Exegetical and Hermeneutical Commentary of Psalms 18:10
And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.
10. As the Shechinah, or mystic Presence of Jehovah in the cloud of glory, rested over the cherubim which were upon the “Mercy-seat” or covering of the ark (2Sa 6:2; Psa 80:1; Heb 9:5), so here Jehovah is represented “riding upon a cherub,” as the living throne on which He traverses space.
The Cherubim appear in Scripture ( a) as the guardians of Paradise (Gen 3:24): ( b) as sculptured or wrought figures in the Tabernacle and Temple (Exo 25:17-22; Exo 26:1; 1Ki 6:23 ff; 1Ki 7:29; 1Ki 7:36): ( c) in prophetic visions as the attendants of God (Eze 10:1 ff.; cp. Ezekiel 1; Isaiah 6; Revelation 4). The Cherubim of the Tabernacle and Temple seem to have been winged human figures, representing the angelic attendants who minister in God’s Presence: those of Ezekiel’s vision appear as composite figures (Eze 10:20-21), symbolical perhaps of all the powers of nature, which wait upon God and fulfil His Will.
yea, he did fly ] R.V. yea, he flew swiftly. The Heb. word is a peculiar one, used of the swooping of birds of prey (Deu 28:49; Jer 48:40; Jer 49:22). The reading “yea, he was seen” in 2 Sam. is an obvious corruption. The consonants of the two words are so nearly alike ( ), that the rarer word would easily be altered into the more common one. For “the wings of the wind” cp. Psa 104:3.
Fuente: The Cambridge Bible for Schools and Colleges
And he rode upon a cherub – Compare Isa 14:13, note; Isa 37:16, note. The cherub in the theology of the Hebrews was a figurative representation of power and majesty, under the image of a being of a high and celestial nature, whose form is represented as composed from the figures of a man, ox, lion, and eagle, Ezek. 1; 10. Cherubs are first mentioned as guarding the gates of Paradise, Gen 3:24; then as bearing the throne of God upon their wings through the clouds, Ezek. 1; 10; and also as statues or images made of wood and overlaid with gold, over the cover of the ark, in the inner sanctuary of the tabernacle, and of the temple, Exo 25:18 ff; 1Ki 6:23-28. Between the two cherubim in the temple, the Shechinah, or visible symbol of the presence of God, rested; and hence, God is represented as dwelling between the cherubim, Exo 25:22; Num 7:89; Psa 80:1; Psa 99:1. The cherubim are not to be regarded as real existences, or as an order of angels like the seraphim Isa 6:2-3, but as an imaginary representation of majesty, as emblematic of the power and glory of God. Here God is represented as riding on a cherub; that is, as coming forth on the clouds regarded as a cherub (compare Ezek. 1), as if, seated on his throne, he was borne along in majesty and power amidst the storm and tempest.
And did fly – He seemed to move rapidly on the flying clouds.
Yea, he did fly upon the wings of the wind – Rapidly as the clouds driven along by the wind. The wings of the wind are designed to represent the rapidity with which the wind sweeps along. Rapid motion is represented by the flight of birds; hence, the term wings is applied to winds to denote the rapidity of their movement. The whole figure here is designed to represent; the majesty with which God seemed to be borne along on the tempest. Herder renders it, He flew on the wings of the storm.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. He rode upon a cherub, and did fly] – That is, as it is immediately explained, Yea, he did fly upon the wings of the wind. God was in the storm, and by the ministry of angels guided the course of it, and drove it on with such an impetuous force as nothing could withstand. He ‘rides in the whirlwind and directs the storm.’ Angels are in a peculiar sense the attendants and messengers of the Almighty, whom he employs as his ministers in effecting many of those great events which take place in the administration of his providence; and particularly such as manifest his immediate interposition in the extraordinary judgments which he inflicts for the punishment of sinful nations. See Ps 103:20; Ps 104:4. The cherub is particularly mentioned as an emblem of the Divine presence, and especially as employed in supporting and conveying the chariot of the Almighty, when he is represented as riding in his majesty through the firmament of heaven: –
-Forth rush’d with whirlwind sound
The chariot of paternal Deity;
Flashing thick flames, wheel within wheel undrawn,
Itself instinct with spirit, but convey’d
By four cherubic shapes.
