Exegetical and Hermeneutical Commentary of Exodus 25:17
And thou shalt make a mercy seat [of] pure gold: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof.
17. a mercy-seat ] or, if the word could be revived, a propitiatory. This was a slab of gold, of the same length and breadth as the ark, and laid upon its top. The term mercy-seat was used first by Tindale (1530), being adopted by him from Luther’s Gnadenstuhl (1523). The Heb. is kappreth, formed from kipper, to make propitiation (see on Exo 30:10), and meaning properly a propitiating thing, or means of propitiation (LXX. mostly [so in Philo, EB. iii. 3032, and Heb 9:5 ]; Vulg. propitiatorium, whence Wyclif’s rend. the ‘propitiatory’). It is true, the blood was the actual means of propitiation in the Lev. system (Lev 17:11); but the term may have been applied to the ‘mercy-seat’ on account of its being the means of bringing the blood as near as possible to Jehovah on the Day of Atonement (Lev 16:14 f.). Covering (RVm.), or cover, though adopted by many modern scholars (cf. LXX. here [not elsewhere] , a ‘propitiatory cover or lid ’), is a questionable rend.: for though kafara means to cover or conceal in Arabic, kphar in Heb., if ‘cover’ is its primary meaning (which is very doubtful: see on Exo 30:10), means to ‘cover’ not in a literal sense, but always in a metaph. sense (by a gift, offering, or rite). See further on the word (and also on its Greek rend. , both in LXX. and in Rom 3:25) Deissmann’s full and interesting art. Mercy-seat in EB.
The special sanctity of the kappreth was due naturally to the fact that Jehovah was regarded as speaking, or appearing, immediately above it ( v. 22, Lev 16:2, Num 7:89); and so it is spoken of poetically as His footstool (Psa 99:5; Psa 132:7, 1Ch 28:2). Outside P it is mentioned by name only in 1Ch 28:11.
Fuente: The Cambridge Bible for Schools and Colleges
17 22. The mercy-seat and the two cherubim upon it.
Fuente: The Cambridge Bible for Schools and Colleges
A mercy seat of pure gold – (Compare Exo 37:6-9.) In external form, the mercy-seat was a plate of gold with the cherubim standing on it, the whole beaten out of one solid piece of metal Exo 37:7; it was placed upon the ark and so took the place of a cover. mercy seat expresses well the distinct significance and recognized designation of the Hebrew name.
Exo 25:18-20
The cherubim of the mercy-seat were human figures, each having two wings. They must have been of small size, proportioned to the area of the mercy-seat. Comparing the different references to form in this place, in 2Sa 22:11 Psa 18:10, in Ezek. 1; 10 and in Rev 4:1-11, it would appear that the name cherub was applied to various combinations of animal forms. Among the Egyptians, the Assyrians and the Greeks, as well as the Hebrews, the creatures by far most frequently introduced into these composite figures, were man, the ox, the lion, and the eagle, as being types of the most important and familiarly known classes of living material beings. Hence, the cherubim, described by Ezekiel, have been regarded as representing the whole creation engaged in the worship and service of God (compare Rev 4:9-11; Rev 5:13); and it would be in harmony with this view to suppose that the more strictly human shape of the cherubim of the mercy seat represented the highest form of created intelligence engaged in the devout contemplation of the divine law of love and justice. (Compare 1Pe 1:12.) It is worthy of notice that the golden cherubim from between which Yahweh spoke Exo 25:22 to His people bore witness, by their place on the mercy-seat, to His redeeming mercy; while the cherubim that took their stand at the gate of Eden, Gen 3:24, to keep the way to the tree of life, witnessed to His condemnation of sin in man.
Exo 25:18
Of beaten work – i. e. elaborately worked with the hammer.
Exo 25:19
Even of the mercy seat – See the margin. The sense appears to be that the cherubim and the mercy-seat were to be worked out of one mass of gold. (Compare Exo 37:7.)
Exo 25:21
The testimony – See Exo 25:16 note. Compare Exo 40:20.
Fuente: Albert Barnes’ Notes on the Bible
Exo 25:17-22
Put the mercy-seat above upon the ark.
The ark and the mercy seat
It was a leading and distinctive feature of Jewish worship that no image was to represent Jehovah, and yet the Jews were taught that the omnipotent God resided, specially in the Tabernacle, or Temple, of their nation, and special rites and prohibitions guarded it, as if the great King were indeed there.
1. The Jewish holy of holies was empty of any image of Deity, and was entered by the high-priest alone, and by him only once a year. The centre of interest in the room was the ark of God, a chest of acacia wood, about four feet long and two feet six inches broad and deep. It contained the tables of testimony, the written agreement or covenant between God and the people of Israel.
2. That was not all. The lesson taught at Sinai was not all that the Jewish ark taught, for the ark had a lid or covering known as the mercy-seat. Inside the ark and below was the law; above and upon the ark was that vacant space associated, through the sprinkling of blood, with the covering or forgiving of the peoples transgressions; and with this seat of mercy and pardon above, rather than with the seat of law below, the presence of God was associated. The material arrangements taught the Jews great spiritual lessons:
(1) That the law had been broken.
(2) That mercy prevails over law.
(3) That the mercy-seat needed to be sprinkled with blood. (T. M. Herbert.)
The mercy-seat; its symbolic substance
Although there is but one piece of beaten–or very pure and malleable gold–yet the plate, or lid of the chest, is obviously distinguished from the cherubim; and therefore let us treat them severally.
I. It is obvious that the deposit of the tables in the body of the ark is no guaranty of their protection and safety, so long as there is no cover to it. The precious contents are still exposed, though nearly surrounded with golden walls. But place on it this plate of solid gold, of adequate thickness, and of length and breadth fully commensurate with the chest itself, and of course with the tables within, and you complete the idea of protection and safety. What then does this shield of protection physical represent in the typical or symbolical substance? The answer cannot be mistaken; Jesus Christ is the Protector and Fulfiller of law. He only does all things well. Thus it becometh us to fulfil all righteousness. He is the Lord our Righteousness.
1. The law prohibits certain things from being done; and it must be specially noted, that the Decalogue presents law to us in the negative form chiefly; eight of the Ten Commandments are formal negations, yet involving substantial affirmatives. A ninth also, viz., the Fourth Commandment, is largely a negation. The Fifth alone is purely affirmative. In this form our Redeemer fulfilled all law; He did no evil, nor was guile found in His mouth.
