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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 25:10–22. His two-level outline is real structure in the source text, so it is rendered as structure.
The first thing which is here ordered to be made is the ark with its appurtenances, the furniture of the most holy place, and the special token of God's presence, for which the tabernacle was erected to be the receptacle.
I.The ark itself was a chest, or coffer, in which the two tables of the law, written with the finger of God, were to be honourably deposited, and carefully kept. The dimensions of it are exactly ordered; if the Jewish cubit was, as some learned men compute, three inches longer than our half-yard (twenty-one inches in all), this chest or cabinet was about fifty-two inches long, thirty-one broad, and thirty-one deep. It was overlaid within and without with thin plates of gold. It had a crown, or cornice, of gold, round it, with rings and staves to carry it with; and in it he must put the testimony, Exo 25:10-16. The tables of the law are called the testimony because God did in them testify his will: his giving them that law was in token of his favour to them; and their acceptance of it was in token of their subjection and obedience to him. This law was a testimony to them, to direct them in their duty, and would be a testimony against them if they transgressed. The ark is called the ark of the testimony (Exo 30:6), and the tabernacle the tabernacle of the testimony (Num 10:11) or witness, Act 7:44. The gospel of Christ is also called a testimony or witness, Mat 24:14. It is observable,
1.That the tables of the law were carefully preserved in the ark for the purpose, to teach us to make much of the word of God, and to hide it in our hearts, in our innermost thoughts, as the ark was placed in the holy of holies. It intimates likewise the care which divine Providence ever did, and ever will, take to preserve the records of divine revelation in the church, so that even in the latter days there shall be seen in his temple the ark of his testament. See Rev 11:19.
2.That this ark was the chief token of God's presence, which teaches us that the first and great evidence and assurance of God's favour is the putting of his law in the heart. God dwells where that rules, Heb 8:10.
3.That provision was made for the carrying of this ark about with them in all their removals, which intimates to us that, wherever we go, we should take our religion along with us, always bearing about with us the love of the Lord Jesus, and his law.
II.The mercy-seat was the covering of the ark or chest, made of solid gold, exactly to fit the dimensions of the ark, Exo 25:17, Exo 25:21.
This propitiatory covering, as it might well be translated, was a type of Christ, the great propitiation, whose satisfaction fully answers the demands of the law, covers our transgressions, and comes between us and the curse we deserve. Thus he is the end of the law for righteousness.
III.The cherubim of gold were fixed to the mercy-seat, and of a piece with it, and spread their wings over it, Exo 25:18.
It is supposed that these cherubim were designed to represent the holy angels, who always attended the shechinah, or divine Majesty, particularly at the giving of the law; not by any effigies of an angel, but some emblem of the angelical nature, probably some one of those four faces spoken of, Eze 1:10. Whatever the faces were, they looked one towards another, and both downward towards the ark, while their wings were stretched out so as to touch one another. The apostle calls them cherubim of glory shadowing the mercy-seat, Heb 9:5. It denotes their attendance upon the Redeemer, to whom they were ministering spirits, their readiness to do his will, their special presence in the assemblies of saints (Psa 68:17; Co1 11:10), and their desire to look into the mysteries of the gospel which they diligently contemplate, Pe1 1:12. God is said to dwell, or sit, between the cherubim, on the mercy-seat (Psa 80:1), and thence he here promises, for the future, to meet with Moses, and to commune with him, Exo 25:22. There he would give law, and there he would give audience, as a prince on his throne; and thus he manifests himself willing to be reconciled to us, and keep up communion with us, in and by the mediation of Christ. In allusion to this mercy-seat, we are said to come boldly to the throne of grace (Heb 4:16); for we are not under the law, which is covered, but under grace, which is displayed; its wings are stretched out, and we are invited to come under the shadow of them, Rut 2:12.
Historical interpretation
Four Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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We are told too that “the words of the Lord are pure words, as silver tried in the fire”; again, in another place “the tongue of the just” is said to be “as silver tried by fire.” And the cherubim are described as golden, because they are by interpretation the plentitude of knowledge. And it is commanded also that a candlestick of solid gold should be put in the tabernacle of the testimony; and that, it seems to us, is a type of the natural law in which the light of knowledge is contained. But what need is there to multiply proof texts when those who will can easily see for themselves from many Scripture passages that gold is applied to the intellect and mind, whereas silver is referred only to language and the power of speech?
The two cherubim which covered the mercy seat beheld one another with their countenances turned toward it. The word cherubim means “fullness of knowledge.” What do the two cherubim signify but the two Testaments? And what does the mercy seat prefigure but the Lord become a man? John says of him, “For he is the expiation” for our sins.
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Summary
Exodus 25:18 provides precise divine instructions for the construction of the Tabernacle, specifically detailing the creation of two cherubim from pure gold, to be fashioned as "beaten work" and placed at either end of the mercy seat. This verse is an integral part of God's comprehensive blueprint for the Ark of the Covenant, the most sacred artifact in Israel's worship, which served as the tangible symbol of God's holy presence and His provision for atonement. The meticulous nature of these commands underscores the profound reverence required in approaching a holy God and foreshadows the ultimate means of reconciliation.
