differences bespoke certain manifestations of the Divine character to be now at hand, such as required to be less prominently displayed in his ordinary procedure.

1. That he appeared specially and peculiarly as the God of holiness; this, first of all, was intimated by the presence of the cherubim. For here, as in the temple, the employment of these composite forms pointed back to their original destination in the garden of Eden, to keep the way to the tree of life, from which man had been debarred on account of sin; ideal creatures, as the region of pure and blessed life they occupied, had now become to men an ideal territory. Yet still they were creatures, not of angelic, but of human mould; they bore the predominant likeness of man, with the liknesses superadded of the three highest orders of the inferior creation (the lion, the ox, the eagle). "It is an ideal combination; no such composite creature as the cherub exists in the actual world; and we can think of no reason why the singular combination it presents of animal forms, should have been set upon that of man as the trunk or centre of the whole, unless it were to exhibit the higher elements of humanity in some kind of organic connection with certain distinctive properties of the inferior creation. The nature of man is immensely the highest upon earth, and towers loftily above all the rest, by powers peculiar to itself. And yet we can easily conceive how this very nature of man might be greatly raised and ennobled, by having superadded to its own inherent qualities, those of which the other animal forms here mentioned stand as the appropriate types.""These composite forms are here called ; for which the Septuagint, and John in the Apocalypse, use the synonymous term goa -living ones. The frequency with which this name is used of the cherubim is remarkable. In Ezekiel and the Apocalypse together it occurs nearly thirty times; and may consequently be regarded as peculiarly expressive of the symbolical meaning of the cherubim. It presents them to our view as exhibiting the property of life in its highest state of power and activity; as forms of creaturely existence, altogether instinct with life. And the idea thus conveyed by the name is further substantiated by one or two traits associated with them in Ezekiel and the Apocalypse. Such, especially, is the very singular multiplicity of eyes attached to them, appearing primarily in the mystic wheels that regulated their movements, and at a later stage (ch. x. 12), in the cherubic

forms themselves. For, the eye is the symbol of intelligent life; the living spirit's most peculiar organ and index. And to represent the cherubim as so strangely replenished with eyes, could only be intended to make them known as wholly inspirited. Hence, in ver. 20, "the spirit of the living creatures" is said to have been in the wheels; where the eye was, there also was the intelligent, thinking, directive spirit of life. Another, and quite similar trait, is the quick and restless activity ascribed to them by Ezekiel, who represents them as "running and returning' with lightning speed; and then by John, when he describes them as "resting not day and night." Incessant motion is one of the most obvious symptoms of a plenitude of life. We instinctively associate the property of life even with the inanimate things that exhibit motion-such as fountains and running streams, which are called living, in contradistinction to stagnant pools, that seem comparatively dead. So that creatures which appeared to be all eyes, all motion, are, in plain terms, those in which the powers and properties of life are quite peculiarly displayed. But life, it must be remembered, most nearly and essentially connected with God-life as it is, or shall be held, by those who dwell in his immediate presence, and form, in a manner, the very inclosure and covering of his throne-pre-eminently, therefore, holy and spiritual life.”'

2. But this idea of holy and spiritual life, as connected with the presence and glory of God, was greatly strengthened in the vision by the fervid appearance, as of metallic brightness and flashes of liquid flame, which shone from and around all the parts and figures of the vision. It denoted the intense and holy severity in God's working, which was either to accomplish in the objects of it the highest good, or to produce the greatest evil. Precisely similar in meaning, though somewhat differing in form, was the representation in Isaiah's vision (chap. vi.), where instead of the usual name cherubim, that of seraphim is applied to the symbolical attendants of God-the burning ones, as the word properly signifies-burning forms of holy fire, the emblems of God's purifying and destroying righteousness. Hence their cry one to another was, "Holy, holy, holy, is the Lord God of Hosts." And in token of the twofold working of this holiness,

1 The Typology of Scripture, 2d ed. vol. i. p. 221-247, where the whole subject of the cherubim is fully investigated.

it was by the application of a burning coal to his lips, that the prophet, as the representative of the elect portion of the people, was hallowed for God's service, while in the message that follows, the ungodly mass are declared to be for burning (as the word literally is in ver. 13). The same element that refined and purified the one for God's service, was to manifest itself in the destruction of the other. And it is this also that is symbolically taught here by the dazzling light, the glowing embers, and fiery coruscations, with which all was enveloped and emblazoned. It made known God's purpose to put forth the severer attributes of his character, and to purify his church by "the spirit of judgment and by the spirit of burning."

3. Even these fiery appearances, however, in the cherubim and the other objects of the vision, did not sufficiently express what was here meant to be conveyed; and, therefore, to make out the idea more completely, wheels of vast proportions were added to the cherubim. The prophet would thus render palpable to our view the gigantic and terrible energy which was going to characterise the manifestations of the God of Israel. A spirit of awful and resistless might was now to appear in his dealings; not proceeding, however, by a blind impulse, but in all its movements guided by a clear-sighted and unerring sagacity. How striking a representation did such a spirit find for itself in the resolute agency and stern utterances of Ezekiel! In this respect he comes nearest of all the later prophets to Elijah.