2. But the Divine law is not a mere negation. Law is positive. It requires active exercise of all the talents bestowed, and it exhibits positive benefits as the rewards of active obedience. Thus did our Redeemer fulfil law. The only positive word of the ten, He observed rigidly–He was obedient to His parents until He began to be about thirty years of age. Equally full and complete was His compliance with all positive requirements of law. As is the mercy-seat to the material substance of the tables, so is Christ to the moral and spiritual substance of the inscribed law.
II. We proceed with the cherubim. The generic meaning of the Hebrew word cherub, the plural of which is cherubim, is not settled with.certainty. Some critics refer it to an Arabic source, and infer the meaning to be nearness, contiguity–hence, a minister or servant; and thus cherubim are the servants of God. Others deduce it from two Arabic words which signify as or like to a boy They are most probably correct who form the word from a Hebrew term that means to ride (raukab) by an interchange of two of the letters. We have the original and the derived word brought into immediate connection in Psa 18:10. The Jehovah rode upon a cherub, and did fly. With a very slight modification, the word here translated, rode, is used to signify the car or vehicle of the cherub, in 1Ch 28:18. What then are the Mosaic or Sinaitic cherubim designed and adapted to set forth?
1. They spring from the mercy-seat, are a unit with it, and are upheld by it. Here are symbolized–
(1) The issuance of the messengers of salvation from the Saviour Himself.
(2) They are of the same piece of gold; this teaches the official unity of Christ and His ministry.
(3) Permanent and constant dependence; as the cherubim rest their weight on the mercy-seat, so ministers of the gospel depend upon Christ.
2. They have the human form and face. These proclaim the intelligence and kindly sympathies of the men who minister in holy things.
3. They have the lion-face–the courage necessary to meet and defy danger and death.
4. They have the ox-face–patient endurance of labour and toil.
5. They have the eagle-face–symbol of intelligence and lofty aims.
6. They have the wings, which spread out over the mercy-seat, and betoken their readiness and ability to waft to all the world the glad tidings, that the law has been fulfilled and justification secured to all who believe in their jewel-crowned King.
7. They have their faces turned downward to the mercy-seat and the law it covers. This indicates their chief study of these things, into which the angels desire to look.
8. Their faces are turned inward, which teaches the restrictions and limitations of that dispensation; whereas those of Ezekiel and John turn outward and in all directions; because the times referred to by their ministry are aggressive; the Sinai restrictions of the Abrahamic covenant–that middle wall of partition is broken down and the Abrahamic covenant goes forth to make Abraham the father of many nations, the heir of the world. (George Junkin, D. D.)
The gospel under the law
I. We have here the very core of the symbolical ordinances of the Jewish Church. At this point all the interest of the dispensation is concentrated. The days of that peoples life as a spiritual community all array themselves around that day, when their high-priest, their daysman–who represented their nation in shadow, as Christ, in substance, represents the world–entered that inner sanctuary with the incense of his peoples prayers and the blood of his peoples sacrifice, and received commission from the Lord God who dwelt between the cherubim, to lay the sins of the nation on a victim, who should bear them into the wilderness away. Here, then, is the focus of the spiritual power of the dispensation, I mean its power to order mans spiritual relations with all things and with God. And hither, to this mercy-seat above the ark, we are to look–if my principle, that this is a typical people, typical of you and me, be a right one–for those elements of the good word of God to the men of that dispensation, which relate it to the universal gospel of God to man and to all worlds–Gods method of reconciling all things to Himself.
II. Let us pass within the shrine, and behold what it has to reveal.
1. What is the supreme symbol here? The last, the highest, the crown of the whole, is the mercy-seat. And this appears to me to mean more, infinitely more, than a promise of forgiveness, upon certain terms. The fact that with the mercy-seat God completed and crowned the symbolism of the Jewish dispensation; that He only felt it fit to be His habitation and organ of expression when that mercy-seat was set there over the ark; that till then it was a mere shell of a dispensation–as Adams body was a mere shell of a man until God had breathed into his nostrils the breath of life–but that when the mercy-seat was set, it became capable of entertaining the Divine glory, and became, in fact, inspired; this fact, I say, is the broad, grand declaration to Judaism of the essential nature of God. It was the utterance to that age, of the word which by ten thousand half-articulate voices has been uttering itself to man since the first days of the creation, and has now become fully articulate in Christ–God is love. The truth is the same for them and for us; the substance of the proclamation is the same; the difference lies here, they heard the word, and saw the glory, but Hereby know we the love of God, because He laid down His life for us.
2. Beneath the mercy-seat, within its bosom, as it were, was the ark of the testimony, and in it the word of the law. The image here reveals a harmony–the tables of stone in the ark, the mercy-seat above it, crowning it, and the glory of the Lord enveloping the whole. The two ideas are inseparable–mercy and righteousness–when we connect them with the Divine name. Mercy and truth have met together, righteousness and peace have kissed each other, in every manifestation of the love of God to man.
3. The third lesson of the symbol, perhaps the highest, is to be gathered from the contemplation of its unity. We have considered it in its parts, but it is essentially one. An ark, with a mercy-seat above it, the cherubim shadowing both, and the Divine glory, the light which was the sign of Gods personal presence, bathing the whole. It tells us that mercy only crowns us fully with its benediction, when the Divine testimonies are hidden within the heart. Man is the true Shekinah. The glory shines from him when the Word is enshrined within him. Christ is the end of the law for righteousness to every one that believeth. In Him it is no law of words addressed sternly to the understanding, but a law of life shrined lovingly within the soul. (J. B. Brown, B. A.)
The mercy-seat
There was no seat in the Tabernacle for the priests, because their work was never done. They stood to minister in the holy place. And every priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins. But this Man (Christ), after He had offered one sacrifice for sins for ever, sat down on the right hand of God (Heb 10:11-12). The: only seat there was belonging to the Tabernacle was the mercy-seat, the throne of God really, where mercy reigned. Mercy signifies goodness bestowed on the unworthy and undeserving. The mercy-seat represented Jesus Christ, whom God hath set forth to be a propitiation or mercy-seat, through faith in His blood, to declare His righteousness for the remission of sins (Rom 3:25). Jesus is the true mercy-seat or throne of grace, where grace reigns through righteousness unto eternal life (Rom 5:21). This is the throne we are urged to approach boldly, that we may obtain mercy and find grace to help in time of need (Heb 4:16). God has two thrones, a throne of mercy and a throne of judgment. He now sits on the throne of mercy, dispensing mercy and grace to every one that comes to Him. That seat will soon be removed, and the judgment seat will be put in its place, and God will sit upon it to judge all men according to their works. (G. Rodgers.)
