CHERUBIM
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CHERUBIM
indicate the nniyene as composed of four elements or four qu&rters. The four traditional (?) standards of the quadrilateral Israelite encampment (Num. ii), the Ibn of Judah, the man of Reuben, the eagle of Dan, the ox of Ephraim, are far too uncertain to be relied upon. Their eyes represent universal knowledge and insight (comp. Ovid, Mttamor, i, 624, and the similar s}rmbol of the Phoenician god Taut, mentioned by Sanchoniatho, ap. Euseb. Prop. Evcmg, z, 88), for they are the eyet of the Lord^ which run to and fro through the whole earth (Zeclb iv, 10). The wings imply speed and ubiquity ; the wheels are necessary for the throne-chariot, itself a perfect and royal em- blem, and so used by other nations (Chrysost. OnA. zxxv, 1) ; and the straight feet imply the fiery gliding and lightning-like flash of their divine motion (vlxo- Z^Q), We purposely avoid the error of pressing the minor particulars, such as those suggested by Clemens Alexandrinus, when he supposes that the twelve wings hint at the twelve signs of the zodiac {Stromala, V, cap. vi, sec. 87, p. 240, ed. Sylb.). Thus explained, they become a striking hieroglyphic of the dazzling, consummate beauty of universal creation, emanating from and subjected to the divine Creator, whose attri- butes are reflected in his works.
The leading opinions of modems may be reduced to three systems. (1.) Hutchinson and his followers con- sider the cherubim as emblems of the Trinity, with man incorporated into the divine essence : in proof of which they remark that the words rendered " a flam- ing sword" (Gen. iii, 24) signify either a flaming fiery sword, as the words are rendered by the Sept., or, rather, a flame of flre and a sword or knife ; so that, in this figure, there was exhibited in visible form, to tlie minds of our first parents, fire — the emblem of divine wrath, as well as an instrument for sacrifice— which, as it enfolded or revolved round itself^ can mean noth- ing else than a picture of the satisfaction to be made by deity itself. — But the grand objection to this theo- ry, where it is at all intelligible, is, that not only are the cherubim, in all the places of Scripture where they are introduced, described as distinct from God, and no more than his attendants, but that it represents the divine Being, who is a pure spirit, without parts, pas- sions, or anything material, making a visible picture of himself, when in all ages, from the beginning of time, he has expressly prohibited "the likeness of anytiiing in heaven above" (see Parkhurst, H^, Lead- con^ s. v.). (2.) Another system regards the cheru- bim as symbolical of the chief ruling powers by which God carries on the operations of nature. As the heav- en of heavens was typified by the holy of holies in the Levitical tabernacle (Heb. ix, a-12, 24-28), this sys- tem considers that the visible heavens may be typified by the holy place or the outer sanctuary, and accord- ingly finding, as its supporters imagine they do, the cherubim identified with the aerial firmament and its elements in such passages as the following : *' He rode upon a chervb^ and did fly, yea, he did fly upon the wings of the toind," where the last hemirtich is exe- getical of the former (Psa. xviii, 10); "Who rideth upon the heaviyis in thy help, and ^ his excellency upon the sky" (Deut. xxxiii, 26 ; Psa. Ixviii, 4) ; " He maketh the clouds his chariot :" he is said to descend in fire (Exod. xix, 18), and between them he dwelt in light (1 Tim. vi, 16) ; and it was in this very manner he manifested his divine glory in the tabernacle and temple — they interpret the cherubim, on which the Lord is described as riding, to be symbolical of the wind, the clouds, the fire, the light; in short, the heavens, the atmosphere, the great physical powers by which the Creator and preserver of the universe car- ries on the operations of nature. — ^This view, however, although doubtless truly representing the origin of the cherubic symbol, fails, by reason of its vague and ex- tensive character, to explain the peculiar form of rep- resentation adopted. (8.) A third system considers
the cherubim, from their being instituted fmmedktdT , after the Fall, as having particular reference to the redemption of man, and as symbolical of the great ' and active rulers or ministers of the Church. Thoee I who adopt this theory are accustomed to refer to tlie living creatures, or cherubim, mentioned in the Apoo- I alyptic vision (Rev. iv, 6), improperly rendered in oar English translation ** beasts" (^<>>a), and which, it k clear, were not angels, but redieiemed men conoecfeed I with the Churoh, and deeply interested in the bleeringa and glory procured by the Lamb. The same charac^ ter may be ascribed to the living creatures in Exekid^s visions, and to the cherubim, which stood over aad. looked into the meroy-seat, sprinkled with the blood of the atonement, and on the Shechinah, or divine glory arising from it, as well as the cherubic figarea which were placed on the edge of Eden ; and thus the cherubim, which are prominently introduced in all the three successive dispensations of the covenant of grace, appear to be symbols of those who, in every age, should officially study and proclaim the glory ind manifold wisdom of God. — Of this view, likewise, it may be said that, while it assigns an adequate and plausible reason. for the institution of some symbol having a mora] im- port, it does not show why the special form in question should have been selected.