Exegetical and Hermeneutical Commentary of Hebrews 9:5
And over it the cherubim of glory shadowing the mercy seat; of which we cannot now speak particularly.
5. the cherubims ] Rather, “the Cherubim,” since im is the Hebrew plural termination.
of glory ] Not “the glorious Cherubim” but “the Cherubim of the Shechinah” or cloud of glory. This was regarded as the symbol of God’s presence, and was believed to rest between their outspread wings (see 1Sa 4:22; 2Ki 19:15; Hag 2:7-9; Sir 49:8 ). They were emblems of all that was highest and best in animated nature the grandest products of creation combined in one living angelic symbol (Eze 10:4) upholding the throne of the Eternal as on “a chariot” and bending in adoring contemplation of the moral law as the revelation of God’s will.
the mercy-seat ] The Greek word “ hilasterion ” or “propitiatory” is the translation used by the LXX. for the Hebrew Cappreth or “covering.” The word probably meant no more than “lid” or “cover;” but the LXX. understood it metaphorically of the covering of sins or expiation, because the blood of the expiatory offering was sprinkled upon it.
of which we cannot now speak particularly ] Rather, “severally,” “in detail.” It was no part of the writer’s immediate purpose to enter upon an explanation of that symbolism of the Tabernacle which has largely occupied the attention of Jewish historians and Talmudists as well as of modern writers. Had he done so he would doubtless have thrown light upon much that is now obscure. But he is pressing on to his point, which is to shew that even the most solemn and magnificent act of the whole Jewish ritual the ceremony of the Day of Atonement bears upon its face the signs of complete transitoriness and inefficiency when compared with the work of Christ.
Fuente: The Cambridge Bible for Schools and Colleges
And over it – That is, over the ark.
The cherubim of glory – A Hebrew mode of expression, meaning the glorious cherubim. The word cherubim is the Hebrew form of the plural, of which cherub is the singular. The word glory used here in connection with cherubim, refers to the splendor, or magnificence of the image, as being carved with great skill, and covered with gold. There were two cherubim on the ark, placed on the lid in such a manner that their faces looked inward toward each other, and downward toward the mercy-seat. They stretched out their wings on high, and covered the mercy-seat, or the lid of the ark; Exo 25:18-20; compare 1Ki 8:6-7; 1Ch 28:18. In the temple, the cherubim were made of the olive tree, and were ten cubits high. They were overlaid with gold, and were so placed that the wing of one touched the wall on one side of the Holy of Holies, and that of the other the other side, and their wings met together over the ark; 1Ki 6:23-28.
It is not probable, however, that this was the form used in the tabernacle, as wings thus expanded would have rendered it inconvenient to carry them from place to place. Of the form and design of the cherubim much has been written, and much that is the mere creation of fancy, and the fruit of wild conjecture. Their design is not explained in the Bible, and silence in regard to it would have been wisdom. If they were intended to be symbolical, as is certainly possible, (compare Eze 10:20-22), it is impossible now to determine the object of the symbol. Who is authorized to explain it? Who can give to his speculations anything more than the authority of pious conjecture? And of what advantage, therefore, can speculation be, where the volume of inspiration says nothing? They who wish to examine this subject more fully, with the various opinions that have been formed on it, may consult the following works, namely, Calmets Dictionary, Fragment No. 152, with the numerous illustrations; Bushs notes on Exo 25:18; and the Quarterly Christian Spectator, vol. viii. pp. 368-388. Drawings resembling the cherubim were not uncommon on ancient sculptures.
Shadowing – Stretching out its wings so as to cover the mercy-seat.
The mercy-seat – The cover of the ark on which rested the cloud or visible symbol of the divine presence. It was called mercy-seat, or propitiatory – hilasterion – because it was this which was sprinkled over with the blood of atonement or propitiation, and because it was from this place, on which the symbol of the deity rested, that God manifested himself as propitious to sinners. The blood of the atonement was that through or by means of which he declared his mercy to the guilty. Here God was supposed to be seated, and from this place he was supposed to dispense mercy to man when the blood of the atonement was sprinkled there. This was undoubtedly designed to be a symbol of his dispensing mercy to people in virtue of the blood which the Saviour shed as the great sacrifice for guilt; see Heb 9:13-14.
Of which we cannot now speak particularly – That is, it is not my present design to speak particularly of these things. These matters were well understood by those to whom he wrote, and his object did not require him to go into a fuller explanation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. And over it the cherubims of glory] Cherubim is the plural of cherub, and it is absurd to add our plural termination (s) to the plural termination of the Hebrew. The glory here signifies the shechinah or symbol of the Divine presence.
Shadowing the mercy-seat] One at each end of the ark, with their faces turned toward each other, but looking down on the cover or propitiatory, , here called the mercy-seat.
