"When the morning stars sang together, And all the sons of God shouted for joy.[[72]]"
The same idea can be gathered from the text which I have placed on the title-page of this book. "By faith we understand that the aeons (the whole system of nature in its various branches, physical, moral, and social) were ordained (kathrtisqai) by the word of God." The process of actual development is here passed over, as not being the main thing; what attracts attention is the Divine Design, the "framing" of the wonderful ideal or ordinance without which the "aeons" could not proceed to unfold themselves. I do not mean, of course, for a moment to imply that, after God had formulated the laws and designed the forms, He left the working out of the results to themselves. I should be sorry if, in bringing into prominence what has generally been overlooked, I seemed to throw the rest in the shade. God's providence and continued supervision are as important in themselves as the original design:—but this is not the central idea embodied in the passage.
There is another Scriptural allusion which suggests the idea of a Heavenly Conclave, and great act of Creation in heaven. It may be considered somewhat remote, and even fanciful—but the fact is recorded both in the Old Testament and the New, and something must be meant by it. And, moreover, other and very meaningless interpretations have been from the earliest times given, so that I can hardly omit the subject if I would. I refer to the permanent presence in heaven, around the Divine Throne, of the singular forms of being called Cherubim, which seem to indicate some mysterious connection between the life-forms of earth and the inhabitants of heaven, and some permanent representation of typical created forms in heaven. In Ezekiel, chapter i., and again in chapter x., this vision is presented to us.
The prophet was to be prepared, by a very vivid exhibition of the power and glory of God as the Author and Ruler of the universe, to appreciate the depth of degradation to which the Jews had fallen in their rejection of such a God as their Lord and King and of the justice of the terrible overthrow which was the consequence of that rejection.
The vision then displayed (as I understand it) GOD surrounded by the typical forms of creation and the irresistible forces of nature. All forms of life, all energies of nature, were thus shown to be His creatures. There, around the throne, were four "cherubim" of remarkable appearance. They were accompanied by the appearances of fiery orbs like beryl stones, revolving in all directions with ceaseless energy. Any account of this vision that I can give is, however, pitiable beside the inexpressibly sublime picture drawn in Ezekiel, to which I must refer the reader for his own study. And imagine what the feelings of the prophet must have been when, fresh from the impression of this grandeur of Creation—this glory and irresistible power of God as the Centre and great Mover of all, he was taken to witness the pitiable sight of the Jews turning away from His worship, and to see their elders burning incense before walls covered with "every form of creeping things and abominable beasts—all the idols of the house of Israel![[73]]" How must the vision have prepared him to realize the depth of degradation with which he had to contend, and have fired him with energy to denounce it!
There is, then, I think, considerable probability in the contention that the vision represents God in Creation, surrounded by the types of creation and the forces of nature.
There is, no doubt, the ancient tradition that the four Cherubim meant the four Gospels; and this has now become deeply associated with ecclesiastical symbolism. But I submit that this is only a fancy which can best be left to church embroidery and stained windows; it is unworthy of any serious notice. The beings are described, it will be observed, with great minuteness: all have the same characteristic powers of rapid motion, and all have human hands, a fact that so strikes the prophet that he repeats it three times.[[74]] These four Cherubim, then, seem to me clearly to indicate the archetypes of Creation, the great design-forms of created life, showing themselves the progressive scale from the Animal to the Man and the Angel. And these four great types exactly answer to the resulting groups of created life. We have the development of Reptilia into Birds as one final type; consequently one face of each cherub has the Bird type—the Eagle head[[75]]. Two other faces on each give us the Animal type, one representing again the great order Carnivora (the Lion), the other the Herbivorous Ungulates (the Ox or Calf); while the fourth face indicates the last development, Man.
I would say here, as regards the animal creation being represented by a double form, that it is most curious to notice that this double division of animals is found throughout Scripture, and seems to have its counterpart in the actual facts of creation on earth.
Accompanying these created beings in this remarkable vision were "wheels" which appeared to be spheres within spheres, revolving with ceaseless activity and never turning, but always going forward. The wheels were full of eyes. It appears to me probable that these symbolize—and if so the symbol is at once full of meaning and grandeur—the inevitable, ever wakeful energies and forces of nature, the marvellous agency of electricity, chemical affinity, heat, attraction, repulsion, and so forth. We are accustomed to speak of "blind force;" but here observe the wheels are full of eyes, ever vigilant to fulfil the purpose for which they are appointed. And this representation of forces appears necessary to complete a symbolic representation of God in nature: since the world is made up of dead matter, of living forms, and of forces or energies which are in ceaseless motion and action, producing the changes which in fact constitute the working of the whole system.
I cannot help thinking, therefore, that the imagery of this vision lend support to the belief that there was a great Creation enacted in heaven, which was followed by the actual carrying out of the processes on earth, but which has retained its representative forms in the heaven itself. Had this vision stood alone, it might have been passed over, on the ground that it deals with high and transcendental matters, and that it would be hardly safe to let a practical argument rest too much on it. But the fact is that again in the New Testament a very similar vision is mentioned (in the fourth chapter of the Book of Revelation): here again the four living creatures represent the typical forms of life, the bird, the carnivorous and herbivorous animals, and man; and it will be observed that in this case there is hardly room to doubt that we have an exhibition of Creation, for there is express allusion to it in the address of the elders—"Thou hast created all things, and for Thy pleasure they are and were created."