Par. Lost, lib. vi.
This seems to be the image intended to be conveyed in the place before us. “He rode upon a cherub, and did fly; he flew on the wings of the wind,” i.e., the cherub supported and led on the tempest, in which the Almighty rode as in his chariot. This is agreeable to the office elsewhere ascribed to the cherubim. Thus they supported the mercy-seat, which was peculiarly the throne of God under the Jewish economy. God is expressly said to “make the clouds his chariot,” Ps 104:3; and to “ride upon a swift cloud,” Isa 19:1: so that “riding upon a cherub,” and “riding upon a swift cloud,” is riding in the cloud as his chariot, supported and guided by the ministry of the cherubim. The next clause in the parallel place of Samuel is, “He was seen on the wings of the wind;” yera, he was seen, being used for yede, he flew, daleth being changed into resh. Either of them may be the true reading, for the MSS. are greatly divided on these places; but on the whole vaiyera appears to be the better reading: “And he was seen on the wings of the wind.”
As the original has been supposed by adequate judges to exhibit a fine specimen of that poetry which, in the choice of its terms, conveys both sense and sound, I will again lay it before the reader, as I have done in the parallel place, 2Sa 22:2. The words in italic Hebrew to be read from right to left.
vaiyaoph kerub al vayirkab
And he rode upon a cherub, and did fly!
ruach canphey al waiyede
Yea, he flew on the wings of the wind!
The word ruach, in the last line, should be pronounced, not ruak, which is no Hebrew word: but as a Scottish man would pronounce it, were it written ruagh. With this observation, how astonishingly is the rushing of the wind heard in the last word of each hemistich! Sternhold and Hopkins have succeeded in their version of this place, not only beyond all they ever did, but beyond every ancient and modern poet on a similar subject: –
“On cherub and on cherubin
Full royally he rode;
And on the wings of mighty winds
Came flying all abroad.”
Even the old Anglo-Scottish Psalter has not done amiss: –
And he steygh aboven cherubyn and he flow;
He flow aboven the fethers of wyndes.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Upon a cherub; or, upon the cherubims, by an enallage of number; that is, upon the angels, who are so called, Gen 3:24; Heb 9:5, who are also called Gods chariots, Psa 68:17, upon which he is said to sit and ride; all which is not to be understood grossly, but only to note Gods using of the ministry of angels in raising such storms and tempests as are here described.
Upon the wings of the wind; as swiftly as the wind. He came to my rescue with all speed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. cherubangelic agents(compare Ge 3:24), the figuresof which were placed over the ark (1Sa4:4), representing God’s dwelling; used here to enhance themajesty of the divine advent. Angels and winds mayrepresent all rational and irrational agencies of God’s providence(compare Psa 104:3; Psa 104:4).
did flyRapidity ofmotion adds to the grandeur of the scene.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he rode upon a cherub, and did fly,…. The Targum renders it in the plural number, “cherubim”; and so the Septuagint, Syriac, and Arabic versions; and by whom may be meant, either the angels, who are as horses and chariots, on whom Jehovah rides, and who art he makes use of as executioners of his wrath and vengeance, Zec 6:5; and to whom wings are assigned as a token of swiftness, Isa 6:2; or rather the ministers of the Gospel, who are the living creatures in Re 4:7; and answer to the “cherubim” in Ezekiel’s visions; and whom God made use of, especially after the death of Christ, and when the Gospel was rejected by the Jews, to carry it into the Gentile world, which was done by them with great speed and swiftness; and Maimonides u gives a caution, not to understand the phrase, “he did fly”, as of God, but of the cherub;
yea, he did fly upon the wings of the wind; which may design the speedy help and assistance God gave to his Son, and gives to his people; and the swift destruction of their enemies; see Ps 104:3; the words in
2Sa 22:11, with only the variation of a letter in one word, are, “and he was seen upon the wings of the wind”; which were both true; nor need a various reading be supposed, the psalmist using both words at different times, suitable to his purpose, and which both express his sense. Wings are ascribed to the winds by the Heathen poets, and they are represented as winged on ancient monuments w.