Of which we cannot now speak particularly.] The apostle did not judge any farther account of these to be necessary; and I may be excused from considering them particularly here, having said so much on each in the places where they occur in the Pentateuch. What these point out or signify is thus explained by St. Cyril: Christus licet unus sit, multifariam tamen a nobis intelligitur: Ipse est Tabernaculum propter carnis tegumenturn: Ipse est Mensa, quia noster cibus est et vita: Ipse est Arca habens legem Dei reconditam, quia est Verbum Patris: Ipse est Candelabrum, quia est lux spiritualis: Ipse est Altare incensi, quia est odor suavitatis in sanctificationem: Ipse est Altare holocausti, quia est hostia pro totius mundi vita in cruce oblata. “Although Christ be but one, yet he is understood by us under a variety of forms. He is the Tabernacle, on account of the human body in which he dwelt. He is the Table, because he is our Bread of life. He is the Ark which has the law of God enclosed within, because he is the Word of the Father. He is the Candlestick, because he is our spiritual light. He is the Altar of incense, because he is the sweet-smelling odour of sanctification. He is the Altar of burnt-offering, because he is the victim, by death on the cross, for the sins of the whole world.” This father has said, in a few words, what others have employed whole volumes on, by refining, spiritualizing, and allegorizing.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And over it the cherubims of glory shadowing the mercy-seat; on the cover of the ark at each end was a cherub of beaten gold; these and the cover of the ark were all of one piece, they had their feet on the ledge of the cover, or its crown, at each end; their faces looked towards each other, and their wings touched each other in the extreme part of them, and so on the cover formed the mercy seat see Exo 25:17-22; and Exo 37:6-9; 40:20. Their form is described by Ezekiel, Eze 1:1-28 and Eze 10:1-22. They were glorious for matter and service, God in his glory manifesting himself over them, gave propitious answers unto Moses about his church, Exo 25:22; Lev 16:2. These cherubims typified the ministry of angels to our Lord Jesus, especially in his great work of rendering God propitious to his church, and saving it, Heb 1:14. Standing on the two ends of the arks cover, they showed Christ to be the basis of their own standing, when others fell: they spread out their wings, to show their readiness for serving him in all; with their faces opposite to each other, and looking down on the mercy-seat and ark, typifying what the apostle saith of them, 1Pe 1:10-12, desirous to pry into the mystery of this great Propitiator, the Surety and Mediator of Gods testament, and on his propitiation and its effects, which is admirable and astonishing, not to sinners only, but to angels, Eph 3:10.
Of which we cannot now speak particularly; the apostle apologizeth for his but mentioning these mysterious things now, that it was not to eclipse the glory of that administration, but because the matters were well known to them already, only in this they were defective, that they reached not after Christ, the truth and substance of all these types; and therefore he proceeds from the places, to treat of the services to be performed by the Aaronical priesthood in them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. over itover “the arkof the covenant.”
cherubimrepresentingthe ruling powers by which God acts in the moral and natural world.(See on Eze 1:6; Eze10:1). Hence sometimes they answer to the ministering angels; butmostly to the elect redeemed, by whom God shall hereafter rule theworld and set forth His manifold wisdom: redeemed humanity, combiningin, and with itself, the highest forms of subordinate creaturelylife; not angels. They stand on the mercy seat, and on that groundbecome the habitation of God, from which His glory is to shine uponthe world. They expressly say, Re5:8-10, “Thou hast redeemed us.” They are theredistinguished from the angels, and associated with the elders.They were of one piece with the mercy seat, even as the Church is onewith Christ: their sole standing is on the blood-sprinkled mercyseat; they gaze down at it as the redeemed shall for ever; they are”the habitation of God through the Spirit.”
of gloryThe cherubimwere bearers of the divine glory, whence, perhaps, theyderive their name. The Shekinah, or cloud of glory, in whichJehovah appeared between the cherubim over the mercy seat, the lid ofthe ark, is doubtless the reference. THOLUCKthinks the twelve loaves of the showbread represent the twelve tribesof the nation, presented as a community before God consecratedto Him (just as in the Lord’s Supper believers, the spiritual Israel,all partaking of the one bread, and becoming one bread and one body,present themselves before the Lord as consecrated to Him, 1Co 10:16;1Co 10:17); the oil and light,the pure knowledge of the Lord, in which the covenant people are toshine (the seven (lights), implying perfection); the ark ofthe covenant, the symbol of God’s kingdom in the old covenant, andrepresenting God dwelling among His own; the ten commandments in theark, the law as the basis of union between God and man; the mercyseat covering the law and sprinkled with the blood of atonement forthe collective sin of the people, God’s mercy [in Christ] strongerthan the law; the cherubim, the personified [redeemed] creation,looking down on the mercy seat, where God’s mercy, and God’s law, areset forth as the basis of creation.
mercy seatGreek,“the propitiatory”: the golden cover of the ark, on whichwas sprinkled the blood of the propitiatory sacrifice on the day ofatonement; the footstool of Jehovah, the meeting place of Him and Hispeople.