The mercy-seat
Our mercy-seat, our reconciliation-residence is Jesus, the Divine Saviour, the God-man mediator. And all the typical teachings of this branch of our subject may be drawn out in the attempt to answer one question, viz.: What sort of a mercy-seat have we in Christ?
I. In replying to this inquiry, I desire to show that we have in Christ, in the first place, an authorized mercy-seat. He who occupies this mercy-seat is a just God and a Saviour. No violence is done to any principle of honour, or of justice in the government of the universe by the dispensing of grace from this mercy-seat. The Divine law is magnified and made honourable. Every attribute of the Divine character is vindicated.
II. But I observe secondly of the mercy-seat which we are bidden to approach in Christ that it is an encouraging mercy-seat. Christ, in the glory of His finished righteousness, is the medium through which God looks at all His believing children. He sees them only in the face of His anointed. Hence it is said of believers in Christ that they are righteous in Gods sight, even as He, etc. Christ is righteous.
III. But thirdly I observe respecting this mercy-seat that it is full of privilege foe the present. Suppose you were travelling in a foreign land. You are cut off from intercourse with all whom you most love on earth. There is only one channel through which you can hear from home, and obtain the supply of all that is necessary to meet your daily wants. How precious that channel of communication would be to you! How you would prize it! How anxious and careful you would be to keep it open! The thought of having it interrupted, or cut off, would be insupportable to you. Yet this is but a faint image of the Christians position here in the world, and of the relation of the mercy-seat to Him.
IV. There is only one other point of view from which we may glance at the mercy-seat, and thus contemplated it shines before us as bright with hope for the future. Hitherto it has always been true of Jehovah that, verily He is a God that hideth Himself. But the time cometh, when of all that pertains to the character and work of God, it may be said, There hath been nothing hid that will not be made manifest. What we know not now we shall know hereafter. The true Shekinah upon the mercy-seat will have no single dark point connected with it. Over all its outspread surface the cloud will be lighted up with the splendours of Divinity. You have often seen a mass of clouds in the western sky, unillumined by the suns rays, as the day was drawing to a close. You know how dark and unattractive that mass appeared. But presently you see the sun pass behind it, and what a wondrous transformation is wrought in its appearance! How radiant the whole mass becomes! How every point in it glows and sparkles with the splendours of the sun that shines through it! So will it be with the cloud upon our mercy-seat. When Jesus was on earth the coarse garments of humanity were upon Him. Then the shekinah cloud was dark. But the redeemed shall look upon that cloud again amidst the glory of the heavenly kingdom. Then all darkness will have passed away. The sun of uncreated Deity will be pouring all its brightness through it. (R. Newton, D. D.)
The mercy-seat
I. The design of the appointment. And there I will meet with thee. Meeting with God–communion with God; and instruction from God–these are in the text the declared purposes of the solemnities observed before the ark, and they are also the great objects to be always associated with the public assemblies of the Christian Church.
II. Some of the peculiarities of this institution.
1. It was altogether of Divine appointment.
2. Another significant fact is that the name mercy-seat is manifold in its meaning. By St. Paul, in Rom 3:25, the mercy-seat is called a propitiation. The mercy-seat is the place of propitiation, whither the sacrificial blood was carried, and the red showers were cast around by Gods high priest. There I will meet with thee, saith the Divine word. Only through a sacrifice can God be approached. The mercy-seat is also called a covering, because, as it concealed in the thick darkness the contents of the ark, it so became an emblem of the completeness of the process of Divine forgiveness (Psa 32:1). The Hebrew word for the mercy-seat is Capporeth, derived from Caphar, a covering, the word which, in Gen 6:14, represents God as directing Noah to pitch the ark within and without. About eighty times the word is used in the Old Testament, and is rendered in our version atone, or atonement. Thus early, even, as the ministry of Noah, the doctrine of shelter through substitution was preached to the world. The position occupied by the mercy-seat is equally significant; it was upon the ark, within which was contained the handwriting of God–the covenant; the promises of God, and His requirements.
III. The spiritual blessings which were typified by the mercy-seat.
1. To the mercy-seat we must resort to obtain the assurance of the forgiveness of sin.
2. To the mercy-seat we repair in all times of trial and distress. So long as communion with God is unimpaired we have a specific for all human woe.
3. Thither also we repair for renewed supplies of grace and strength. We can only rightly perform our work for the Lord, as we obtain from Him fresh impartations of heavenly power.
4. It is thither that we must by faith bear the wants of the Church and the world. (W. G. Lewis.)
The mercy-seat
I. Consider the typical properties of the mercy-seat.
1. It was intended as a covering to the ark, the latter being overlaid, and the former made of pure gold. In the ark, covered with the mercy-seat, were deposited the two tables of the law, given to Moses at Mount Sinai. This rich and splendid symbol afforded a striking representation of the incomparable worth and excellence of the Saviour, who in due time should become the true propitiatory. The way of salvation by the cross of Christ, agrees with the strictest principles of justice; and to justice and equity it is frequently ascribed, as well as to the richest grace (Psa 1:5-6; Isa 1:27; Rom 3:25).
2. As the mercy-seat covered the ark, so the cherubims of glory covered, or as the apostle expresses it, overshadowed the mercy-seat. To this the apostle Peter seems to allude, when he speaks of the angels as looking with eager expectation into the wonders of human redemption (1Pe 1:12). The holy angels love the Redeemer, worship Him, and rejoice in the reconciliation of sinners to God through Him.
3. The mercy-seat, and cherubims overshadowing it, formed a glorious throne, in which the Shekinah or visible presence of the Deity resided; and hence the Lord is said to dwell between the cherubims (Psa 80:1; Isa 37:16). Thus all the gracious manifestations of the Divine nature are through the Redeemer.
4. The most solemn acts of worship, under the Levitical dispensation, had a more immediate reference to the mercy-seat. All of which prefigured the substitution of Christ in the sinners stead, the necessity of His atonement, and the bearing away of the sins of His people which were laid upon Him.