u Moreh Nevochim. par. 1. c. 49. w Vide Cuperi Apotheos. Homeri, p. 178. Wings are given to the south wind by Ovid, Metamorph. l. 1. Fab. 7. and by Juvenal, Satyr. 5. v. 10. and by Virgil, Aeneid. 8. v. 430. and who also speaks of wings of lightning, Aeneid. 5. v. 319.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 18:11-13) The storm, announcing the approaching outburst of the thunderstorm, was also the forerunner of the Avenger and Deliverer. If we compare Psa 18:11 with Psa 104:3, it is natural to regard as a transposition of (a chariot, Ew. 153, a). But assuming a relationship between the biblical Cherub and (according to Ctesias) the Indo-Persian griffin, the word (from the Zend grab , garew , garefsh , to seize) signifies a creature seizing and holding irrecoverably fast whatever it seizes upon; perhaps in Semitic language the strong creature, from = Arab. krb , torquere , constringere , whence mukrab , tight, strong). It is a passive form like , , . The cherubim are mentioned in Gen 3:24 as the guards of Paradise (this alone is enough to refute the interpretation recently revived in the Evang. Kirchen-Zeit., 1866, No. 46, that they are a symbol of the unity of the living One, = “like a multitude!”), and elsewhere, as it were, as the living mighty rampart and vehicle of the approach of the inaccessible majesty of God; and they are not merely in general the medium of God’s personal presence in the world, but more especially of the present of God as turning the fiery side of His doxa towards the world. As in the Prometheus of Aeschylus, Oceanus comes flying , so in the present passage Jahve rides upon the cherub, of which the heathenish griffin is a distortion; or, if by a comparison of passages like Psa 104:3; Isa 66:15, we understand David according to Ezekiel, He rides upon the cherub as upon His living throne-chariot ( ). The throne floats upon the cherubim, and this cherub-throne flies upon the wings of the wind; or, as we can also say: the cherub is the celestial spirit working in this vehicle formed of the spirit-like elements. The Manager of the chariot is Himself hidden behind the thick thunder-clouds. is an aorist without the consecutive (cf. Hos 6:1). is the accusative of the object to it; and the accusative of the predicate is doubled: His covering, His pavilion round about Him. In Job 36:29 also the thunder-clouds are called God’s , and also in Psa 97:2 they are , concealing Him on all sides and announcing only His presence when He is wroth. In Psa 18:12 the accusative of the object, , is expanded into “darkness of waters,” i.e., swelling with waters
(Note: Rab Dimi, B. Taanth 10 a, for the elucidation of the passage quotes a Palestine proverb: i.e., if the clouds are transparent they will yield but little water, if they are dark they will yield a quantity.)
and billows of thick vapour, thick, and therefore dark, masses ( in its primary meaning of denseness, or a thicket, Exo 19:9, cf. Jer 4:29) of , which is here a poetical name for fleecy clouds. The dispersion and discharge, according to Psa 18:13, proceeded from . Such is the expression for the doxa of God as being a mirroring forth of His nature, as it were, over against Him, as being therefore His brightness, or the reflection of His glory. The doxa is fire and light. On this occasion the forces of wrath issue from it, and therefore it is the fiery forces: heavy and destructive hail (cf. Exo 9:23., Isa 30:30) and fiery glowing coals, i.e., flashing and kindling lightning. The object stands first, because the idea of clouds, behind which, according to Psa 18:11, the doxa in concealed, is prominently connected with the doxa. It might be rendered: before His brightness His clouds turn into hail…, a rendering which would be more in accordance with the structure of the stichs, and is possible according to Ges. 138, rem. 2. Nevertheless, in connection with the combination of with clouds, the idea of breaking through (Lam 3:44) is very natural. If is removed, then signifies “thence came forth hail…” But the mention of the clouds as the medium, is both natural and appropriate.