we cannotconveniently:besides what met the eye in the sanctuary, there were spiritualrealities symbolized which it would take too long to discuss indetail, our chief subject at present being the priesthood andthe sacrifices. “Which” refers not merely to thecherubim, but to all the contents of the sanctuary enumeratedin Heb 9:2-5.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And over it the cherubim of glory,…. Or “glorious cherubim”, where the Shechinah, or divine glory, dwelt, Ps 80:1. These were over the ark, and were in number two, as were the cherubim which God placed at the garden of Eden, Ge 3:24 according to the opinion of the ancient Jews u; and very likely these were made after the form of them. Some have thought them to be birds of a very terrible aspect, which were set there to deter Adam and Eve from coming to the tree of life; and both Philo w and Josephus x say, they were winged fowls; but the generality of the Jewish writers take them for angels y; and some of them say they were destroying angels, or noxious spirits z, which is not probable; but why angels should be so called, and what was their appearance, there are different opinions. Jerom says a the word signifies a multitude of knowledge; and indeed Philo the Jew b observes, that the Greeks would interpret the Hebrew word, much knowledge and understanding; and another Jewish writer c affirms, that the word “cherubim” is a name for separate intelligences, as if angels were so called from their great knowledge, and that the word is the same as “cerabbim”, as “Rabbins”, doctors, or teachers; but for the most part they interpret it, “as young men” d, because that angels have appeared in the form of young men. So in the Talmud e it is asked,
“what does cherub signify?” says R. Abhu, , “as a young man”, for so in Babylon they call a young man .”
Some think that the word “cherub” is the same with , “Recub”, the letters transposed, which signifies “a chariot”, because God is said to ride upon a “cherub” and the angels are called the chariots of the Lord, Ps 18:10 to which may be added, that Ezekiel’s vision of the “cherubim” is frequently, by the Jews f, called , “Mercabah”, or “the chariot”; and mention is made of the chariot of the cherubim, in 1Ch 28:18 to which reference may be had in Hab 3:8 though I rather think, with others, that the word is derived from , “Carab”, which in the Syriac and Arabic languages signifies “to plough”, and so in the Talmud g; and a cherub took its name from hence, because of the ox, whose face it had, that being a creature made use of in ploughing; and that the face of an ox, and the face of a cherub, is the same, may easily be concluded from Eze 1:10. And now because that Ezekiel’s cherubim had four faces, the face of a man, the face of a lion, the face of an ox, and the face of an eagle; and the “cherubim” in the temple were in the same form, as may be gathered from Eze 41:18 those that were placed at the garden of Eden may be thought to be in the same form also: and some of late have fancied, that they were an hieroglyphic of the trinity of persons in the Godhead, signified by the ox, the lion, and eagle; and of the incarnation of the Son of God, the face of a man being added to them; to support which notion it is further observed, that the word should be pronounced “ce-rubbim”, and interpreted, “as the mighty ones”. But it should be known, that the word is also used in the singular number, Ps 18:10 and every single cherub had these four faces, so that each of them must be a representative of the Trinity, and of the incarnate Saviour, of which only the word in the singular number can be used; and then it can only be said of it, “cerub”, as “the mighty one” which observation greatly weakens what is brought to support the fancy: besides, if the cherubim were an emblem of a plurality of persons in the Godhead, they would rather be an emblem of a quaternity, and not of a trinity of persons, since each had four faces, and those distinct from each other; for the face of a man is as much a distinct face as any of the rest. Now the human nature of Christ is no distinct person, much less one in the Godhead; and besides is the inferior nature of Christ, whereas the face of the man, in the “cherubim”, is superior to the rest, which are the faces of irrational animals. Moreover, this would give us a similitude of the divine Being, and of that in him which is most incomprehensible by us, the trinity of persons in the Godhead; and so an answer may be given to such questions, the sense of which suggests, that no answer can be returned to them, Isa 40:18 and though the second Person often appeared in human form, and in the fulness of time became incarnate, and the Holy Ghost once descended as a dove, yet the Father’s shape was never seen at any time, Joh 5:37 to which may be added, that this notion seems contrary to the second command, “thou shall not make unto thee any likeness of anything that is in heaven above”, Ex 20:4 for allowing that the cherubim at the garden of Eden were figures made by the Lord himself, it is not credible he should make such, he afterwards forbid others to make; besides, the “cherubim” in the tabernacle and temple were the same figures with those in Eden, as is owned; and these were ordered of God to be made by men, and therefore surely cannot be thought to be figures, emblems, and representations of God himself in his three divine persons; likewise the cherubim are not only distinguished from him, but instead of being figures of him, they are always represented as vehicles on which he sits or rides, Ex 25:22. Once more, it may deserve some little consideration, that the prince of Tyre, a type of antichrist, the man of sin, is called a “cherub”,
