The Pulpit Commentary — Exodus — Volume 2 — Section 242

gnl,l which cnnRtituted the mercy scat, and rose at either end of it, with wings ovcr- ~pr_c-:1,lin~ t.hC' place of propitiation, and faces turned inward. On the various intcrprc- 1:111011H, RC\C t.hc expoHition. The view which finds most favour is that which regards tl_w C'hcruhim, not e.s real and actmil, bnt only IUl symbolic and imaginary bcin"s- h11'ro~l~'phn of creation in its highest grade of perfection. Egyptian e.nd Assyrie.n" art, :.hound in similar ideal forms, most of them representative, not of qualities of the Cl"'.ature, a~ distinct from its Creator, but of attributes of God revealed in creation. Thi~ vi<'w, also, he.s been te.ken of the chonibim of Scripture, but it must be rejected ae unt.ene.hle. We confess the.t, after all that hBB been written of the purely ideal signifi- cance of these figures-" the repreeentative and quintessence of creation, placed in subordination to the gree.t Croat.or"-we do not feel the theory t.o be S&tisfactory. We mcline very much to e.grec with Delitzsch: " The Biblical conception considers the cherub as a real h«wenly bei'll.g, but t:he form which is given t.o it changes; it is sym- bolical and visione.ry." (Hut. of Retiemtptio'II., p. 29.) It seems fair t.o connect the cheru him with the l!Craphs of the temple-vision in IS&ia.h (vi. 2); and this, ta.ken with Gen. iii. 24, points strongly in the direction of an angelic interpretation. The concep- tion, however, unquestionably underwent development, and in the highly complex form in which it appear5 in Ezekiel may quite possibly take on much more of the ideal character than it he.d at first; may, in short, closely approximate to what is commonly given a,~ the meaning of the symbol Confining ourselves t.o the figures of the taber- nacle, we prefer to view them, with the older writers, and with Keil and others among the modems, as symbolic of the angel hosts which attend and guard the throne of Jeh,wah, zealous, like him.self, for the honour of his law, and deeply interested in the counsels of bis love (1 Pet. i. 12). The angel-idea is so prominent in the theology of Israel that we should expect it t.o find some embodiment in this symbolism. .And what finer picture could be given of angels than in these cherubic figures, who, with wings outspread and faces lowered, represent at once humility, devotion, adoration, intelligence, service, and zeal? On the angels at the giving of the law, see Deut. :x:xxii.i. 2. On the a.~sembly or council of holy ones, see Ps. l.xxxiL 6--9. The wings of the cherubs con- stituted, as it were, a protecting she.de for those who t.ook refuge under them in the Divine mercy (Ps. xci. 1). Jehovah's guards, they appear in the symbol as ready to defend his Majesty &.,"Sinst profane invasion; a.s avengers of dh.obedience to his will ; &S sheltering and aiding those who are his friends. They are, when otherwise unemployed, rapt in adoration of his perfections, and deeply attent on the study of his secrets. So int.erprctea, the cherubs are hieroglyphs of the heavenly spiritual world. II. Tm: TABLE OF SHEW-BREAD (vers. 23---31). The table was part of the belongings of the holy place. This shows it t.o have been primarily connect.ea, not with the relation of God to Israel, but conversely, with the works and services of the people, in their relation to Jehovah. Like other articles in the sanctuary, the table wa.s to present a golden exterior, and on it were to be placed twelve cokes of shew-bread (ver. 30; Lev. xriv. 5-9), with flagons for purposes of libation (ver. 29). The shew-bread had thus the significance of a m~tfering. The sense may be thus exhibited. Bread is the means -:>f nourishment of the natnral l:ife. The twelve cokes represented the twelve tribes. The presentation of the bread on the table was, &eeordingly, 1. A recognition of Jehova.h's agency in the bestowal of what is necessary for the support of life. Natural life is supported by his bounty. The cakes on the table were a grateful acknowledgment of this dependence. Spiritually, they pointed to the higher bread with which God nourishes the soul. 'l'hey remind us of OIH' duty to give thanks for this, not less than for the other. The true bread is Christ (John vL 32). 2. A dedication of the life so nourished to him whose goodness constantly sustained it. We take this to be the essential feature in the offering. The life- susr.ainin" food and drink is place~ upon the table of Jehovah. In the act of placing it tLere, th; tribes offer, as it were, to God, the life which it sustains, and which is derived from his bounty. The meaning could not be better expressed than in words borrowed from St. Paul-" Unto which promise, our twelve tribes, instantly serving God day and i,igltt, hope to come" (Acts xxvi. 7). Perpe~ual consecrati?n-a ~fe ~uitful i~ g~d works, and acts of holy service to God. This lS the conception which 1s embodied m 1 l.tc sLew-bread.. Here, also, the symbolism points to a life higher than that nourished oo maLcrial brean, and might almost be said to pledge to Israel the gift of the higher Lrc;u..i liccdc<l fur it. J<'ed on thiri bread from heaven-i.e., on Christ, who gave bimseU {TI_ XXV. IA-21.l 'TTIR TIOOK Ofi' F:XODU8. 255