Fuente: Keil & Delitzsch Commentary on the Old Testament
10. He rode also upon a cherub. The Psalmist having exhibited to us a sign of the wrath of God in the clouds, and in the darkening of the air, representing him as if he breathed out smoke, (401) from his nostrils, and descended with a threatening countenance, to afflict men by the dreadful weight of his power; and having also represented lightnings and thunderbolts as flaming fire proceeding from his mouths — he now introduces him as riding upon the winds and tempests, to take a survey of the whole world with rapid speed, or rather with the swiftness of flying. We meet with a similar description in Psa 104:3, where God is said to “walk upon the wings of the winds,” and to send them forth in every direction as his swift messengers. David does not, however, simply represent God as the governor of the winds, who drives them by his power whithersoever he pleases; he at the same time tells us that he rides upon a cherub, to teach us that the very violence of the winds is governed by angels as God has ordained. We know that the angels were represented under the figure of the cherubim. David, therefore, I have no doubt, here intended to make an allusion to the ark of the covenant. In proposing for our consideration the power of God as manifested in the wonders of nature, he does it in such a manner as all the time to have an eye to the temple, where he knew God had made himself known in a peculiar manner to the children of Abraham. He therefore celebrates God not only as creator of the world, but as He who entered into covenant with Israel, and chose for himself a holy dwelling-place in the midst of that people. David might have called the angels by their common name, but he has expressly made use of a term which has a reference to the visible symbol of the ark, that true believers, in singing this psalm, might always have their minds directed to the service of God which was performed in the temple. What follows with respect, to God’s dark pavilion or tent, is a repetition of the preceding sentence in different words, namely, that when God covers the air with dark clouds, it is as if he spread a thick veil between him and men, to deprive them of the sight of his countenance, (402) just as if a king, incensed against his subjects, should retire into his secret chamber and hide himself from them. Those take a mistaken view of this verse who bring it forward to prove, in general, the hidden and mysterious character of the glory of God, as if David, with the view of restraining the presumption of human curiosity, had said that God is hidden in darkness in regard to men. God, it is true, is said to dwell in the light which no man can approach unto” (1Ti 6:16😉 but the form of expression which David here employs, I have no doubt, ought to be restricted, according to the scope of the passage, to the sense which I have given.
(401) “ Tout ainsi que s’il jettoit une fureur par les narines.” — Fr. “As if he cast forth fury from his nostrils.”
(402) “ C’est comme s’il tendoit un voile espes entre luy et les hommes, afin de leur oster le regard de sa face.” — Fr.
Fuente: Calvin’s Complete Commentary
(10) Cherub.See Exo. 25:19. This passage alone would show how naturally the idea of winged attendants on the Divine Being grew out of the phenomena of cloud and storm. No doubt many features of the developed conception were derived from contact with Assyrian art, but for the poetry of this passage we have only to think of those giant pinions into which cloud so often shapes itself, this clause being in close parallelism with wings of the wind. The variation in Samuel, appeared for did fly, is, no doubt, a transcribers error. For the picture we may compare Oceanus approach in Prometheus Vinctus:
On the back of the quick-winged bird I glode,
And I bridled him in
With the will of a God.
MRS. BROWNINGS translation.
It has been, however, conjectured that for kherb we should read rekhb, chariot, as in Psa. 104:3. Comp.
And rushed forth on my chariot of wings manifold.ibid.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. He rode upon a cherub The plural is cherubim, and the word commonly occurs in this form. The name is given to those beings which are supposed to symbolize the direct agencies employed to execute the divine will, and who thus stand as the immediate representatives of God, (Gen 3:24,) answering to the ( four living creatures) of the apocalypse, (Rev 4:6, et al.,) and unfortunately translated beasts in our English Bible. The same are the ( cherubim) of Ezekiel 10, and the four ( living creatures) of Ezekiel 1. The cherubim seem to represent the beneficent and avenging attributes of God.