Eze 28:14 which surely cannot be in allusion to the divine Being, and the persons in the Godhead, but very well in allusion to angels, the sons of God, as civil magistrates, good and bad, are sometimes called. No doubt there was something signified by the “cherubim” in the tabernacle and temple; but that this should be the mystery of them, is not easy of belief. Philo the Jew makes the “cherubim” to signify the two powers of God, his creative and governing powers h; and the Jews frequently speak of , “the mystery of the cherubim” i: the “cherubim” over the ark, here spoken of, are sometimes allegorized of the two Testaments, the Old and New; the matter of them being of gold may denote the excellency, purity, simplicity, and duration of them; their number is two, as were the “cherubim”; and as they were alike, and of one measure and size, this may intend the agreement between them; the doctrines, promises, prophecies, types, and figures of the Old Testament agree with the New; and the account that the one gives of the person and offices, and grace of Christ, agrees with the other; their situation and position, being placed at the two ends of the mercy seat, and looking towards it, may denote their being full of Christ, from one end to the other, and their pointing at him, and bearing witness to him; here God also reveals himself, as he did between the “cherubim”; and these are glorious as they were, full of glory, containing the glorious Gospel of the blessed God: though rather the “cherubim” on the mercy seat were symbols and representations of angels, since to these the Apostle Peter seems to allude, in 1Pe 1:12, their being made of gold may denote their excellency, purity, and simplicity; their being on the mercy seat shows their dependence on Christ, their confirmation by him, and ministration to him; their having wings, expresses their readiness to do his will; and their looking one to another, signifies their unity and concord among themselves; and their looking to the mercy seat, their inspection into the mysteries of grace; and their being over the ark, and God being in the midst of them, declares the presence of God with them, whose face they always behold; and as these “cherubim” of glory, they are very glorious creatures, and in the glory of them will Christ come a second time:
shadowing the mercy seat; that is, with their wings, as in
Ex 25:20 which was typical of Christ; its name agrees with him, a mercy seat; for in him God shows himself merciful to his people; all the stores of mercy are laid up in him; the mission of him into this world is owing to the mercy of God; and the mercy of God was glorified by him in the redemption of his people; and he himself is the way through which they obtain and receive mercy; and he is also a merciful high priest to them: the Hebrew word for the mercy seat,
, signifies “a covering”: nor is our English word in sound very different from it; and it was so called, as Kimchi k observes, because it covered the ark: Christ is a covering to his people; their persons are clothed with his righteousness, and all their sins are covered by it; and they are secured from the curse and condemnation of the law, and wrath to come: the Septuagint interpreters render it by , the word used here by the Apostle Paul, in Ro 3:25, there rendered “propitiation”, and applied to Christ, who has made reconciliation for sin, and through whom God is propitious to his people. The matter, of which the mercy seat was made, was pure gold, denoting the excellency and preciousness of Christ; the make of it, in its length and breadth, was just the same with the ark, in which the two tables were,
Ex 25:10. Christ is the fulfilling end of the law, and exactly answers to all its requirements; his nature, to the holiness and spirituality of it; his righteousness, to all the obedience it commands; and his sufferings and death, to the penalty it enjoins: its situation above the ark shows that there is no mercy but in a way of righteousness, and that Christ stands between God and the law, and, by fulfilling it, covers all the transgressions of it; and being above it, is able to suppress all its accusations and charges: from off the mercy seat, God communed with his people; the way to communion with God is by Christ; the encouragement to go to God is from him; and the enjoyment of him is through him: on the day of atonement the mercy seat was sprinkled with blood, typical of the blood of Christ, whereby peace is made, and a way opened into the holiest of all:
of which we cannot now speak particularly; not only of the mercy seat, but of all the things before mentioned; for the word “which” is in the plural number, and refers to all the preceding things; to discourse of which, largely and particularly, required more time than the apostle had, and must have exceeded the bounds of an epistle. The Ethiopic version renders it in the singular number; “of this”.
u Targum Jon. &. Hieros. in Gen. iii. 24. w De Vita Mosis, l. 3. p. 668. x Antiqu. l. 3. c. 6. sect. 5. y Bereshit Rabba, sect. 21. fol. 19. 1. & Mattanot Cehunah in ib. Aben Ezra in Gen iii. 24. z Jarchi & Baal Hatturim in loc. a Ep. Paulino, Tom. III. fol. 3. F. b Ut supra. (De Vita Mosis, l. 3. p. 668.) c R. Samuel Tzartzah, Sepher Meker Chayim, fol. 8. 3. d Zohar in Gen. fol. 122. 3. & Imre Binah in ib. Aben Ezra in Gen. iii. 24. Kimchi Sepher Shorash. in rad. , & R. Sol. Urbin. Ohel Moed, fol. 58. 2. e T. Bab. Chagiga, fol. 13. 2. & Succa, fol. 5. 2. f T. Bab. Chagiga, fol. 14. 2. g T. Bab. Sabbat, fol. 32. 2. Bava Kama, fol. 96. 2. h De Cherubim, p. 112. de Profugis, p. 465. & de Vita Mosis, l. 3. p. 669. i Zohar in Gen. fol. 99. 1. & 122. 4. k Sopher Shorash. rad. .
Fuente: John Gill’s Exposition of the Entire Bible
Above it ( ). Up above, in local sense as in Eph 4:10, with ablative case (it, the ark).
Cherubim of glory ( ). Hebrew word (dual form), two in number, made of gold (Ex 25:18-22). They are called (living creatures) in the LXX (Isa 6:2; Ezek 1:5-10; Ezek 10:5-20).
Overshadowing (). Present active participle of , old verb to shadow down on, cover with shade, only here in the N.T.
The mercy seat ( ). The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in Ro 3:25 (Deissmann, Bible Studies, pp. 124-35).
Severally ( ). In detail, distributive use of with (part).
Fuente: Robertson’s Word Pictures in the New Testament
Cherubim of glory [ ] . Setting forth or exhibiting the divine glory. The word signifies living creatures, and they are described as zwa. Hence usually with the neuter article ta. See Isa 6:2, 3; Eze 1:5 – 10; Eze 10:5 – 20, and comp. Rev 4:6 – 8. Nothing could be more infelicitous than the A. V. rendering of zwa beasts.
Shadowing the mercy – seat [ ] .
