The term 【α is that employed in the Septuagint translation of Ezekiel's vision, (Ezek. i. 5,) rendered in our common version by the living creatures, which appellation would have been much more appropriate for these four animals seen about the throne. The term (@ov, plural çãα, is met with but in three passages of the New Testament, exclusive of the Apocalypse, and in only one of these, (Heb. xiii. 11,) unaccompanied with an adjective, specifying its character. In that passage it is very evidently applied to animals, Levitically clean-the beasts, as the word is there translated, being supposed to be those slaughtered in sacrifice, and consequently clean. On the other hand, the term ongior is applied, Mark i. 13, to the wild beasts of the wilderness; Acts x. 12, to unclean animals; Acts xxviii. 4 and 5, to the serpent that fastened upon Paul's hand; Tit. i. 12, to the Cretians, xaxà ngía, evil beasts, or unclean animals; and James iii. 7, to wild beasts.

We accordingly suppose these four living creatures, intimately connected with the throne, to be opposites of wild or destructive, or Levitically unclean animals; and to represent four principles, or elements, sustaining, or subordinate to that principle which exhibits especially the sovereignty of God, or which, as a tribunal of justice, designates its occupant as the Supreme Judge. Their number, four, corresponds with that of the living creatures seen in vision by the prophet, and their eyes before and behind correspond in some degree with the four faces of Ezekiel's living creatures, enabling them to regard on all sides around them. So, too, in this vision of the prophet, the firmament above, or upon the heads of the living creatures, was in appearance like crystal,-"the terrible crystal," as we have rendered it-and above this firmament (or sea) of crystal, was the likeness of a throne, with the likeness as the appearance of a man above it, together with the bow that is in the cloud on the day of rain.

The two visions have so strong a resemblance, that perhaps the proper understanding of one would afford a key to the other. We can only at present, however, approximate an explanation, by supposing them both to represent a manifestation of the judicial character of the Deity. The four living creatures in both instances, symbolizing, no doubt, four attributes, or elements of divine sovereignty.

'Full of eyes before and behind,'-The eyes of the apocalyptic animals, before and behind, mark them out as having a retrospective as well as a prospective action-looking to the past as well as to the future-perhaps characterizing their relation to the old and to the new economy; the four faces of Ezekiel's animals, representing a similar ubiquity of regard.

V. 7. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

Καὶ τὸ ζῶον τὸ πρῶτον ὅμοιον λέοντι, καὶ τὸ δεύτερον ζῶον ὅμοιον μίσχῳ, καὶ τὸ τρίτον ζῶον ἔχον τὸ πρόςωπον ὡς ἀνθρώπου, καὶ τὸ τέταρτον ζῶον ὅμοιον ἀετῷ πετομένῳ.

§ 126. And the first beast,' &c.-So it is said of the living creatures of Ezekiel's vision, "As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox, on the left side; and they four had also the face of an eagle." The word translated a calf, in the Apocalypse, being the same in the Septuagint as that which we render, in Ezekiel, by the term ox. These living creatures, however, we must bear in mind, were not in either case the animals themselves toto corpore. There was only something in their appearance resembling these animals, as the physiognomy of man is supposed to show his character; so the living creatures of Ezekiel are said to have the faces of the animals alluded to, that is, the characteristics in a spiritual and scriptural

sense.

The lion is cited, in Scripture, particularly as an object of fear and dread, on account of his ferocity and strength. What we call the nobler qualities of the animal are not there noticed. So, Deut. xxxiii. 20, "Gad dwelleth as a lion, and teareth the arm with the crown of the head;" and, Judges xiv. 18, "The men said, What is stronger than a lion?" Lions were also instruments of divine wrath for the punishment of disobedience, 1 Kings xiii. 24-26, and xx. 36. The king's wrath, and the fear of the king, are said to be as a roaring lion, Prov. xix. 12, and xx. 2; and the roaring of a lion is repeatedly alluded to as something peculiarly intimidating. Hence, we may suppose the living creature like a lion, to represent the principle. of vindictive justice; as, to be given to the lion, or to be amongst young lions, is a scriptural figure, for being on the brink of destruction. We may suppose this beast, or living creature, accordingly to represent the power of the sovereign to avenge his own cause—to punish, as well as to condemn ; as it is expressed, Rom. xii. 19, "Vengeance is mine, I will repay, saith the Lord."