5. The mercy-seat was the fountain of all good to Israel; from hence proceeded their choicest blessings. There it was that God gave an audience to His people, and a favourable answer to their prayers, through the medium of an intercessor; and though they were not permitted personally to approach, yet all their supplications were directed towards it. Nor can a word of mercy or of peace be heard, or any prayers be answered, but through Christ, who is our mercy-seat.
II. The privileges connected with the mercy-seat, as the medium of approach to God: There will I meet with thee, and I will commune with thee.
1. I will meet with thee, saith the Lord. Not as He once met Moses at the inn, and sought to slay him; nor as the angel met Balaam, with a drawn sword in his hand; nor as the Lord once threatened to meet with Ephraim, as a bear bereaved of her whelps. But as an affectionate parent or tender friend, which implies a drawing nigh on one part, and sensible manifestation on the other.
2. I will commune with thee. Communion generally denotes that tender intercourse which one person has with another; and here it is expressive of that sacred fellowship which subsists between God and His people. This puts the greatest honour upon the creature, and discovers the most amazing condescension on the part of God. (B. Beddome, M. A.)
Lessons
1. Is there a mercy-seat? and may we bring our sins, our wants, and sorrows to it ? Oh, let us avail ourselves of the inestimable privilege. A seat of mercy in a fallen world! how does this bespeak the character and benignity of God! Why will ye die?
2. Is it possible to realize communion with the Holy One in our present lapsed and miserable condition? There will I commune with thee, is the promise of His grace. Let then the children of God seek the closest intimacy with, the Father of their spirits. The glorious brightness of the eternal Godhead is attempered to our enfeebled powers in the human sympathies of the man Christ Jesus. His bosom is the bosom of a friend.
3. Will the Lord open unto us His word, and reveal unto us the purposes of His love? Yes; He will do so, if ye will wait in meditative and prayerful expectation upon Him (Psa 62:5).
4. Amidst the painful bereavements and separations we are often called to experience here, may we entertain a well-grounded confidence of a blessed re-union in eternity? Assuredly we may. All Israel had but one seat of mercy: God in Christ is also the sinners friend and the mourners comforter. In meeting Him, we meet each other in Him. All the suns bright rays of light centre in a common focus: all believers are but the several radiations of a single Saviour, and all will converge to that central Lord again. (W. Mudge.)
The cherubim
The etymology of the word cherub being lost, the name renders us no assistance in the interpretation of the symbol. It is noteworthy, however, that Ezekiel applies to similar composite figures the appellation living creatures; and St. John a similar designation, unfortunately translated beasts. Following this clue, we inquire if there is anything in the composite form itself to carry us onward in this line of interpretation. The cherubs of the Tabernacle are not described in the specifications, but mentioned as if the form were already so well known as to need no delineation for the sake of the general reader. Doubtless the artists were furnished with minute directions. The living creatures seen by Ezekiel are described by him with considerable amplification (Eze 1:5-25). They were compounded of four animals–ox, lion, eagle, man,–each excelling in some one life-power. The combination suggests a being, real or ideal, uniting in himself the qualities in which these four different manifestations of life are severally eminent. The human form is the ground-work of the composition; and the additions to it are suggestive of an improvement on man by adding to his faculties those in which other animals are his superiors; as, e.g., the power of vision and motion peculiar to the eagle, the strength of the lion, and the submission of the ox. The cherubs seen by St. John in the Apocalypse were different in appearance from those described by Ezekiel, each having for its ground-form one of the four animals already mentioned; but the recurrence of these four, notwithstanding this diversity, confirms the deductions already stated. The idealization of earthly creatural life by the combination of its highest manifestations was projected into shape as a composite animal figure, not constant in form, but varying as one element or another prevailed in the ideal conception. The presence of all these four animal forms in the visions both of Ezekiel and of John, renders it probable that the four were wholly, or in part, contained in the cherubic figures of the Tabernacle. Was, then, this idealization of life designed to represent beings actually existing in the high grade of life, or did it point backward to what man was before the fall, and forward to what he is to be in the restored paradise? There is no passage of Scripture which indisputably teaches the actual existence of beings represented by these composite animal figures. In most cases, cherubs appear in scenes which are plainly symbolic or poetic. The passage in Gen 3:24, properly understood, affirms of the cherubs only that they were placed in the east of the garden, or near its entrance, for doubt- less Eden, like the Tabernacle in the wilderness, fronted the rising sun. The inference is that they were placed there to have the same significance as they had in the Tabernacle, in the Temple and in the Apocalyptic vision of heaven. If, under the Mosaic and Christian dispensations, these composite figures symbolized humanity redeemed, sanctified, and glorified, probably they had a parallel meaning when employed in the symbolism of earlier times. What they signified in the Tabernacle and in the Temple being the very point to be illuminated, we pass at once from the first scene in the history of redemption where they appear, to the vision of heaven in which a Christian Hebrew beheld these symbolic beings before and around the throne of God (see Rev 5:9-10). What clearer evidence than this do we need that the composite animal figures of Hebrew symbolism represented humanity raised from its death in Adam to fulness of life in Christ? They were living ones because Christ having died for them, and risen again, had made them partakers of His life. (E. E. Atwater.)
The cherubim
That it cannot be the angels, who are intended by these mysterious representations, is rendered perfectly clear when you consider that they were part and parcel of the ark itself. They were not something placed upon it, or added to it, but they were something made of it, or for it. They were beaten out of the very materials of the ark itself. The same gold which covered the mercy-seat was wrought out into the form of the cherubim. This could have no significancy as applied to the angels. They are indeed ministering spirits unto the heirs of salvation, but they stand in no such intimate relation to the covenant of redemption as is indicated by the position which the cherubim occupied. There can be no question on this point. It is not the angels who are represented by the cherubim. To whom then, or to what do they refer? They are doubtless to be regarded, not perhaps as actual existences at all, but as symbols of the glorious qualities or attributes of Christ our Saviour, in carrying on the great work of our redemption, and of attributes or qualities which His ransomed people shall share with Him in the glory of His heavenly kingdom. Let us look then at the qualities indicated by the four-fold faces of the cherubim.
1. The first is the face of a man. This stands before us as the natural, and admitted index of knowledge, or intelligence. And this we know is a quality or attribute which Christ, in His position as our Redeemer, the crowning glory of our ark of the covenant, possesses in the fullest measure. In Him are hid all the treasures of wisdom and knowledge.
