the flame. It was not an ordinary fire, but one that gave a peculiarly rich brilliancy. Ezek. i. 4.

(3.) From this moving whirlwind of cloud and flame, as it drew near, the prophet had view of four living creatures, which thus became apparent. Ezek. i. 5-15. Of these living creatures we have a particular description; and it was evidently the design of the prophet so to represent them as to convey a distinct image to the mind. They are said to have resembled living creatures, not designing to intimate probably, that such a being or beings here described had an actual living existence, but only, that in certain respects, as in rapid motion, in appearance, they resembled life. Of these forms, he says, there were four. Herder, however, and Gesenius suppose, that there was but one,―a four-fold living thing, or shape. But the more obvious and correct interpretation is, evidently, that there were four forms, or appearances, though they were closely and intimately connected. They had the likeness of a man. (ver. 5.) That is, there was the general appearance of a man; or the form that was most apparent was human. Though to each of the four forms there was the appearance of a man, a lion, an ox, and an eagle, yet that which was most striking and predominant was the human form. They were not prone to the earth, like animals, but were erect, like a man. Probably there is reference also to the fact, that as they appeared to Ezekiel moving towards him, the figure of the man or the human form was prominent. They had each one four faces and four wings. (ver. 611.) Two of their wings were elevated and joined together one to another (ver. 9.); or the wings of the four animals were joined to each other, or closely connected; and perhaps the language here used is that drawn from the description of the cherubim in the tabernacle, where the wings were joined to each other, (Ex. xxvi. 3.); and in the temple, (1 Kings vi. 27.) To each of the animals also hands belonged, which were under the wings, (ver. 8.); perhaps withdrawn from view, or partially hid by the wings. Their feet were "straight feet," and "the sole of their feet like a calf's foot," that is, as Herder supposes, cloven feet; probably the figure of the or predominated in the lower extremities; and thus there would be a resemblance to the well-known figures of the Sphinx in Egypt. See Calmet's plates, "Cherubim” I and 4. The meaning of the word "straight," (v. 7.) as applied to their feet, is, that their feet were perpendicular, and not horizontal, like that of a man. The human form, therefore, though it was predominant in the figure, yet was not entire. The wings and the feet of the ox, or calf, served to distinguish the figure from that of a man. In regard to these emblems, it may be observed, that wings are a symbol of velocity, and of a readiness to do the will of God. See Isa. vi. What was designed by the foot of the ox, it is perhaps

impossible to conjecture. To each of the animals there were four faces, (v. 10.) They had the face of a man in front, that is, as it appeared to Ezekiel; on the right side of the living thing was the face of a lion; on the left the face of an ox ;* and they four had also the face of an eagle. Of course this form or face was in the rear, or behind the living creature as it appeared to Ezekiel. See a representation of these forms in Calmet's plates, Cherubim 1. What was the exact symbolical design of each of these forms, it may not be possible accurately to determine. It may be observed, however, that the prophet has given a representation of the principal animals that rule, or are eminent for dignity and power on earth. Thus the lion is the king of the forest, and rules among the wild beasts; the eagle is the prince among birds; the ox is the more noble among tame beasts, and was distinguished for strength, and held in special honor among the ancients, especially among the Egyptians, where it was worshiped; and man rules over all. The idea is, therefore, that of dominion, power, eminence, velocity, in the animals, and especially in the eagle; and in the human form, the idea of intelligence and wisdom is represented. As the cherubin were emblematical representations of the Deity, perhaps these ideas were conveyed to the mind by the representation.

The mode of their movement was peculiar. (v. 9, 12, 14.) This mode of movement is described by the circumstances, (i. 11.) that they "every one "every one went straight forward;" that "they turned not when they went;" (v. 12.) that "when they went they went upon their four sides, and they returned not when they went." (v. 17.) Each cherub is represented as being attached to a wheel, (v. 15, comp. ch. x. 9.) and these wheels had a peculiar construction, being made as if a wheel were within a wheel. (x. 10; i. 16.) It is not difficult to understand this description, though the symbolical meaning may not be plain. When it is said they "turned not," and "returned not when they went," it is not meant, we presume, that each face or each form did not go forward at any time by itself, or that the four were indissolubly united, so that one could not move alone, nor is it meant that there was no direction in the change of the course of the whole. It is meant that they did not turn round as animals do, or as men, when they went to one side, or retreated, so that the different sides of the cherubim were presented to the prophet; but that in whatever form or posture he saw them, they always looked continually in one direction; he saw always the

* What the prophet here calls the face of an ox, in chap. x. 16, he calls the face of a cherub; probably because the figure of the ox was predominant in the composition of the entire animal. So it was in the sphinx.

human appearance in front, and the face of the lion was on the right, of the ox on the left, and the eagle on the rear. They approached him from the north. The human face, or each of the four-fold forms, was always towards the prophet, those of the lion and the ox to the right and left, and those of the eagle backward. Thus the four human faces always appeared in front of the prophet, and always looked to the south, in whatever direction the group of living creatures might move, whether south or north, advancing or retreating; whether to the right hand or the left, or diagonally. They always looked in the same direction, the four human faces always south; the four faces of the ox to the east; the four faces of the lion west; and the four faces of the eagle north; and this in whatever direction the mass or aggregate moved. In regard to the description of the wheels, "the wheel within a wheel," etc., the sense seems to be, they were so made, that this movement, forward or backward, eastward or westward, or diagonally, to any point of the compass, could be effected without any turning around of the form. The wheels were so made, that they would move in one direction as well as in another, without the necessity of turning. This was effected, not by making the wheels with smaller wheels within the outward periphery, as our translation would seem to imply, not by concentrie wheels of lessening dimensions, but by wheels crowning each other at right angles, and thus presenting a globular form; so that the whole could roll any way without the necessity of turning. The appearance of the wheels, therefore, was globular, and may be imagined by supposing the great circles of a celestial or terrestrial globe to be solid iron, and constituted into a wheel still in the form of a globe. Thus there was no need for the creatures to be turned, nor for the wheels to be turned, in order that the living creature might move in any direction. It could move rapidly, steadily, firmly, to any part of the compass, and still preserve the same aspect in view of the prophet, or still the human form be that which presented itself to him. Perhaps this was an indication, that in whatever way or manner the government of God seemed to move, however changing God seemed to be in his movements among men, and however rapid these changes; yet that God's dealings always preserved a steady aspect, looked to the same direction, so to speak, to the same point of the compass, and were always to be regarded as contemplating the same object, and the same result. Whatever the form presented,— whether the active intelligent form of man, indicating intelligence and counsel; or of the lion advancing to his prey; or of the ox, the symbol of strength; or of the eagle, rapid, decisive, and majestic,-still the government was uniform; there was no confusion, no intermingling of purposes.

