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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.
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Summary
Exodus 25:19 provides precise instructions for the construction of the Mercy Seat, specifically detailing the fashioning of two cherubim at its opposing ends. These divine directives are part of God's meticulous blueprint for the Tabernacle, the portable sanctuary designed to embody His divine presence among the Israelites during their wilderness journey. The verse underscores the integral and inseparable connection between these celestial guardians and the Mercy Seat, which served as the golden lid of the Ark of the Covenant, signifying the most sacred space where God would meet with His people and where atonement for sin would be made.
Context
Literary Context
Exodus 25 commences a detailed and extensive section (chapters 25-31) dedicated entirely to God's instructions for building the Tabernacle and its sacred furnishings. The Lord begins with the most holy components of the sanctuary: the Ark of the Covenant (Exodus 25:10-16) and its golden lid, the Mercy Seat (Exodus 25:17-22). Verse 19 specifically focuses on the cherubim, which are mandated to be an inseparable part of the Mercy Seat itself. These winged figures, described in the subsequent verse as facing each other and looking down upon the Mercy Seat (Exodus 25:20), function not merely as ornamentation but as essential components of the divine throne, from which God promises to commune with Moses and issue His commands (Exodus 25:22). The meticulous precision of these instructions underscores the absolute holiness of God and the sacredness of the space where He chose to dwell among His people.
Historical & Cultural Context
The divine command to construct the Tabernacle and its furnishings is given to Israel during their wilderness wanderings, a pivotal period following their miraculous deliverance from Egyptian bondage and the covenant ratification at Mount Sinai. This era was foundational for shaping Israel's identity as God's chosen people, establishing their unique covenant relationship with Yahweh. In the broader ancient Near East, temples were commonly understood as the dwelling places of deities, and their iconography often included guardian figures. However, the Israelite Tabernacle stood apart: it was a portable sanctuary for a monotheistic God who, while transcendent and boundless, chose to dwell among His people in a specific, divinely ordained manner. The Tabernacle served as a constant, tangible reminder of God's presence, His covenant fidelity, and His holiness, providing a restricted yet vital point of contact between a holy God and a sinful people, all within the context of their journey towards the Promised Land. The detailed instructions for the Tabernacle and its components, including the Ark of the Covenant and the Mercy Seat, were central to establishing the sacrificial system and the means of atonement, which would become indispensable for the nation's spiritual life and reconciliation with God.
Key Themes
Exodus 25:19 contributes significantly to several overarching themes within the book of Exodus and the Pentateuch. Foremost is the theme of God's Holiness and Presence, emphasizing that a holy God requires a holy dwelling place and a specific, divinely prescribed means of approach. The cherubim, as guardians, reinforce this sanctity. Connected to this is the theme of Atonement and Reconciliation, as the Mercy Seat is the designated place where sin would be covered and God's wrath propitiated, particularly on the annual Day of Atonement. The meticulous details of the Tabernacle's construction, including the cherubim, highlight Divine Order and Sovereignty, showcasing God's precise blueprint for His interaction with humanity and His absolute authority over all creation. Finally, the passage speaks to the theme of Divine Revelation and Communication, as the Mercy Seat is explicitly stated to be the place from which God would speak to Moses and issue His commands, underscoring the intimate yet awe-inspiring nature of God's relationship with His chosen people.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to do or make, in the broadest sense and widest application." In the context of Exodus 25:19, this verb signifies the divine command to construct or fashion the cherubim. It highlights God's active involvement in providing the precise blueprint for the Tabernacle and its furnishings, emphasizing that every detail, including the cherubim, is a direct result of His sovereign will and design, not human ingenuity. The breadth of its meaning suggests not just physical creation but also the accomplishment of a divine purpose.
Of uncertain derivation, referring to a cherub or imaginary figure. These are powerful, winged celestial beings consistently associated with guarding God's holiness and His sacred presence. They first appear in Genesis 3:24 guarding the way to the tree of life after the Fall. In later prophetic visions (e.g., Ezekiel 1, Ezekiel 10), cherubim are depicted as bearers of God's throne-chariot and guardians of His glory. Their presence on the Mercy Seat signifies the sacred, guarded nature of God's dwelling place and His transcendent holiness, reinforcing the idea of limited access to the divine presence.
Derived from the verb kāpar (כָּפַר), meaning "to cover," "to atone," or "to make propitiation." The kappôreth was not merely a lid for the Ark but the very place where atonement was made on the annual Day of Atonement (Yom Kippur), when the high priest would sprinkle blood upon it (Leviticus 16:14). It represents the crucial meeting point of God's justice and His mercy, where sin is covered, and reconciliation is achieved between a holy God and a sinful humanity.
Verse Breakdown
"And make one cherub on the one end, and the other cherub on the other end"
This clause specifies the symmetrical and precise placement of the two cherubim, one at each extremity of the Mercy Seat. Their positioning, facing each other with wings outstretched and gazing downwards (as further described in Exodus 25:20), creates a sacred enclosure, drawing attention to the central space above the Mercy Seat where God's presence would manifest. This arrangement emphasizes their role as vigilant guardians and silent witnesses to the divine encounter and the sacred rituals performed there.