4. Finally, above the cherubim of glory and their wonderful wheel-work, was seen, first, the crystal firmament, and then, above the firmament, the throne of God, on which he himself sat in human form-a form, as here displayed, beaming with the splendour of heavenly fire, but, at the same time, bearing the engaging aspect of a man, and surrounded with the attractive and pleasing halo of the rainbow. In this shone forth the mingled majesty and kindness of God-the overawing authority on the one hand, and the gracious sympathy and regard on the other, which were to distinguish his agency, as now to be put forth for the reproof of sin among the covenant-people, and the establishment of truth and righteousness. The terror which the manifestation was fitted to inspire, was terror only to the guilty; while, for the penitent and believing, there was to be the brightest display of covenant love and faithfulness. Especially was

C

this indicated by the crowning appearance of the rainbow; which, from being the token of God's covenant with Noah, in respect to the future preservation of the earth, was like the hanging out from the throne of the Eternal of a flag of peace, giving assurance to all, that the purpose of Heaven was to preserve rather than to destroy, and to fulfil that which was promised in the covenant. Even if the Divine work now to be carried forward in the spiritual world should require, as in the natural world of old, a deluge of wrath for its successful accomplishment, still the faithfulness and love of God would be sure to the children of promise, and would only shine forth the more brightly at last, in consequence of the tribulations which might be needed to prepare the way for the ultimate good.

Such, then, was the form and import of this remarkable vision. There was nothing about it accidental or capricious; all was wisely adjusted and arranged, so as to convey beforehand suitable impressions of that work of God, to which Ezekiel was now called to devote himself. It was substantially an exhibition by means of emblematical appearances and actions, of the same views of the divine character and government, which were to be unfolded in the successive communications made by Ezekiel to the church. By a significant representation, the Lord gathered into one magnificent vision the substance of what was to occupy the prophetic agency of his servant, as in later times was done by our Lord to the evangelist John, in the opening vision of the Apocalypse.

CHAPTER II.-III. 1-11.

CALL TO THE PROPHETICAL OFFICE.

Ver. 1. And he said to me, Son of man, stand upon thy feet, and I will

1 Hävernick, after many leading commentators, both ancient and modern, still lays stress on this expression, "Son of man," so frequently applied to Ezekiel, and regards it as containing a perpetual admonition to him of his own weakness and frailty. It seems rather strange, however, that this prophet alone should be so often plied with such an admonition, and that it should

speak to thee. 2. And the spirit came into me as he spoke to me, and he set me upon my feet, and I heard him speaking to me. 3. And he said to me, Son of man, I send thee to the children of Israel, to the rebellious peoples, who have rebelled against me; they and their fathers have transgressed against me, unto this very day. 4. And they are children of a stiff countenance, and an hard heart; I do send thee unto them, and thou shalt say to them, Thus saith the Lord Jehovah. 5. And they, whether they will hear, or whether they will forbear-for they are a rebellious house -shall yet know that a prophet was among them. 6. And thou, son of man, be not afraid of them, neither be afraid of their words; for nettles2 and thorns are with thee, and thou dwellest with scorpions; be not afraid of their words, neither be confounded at their faces, for they are a rebellious house. 7. And thou shalt speak my words to them, whether they shall hear, or whether they shall forbear; for they are rebellious. 8. And thou, son of man, hear what I say to thee; be not thou rebellious like the rebellious house; open thy mouth, and eat what I give thee. 9. And I looked, and behold a hand stretched toward me, and behold in it a book-roll. 10. And he spread it out before me, and it was written within and without; and there was written on it lamentations, and mourning, and woe.

Chap. iii. Ver. 1. And he said to me, son of man, that which thou findest eat; eat this roll, and go speak to the house of Israel. 2. And I opened my mouth, and he made me eat that roll. 3. And he said to me, son of man, cause thy belly to eat, and fill thy bowels with this great roll, which I give thee. And I did eat it; and it was in my mouth as honey for sweetness. 4. And he said to me, son of man, go, get thee to the house of Israel, and speak my words to them. 5. For not to a people of obscure speech and

have been conveyed under so general a form. We are rather disposed to concur with Lightfoot: "This expression is of frequent use in Scripture, in the Hebrew Rabbins, but more especially in the Chaldean and Syrian tongues. Why Ezekiel, and no other prophet, should have been so often styled thus, has been ascribed to different reasons by different commentators. To me, at least, who am much inferior to them all, the principal reason appears to be this—that, as his prophecy was written during the Babylonish captivity, he naturally made use of the Chaldean phrase, Son of man, that is, O man. The same phrase was also used by Daniel in Chaldea, chap. x. 16." Erubim, chap. iv.

It is, literally, to peoples, the rebellious ones-Israel being not only called peoples (p, the common epithet of the heathen), but with the additional epithet of the rebellious. They were thus virtually put on a level with the heathen, who might be addressed by God as Loammi, not my people; with the additional aggravation, that they had brought themselves into that condition, after having been in covenant with God. The Septuagint, with its characteristic laxity, altogether omits the expression.

* The precise meaning of is involved in some doubt. The sense of rebellious or refractory, has often been ascribed to it, which it bears in the Chaldee; but this would not suit here, being coupled with thorns, and hence that of pricking briers or nettles has been adopted. Gesenius, however, still prefers rebels.