2. But the cherubim are representative of our humanity in its glorified state. And looking at it from this point of view we may gaze upon the face of a man in this mysterious symbol till it seems to have a voice and utterance, and to speak to us in eloquent terms of the grand disclosures, the marvellous unfoldings, of what are now hidden things, awaiting us in that bright world to which we are hastening.
3. The second face which the cherubim bore was the face of a lion. Two qualities are here indicated, viz., courage and majesty. Now the great Captain of our salvation, in the campaign which He undertook, when He resolved to put down the rebellion which had broken out in this province of His Fathers dominions, afforded the grandest exhibition of this noble quality which the world or the universe has ever witnessed. And this quality is a characteristic of redeemed humanity as well as of Him who redeemed it. It applies to true Christians even now. The righteous are bold as a lion, says the wise man. But it will apply to them much more truly hereafter. It is said of them that–they shall have boldness in the day of judgment. But the face of the lion was indicative of majesty as well as courage. This is the halo round Christs character–the radiance formed by this shining forth of His own glory. He is the brightness of the Fathers glory, and the express image of His person. But this is a quality, too, which will mark the condition of the redeemed, in the glory of their future state. True, with them it will not be an inherited, but an imparted quality. In themselves, of their own, they have nothing attractive, or majestic. But they do have that imparted to them, by their glorious Lord, which makes them so.
4. The third face which the cherubim bore was the face of an ox. The quality which this represents is, manifestly, that of strength for service. This, we know, is a glorious attribute of our Divine Redeemer. It is one which He possesses, too, in absolute perfection. But it symbolized the same quality as marking the condition of His people in that glorious kingdom to which it is His gracious purpose eventually to bring them. It is the covenant privilege of the redeemed, even now, in the imperfection of this fallen state, to be strong in the Lord, and in the power of His might. They take hold of His strength, and this enables them to mount up with wings as eagles, to run and not be weary, to walk and not faint. But the ark, and the cherubim upon it, point us onward to the heavenly world. It is a quality, or property, of redeemed humanity in the glory of the resurrection state to which the symbol now before us refers. There will then be bliss in every service, and rest in every motion.
5. The last face associated with this mysterious symbol was the face of an eagle. Now, one of the things for which an eagle is remarkable, is its keenness of vision. And all the power, or quickness of vision, which the eagle possesses is but a symbol of a corresponding attribute of character pertaining to Christ. His eyes are in every place. He seeth the end from the beginning. He knoweth our necessities before we ask.
6. But how does this apply to the redeemed in the glory of their future state (see Heb 6:5)? which certainly refers to faculties, attributes, or qualities, mental, moral, or physical, to be possessed by the redeemed of Christ amidst the glory and blessedness of the world to come. Again, when I read Isa 33:17, I feel that, if I am a believer in Jesus, I have here a promise, in symbol, of such an enlargement of perceptive faculty and power of vision as quite passes my capacity at present to comprehend.
7. But quickness of motion, or speed of flight is another characteristic quality of the eagle. And this we know is a quality which strikingly marks the character of Christ in carrying on the work of our redemption. It was so when He was on earth. What He did for those who sought His gracious intervention, He did quickly. This quality marks His character still. It is only by the practical development of it that He can make good His word when He engages in one place to be to all His people a very present help in trouble; and in another to be always a God at hand, and not afar off; or when, in still another place, His promise runs–Before they call I will answer, and while they are yet speaking I will hear. It is clearly manifest how the face of the eagle upon the cherubim points to this feature of our Lords character.
8. But what bearing has this on the position of the redeemed in glory? I answer, a very natural and necessary bearing. It teaches us that quickness of motion, or speed of flight, will be a characteristic of that state. (R. Newton, D. D.)
The cherubim
It is very instructive to observe that the first time we read about the cherubim is in Gen 3:24, where they are seen with flaming swords guarding the way to the tree of life, and ready to destroy any man who might be bold enough to try and force his way through to that tree; and the next time we read of them is in (Exo 25:1-40), where they are guarding the throne of mercy; and here, blessed be God, they hold no flaming swords in their hands, but they are bending over the mercy-seat, and looking at the blood sprinkled there. They are not looking under the mercy-seat; there was the law, the ministration of death. They do not turn their faces eastward and look out at the people; had they done so, they would have beheld a multitude of sinners: but they look at that which conceals and covers up the ministration of death. Their eyes are fixed on the propitiation for sin–on that which is an atonement for sin. They are looking at Jesus; there they find their joy and rest. And I would look where they look: my mind would be occupied with that which gives joy to the highest rank of angels, the ministers who stand nearer to the throne of God than any other beings in the universe. (G. Rodgers.)
There I will meet with thee.–
Meeting with God
I. To the Jews, God set apart one special place for sacrifice, one special place for closest communion, and he who wanted some direct oracle from God must go to that spot to get his answer. The oneness continues, but now it is not oneness of spot, but it is oneness of path. And there the spot lies, at the end of the path–it is one path. All the oneness of the types of the Mosaic law go to make the oneness of the Lord Jesus Christ. And as on that one grand spot, between those cherubims, God declared He would meet and commune with Israel, so now, at that one spot, Christ, God covenants that He will meet with you, and commune with you. Christ is Gods mercy-seat. Christ is the gold of His Deity, and the wood of His humanity, and all to enshrine, to keep the law, the law for man. In after times, two other things were placed in the ark, of which we will not speak now–the rod of Aaron, emblem of the eternal priesthood of Christ, and the pot of manna, showing that Christ is the bread and the nourishment, the sustenance of His people in the journey of life.
II. It was upon such a mercy-seat, God said, I will meet with thee, and commune with thee. You see, then, that your interviews with God, your holy communings, depend upon the Lord Jesus Christ. According to your views of Christ, according to your nearness to Christ, so will be your experience here in private of communion with God. Accustom yourself to lay out in order the ark, and all that went to make that mercy-seat, and that glory, and those communings. And the more you lay out in order before your mind the attributes, and the glory, and the work of Jesus, the more you will hear still small voices, the more you will enjoy those times of refreshing, the more God will reveal Himself to you as He does not to the world, the more you will acquaint yourself with Him, and be at peace. If you have not real communion with God, the reason lies simply there–Christ is not in His place–the ark is not set up–you are not honouring Christ–you have low views of Christ–you have been looking at wrong things–you are expecting communion apart from your Saviour.