Over the living creatures, as seen by Ezekiel, there was what he calls a firmament, (ch. i. 22, 25, 26. p) an expanse, or something spread out. This is the same word which is used in Gen. i. 7, and there called the firmament, that is, the blue and apparently solid expanse which appears to be spread out over our heads in the heavens. The word is rendered in the Septuagint, by deepswua, and denotes that which is solid, firm, and seems to have been used by them because the sky appears to be solid, the firm place in which the stars are set, and of sufficient firmness to sustain the clouds and vapors. (Schleusner's Lex. V. T. and J. H. Vossii, Not. ad Georgic, iii. 261, and Fuller's Miscell. ss. 1. 1. c. vi. and J. D. Michaelis in historia vitri apud Hebræos, xi.) The idea doubtless, which is here conveyed by the prophet, is, that the moving cherubim were beneath the expanse or which was spread out over them; that they sustained it; and that they are designed to be represented as simple supports, on which the pavement, firmament, or expanse, rested, and which supported the throne above it. The vision which John had (Rev. iv. 6.) of a similar representation of the divine majesty, accords with this. "And before the throne there was a sea of glassús Sáhara jaλívn, like unto chrystal." This bright and splendid sea was doubtless the same thing as that seen by Ezekiel, since John also represents the throne to have been accompanied by the same beasts which are here described by Ezekiel. We understand this, therefore, as a description of an expanse, or solid pavement resting on the moving cherubim, and as being itself the pavement on which the throne of God rested above. This advances us in the description, so that a distinct image may be formed in the mind. The various steps of the form thus far are : First, the wheels that touched the earth,-one to each of the four living creatures, or four wheels to the entire group, or united appearance. Secondly, over these wheels the four living things, as we have described them, and which were supports of the throne above, and emblematic of certain attributes of him who sat on it. Thirdly, the pavement of the throne, the expanse, firmament, solid substance of glass, according to John, like chrystal, which was stretched out over the living creatures, and on which it rested as the footstool or pavement of the throne itself.

The next circumstance in the description therefore, is, that on this expanse, pavement, or "sea of glass," this bright, extended, azure, expanded substance, was the throne, the seat of God. Ezek. i. 26-28; Rev. iv. 6-8. The whole description is designed to terminate here, and to show, that the living creatures, or the cherubim, are symbolical representations of that which bears up, or sustains the majesty of God and the glory of his throne. It is intended, therefore, to be a striking and magnificent representation VOL. VIII. 48

of God, and of God particularly as he would come to his temple, (Ezek. x.) and in his majestic and awful government of the world. Thus he appears with the voice of thunder; seeming to come from the throne (Rev. iv. 5.); and this movement was attended with a mighty sound, etc. (Ezek. i. 24.) The splendid and magnificent group is seen by the prophet to approach the temple, and when they approached it the "glory of the JEHOVAH," that is, the Shechinah, or visible image of God's presence, "left the threshold of the house, (the temple,) and stood over the cherubim." (Ezek. x. 18.) The visible symbol of the divine presence was thus seated on the throne above the cherubim, and the prophet thus had a pledge that God would come to his people; that he was their protector, and that he would visit and redeem them. The whole appearance may now be described in a few words. (1.) The wheels made to turn in every direction,-inseparably attached to the living forms.

(2.) The living creatures above them. The lower extremity was like the ox or the sphinx; the upper form presenting to the prophet the human aspect, always with the head of a lion on the right, of an ox on the left, and of an eagle in the rear. This four-fold form moved easily in all directions, but always with the same front towards each point of the compass.

(3.) The pavement over their heads, and resting on them. This was a bright and beautiful expanse, and was the support of the throne of God.

(4.) The throne of God on this pavement, the emblem of the divine government.

(5.) The visible object on that throne. In Ezek. i. 26-28, the appearance of a man of the aspect of amber, and of fire, and with the rainbow around it. Ezek. x. 18-20, the Shechinah, or the visible symbol of God. Comp. Rev. i. 14, 15.

(6.) The whole as a manifestation of God in his majesty, coming to Jerusalem, and amidst all the intricate movements of Providence and the disasters of the times, assuring Ezekiel and his countrymen that he was still their God.

That the form of the cherubim here was designed to be an emblematic representation of God, there can be no doubt; but in what respect, must be in a great degree a matter of conjecture. Probably the intention was not to represent a single attribute, but many of the attributes of the divine nature; as, for example, the wheels, the various movements of divine Providence, made to move in all directions, and yet so that the same aspect should always be presented, the same plan pursued, and the same object attained. The wings may have been symbols of rapid motion; and the eyes every where, in the wheels, in the rims of the wheels, (x. 12.) symbols of the intelligence, or omniscience of God; the