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127. The second animal was like a calf.'-An ox, or young bullock, as the Greek term μóozos is variously rendered. A young bullock without blemish, was the sin-offering prescribed, Lev. iv. 3-21, for the sin of the priest, and for that of the whole congregation. The blood of this bullock was the blood of sprinkling, typical of that which, as the apostle says, speaketh better things than the blood of Abel:-the atoning offering carried forth without the camp, as Christ himself suffered without the gate. The bullock was also a clean animal, dividing the hoof: acceptable as a sacrifice, and permitted as an article of food-an element of life. This living crea

ture like a calf, therefore, may be supposed to represent that principle of propitiation, or vicarious offering, upon which divine mercy is extended to the sinner, or perhaps a symbol of divine mercy itself;-the lion and the calf, or bullock, being employed as figures of two principles of divine government, apparently as opposed to each other, as these two animals are opposite in their natures.

The same imagery is met with in the language of the prophet, predicting the blessings of Messiah's reign, Is. xi. 6, "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion, and the fatling together, and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together, and the lion shall eat straw like the ox." A figurative description of the opposing principles of Justice and Mercy, reconciled in the economy of grace; the instrumentality of the little child, being no doubt that of the holy child Jesus, (Acts iv. 27 and 30,) alluded to in another prediction: "Unto us a child is born, unto us a son is given," &c., Is. ix. 6.

§ 128. And the third living creature had the face as a man.'—An animal with a human face may be supposed to possess the faculty of reason, or wisdom, in which man excels all other creatures in this state of existence. The creature is not spoken of as being like a man, but it had a human face, the index of mind. We may suppose this animal to represent the attribute of mind or wisdom. The wisdom of God; especially the wisdom exhibited in devising the means of reconciling his justice and his mercy—the wisdom of God in a mystery.

And the fourth like a flying eagle.'-Not resembling the bird in face or form, but in action. Like to an eagle when flying-spreading abroad her wings-taking her young upon them-bearing them on her wings, Deut. xxxii. 11. In allusion to which, God himself says to the people of Israel, Exod. xix. 4, " Ye have seen how I bare you on eagles' wings." Wings are also a scriptural figure of means of protection, or shelter—as Ruth ii. 12, "Under whose wings thou art come to trust;" Ps. xvii. 8, " Hide me under the shadow of thy wings;" lxiii. 7, "In the shadow of thy wings will I rejoice;" xxxvi. 7, "How excellent is thy loving-kindness, O God; therefore the children of men put their trust under the shadow of thy wings;" lvii. 1, “Be merciful unto me, O God, for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge ;" lxi. 4, "I will abide in thy tabernacle for ever: I will trust in the covert of thy wings;" xci. 4, "He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler." Taking these passages into consideration, we may suppose the protection afforded by the flying eagle to her young, the spreading out of her wings, to be a figure of that protection and support which God provides for those depending upon Him in his own im

puted righteousness ;-a protection sometimes represented as a robe, a house, a tabernacle, or a shield; and sometimes spoken of as an upholding, or bearing up, of his own right hand. The eagle flying representing, perhaps, the Holy Spirit as the Comforter exhibiting this gracious provision, and bringing near this righteousness, Is. xlvi. 13.

The principles of divine justice, of propitiation or mercy, of sovereign purpose, and of gracious imputation, may be thus represented by the four living creatures, in the midst of, and round about the throne ;-principles existing unchangeably, and from all eternity, having always been in and about the throne-referring to the old as well as to the new economy, typically revealed under the first dispensation, and expressly taught under the last.

V. 8. And the four beasts [living creatures had each of them six wings about (him), and (they were full of eyes with in: and they rest not day and night, saying, Holy, holy, holy, Lord God A1. mighty, which was, and is, and is to

come.