Context
Literary Context
Exodus 25 marks a significant shift in the book, moving from the narrative of Israel's deliverance from Egypt and the establishment of the covenant at Sinai to detailed divine legislation concerning the Tabernacle and its sacred furnishings. Following the giving of the Ten Commandments in Exodus 20 and the covenant ratification in Exodus 24, God now provides Moses with the exact architectural and material specifications for His dwelling place among His people. Verses Exodus 25:10-22 specifically outline the construction of the Ark of the Covenant, its lid (the mercy seat), and the cherubim. This sequence emphasizes that God's presence is not merely an abstract concept but is tangibly manifested through a divinely ordained structure and ritual, making His holiness accessible yet guarded.
Historical & Cultural Context
In the ancient Near East, temples and cultic objects were common, often serving as dwelling places for various deities. However, Israel's Tabernacle stood apart due to its monotheistic focus and the explicit, detailed divine revelation guiding its construction. Unlike pagan deities whose images were often worshipped, the God of Israel commanded no graven image of Himself; instead, He chose to dwell above the mercy seat, between the cherubim, a place of unseen glory and divine encounter. The use of precious materials like gold, as commanded in Exodus 25:11, reflected the supreme value and holiness of the divine presence. The concept of cherubim as guardians of sacred space and attendants to the divine throne was not unique to Israel, but their specific role and placement on the mercy seat were integral to Israel's unique covenant relationship with Yahweh, particularly in the context of atonement for sin, as later detailed in Leviticus 16.
Key Themes
This chapter, and Exodus 25:18 in particular, contributes to several overarching themes in Exodus and the Pentateuch. Firstly, the theme of Divine Presence is paramount, as God desires to dwell among His people, yet His holiness necessitates a structured, sacred space. Secondly, Divine Sovereignty and Authority are evident in the meticulous and non-negotiable nature of the Tabernacle's design, emphasizing that worship must be conducted on God's terms, not human preference. Thirdly, the theme of Atonement and Reconciliation is central, with the mercy seat serving as the focal point where God's justice and mercy converge, providing a means for sinful humanity to approach a holy God. Finally, the Symbolism of Sacred Space is deeply explored, with each element of the Tabernacle pointing to profound spiritual realities and foreshadowing future truths.
Exposition and Analysis
Key Word Analysis
This term refers to a class of celestial beings, often depicted in biblical literature as guardians of sacred space and attendants to God's throne. Their first appearance is in Genesis 3:24, where they guard the way to the Tree of Life after humanity's expulsion from Eden. In Ezekiel's visions, cherubim are associated with God's divine chariot-throne, symbolizing His omnipresence and sovereign power (Ezekiel 1:5-14). On the mercy seat, their presence signifies the profound holiness of the divine presence and the guarded nature of access to God, emphasizing His majesty and transcendence.
Derived from a root meaning "to shimmer," gold is consistently used in the Tabernacle's construction to signify divine glory, purity, and the preciousness of God's presence. Its incorruptible nature also speaks to the eternal and unchanging character of God and His covenant. The command to make the cherubim of gold underscores the supreme value and sacredness of these figures and the divine space they guard.
This feminine noun refers to rounded work, specifically molded by hammering (repoussé), meaning the cherubim were not to be cast or assembled from separate pieces but hammered out from a single piece of gold, integral to the mercy seat itself. This method emphasizes the unity and seamlessness of the cherubim with the mercy seat, suggesting an inseparable connection between God's holy presence (symbolized by the cherubim) and His provision for atonement (the mercy seat). It also speaks to the meticulous craftsmanship and dedication required for divine service.
This term is derived from the verb kaphar (כָּפַר), meaning "to cover," "to atone," or "to make propitiation." It was not merely a lid for the Ark but the central place where the blood of the atoning sacrifice was sprinkled on the Day of Atonement (Leviticus 16:14-15). The kappôreth thus represents the place where God's righteous wrath against sin was appeased through sacrifice, allowing Him to extend mercy and communion to His people. It is the focal point of divine grace and reconciliation within the Old Covenant system.
Verse Breakdown
"And thou shalt make two cherubims [of] gold,"
This command specifies the number and material of the cherubim. The duality signifies a balanced guardianship and perhaps a witness, while gold, being the most precious and incorruptible metal, speaks to the divine purity, glory, and eternal nature of God's presence and His commands. The instruction for their creation directly from God underscores the divine origin and sacredness of these figures, distinguishing them from idols of human invention.
"[of] beaten work shalt thou make them,"
This phrase, miqshâh (מִקְשָׁה), implies that the cherubim were not to be cast or assembled from separate pieces but hammered out from a single piece of gold, integral to the mercy seat itself. This method emphasizes the unity and seamlessness of the cherubim with the mercy seat, suggesting an inseparable connection between God's holy presence (symbolized by the cherubim) and His provision for atonement (the mercy seat). It also speaks to the meticulous craftsmanship and dedication required for divine service, reflecting the high value God places on the details of worship.
"in the two ends of the mercy seat."