Kataskiazein, N. T. o, o LXX, occasionally in Class. Throwing their shadow down upon the mercy – seat. For, iJlasrhrion, see on Rom 3:25. Used in LXX to translate qophert, the place of covering sin, the throne of mercy above the ark.
Particularly [ ] . In detail; his main point being the twofold division of the tabernacle. The phrase N. T. o. Note the completeness of the list of articles of furniture in the tabernacle, even to the inclusion of things which had no connection with worship; also the emphasis on the costliness of the articles – gold. The writer will say all that can be said for this transitory, shadowy tabernacle; but all that he can say about the costliness of the apparatus only emphasizes the inferior and unspiritual character of the worship. The vessels are superior to the service. 209
Fuente: Vincent’s Word Studies in the New Testament
1) “And over it the cherubims of glory,” (huperano de autes cheroubim dokses) “And above it cherubims of glory,” that shadowed or looked down upon the mercy seat upon which sacrifice blood was sprinkled, typifying the coming shed blood of Jesus for every believer, to shield from Divine wrath of the broken law, Exo 25:18-20; Lev 16:2.
2) “Shadowing the mercy seat,” (kataskiazonta to hilasterion) “Overshadowing ((looking down upon) the mercy-seat;” This tabernacle furniture appeared four hundred and eighty-five or ninety years later and became a part of the furniture of Solomon’s temple, 1Ki 8:6-7. Under the wings of the cherubims God appeared to speak in glory to the High Priests, Lev 16:2.
3) “Of which,” (peri hon) “Concerning which,” the Holy of Holies, sanctum-sanctorium, especially the centerpiece, the ark and mercy seat where mercy and judgement meet; 0 that man might draw nigh to the mercy seat! Luk 18:13; For the blood offered there had a sweet odor to the Lord, Lev 16:13.
4) “We cannot now speak particularly,” (ouk estin nen legein kata meros) “There is not now and hereafter time to keep on speaking in detail; Its types, shadows, and object lessons of Divine relationship between God, and men are almost beyond comprehension in concepts and number; yet they are to be meat for the mature, growing, servant and steward of God who is a “doer of the word,” facing every storm and battle of life faithfully, 1Co 10:1-6; Heb 5:14; Jas 1:22; 1Co 10:31; 1Co 15:58.
The cherubims that covered the mercy seat with their wings seem to signify the angelic bands of Michael and Gabriel who hover over, near, and encircle those who come to the mercy seat for pardon and deliverance, Exo 25:20; Psa 34:7; Heb 1:14.
Fuente: Garner-Howes Baptist Commentary
5. Of which we cannot now, etc. As nothing can satisfy, curious men, the apostle cuts off every occasion for refinements unsuitable to his present purpose, and lest a longer discussion of these things should break off the thread of his argument. If, therefore, any one should disregard the Apostle’s example, and dwell more minutely on the subject, he would be acting very unreasonably. There might be, indeed, an occasion for doing this elsewhere; but it is now better to attend to the subject of which he treats: it may further be said, that to philosophize beyond just limits, which some do, is not only useless, but also dangerous. There are some things which are not obscure and fitted for the edification of faith; but discretion and sobriety ought to be observed, lest we seek to be wise above what God has been pleased to reveal.
Fuente: Calvin’s Complete Commentary
(5) Cherubims of glory.See Exo. 25:18-22; Exo. 29:43; Num. 7:89; Eze. 10:19-20. As these passages will show, the reference is to the glory which appeared above the mercy seat. (See Note on Heb. 1:3.) This is the only express mention of the cherubim in the New Testament; but see the Notes on Rev. 4:6, et seq.
The mercy seat (literally, the propitiatory) is the rendering adopted in the LXX. for the Hebrew Capporeth, signifying the golden covering of the ark (Exo. 25:17). Whether the Hebrew word properly denotes covering or bears the meaning which is expressed by the Greek translation, is a disputed question, into which we cannot here enter. The act of expiation with which the Greek name at all events stands connected is that of Lev. 16:10-14. It is noteworthy that in 1Ch. 28:11 the Most Holy Place itself is called the house of the mercy seat. (See the Note on Rom. 3:25.)
Of whichviz., all things that the Holy Place and the Holy of Holies contained.
Particularlyi.e., severally, one by one.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Over it the cherubim The “cherubim” were symbolical winged figures, presented in different Scriptures with some variation of form. In Eze 1:5-10 they have each four faces; in Revelation (Rev 4:6-8) they are four figures each with a different face. The four faces represent the highest species of the four kingdoms of the animated creation man, lion, ox, and eagle. This fact, together with the prevalence of the number four, indicates a symbolism of the creation. There are but two at this ark. But, adopting the theory that the ark with its four sides symbolizes the world, we see how the fourness is still preserved. And, further, adopting the interpretation given by Abarnabel and others, that the words (Exo 25:19) “of the mercy seat shall ye make the cherubim,” mean that the mercy seat and cherubim were all of one piece, then we may see how the cherubim arise as personifications of the cosmos out from the cosmos itself, being, in fact, one with it. The bending of cherubim over the mercy seat is the attitude of reverent study (1Pe 1:12) and worship, exhibiting nature in her aspect of obedience to her Ruler. The divine law (like the deposited decalogue) is a hidden secret in the system of nature; and it is surmounted with the throne of mercy shadowed with the cherubim’s wings, while over all is the glory, the Shekinah, the divine overruling Presence.