"[even] of the mercy seat shall ye make the cherubims on the two ends thereof"
The KJV's "[even]" clarifies a profoundly significant detail: the cherubim were not to be separate pieces attached to the Mercy Seat but were to be hammered out of the same solid piece of gold as the Mercy Seat itself (Exodus 37:8). This detail underscores an inseparable unity between the cherubim and the Mercy Seat. It highlights that the guardianship of God's holiness and the provision of atonement are intrinsically linked and originate from the same divine source and design. They are not merely decorative additions but are integral to the very essence of the place of propitiation, demonstrating the holistic and integrated nature of God's redemptive plan.
Literary Devices
Exodus 25:19, particularly within its broader context of the Tabernacle instructions, employs several potent literary devices that enrich its theological meaning. Symbolism is paramount, with the cherubim symbolizing divine presence, holiness, and guardianship, recalling their initial role in Genesis 3:24 guarding the way to the tree of life. The Mercy Seat itself is a profound symbol of atonement, God's throne, and the sacred nexus where His justice and mercy converge. The highly detailed instructions evoke vivid Imagery, particularly the visual of two winged beings facing each other, their wings outstretched, creating an awe-inspiring canopy over the Ark. This imagery conveys a sense of profound reverence, mystery, and the guarded nature of God's holiness. Furthermore, the term "Mercy Seat" functions as Metonymy, where the physical object stands in for the spiritual reality of propitiation, divine communion, and the entire process of God's merciful provision for sin. The meticulous repetition of instructions throughout Exodus also serves as Emphasis, underscoring the absolute importance and divine origin of every detail.
Theological and Thematic Connections
Exodus 25:19 encapsulates profound theological truths concerning God's nature and His relationship with humanity. It underscores God's absolute holiness, which necessitates a specific, divinely ordained means of approach for sinful humanity. The cherubim, as vigilant guardians of His sacred presence, emphasize the awe and reverence due to a holy God, while the Mercy Seat itself highlights His merciful provision for human sin through atonement. This intricate design reveals a God who is both transcendent, dwelling in unapproachable light, and immanent, desiring to dwell among His people yet maintaining His divine standards. The meticulousness of the instructions also speaks to God's sovereignty and His precise plan for reconciliation, foreshadowing a greater, more perfect sacrifice that would fully bridge the gap between God and humanity. The unity of the cherubim and the Mercy Seat, being hammered from one piece, signifies that God's holiness and His mercy are not contradictory but are perfectly integrated aspects of His divine character and plan.
Reflection and Application
The detailed instructions for the Mercy Seat and its cherubim in Exodus 25:19 serve as a powerful reminder of God's profound holiness and His meticulous care in establishing a way for sinful humanity to approach Him. This passage invites us to reflect on the immense privilege of access to God, which was once so restricted and guarded by celestial beings. It cultivates a sense of awe and reverence for the divine, prompting us to consider the gravity of sin that necessitated such a precise and costly provision for atonement. In our contemporary context, where casualness toward the sacred can be prevalent, this text calls us to cultivate a deeper appreciation for God's majesty and the profound gift of His presence. It encourages us to approach Him not lightly, but with humble gratitude and a recognition of the immense sacrifice that has opened the way for us to draw near with confidence. The unity of the cherubim and the Mercy Seat also reminds us that God's holiness and His mercy are inextricably linked, inviting us to embrace both aspects of His character in our worship and walk.
Questions for Reflection
FAQ
What is the significance of the cherubim facing each other and looking down?
This posture emphasizes their role as vigilant guardians and silent witnesses to the sacred space and the atonement ritual. Their gaze is directed towards the Mercy Seat, the focal point of God's presence and the place where His justice and mercy meet. This imagery suggests a posture of adoration, attentiveness to God's glory, and a silent testimony to the profound work of propitiation occurring below them. It also visually creates a sacred enclosure, underscoring the holiness and exclusivity of the divine encounter, indicating that access to God's presence is both guarded and mediated.
Why were the cherubim made "of the mercy seat" rather than separately attached?
Being hammered out of the same piece of pure gold (as described in Exodus 37:8) signifies an inseparable unity between the cherubim and the Mercy Seat. This intrinsic connection emphasizes that the cherubim are not merely decorative but are fundamentally linked to the place of atonement and God's dwelling. It underscores the holistic nature of God's design for His holy presence and the divinely provided means of access, indicating that the guardianship of holiness and the provision of mercy are part of a singular, integrated divine plan, originating from the same divine source and purpose.
Christ-Centered Fulfillment
Exodus 25:19, with its focus on the cherubim and the Mercy Seat, finds its ultimate and glorious fulfillment in Jesus Christ. The Mercy Seat, the place of propitiation where blood was sprinkled to cover sins, is a profound type of Christ Himself. The New Testament explicitly identifies Christ as our propitiation (Greek: hilasterion), using the very term that the Septuagint (the Greek Old Testament) uses for the Mercy Seat. Just as the blood on the Mercy Seat temporarily covered the sins of Israel, Christ's perfect, once-for-all sacrifice on the cross provides a permanent and eternally effective atonement for the sins of humanity (Hebrews 9:12). The cherubim, once guarding limited access to God's presence in the Tabernacle (Hebrews 9:5), now point to the open and confident access we have to God's very throne of grace through Jesus, our great High Priest (Hebrews 4:16). Through His shed blood, Christ has consecrated a new and living way into the very presence of God, fulfilling and surpassing all the shadows and symbols of the Old Covenant. The dwelling place of God is no longer confined to a physical structure but is now found in the hearts of believers through the indwelling Holy Spirit, all made possible by the atoning work of the Lamb of God who takes away the sin of the world.