This precise placement indicates the cherubim's role as guardians and attendants to the divine presence above the mercy seat. Their position at the "ends" or extremities suggests they flank and frame the sacred space where God would meet with Moses (Exodus 25:22). Facing inward towards the mercy seat, their gaze is directed towards the very place where atonement is made, symbolizing their perpetual witness to God's redemptive work and the profound mystery of propitiation.
Literary Devices
Exodus 25:18 is rich in Symbolism. The cherubim symbolize divine presence, guardianship, and the sacredness of God's dwelling. Their detailed construction from gold signifies God's glory, purity, and the preciousness of His covenant relationship. The "mercy seat" itself is a profound symbol of atonement and propitiation, representing the sacred space where God's justice and mercy meet. The instruction for "beaten work" (or hammered work) implies unity and integrity, suggesting that the cherubim are not separate entities but intrinsically linked to the function of the mercy seat. The entire passage employs Divine Command as its primary mode, with God meticulously dictating every detail, emphasizing His sovereignty, authority, and the absolute necessity of obedience in worship. This detailed instruction also serves as a type or foreshadowing, pointing to a greater reality of divine access and atonement to come.
Theological and Thematic Connections
Exodus 25:18, with its focus on the cherubim and the mercy seat, profoundly illustrates God's nature as both transcendentally holy and immanently merciful. The cherubim, guarding the sacred space, underscore the unapproachable holiness of God, a holiness that demands reverence and a divinely appointed means of access. Simultaneously, the "mercy seat" reveals God's gracious provision for humanity's sin, establishing a place where atonement could be made, allowing a holy God to dwell among an unholy people. This tension between divine holiness and human sinfulness, resolved through a sacrificial system centered on the mercy seat, sets the stage for a deeper understanding of God's redemptive plan and His ultimate solution for sin.
Reflection and Application
Exodus 25:18, though describing ancient artifacts, offers profound insights for contemporary faith. It serves as a powerful reminder of God's absolute holiness and the reverence due to Him. The meticulous detail in the divine instructions for the Tabernacle and its furnishings, particularly the cherubim and the mercy seat, reveals God's intentionality in providing a way for sinful humanity to approach Him. We are called to approach God not casually, but with a deep sense of awe and gratitude for the path He has opened. This passage encourages us to reflect on the immense cost of our reconciliation with God, understanding that the elaborate Old Covenant system, with its sacrifices and sacred spaces, ultimately pointed to the perfect and final sacrifice of Christ. Our worship, therefore, should be marked by intentionality, reverence, and a profound appreciation for the access we now have through Jesus, recognizing that our access is not earned but graciously given.
Questions for Reflection
FAQ
What are cherubim and what is their significance on the mercy seat?
Cherubim are celestial beings, often depicted as guardians of sacred spaces and attendants to God's throne. In the Bible, they first appear guarding the way to the Tree of Life in Genesis 3:24. Their presence on the mercy seat in Exodus 25:18 signifies the profound holiness and majesty of God's presence. They symbolize the divine guardianship of the sacred space where God would meet with His people, emphasizing that access to God is both divinely ordained and protected, underscoring His transcendence and the reverence due to Him. Their gaze towards the mercy seat also highlights their witness to the atoning work performed there.
Why was the "mercy seat" so important, and what does its name imply?
The "mercy seat" (Hebrew: kappôreth) was the golden lid of the Ark of the Covenant, and it was the most significant piece of the Tabernacle's furniture. Its name is derived from the verb kaphar, meaning "to cover" or "to atone." This etymology is crucial because it was on the mercy seat that the high priest would sprinkle the blood of the atoning sacrifice on the Day of Atonement (Leviticus 16:14-15). Therefore, the mercy seat was the place where God's righteous wrath against sin was appeased through sacrifice, allowing Him to extend mercy and forgiveness to His people. It was the focal point of propitiation and reconciliation under the Old Covenant, representing God's gracious provision for sin.
Christ-Centered Fulfillment
Exodus 25:18, with its intricate details of the cherubim and the mercy seat, finds its profound and ultimate fulfillment in Jesus Christ. The Old Testament Tabernacle, with its sacred furnishings, was a "copy and shadow of the heavenly things" (Hebrews 8:5). The mercy seat, where atonement was made, perfectly prefigured Christ. He is our true "mercy seat," or propitiation, as Romans 3:25 declares, meaning He is the one through whom God's wrath against sin is appeased by His own perfect sacrifice on the cross. Just as the cherubim gazed upon the place of atonement, so too does the heavenly host marvel at the redemptive work accomplished by Christ. Through His shed blood, Jesus has entered "into heaven itself, now to appear in the presence of God on our behalf" (Hebrews 9:24), establishing a new and living way for us to approach God. We no longer need a physical mercy seat or animal sacrifices, for Christ's single, perfect sacrifice has forever secured our access to God's throne of grace, allowing us to "draw near with confidence" (Hebrews 4:16). Thus, the cherubim's vigil over the mercy seat ultimately points to the glory of Christ, the Lamb of God, who truly takes away the sin of the world (John 1:29).