eye.' It is worthy of remark that the central lamp, which appears to be four times the size of the rest, is stated by Philo to represent the sun. The table and the shew-bread, in a physical sense, may perhaps be regarded as symbolizing the earth and its productions, the table which God spreads and sets before us. But as well as a physical, these things have a metaphysical or spiritual meaning. The candlestick symbolizing the church and its ministers, who are characterized as "Lights in the world," the churches as candlesticks, and the principal ministers of Christ as stars.3 The contents of the second Tabernacle, or Most Holy Place, are now to be considered; these were an ark or chest containing the two tables of the decalogue, over which was placed a propitiatory or mercy-seat of pure gold, at each end of which, and forming part of the same plate, was fixed a Cherub, or sculptured image so called. The directions for the fabrication of these images are not 1 Joseph. Antiq. 1. iii. c. 7, comp. Philo De Vita Mosis, 1. iii. 518, B. C. Ed. Col. All. 1613. * Philip. ii. 15. Φωτηρες εν κόσμω. 3 Revel. i. 20. accompanied by any description of them. They are spoken of as objects well known to the Jews; but in the prophecy of Ezekiel, they are described as each having four faces and four wings; the faces were those of a man and a lion on the right side; the face of an ox on the left side; and the face of an eagle; with regard to their wings, two were stretched upwards, and two covered their bodies. Many other particulars are mentioned by the prophet, which I shall not here enlarge upon.1 A great variety of opinions have been held, both in ancient and modern times, concerning the meaning of these symbols, and what they are designed to represent, some of which I shall mention in another place. By most modern theologians they seem to be regarded as angels of the highest rank. The first mention of them in Holy Scriptures is upon the occasion of the expulsion of our first parents from Paradise. And he drove out the man; and he placed at the east of the garden of Eden cherubims, and a flaming sword which turned every way, 66 1 Ezek. i. 6, 10, 11. to keep the way of the tree of life." The word which in our translation is rendered placed, means properly caused to dwell, or placed in a tabernacle, and it was on this account probably that in the Septuagint translation, the expression is referred to Adam. "And he cast out Adam, and caused him to dwell opposite the garden of Eden. And he placed in order the cherubim, and the flaming sword which turned to keep the way of the tree of life." The word in question is used by Jeremiah to denote God's presence in his tabernacle in Shiloh. It may be remarked also that, in the original, the phrase is not simply that God placed cherubim at the east of the garden of Eden, but, as is evident from the particles prefixed to it, that he placed there the cherubim, namely such objects as were generally called by that name, and were familiar to the Jews. Had God given it in commission to angelic beings to keep watch and ward at the gate of Paradise, 1 Genes. iii. 24. ישכן .e Heb 3 Gr. Και εξεβαλε τον Αδαμ, και κατωκισεν αυτόν απεναντι το παραδεισο της τρυφης. και έταξε τα χερεβιμ, και την φλογίνην ῥομφαίαν, την τρεφομενην φυλασσειν την όδον το ξυλο της ζωης. 4 Jerem. vii. 12. it would surely have been said upon this, as upon other occasions, that he sent them. When we reflect that these mystic beings, when only sculptured images, were symbols of the divine presence, and that God manifested himself in his tabernacle and in his temple by a cloud and glory when the work was finished according to the pattern, and the cherubim with the ark and mercy-seat were in their places,' surely some suspicion must enter our minds that these cherubim, before the gates of Paradise, might be stationed there for purposes connected with the worship of God after the fall. Indications of this are discoverable in other passages, as where it is said of Cain and Abel, that they brought an offering unto the Lord; a term implying that sacrifices were not offered in any place, according to the fancy of the worshipper. Again, after the murder and martyrdom of righteous Abel by his brother's hand, and the divine sentence passed upon the latter, he says, " Behold, thou hast driven me out this day from the face of the earth, and from thy face shall I be hid." And 1 Exod. xl. 18-38. 2 Chron. v. 7-14. 2 Genes. iv. 14. it is subsequently stated, "And Cain went out from the presence of the Lord." From these passages it seems to follow evidently that God was present, in some restricted sense, in one particular place, by departing from which Cain was hid from his face, whatever was intended by that expression. In this local sense, a temple or tabernacle dedicated to his worship, as prescribed by himself, might be called his presence; or in a still more peculiar sense, it might be so denominated, if in its sanctuary it contained any symbolical representation of God's universal dominion, and of his action every where; or if any cloud or irradiation of his glory was there manifested to his worshippers." With regard to the flaming sword, which our translation seems to put into the hands of the cherubic watch, and which Milton has so finely paraphrased: And on the east side of the garden place, 1 Genes. iv. 16. 2 Exod. xl. 34-38. |