under God’s direction. In 1 Samuel 17, David defeats Goliath not in personal vengeance, but in the name of the LORD. David says in verse 47,
“Then all this assembly shall know that the LORD does not save with sword and spear; for the battle is the LORD’s, and He will give you into our hands.”
Even under King David, a man after God’s own heart (1 Samuel 13:14), wars were constant. Yet David sought the LORD before every battle. In 2 Samuel 5:19,
“So David inquired of the LORD, saying, ‘Shall I go up against the Philistines?’”
God answered him directly with strategy and timing.
Killing and the Sixth Commandment
One of the most misunderstood Scriptures in this discussion is Exodus 20:13: “You shall not murder.” The Hebrew word here is “רָצַח” (ratsach) which refers to unlawful killing, premeditated murder, or manslaughter. It does not mean all killing. God commanded many instances of lawful execution and war. The same God who gave this command also ordered the destruction of nations like Amalek (1 Samuel 15:3).
Therefore, killing in itself is not always sin. It is murder, or killing in violation of God’s justice, that is forbidden.
Jesus and the Sword
Now we enter the New Testament, and many will point to Jesus’ teachings in the Sermon on the Mount to defend a pacifist stance. And yes, Jesus taught us in Matthew 5:39,
“But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.”
This is not speaking of warfare but personal insult and persecution. The Greek word for “slap” is “ῥαπίζω” (rhapizō), which implies an act of contempt, not a life-threatening attack. Jesus also told His disciples in Luke 22:36,
“But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one.”
He was preparing them for a different kind of ministry (one that would not be welcomed). The sword was not to start a rebellion; it symbolized readiness for hardship and self-defense.
Furthermore, in John 18:36 Jesus said,
“My kingdom is not of this world. If My kingdom were of this world, My servants would fight…”
Christ’s kingdom spreads through the gospel, not by conquest. But this does not abolish the right of a government or a person to defend against evil. Romans 13:4 declares of governing authorities:
“For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain.”
The Apostles and the Early Church
The New Testament does not record the apostles engaging in war, but neither does it condemn it. Cornelius, a Roman centurion in Acts 10, was “a devout man and one who feared God.” After he believed and was filled with the Holy Spirit, he was not told to leave the military. His role as a soldier was not incompatible with his new faith.
In Acts 23:12-24, Paul did not rebuke the Roman soldiers for protecting him. He willingly used the force of government for his safety. Again, no doctrine of pacifism is found.
Final Battle and the Warrior King
Jesus will return not as the Lamb, but as the Lion. Revelation 19:11-15 describes the coming King:
“Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war.”
This is the same Jesus of the Gospels, now executing vengeance on the wicked. The armies of heaven follow Him. He rules with a rod of iron. There is no contradiction here. God’s justice includes war when He deems it righteous.
My Final Thoughts
The Bible never presents God as a pacifist, nor does it command believers to reject war in every form. God fights for justice, and in His righteousness, He makes war. The sixth commandment condemns murder, not every act of killing. Jesus teaches peace, mercy, and love (but not at the expense of justice or truth).
Christians are not called to be aggressors, but neither are we forbidden to fight when evil rises. We are called to seek peace when possible, but to stand in righteousness when the sword is necessary. Romans 12:18 says, “If it is possible, as much as depends on you, live peaceably with all men.” But that’s not always possible.
The full counsel of God reveals a time for peace and a time for war (Ecclesiastes 3:8). The wisdom lies in knowing which time we are in, and being led by the Spirit in all things.
Barnabas first appears in Acts 4:36–37: “
And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus, having land, sold it, and brought the money and laid it at the apostles’ feet.”
His original name was Joses (or Joseph), but the apostles gave him a new name, Barnabas, which means “Son of Encouragement.” This alone tells us the type of man he was. He was a Levite by birth, coming from the priestly tribe of Israel, but he was also a native of Cyprus, a Greek-speaking Jew.