Cannot speak For he had already (especially in Heb 9:4) lingered among interesting but less relevant details, and must hasten to the main typical point, the parallelism between the Jewish high priest entering the earthly most holy and our high priest entering the heavenly holy.
Fuente: Whedon’s Commentary on the Old and New Testaments
Heb 9:5. And over it the cherubims That these things were shadows, emblems, and patterns of heavenly things, is past a doubt, from what we meet with in this epistle; nor does it appear difficult to understand of what the mercy-seat was an emblem, since St. Paul expressly speaks of Christ under that notion, Rom 3:25. Whom God hath set forth as a propitiatory or mercy-seat. The cherubims must have over-shadowed this mercy-seat, or covered it, since their wings joined together over the middle of it. These cherubims are commonly, and I think with good reason, thought to be sensible representations of angels; and they are called cherubims of glory, not barely upon account of the matter or formation of them, but as they were emblems of that Shechinah, or glorious presence of God, which certainly attended the ark, and the mercy-seat in the tabernacle. See the passages in the margin, and on Ezekiel, ch. 1. The next clause has been thought by some to refer to the cherubim only; but Dr. Heylin seems to have given the just interpretation of it; Concerning all which things we are not at this time to give a more distinct account; :”There is no need for us to speak distinctly respecting each of them, either on account of the argument which we are upon; or for your information, who are Hebrews, and well acquainted with them.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 9:5 . The author turns from the objects to be found within the ark of the covenant to that which is above the same.
] sc . .
] comp. Exo 25:18 ff; Exo 37:7 ff.; Winer, Bibl. Realwrterb . I. 2 Aufl. p. 262 ff.; Bhr, Symbolik des Mob. Cultus , Bd. I. p. 311 ff. There existed two of them, of fine gold, one at each end of the cover or lid of the ark of the covenant, upon which, with faces turned towards each other, they looked down, and which they covered with their outspread wings. In the midst of the cherubim was the glory of God enthroned (1Sa 4:4 ; 2Sa 6:2 ; 2Ki 19:15 ; Isa 37:16 ), and from this place God would speak to Moses (Exo 25:22 ; comp. Num 7:89 ).
is here treated as a neuter , as likewise generally with the LXX., with whom the masculine . occurs but rarely ( e.g. Exo 25:20 ; Exo 37:7 ). The neuter is not, however, to be explained by the supposition that is to be supplied to it in thought (comp. Drusius on our passage), but from the fact that the cherubim were regarded as . Comp. Josephus, Antiq . iii. 6. 5, where the Mosaic cherubim are described as , , . Comp. also Eze 10:15 : , . . . Ibid. Heb 9:20 .
The cherubim are called . That may mean cherubim of glory or brightness , to whom glory or brightness is proper (so Camerarius, Estius, Schlichting, Jac. Cappellus, Stuart, Kuinoel, al .), or the cherubim which pertain to the divine glory , the , i.e. who are the bearers of the divine glory (so the majority). Grammatically the former is easier (on account of the absence of the article before ). But the latter is to be preferred as yielding a more appropriate thought, and the omission of the article is to be justified from the usage of the LXX. Exo 40:34 ; 1Sa 4:22 ; Eze 9:3 ; Eze 10:18 , al.
] which overshadow the propitiatory (or mercy-seat). in the N. T. only here. Comp. , Exo 25:20 ; , Exo 37:9 ; 1Ch 28:18 . A more choice verb than , 1Ki 8:7 . ( ), the cover of the ark of the covenant, which on the great day of atonement was sprinkled with the sacrificial blood for the expiation of the sins of the people. Comp. Lev 16:14 f.
] goes back not merely to the cherubim (Ebrard, p. 294), but also to all the objects before enumerated.
] it concerns us not, or: is not the place, or: is impossible. Comp. 1Co 11:20 . Of the same meaning as the more definite . With Kurtz to supply is inadmissible.
] in detail. The author does not design to set forth the typical significance of every single object enumerated; the indication of the typical significance of the two main divisions of the Jewish sanctuary is that which he at present aims at, and to this task he now addresses himself in that which immediately follows, comp. Heb 9:8 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.