III. There could be no true throne of God in the world, if mercy were separated from justice. But now it is just in God to be merciful, because of the deep things that that ark tells us. Therefore if any of you are worshipping God in fear, if there are any downcast and depressed, any who think they hear condemning sounds, any to whom God presents Himself in the light of a Master, One whom they fear, remember, God sits upon a mercy-seat. It is in mercy He communes with you. He has no word but mercy. Judgment is a strange word. He loveth mercy–mercy dwells with God–it is all mercy. Go to Him for mercy, let it be a poor sinner communing with his God upon a mercy-seat. (J. Vaughan, M. A.)
Community between God and man
I. That in Christ we meet with God as a Being of immutable rectitude. In Christ the moral law was–
1. Perfectly embodied;
2. Powerfully enforced.
II. That in Christ we meet with God as a Being disposed to exercise clemency.
1. Christ is the highest expression of Gods mercy.
2. Christ is the greatest demonstration of Gods mercy.
3. Christ is the mightiest agent of Gods mercy. The messenger of infinite love.
III. That in Christ we meet with God as the Lord of angelic intelligences. (Homilist.)
The mercy-seat
I. In the mercy-seat, or in Christ, we meet the law of god.
1. Christ gives a new view of law.
2. Christ introduces a new relation in reference to law.
3. Christ creates in His people an affection for the law.
II. In the mercyseat, or in Christ, we meet the mercy of god.
1. The atonement of Christ is the medium for the exercise of mercy.
2. The atonement of Christ is the evidence of the value of mercy.
III. In the mercy-seat, or in Christ, we meet the glory of god.
1. This may be applied to the very essence of God.
2. Christ in the Scriptures is represented as reflecting the moral attributes of God.
IV. In the mercy-seat, or in Christ, we meet the angels of god. (Caleb Morris.)
Condition of communion with God
Birds cannot converse with men unless they had a rational nature put into them, nor can men converse with God unless, being made new creatures, they partake of the Divine nature. Communion with God is a mystery to most; every one that bangs about the court doth not speak with the king; all that meddle with holy duties and, as it were, hang about the court of heaven, hath not communion with God; it is only the new creature enjoys Gods presence in ordinances, and sweetly converses with Him, as a child with a father. (T. Watson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. A mercy-seat] capporeth, from caphar, to cover or overspread; because by an act of pardon sins are represented as being covered, so that they no longer appear in the eye of Divine justice to displease, irritate, and call for punishment; and the person of the offender is covered or protected from the stroke of the broken law. In the Greek version of the Septuagint the word , hilasterion, is used, which signifies a propitiatory, and is the name used by the apostle, Heb 9:5. This mercy-seat or propitiatory was made of pure gold; it was properly the lid or covering of that vessel so well known by the name of the ark and ark of the covenant. On and before this, the high priest was to sprinkle the blood of the expiatory sacrifices on the great day of atonement: and it was in this place that God promised to meet the people, (see Ex 25:22😉 for there he dwelt, and there was the symbol of the Divine presence. At each end of this propitiatory was a cherub, between whom this glory was manifested; hence in Scripture it is so often said that he dwelleth between the cherubim. As the word , propitiatory or mercy-seat, is applied to Christ, Ro 3:25, whom God hath set forth to be a PROPITIATION () through faith in his blood-for the remission of sins that are past; hence we learn that Christ was the true mercy-seat, the thing signified by the capporeth, to the ancient believers. And we learn farther that it was by his blood that an atonement was to be made for the sins of the world. And as God showed himself between the cherubim over this propitiatory or mercy-seat, so it is said, God was in Christ reconciling the world unto himself; 2Co 5:19, &c. See Clarke on Le 7:38.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mercy-seat, or, propitiatory; which seems from the sameness of dimensions to be nothing else but the covering of the ark, upon which God is said to sit, whence the ark is called Gods footstool. This covering is a manifest type of Christ, who is therefore called the propitiation, or propitiatory, Rom 3:25; 1Jo 2:2; 4:10, because he interposeth himself between God our Judge, and the law, by which we all stand condemned and accursed, Gal 3:10,13; that God may not deal rigorously with us according to that law, but mercifully for his sake who hath fulfilled the law, and therefore boldly presents himself to his Father on our behalf.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. thou shalt make a mercy seat ofpure goldto serve as a lid, covering it exactly. It was “thepropitiatory cover,” as the term may be rendered, denoting thatChrist, our great propitiation [1Jn 2:2;1Jn 4:10], has fully answered allthe demands of the law, covers our transgressions, and comes betweenus and the curse of a violated law.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And thou shall make a mercy seat of pure gold,…. Or “covering” n; so Jarchi and Aben Ezra; for so the word properly signifies; and what is meant was no more than a cover of the ark, which was open at the top, and this was the lid of it, and exactly answered to it, as appears by the dimensions afterwards given of it; and because the root of this word in one form signifies to propitiate or make atonement, some render it the “propitiatory” or “propitiation” o; which is favoured by the apostle in Heb 9:5 and to which he seems to refer, Ro 3:25 and the rather since God is represented sitting on this, as showing himself propitious and well pleased with men, by his communing with them from hence; the Septuagint version takes in both senses, rendering it the “propitiatory covering” p: this being called by what name it will, was typical of Christ; he is the seat of mercy, or, as it is in the New Testament expressed, the throne of grace; whereon, or in whom God shows himself to be gracious and merciful to the children of men; all the stores of mercy are in him, and all the vessels of mercy are put into his hands; the mercy of God is displayed in the mission of him as a Saviour, and is glorified by him in a way consistent with his justice and holiness; through him only special mercy is communicated to sinful men, to whom God is only merciful in Christ: and Christ himself is all mercy to his people; his ways of old were mercy and truth, and all his works, especially his great work of redemption, are done in mercy and pity to them; he shows himself to be merciful to them, by sympathizing with them, and supporting them under all their temptations and afflictions, in granting them all the necessary supplies of grace here, and by bestowing eternal life on them hereafter: he is their “covering”, the covering of their persons by his righteousness, imputed to them, and of their sins, by his blood shed for them, and sprinkled on them, and of the law, by his satisfaction for the transgressions of it; whereby they are secured from the avenging justice of God, and wrath to come: and he is the “propitiation” or “propitiatory”, who has made atonement and reconciliation for sin; and in and through whom God shows himself propitious to his people, he being pacified, his wrath appeased, and his justice satisfied by his obedience and sufferings: and this mercy seat, being of “pure gold”, without any alloy or mixture in it, may denote the purity of Christ’s obedience, righteousness, and sacrifice, in the completeness of salvation by him, without any works of righteousness of men; the worth and excellency of Christ, and of these blessings of his, and the preciousness of his blood, and the continued virtue and efficacy of it, and of his righteousness and sacrifice, by which the propitiation is made:
two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof: which are exactly the dimensions of the ark, to which this was a lid or cover, see Ex 25:10 in the mystical sense it intimates, that Christ, in his nature, obedience, sufferings, and death, is the end of the law for righteousness, which is entirely commensurate, and answers to all its demands: his holy nature is answerable to the holiness and spirituality of the law; his righteousness to all that obedience it requires, and his sufferings and death to the penalty of it; so that, through Christ, we have a righteousness to justify us before God, as long and as broad as the law is, though the commandment is exceeding broad, Ps 119:96. Aben Ezra observes, that there is no mention made of the thickness of the mercy seat; and the same Jarchi takes notice of, but adds, that, according to their Rabbins, it was an hand’s breadth, and the Targum of Jonathan says,
“and its thickness an hand’s breadth.”