Καὶ τὰ τέσσαρα ζώα, ἓν καθ ̓ ἂν αὐτῶν ἔχον ἀνὰ πτέρυγας ἕξ, κυκλόθεν καὶ ἔσωδεν γέμουσιν ὀφθαλμῶν, καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτός, λέγοντες· ἅγιος, ἅγιος, ἅγιος κύριος ὁ Θεὸς ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος.

$ 129. Had each of them six wings, round about and within full of eyes.'—According to the order of the Greek, and as it is pointed in the edition from which we copy-the words within parenthesis being supplied by our translators, as if it were the animals that were full of eyes-whereas, the wings must be referred to here, the animals having been already described as thus abundantly supplied with the organs of knowledge;—the abundance of the supply in both cases indicating that, whatever the creatures or their wings represent, it must be something combining with it the omniscience of the Deity.

The number of the wings, six, reminds us of an appearance somewhat similar, described by one of the prophets, (Is. vi. 1-3,) “I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims; (or, according to the Septuagint, around him stood the seraphim ;) each one had six wings; with twain he covered (or veiled) his face, and with twain he covered (or veiled) his feet, and with twain he did fly. And one cried unto another and said, Holy, holy, holy is the Lord God of Hosts: the whole earth is full of his glory."

The number of these seraphim is not mentioned, nor is the appellation to be found elsewhere in the sacred volume, although the prophet speaks of them as of something familiarly known. Their avocation is the same as that of the four living creatures of the Apocalypse; and whatever may be represented by both, or either of them, it must be something virtually proclaiming or making known the holiness, sanctification, or setting apart (araouós) of the Lord, as a Being distinct from all others.

The passage throws some light on the uses of the wings: "With twain he covered (or veiled) his face,"-concealing his purpose, or that of his mission; as the divine purpose was veiled under the old dispensation by dark sayings, (Ps. xlix. 4,) or by the covering of types, symbols, and figurative expressions. With twain he covered his feet, or concealed his progress. As is said of the Most High, (Ps. lxxvii. 19,) "Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known ;" and 1 Cor. ii. 11 and 16, "For what man knoweth the things (purposes) of a man, save the spirit of a man which is in him? Even so, the things (purposes) of God knoweth no man, but the spirit of God." "For who hath known the mind of the Lord, that he may instruct him?" or, as it is expressed, Rom. xi. 34, "Who hath been his counsellor?" With twain he did fly.— An intimation of the certain and rapid progress of the principles, or elements, represented by these Seraphim, notwithstanding the concealment before described; this progress in the development of truth virtually performing what they are said to proclaim: that is, manifesting the holiness of the Almighty.

'And full of eyes within.'-We have already supposed this to apply to the wings. By pointing the word xvxλóðɛr, as if in parenthesis, we might read the passage, "Each of them had six wings, encircling, and within they were full of eyes;" but the difference is hardly worth discussion. The wings are parts of the body; and if the whole animal be full of eyes— as full as possible-its wings must be full of eyes. The prominent feature of the figure we still presume to be that of omniscience, as before intimated. The four living creatures represent four attributes of Jehovah, in purpose and action so blended with his omniscience, that one cannot be separated from the other. So the rings of the wheels, in the first vision of Ezekiel, were full of eyes; and in the vision by the river Chebar, it is said of the cherubim, "Their whole body, and their backs, and their hands, and their wings, and the wheels were full of eyes round about,” (Ezek. i. 18, and x. 12)—the omniscience of the Deity pervading the whole instrument of his will.

'And they rest not, day nor night,' &c., &c.—This ascription of holiness, is something in continual and perpetual operation-it is something virtually proclaiming the eternity of the Almighty, as well as his holiness; while the treble repetition of the term holy, may imply also, as some suppose, the design of setting forth the triune personality of the object of adoration. If these four living creatures represent four elements of divine sovereignty, the operation of these elements is virtually that of setting forth the Holiness, the Eternity, and the Trinity of Jehovah. This operation has been, is, and always will be, in process; but it is seen, or exhibited, only in proportion as it is developed in the revelation which Jesus Christ makes of