This puts his life in the early apostolic era, shortly after the resurrection and ascension of Jesus Christ: approximately around 30–60 AD. He lived during the foundational years of the Church when the gospel began to spread from Jerusalem into the Gentile world.
From the beginning, Barnabas is seen as a man of great generosity. He sold his land and gave the proceeds to the apostles, a selfless act that revealed his commitment to the kingdom of God and his trust in the community of believers. This placed him in direct contrast to Ananias and Sapphira, who held back a portion deceitfully (Acts 5:1–10).
The Embracer of Saul
One of Barnabas’ most defining moments came in Acts 9:26–27, after Saul (Paul) was converted:
“And when Saul had come to Jerusalem, he tried to join the disciples; but they were all afraid of him, and did not believe that he was a disciple. But Barnabas took him and brought him to the apostles. And he declared to them how he had seen the Lord on the road, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.”
While others doubted Saul’s conversion, Barnabas believed. He advocated for him, risking his own reputation to introduce him to the apostles. Without this act, Paul’s entrance into the early Church community could have been delayed or denied. Barnabas recognized the work of God in Paul and was willing to stand in the gap.
Apostle and Missionary Partner
Barnabas is referred to as an apostle in Acts 14:14:
“But when the apostles Barnabas and Paul heard this, they tore their clothes and ran in among the multitude, crying out.”
Though not one of the original twelve, he held the title of apostle as a messenger sent directly by the Holy Spirit (Acts 13:2–3).
In Acts 11:22–24, when the Church in Jerusalem heard that Gentiles in Antioch were believing, they sent Barnabas to see what was happening:
“Then news of these things came to the ears of the church in Jerusalem, and they sent out Barnabas to go as far as Antioch. When he came and had seen the grace of God, he was glad, and encouraged them all that with purpose of heart they should continue with the Lord.”
This man rejoiced at the work of God among the Gentiles. He then sought out Saul in Tarsus and brought him to Antioch. For an entire year, they ministered together there, and Acts 11:26 concludes, “And the disciples were first called Christians in Antioch.”
The First Missionary Journey
Barnabas and Paul were set apart by the Holy Spirit in Acts 13:2 for a missionary journey. Barnabas was listed first at the start of the journey (Acts 13:2–3), which typically indicated leadership. They traveled together through Cyprus and Asia Minor, preaching the gospel with boldness and power. His role was not secondary; he was a spiritual pioneer.
Conflict and Separation
In Acts 15:36–41, a sharp disagreement arose between Paul and Barnabas regarding John Mark, Barnabas’ cousin (Colossians 4:10). Paul didn’t want to take Mark because he had abandoned them previously, but Barnabas insisted. The disagreement was so intense that they parted ways: Barnabas took Mark to Cyprus, and Paul took Silas.
This moment, though painful, reveals Barnabas’ deep character. He chose restoration and believed in second chances. His investment in Mark bore fruit, as Mark later became a trusted companion to Paul again (2 Timothy 4:11) and is the author of the Gospel of Mark.
What Does His Role Reveal?
Barnabas was a bridge builder. He was a man of encouragement, generosity, and peace. He wasn’t afraid to take a stand for someone rejected. He wasn’t seeking glory: he was a faithful laborer in the gospel, content to fade into the background when Paul took the lead.
His actions demons/”>demonstrate that leadership in the Church is not always about being out front. Sometimes it’s about being the one who lifts others up and opens the door for them to shine.
He never wrote an epistle, never led a church that we know of, and isn’t quoted much (but he changed the course of Christian history by believing in Paul and mentoring Mark).
My Final Thoughts
Barnabas lived during one of the most explosive times in Church history. He wasn’t the most famous apostle, but he was foundational. His courage, humility, and heart for reconciliation teach us that the kingdom of God is built not just by preachers but by encouragers. We need more Barnabases: men and women who will sell their land, lift up the rejected, and believe in the potential of others when no one else does.