n “opertorium”, Montanus; “tegmen sive operimentum”, Vatablus; “operculum”, Piscator. o “Propitiatorium”, V. L. Pagninus, Munster, Tigurine version. p Sept. “operculum propitiatorium”, Junius & Tremellius.
Fuente: John Gill’s Exposition of the Entire Bible
In addition to this, Moses was to make a capporeth ( , lxx; propitiatorium , Vulg.), an atoning covering. The meaning operculum , lid ( Ges.), cannot be sustained, notwithstanding the fact that the capporeth was placed upon the ark (Exo 25:21) and covered the tables laid within it; for the verb has not the literal signification of covering or covering up either in Kal or Piel. In Kal it only occurs in Gen 6:14, where it means to pitch or tar; in Piel it is only used in the figurative sense of covering up sin or guilt, i.e., of making atonement. 1Ch 28:11 is decisive on this point, where the holy of holies, in which the capporeth was, is called , which cannot possibly mean the covering-house, but must signify the house of atonement. The force of this passage is not weakened by the remark made by Delitzsch and others, to the effect that it was only in the later usage of the language that the idea of covering gave place to that of the covering up or expiation of sin; for neither in the earlier nor earliest usage of the language can the supposed primary meaning of the word be anywhere discovered. Knobel’s remark has still less force, viz., that the ark must have had a lid, and it must have been called a lid. For if from the very commencement this lid had a more important purpose than that of a simple covering, it might also have received its name from this special purpose, even though this was not fully explained to the Israelites till a later period in the giving of the law (Lev 16:15-16). It must, however, have been obvious to every one, that it was to be something more than the mere lid of the ark, from the simple fact that it was not to be made, like the ark, of wood plated with gold, but to be made of pure gold, and to have two golden cherubs upon the top. The cherubim were to be made of gold (from to turn), i.e., literally, turned work (cf. Isa 3:24), here, according to Onkelos, opus ductile , work beaten with the hammer and rounded, so that the figures were not solid but hollow (see Bhr, i. p. 380).
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 17-22:
“Mercy seat,” the lid for the Ark. It measured 45 inches by 27 inches, made of pure gold. On either end was a gold sculpture. The. “mercy seat” was likely very heavy.
“Cherubims,” properly “cherubim” kerubim, “those grasped, held fast.” The singular form is “cherub,” the “im”ending is plural. The exact form of these cherubim was kept secret among the Jews. They had wings, which apparently formed an arch over the “Mercy Seat” as the cherubim faced inward.
Cherubim might be of either human or animal form, or a combination of the two, see Eze 1:5-14; 10:1-22. See Nu 7:89; 1Sa 4:4; 6:2; Ps 80:1; 99:1; Isa 37:16.
The “mercy seat” was the place where Jehovah would commune with His people Israel, through the agency of the high priest.
Fuente: Garner-Howes Baptist Commentary
17 And thou shalt make a mercy-seat. The primary root of the verb כפר, caphar, from whence this noun is derived, (128) is used for “to smear with pitch,” but in the Hiphil conjugation, it signifies either to expiate, or to purge, or to receive into favor; whence כפר, copher, is expiation, as we have seen elsewhere; and כפרת, caphoreth, a covering or lid. Yet I doubt not but that Moses alludes in this word to a metaphorical meaning, for the law requires a covering to conceal our transgressions. And it is probable that, when Paul calls Christ ἱλαστήριον , (Rom 3:25,) and John ἱλασμὸν, (1Jo 2:2,) they both refer to this figure, because God was propitiated towards believers by the covering of the Law, so as to shew Himself favorable to them by hearing their vows and prayers. For as long as the law stands forth before God’s face it subjects us to His wrath and curse; and hence it is necessary that the blotting out of our guilt should be interposed, so that God may be reconciled with us. Nor is it without reason that David exclaims, after he has proclaimed the righteousness of the law, “Who can understand his errors?” (Psa 19:12.) Whence we gather that, without a propitiation, the law does not bring us near to God, but accuses us before Him. And assuredly, when I consider all things, it seems to me a tame explanation, that Moses spoke literally of the cover, when he (129) would have the Cherubim turn their faces toward it, and God promises that He will give His answers from it. By these honorable distinctions it is exalted above the Ark.
(128) כפרת C. has not derived his explanation of the verb כפר from his usual guide in Hebrew, viz., S.M.; but his remark, that it signifies to smear over with bitumen, or pitch, agrees with its generally acknowledged meaning in Gen 6:14. It is in the Pihel conjugation, — the effect of which is frequently the same as that proper to the Hiphil, — that the verb means to expiate. The noun, as C. observes, properly signifies a covering. — W.
(129) Addition in Fr., “ quand il le magnifie tant, et.”
Fuente: Calvin’s Complete Commentary
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 25:17-23
THE MERCY-SEAT
The Lord Jesus Christ is the true mercy-seat; the piece of temple furniture in the text is the shadow of which Christ is the substance.
I. In Christ the mercifulness of the Divine nature is fully declared. The Old Testament is ever celebrating the mercy of God. Some contend that the God of the Old Testament is an inexorable and cruel deity, but the inmost idea of the whole dispensation is that of the Divine mercifulness (Exo. 20:6). This glorious idea runs through the whole of their worship; the whole ceremonial culminates on the golden mercy-seat. And this idea also runs through the whole of their literature. But in Christ we have the clear, full declaration of the mercifulness of God. Thus Zacharias: Blessed be the Lord God of Israel; for He hath visited and redeemed His people, to perform the mercy promised to our fathers (Luk. 1:68-72). The mercifulness of God is hinted in nature; it is more clearly made known in Mosaism; it is finally and fully declared in Jesus. Mercy for the worst (Luk. 19:10); mercy for all; mercy through all generations. The Cross of Christ is the true rainbow in the black cloud which hangs over the destinies of the world.