Ver. 5. And over it the cherubims ] The ark covering the law within it, the mercy seat upon it, and over them two cherubims covering one another; all these set forth Christ covering the curses of the law, in whom is the ground of all mercy, which things the angels desire to pry into, as into the pattern of God’s unsearchable wisdom and goodness.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] and ( , as contrasted to ‘within’) over above it (the ark of the covenant) (the) cherubim (the well-known fourfold animal forms, fencing from human approach, and at the same time bearing up and supporting, the glory of God: symbolizing, as I believe and have elsewhere maintained (Hulsean Lectures for 1841, Lect. i. See also note on Rev 4:6-8 ), the creation of God . See more below) of glory ( , , : c., Cyril, similarly Thl., , . : and Chrys., . There can be little doubt that the latter class of meanings is to be taken, though Camerar., Beza (vers.), Est., Corn. a-Lap., Schlichting, Kuinoel, al. adopt the former. For we may well say, why such a periphrasis if a mere epithet were intended, when we have already the epithets and ? The is the Shechinah, or bright cloud of glory, in which Jehovah appeared between the cherubic forms, and to which, as attendants, and watchers, and upholders, they belonged. The want of the art. before is no argument for the other view, as is often used thus anarthrous for the Shechinah: cf. Exo 40:28 (34), . , . : 1Ki 4:22 ; Eze 9:3 ; Eze 10:18 al. On the Cherubim, see further Winer, Realw. sub voce) overshadowing (casting shadow down upon, causing to be : see reff. Exod. here, as usually, is neuter: cf. Gen 3:24 ; Exo 25:18 al.: sometimes the LXX have used it masc.: e. g. Exo 25:20 ; Exo 28:23 al. There seems to be a reason for the variation: the neut. being employed when they are spoken of merely as figures , the masc. when as agents . The neut. prevails in Philo: Josephus has Antt. iii. 6. 5, and ib. viii. 3. 3) the mercy-seat (the of Exo 25:17 ; the massive golden cover of the ark of the covenant, on which the glory of Jehovah appeared between the cherubim: Heb. , cover. It was that upon which especially the blood of the propitiatory sacrifice was sprinkled on the day of atonement, Lev 16:15 , and from this circumstance apparently, the propitiation taking place on it, it obtained its name of . It was the footstool of God, 1Ch 28:2 ; Psa 99:5 ; Psa 132:7 ; Lam 2:1 ; the spot where He, the God of the covenant, met with Israel, the people of the covenant: see Exo 25:22 ; Lev 16:2 ; Num 7:89 . See also Philo de Prof. 19, vol. i. p. 561, , , : Vita Mos. iii. 8, vol. ii. p. 150, : ib., . Thl., h. l., says, , , ): concerning which it is not (opportune) (this use of with inf.,= , is pure Attic) now to speak one by one (i. e. particularly, ‘singillatim:’ so in Plato, Thet. 157 B, : Polyb. iii. 32. 3; 19. 11, . , al. in Bleek. The clause refers evidently not to the Cherubim only, but to all the contents of the sanctuary just mentioned. So Chrys., , , , ).
Fuente: Henry Alford’s Greek Testament
cherubims = cherubim. Only here in NT, but see Rev 4:6.
glory. See p. 1511.
shadowing = overshadowing. Greek. kataskiazo. Only here.
mercyseat. Greek. hilasterion. See Rom 3:25 and Exo 25:17.
of = concerning. Greek. peri. App-104.
we . . . speak. Literally it is not (App-105) now to speak.
particularly = in detail. Greek. kata (App-104) meros (part).
Fuente: Companion Bible Notes, Appendices and Graphics
5.] and (, as contrasted to within) over above it (the ark of the covenant) (the) cherubim (the well-known fourfold animal forms, fencing from human approach, and at the same time bearing up and supporting, the glory of God: symbolizing, as I believe and have elsewhere maintained (Hulsean Lectures for 1841, Lect. i. See also note on Rev 4:6-8), the creation of God. See more below) of glory ( , , : c., Cyril, similarly Thl., , . : and Chrys., . There can be little doubt that the latter class of meanings is to be taken, though Camerar., Beza (vers.), Est., Corn. a-Lap., Schlichting, Kuinoel, al. adopt the former. For we may well say, why such a periphrasis if a mere epithet were intended, when we have already the epithets and ? The is the Shechinah, or bright cloud of glory, in which Jehovah appeared between the cherubic forms, and to which, as attendants, and watchers, and upholders, they belonged. The want of the art. before is no argument for the other view, as is often used thus anarthrous for the Shechinah: cf. Exo 40:28 (34), . , . : 1Ki 4:22; Eze 9:3; Eze 10:18 al. On the Cherubim, see further Winer, Realw. sub voce) overshadowing (casting shadow down upon, causing to be : see reff. Exod. here, as usually, is neuter: cf. Gen 3:24; Exo 25:18 al.: sometimes the LXX have used it masc.: e. g. Exo 25:20; Exo 28:23 al. There seems to be a reason for the variation: the neut. being employed when they are spoken of merely as figures, the masc. when as agents. The neut. prevails in Philo: Josephus has Antt. iii. 6. 5, and ib. viii. 3. 3) the mercy-seat (the of Exo 25:17; the massive golden cover of the ark of the covenant, on which the glory of Jehovah appeared between the cherubim: Heb. , cover. It was that upon which especially the blood of the propitiatory sacrifice was sprinkled on the day of atonement, Lev 16:15, and from this circumstance apparently, the propitiation taking place on it, it obtained its name of . It was the footstool of God, 1Ch 28:2; Psa 99:5; Psa 132:7; Lam 2:1; the spot where He, the God of the covenant, met with Israel, the people of the covenant: see Exo 25:22; Lev 16:2; Num 7:89. See also Philo de Prof. 19, vol. i. p. 561, , , : Vita Mos. iii. 8, vol. ii. p. 150, : ib., . Thl., h. l., says, , , ): concerning which it is not (opportune) (this use of with inf.,= , is pure Attic) now to speak one by one (i. e. particularly, singillatim: so in Plato, Thet. 157 B, : Polyb. iii. 32. 3; 19. 11, . , al. in Bleek. The clause refers evidently not to the Cherubim only, but to all the contents of the sanctuary just mentioned. So Chrys., , , , ).
