The Pulpit Commentary — Exodus — Volume 2 — Section 243

for us (John vi. 51), we are to live, not to ourselves, but to him who <lie<l for us, and rose again (2 Cor. v. 15). JI(, 'l'nE GOLDEN OANDLEBTIOK (vers. 31----40). This sacred orna~ent was, ]ikr, tlin morcy seat, to bo mnde of pure gold.. Art was to be allowod to do its best to make it massive, shapely, beo.utiful. Stem 11.nd branches were to be wrought with great artistic skill. 'l'he lnmps, seven in number, fed with benten olive oil (eh. xxvii. 20, 21), were to burn o.11 night in the sanctuary. The immediate design of its introduction was, d course, to illu.mino.te the holy place. Symbolically, the candle11tick represented the ciilling of Israel to be a people of light. Compare, as regards Christians, Matt. v. B, 16; Phil. ii. 16. The church is the abode of light. It has no affinity with darkness. The light with which it is lighted is the light of truth and holiness. The lamps are the gifts of wisdom and holiness, which Christ bestows upon his people. Their own souls being filled with light, they become, in turn, the lights of the world. The oil which feeds the light is the oil of God's Holy Spirit. Note-we cannot make a higher use oven of natural gifts, say of knowledge or wisdom, than to let their light burn in the sanctuary-in the service of God.-J. 0. Vers. 18-21.-He maketh the winds his messengeTs, and his ministers a flame of fire. 'fhe cherubim were to be of one piece with the mercy seat, the whole a lid, or guard above the lid, to the ark or chest which contained the tables of the law. I. Tm: CHERUBIM AND THEIR MEANING. 1. The sym"bol. They are not described here; but by comparing the various passages in which they are referred to we may get a general notion as to their appearance. Ezekiel, who must have been familiar with their appearance, describes them as seen in his vision (Ezek. i.), four wings, four faces, etc. In Rev. iv. the same idea is seen in a developed form, four creatures having each a different face, and each having si:r. wings. This latter feature suggests identity with the seraphim in Isaiah's vision (eh. vi.), and the name "seraphim," which seems con- nected with fire or burning, reminds us of the "flaming sword" with which the cherubim are associated in Gen. iii. 24. In any case wings, fire, and a. mixture of the human and the animal in their appearance are characteristic features. 2. That wh-ich is symbolised. Wings in Scripture almost always represep.t the wind. The appearance of the cherubim is as.fire. Their faces are those of the chief beasts-the lion, the bull- calf, the man, the eagle. Their form tends towards the human. On the whole, we may say they represent na.ture under her manifold aspects, nature as interpreted chiefly through the natural man in his perfection regarded as a part of nature. The cherubim shadow forth the natural creation according to the Divine ideal. The clause in the 'l'e Daum-" To thee, cherubim and seraphim continually do cry," is the Benedicite condensed into a sentence! II. POSITION AND OFFICE OF THE CHERUBIM. 1. Position. One piece with the mercy seat, Nature, in spite of appearances, is a manifestation of God's mercy to man. His voice may not be in the tempest or the fire, yet the tempest and the fire.form a canopy to that throne whence issues the "still, small voice." lf we regard the mercy seat as typical of Christ (cf. Rom. iii. 25), then we are reminded of the mysterious relation which exists between Christ and nature (Col. i. 17; John i. 1, etc.). 2. Office. Here they protect the ark and its contents, as in Gen. iii. 24, they "keep the way of the tree of life." The way of the tree of life is the way of righteousness, the way of the law of God. Thus the cherubim above the ark declare that nature, a manifestation of God's mercy, is also the guardian of God's law. lll. PRACTICAL CONOLUSIONB. 1. Nature does guard the way of the tree of life, the law of God. There is a tendency implanted in the very constitution of nature which "makes for righteousness." Break a law, and, by God's merciful ordinance, _you are compelled to reap the penalty. Sin in secret, yet you cannot escape the cogrusance of this vigilant, sleepless, unconscious sentinel [cf. Eugene Aram's dream]. It_ 1s "full of eyes within and without." 2. Nature is a manifestation of mercy. Un<liscoverahle transaression would be irretrievable damm1tion. Christ, too, is one with the mercy seat;"nature is rooted in the Divine 'vVord. If we go to that throne of grace 1ve may still cbtain mercy, a.nu win, through Christ, peace with the aveogers.-G.  TITF: 'ROOK OF RXOnlTR. r~rr. XXV. 2,'l-:10.