It is evident that the interpretation of the symbol must be as variable as the B3rmbol itself and we shall accordingly find that no <«^ explanation of the cher- ubim can be accepted as adequn^ but that the beat of the various explanations contain elements of truth which melt and fade into each other, and are each tnu under one aspect. Unsatisfectory and vague as la the treatise of Philo " on the Cherubim and Flaming Sword," it has at least the merit of seizing this truth. Thus, discarding his astronomical vagaries which are alien to the spirit of Mosaism (Kalisch on Exod. p. 496), we may safely follow him in regarding the cherulnm as emblems at once of divfaie perfection— personifica- tions, in fact, of natural power employed in God*8 ser- vice, as De Wette holds; and emblems also of the divine attributes, his slowness to anger, his speed to love (Grotius on Exod. xxv, 18 ; Bochart, Hieroz, n, 18 ; RosenmOller, Scholia m Ezek, i ; Philo, irf pi riv Xfpou/3. Kai rj)c ^Xoy. (tof^. § 7-9; 2)c Fito Jfos. p. 688). Both of these views are admissible ; the c^mtb- bim represent at once the subordination of the univerae to God {Pirhe, R. EUeza, c. 8; ShemoA RaJbba, § SS, ap Schoettgen, Her, HAr. ad Apoc. ix, 6, r% /Sam- Xtiaq abrov mffjifioXov; Tsidor. lib. iv, ep. 70; AU ford on Rev. iv, 8), and the glory of him whooe ser- vants they are (Xtpovpifi So^ilc, Heb. ix, 5) ; "aa standing on the highest step of created life, and unit- ing in themselves the most perfect created life, they are the most perfect revelation of God and the divine life." This is the conclusion of Bfthr, whose whole treatment of the subject, though over-ingenious, is the most valuable contribution to a right nnderstandiag of this important and interesting question (SyptboHk^ i,840).
As the other suggestions of their meaning are, for the most part, mere adaptations, they may simply be mentioned and passed over; as that the cherubim rq>- resent the four archangels ; the four major jHrophets ; the Church (Cocceius) ; the two uncreated angels, L e. the Son and the Holy Spirit (Hulse) ; the two natures of Christ (Lightfoot) ; the four ages of the world (Kai- ser, De Chervbit humani generis mun^que atatmn igr«i6<v 1*8, Eri. 1827); or God*s fourfold covenant with man In Christ, as man, as sacrificed, as risen, and ascended (Amdt, Wahrei Chrittenihttm, iv, 1, 6). We may com- pare also the absurd explanation of Clermont, that they are the northern army of Chald»ans ; and of Yatlce, that they symbolise the destructive powers of the heathen gods. The very wide-spread and early fancy wUdi attached the cherubic figures to the four evangelists is
equally untenable, thou^ it first i^pears in the i^Mtor
CHERUBIM
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CHERUBIM
HenBM, and was adopted by the school of St John (Inn. adv. Ear, iii, 2, 8 ; Athanas. Opp, v, 2, p. 166 ; Augost. de ootuaUj. Evcmg, i, 6 ; Jerome, ProL ad Ew, ; cp. 60^ otf PaiJim, ; Greg. Horn, 4 in Ezek, ; Adam de St Tict. Bynm. de 8$^ Evomq. etc). The four, in their imioD, were regarded as a sjrmbol of the Redeemer (see Trench's Sacred Latin Poetry y p. 61 ; Mrs. Jainieson, Saered and Leg. Art. p. 186). The last to maintain this view is Dr. Wordsworth (on Rev. iv), who is rightly answered by Dean Alfoid (ad loc).
v. The o^Eoe as^bed to these symbolic beings is mainly twofold — 1, a protective vengeM fdnction in gnarding from man's too close intrusion the physical and moral splendors of a lost paradise and a saoed rev- dation ; and, 2, to form the throne and chariot of the divine being in his earthly manifestations, and to guard the outskirts of his unapproachable glory (Eichhom, EinkU. iii, § 80). The cherubim engraved and woven in the Temple decorations, wliile they symbolize this function, serve also as " a seal of similitode," i. e. as berddic insignia of the divine attributes to mark Je- hovah's presence by their guardian ministries (Isidor. iv, ep. 78). At the same time, from another point of view, thsy were no less significant of the f^ess of life suboi^Unated to him who created it. A reference to tlie Apocalypse enables us to combine these concep- tions intik^ tar sublimer truth, and to explain the con- nection of the cherubim with the mercy-seat as a t3rpe not only of vengeance, but of expiation and forgive- ness. For in the vision of John these immortalities appear in the same choir with the redeemed innumer- able multitude of the universal church (Iv, 7 ; v, 18) ; no longer armed with flaming swords, with wrathftll sspect and repellant silence, but mingling with the el- ders and joining in the new song. And here, too, we find the recovered Eden, the water of life flowing free- ly, and the tree of life with no flame to hedge it round. Thus it is in the Apocalypse that the ftillest and divin- est significance is attached to this profound emblem. In the cherubim of the last book of the Bible we find the highest explanation of the cherubim in the first. The apparent wrath which excluded man from the for- feited paradise was but the mercy in disguise which secured for him its final fruition in a nobler form of life. Thus, to give the last touch of meaning to this chsngeful symbol, we catch in it a gleam, dim at first, but growmg Into steady brightness, of that redeemed created perfection, that escalted spiritual body, for which is reserved hereafter the paradise of God. Be- yond this we cannct go ; but we have said enough to show the many-sided ap^eabUity of this inspired con- ception—a many-sidedness which is the strongest proof of Its value and greatness.