II. In Christ the mercifulness of the Divine nature is manifestly reconciled with the claims of truth and righteousness (Exo. 25:18-20). The cherubims over the mercy seat symbolise the fact, that the extension of mercy to mankind is justified in the eyes of the heavenly universe. When man fell, the cherubims were the witnesses of his guilt and of his exclusion from paradise (Gen. 3:24), and now they are the consenting witnesses to his forgiveness and restoration. Some speak as if it were a very easy thing for God to show mercy to a world of sinners, but Revelation throughout reminds us that it was not such an easy thing as sentiment suggests. The claims of truth and righteousness were to be sustained. These conflicting claims are reconciled in Christ. God shows mercy in the Cross without sacrificing truth (Exo. 25:21). The law is the basis. Although God pardons sinners, the truth is honoured. God shows mercy in the Cross without sacrificing righteousness. The golden mercy-seat, sprinkled with blood, tells how the holiness of God was vindicated by the death of Christ (Rom. 3:19-27). The universe of glory looks down with wondering, consenting eyes upon the resumption of the world in Jesus Christ (1Pe. 1:12).
III. In Christ alone will the Divine mercifulness be extended to guilty men (Exo. 25:22). There would God meet with Israel, and there alone. God will only save and bless men through Christ crucified. There is no other name given by which men can be saved.
1. We all need mercy. Where is the man who can stand before God on the grounds of justice?
2. We may all find mercy. There is no exception. The mercy of Christ is infinite, universal, everlasting.
3. Let us so seek this mercy that we may find it. Come to the mercy-seat with penitence, renouncing all sin; come with a bold faith.
SUGGESTIVE COMMENTS ON THE VERSES
Exo. 25:17-23. Then, again, we have to remark as to the meaning of the word mercy-seat; it literally signifies covering. The mercy-seat was a complete covering; it came between the law and God. The law condemned the people who had broken that law; when God commanded the mercy-seat to be placed over it, it was as if He had said, Cover it, I will not look upon it; it would be impossible to look upon it without reading, as it were, in blazing letters, the condemnation of My beloved people. This is just what God has condescended to say in another place, Their sins and their iniquities will I remember no more, or, as we have it again in the 103d Psalm, As far as the east is from the west, so far hath He removed our transgressions from us.
W. H. Krause, M.A.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Typology! Exo. 25:1-40. If you hold up your hand between the candle and the wall, what do you see? That shadow of your hand is not, however, of the same size and colour. It is only an outline. Holding up some beautiful object which we have never seen before, its shadow would give but a feeble impression of itself. So Heb. 10:1 says, that the Law had a shadow of good things to come. Those good things have come; and
Man has gazed on heavenly secrets,
Sunned himself in heavenly glow;
Seen the glory, heard the music,
We are wiser than we know.
Mackay.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
THE MERCY SEAT.
(17) A mercy seat.Those critics to whom the idea of expiation is unsatisfactory, as Knobel and Gesenius, render kapporeth, the word here used, by lid or cover. Kaphar, it may be Admitted, has the physical meaning of to cover (Gen. 6:14); but kipper, the Piel form of the same verb, has never any other meaning than that of covering, or expiating sins. And kapporeth is not formed from kaphar, but from kipper. Hence the of the LXX., the propitiatorium of the Vulg., and the mercy seat of the Authorised Version are correct translations. (Comp. 1Ch. 28:11, where the Holy of Holies is called beyth-hak-kapporeth, which is certainly not the house of the cover, but the house of expiation.)
Of pure gold.Not of shittim wood, overlaid with a plating of gold, but a solid mass of the pure metal. It has been calculated that the weight would be 750 lbs. Troy, and the value above 25,000 of our money. It was intended to show by this lavish outlay, that the mercy seat was that object in which the accessories of worship culminated, the crowning glory of the material tabernacle.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. A mercy seat Hebrew, capporeth; the cover or lid of precisely the same dimensions as the length and breadth of the ark . Exo 25:10. On its symbolical significance see note at the end of chap . 40 .
Fuente: Whedon’s Commentary on the Old and New Testaments
The mercy-seat hath been always considered as among the dearest types of Christ, Rom 3:25 ; 1Jn 2:2 . Hence Paul’s advice, Heb 4:16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 25:17 And thou shalt make a mercy seat [of] pure gold: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof.
Ver. 17. A mercy seat. ] Heb., A covering; or covering up of men’s sins; the appeasing of an angry God, compare Gen 32:20 by Christ who is our propitiation or mercy seat. Rom 3:25 1Jn 2:2
Two cubits and a half, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mercy seat = propitiatory cover (Hebrew. kapporeth = cover). By Figure of speech Metonymy (App-6) cover put for the propitiation made through the blood sprinkled thereon. It therefore denotes propitiation. Compare Heb 9:5. Hence the meaning, God’s “propitiatory gift”, as in Papyri. Compare Rom 3:25.
pure gold. Not overlaid, because propitiation is a Divine work throughout.
Fuente: Companion Bible Notes, Appendices and Graphics
mercy
See “Propitiation.” (See Scofield “Rom 3:25”).
Fuente: Scofield Reference Bible Notes
mercy seat: Exo 26:34, Exo 37:6, Exo 40:20, Lev 16:12-15, 1Ch 28:11, Rom 3:25, Heb 4:16, Heb 9:5, 1Jo 2:2
Reciprocal: Exo 25:21 – mercy seat Exo 39:35 – the mercy seat Lev 16:2 – the mercy seat Eze 28:14 – the anointed Eph 3:10 – intent
Fuente: The Treasury of Scripture Knowledge
Exo 25:17. The mercy-seat was the covering of the ark, made exactly to fit the dimensions of it. This propitiatory covering, as it might well be translated, was a type of Christ the great propitiation, whose satisfaction covers our transgressions, and comes between us and the curse we deserve.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
25:17 And thou shalt make a {g} mercy seat [of] pure gold: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof.
(g) There God appeared mercifully to them: and this was a figure of Christ.