Fuente: The Greek Testament
Heb 9:5. , the Cherubim) Exo 25:20; Exo 37:9.-, of glory) They were formed of the most precious materials, and represented the Glory of GOD riding upon the Cherubim; Eze 10:4.-) LXX., , in the passages quoted above.- concerning which) The pronoun relates to the whole enumeration, from Heb 9:2.- , we cannot now speak) The apostle had determined to treat, not so much of the sanctuary and its furniture, as of the sacrifices; and he does not say, we cannot afterwards, but we cannot now, implying, that each of these things also might be profitably discussed.
Fuente: Gnomon of the New Testament
The Cherubim of Glory
If we could go behind the veil with the High Priest on the day of atonement into the holy of holies, the very first thing that would strike our eyes would be the cherubim of glory shadowing the mercy-seat. Those cherubs represent Gods preachers (Exo 25:18-20; Psa 80:1; Isa 6:1-7).
We know that these cherubs represent gospel preachers, because they are the same as those living creatures before Gods throne which John saw when he was called up to heaven to behold the throne of God (Rev 4:6-11).
It is not possible for a sinner to find, know, or come to God apart from the instrumentality of gospel preaching. Without question, God could save sinners without the instrumentality of the gospel; but that is not his purpose. It is his purpose to save sinners by the preaching of the gospel (Rom 10:14-17; Jas 1:18; 1Pe 1:23-25; 1Co 1:23; Heb 4:12); and God almighty can never be compelled to alter his purpose. He will either send Philip to the Eunuch or the Eunuch to Philip at the appointed time of love (Acts 8), and graciously cause the chosen sinner to hear the gospel in the day of his power.
Gods preachers are not priests. We detest idolatrous priestcraft, be it Roman, Anglican, or Mormon. But Gods preachers are his angels, his messengers of mercy and grace to his people in this world. And they ought to be treated as such (Isa 52:7). Their eyes are always toward the mercy-seat Christs atoning sacrifice (Heb 9:12). Their message is the message of sins forgiven by blood atonement. And the glory of God is revealed by the message they proclaim.
The New Testament knows nothing of free-lance Christianity. Membership with, faithfulness to, and the support of the local church are matters as commonly associated with true faith in the New Testament as love, joy and peace. I cannot imagine how anyone could delude himself into thinking he is a believer, who does not love the family of God, find joy in the worship of God, and promote and pray for the peace of Zion.
Fuente: Discovering Christ In Selected Books of the Bible
mercyseat
(Greek – , place of propitation). (See Scofield “Rom 3:25”).
Fuente: Scofield Reference Bible Notes
over: Exo 25:17-22, Exo 37:6-9, Lev 16:2, Num 7:89, 1Sa 4:4, 1Ki 8:6, 1Ki 8:7, 2Ki 19:15, Psa 80:1, Psa 99:1, Eph 3:10, 1Pe 1:12
the mercyseat: Heb 4:16, Lev 16:2, Lev 16:13, 1Ch 28:11
Reciprocal: Exo 25:18 – two cherubims of gold Exo 26:34 – put the mercy seat Exo 30:6 – before the mercy seat that is over the testimony Exo 39:35 – the mercy seat 1Ki 7:29 – cherubims 1Ch 28:18 – the chariot 2Ch 5:7 – to the oracle Rom 3:25 – to be
Fuente: The Treasury of Scripture Knowledge
Heb 9:5. The mercy seat was made of solid gold and served as a covering for the ark as well as a resting place for the cherubims. (See Exo 25:17-21.) Cannot speak particularly means he was not ready to enter into detail about the separate services of these parts.
Fuente: Combined Bible Commentary
Heb 9:5. And up over it (the ark) cherubim of glory overshadowing the mercy-seat. These cherubim were connected with the Shekinah, the visible glory of God. They were two in number, one at each end of the mercy-seat, and were beaten out of the same mass with it. A wing of each stretched over the mercy-seat till both met in the middle; their faces were opposite each other, and they looked downwards on the mercy-seat between them (Exo 25:18-20). The mercy-seat was the lid or cover of the ark. On this the Divine glory rested as on a throne. It was by sprinkling the blood on and before this covering that the atonement for the nation was completed (Lev 16:14-15): and it was there that God manifested His presence and revealed His will (Exo 25:22), and showed his favour (Psa 80:1). The glory above, the tables of the covenant, called also of testimony below, and the place of propitiation between, with all the vessels of the service, had each its lessons, but the writer cannot now discuss them.
Of which one cannot now speak severallyin detail. Everything was made under Divine direction (Exo 25:8-9), everything had significance. Some are explained elsewhere. But the writer hastens on to the ordinances of worship, and above all to the superiority of the great atoning work of the new economy.
Fuente: A Popular Commentary on the New Testament
Verse 5
The cherubims; Exodus 25:18-20.
Fuente: Abbott’s Illustrated New Testament
9:5 And over it the cherubims of glory shadowing the {d} mercyseat; of which we cannot now speak particularly.
(d) The Hebrews call the cover of the ark of the covenant the mercy seat, which both the Greeks and we do also.