See note on Psa 80:1. In 1Ch 28:18, compare “chariot of the cherubim” with Psa 68:17.
Yea, he did fly Literally, he flew swiftly. The verb denotes the rapid flight of birds of prey, as in Deu 28:49; Jer 48:10. Ainsworth supposes it means the glancing of those swift-winged birds which fly with a swing, as when they swoop for their prey.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 18:10. He rode upon a cherub, and did fly i.e. As it is immediately explained, Yea, he did fly upon the wings of the wind. God was in the storm, and, by the ministry of angels, guided the course of it, and drove it on with such an impetuous force, as nothing could withstand. He rides in the whirlwind, and directs the storm.” Angels are, in a peculiar sense, the attendants and messengers of the Almighty, whom he employs as his ministers in effecting many of those great events which take place in the administration of his providence; and particularly such as manifest his immediate interposition in the extraordinary judgments which he inflicts for the punishment of sinful nations. See Psa 103:20; Psa 104:4. The cherub is particularly mentioned as an emblem of the Divine Presence, and especially as employed in supporting and conveying the chariot of the Almighty, when he is represented as riding in his majesty through the firmament of heaven:
Forth rush’d, with whirlwind sound, The chariot of paternal Deity; Flashing thick flames, wheel within wheel undrawn, Itself instinct with spirit, but convoy’d By four cherubic shapes.
Paradise Lost, b. 6:
This seems to be the image intended to be conveyed to us in the place before us: He rode upon a cherub, and flew upon the wings of the wind; i.e. The cherub supported, and led on the tempest, in which the Almighty rode, as in his chariot. This is agreeable to the office elsewhere ascribed to the cherubim. Thus they supported the mercy-seat, which was peculiarly the throne of God under the Jewish economy. What confirms me in this sentiment is, that God is expressly said to make the clouds his chariot, Psa 104:3 and to ride upon a swift cloud, Isa 19:1.; so that riding upon a cherub, and riding a swift cloud, is riding in the cloud, as his chariot, supported and guided by the ministry of the cherubim. The next clause in the parallel place of Samuel is, And he was seen upon the wings of the wind. The word rendered was seen, might be translated, appeared as a warrior, or fought upon the wings of the wind; which conveys a noble representation of God, as riding in his chariot directed by cherubs, and borne up by the swift wings of a tempest, as a mighty warrior going to engage in battle for the assistance of his favourite king: in which view the passage is more striking than in the Psalms; where, however, we should observe, that, though we use the word fly in both clauses, yet the original words are different; and the verse might be rendered, He rode upon a cherub, and flew; yea, as an eagle he rapidly flew upon the wings of the wind; the latter expression conveying a stronger image than the former. See Exo 19:4. Deu 32:11 and Chandler.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 18:10 And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.
Ver. 10. And he rode upon a cherub ] Which word hath affinity with rechub, a chariot. Hereby is noted God’s swiftness in coming to succour David. He waits to be gracious, and when it is a fit season he comes leaping and skipping over the mountains of Bether or division, all lets and impediments. Gabriel came to Daniel with weariness of flight, Dan 9:21 .
He did fly upon the wings of the wind
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
cherub. See App-41.
wind. Hebrew. ruach. App-9.
Fuente: Companion Bible Notes, Appendices and Graphics
rode: Psa 99:1, 2Sa 22:11, 2Sa 22:12, Eze 1:5-14, Eze 10:20-22
he did fly: Psa 104:3
Reciprocal: Exo 40:34 – a cloud Deu 33:26 – rideth 1Ki 6:23 – two cherubims 1Ch 28:18 – the chariot Job 20:8 – fly away Job 26:8 – thick clouds Job 30:22 – to ride Psa 68:4 – rideth Psa 68:17 – chariots Psa 68:33 – rideth Psa 139:9 – the wings Isa 6:2 – did fly Isa 19:1 – rideth Eze 10:1 – above Eze 10:18 – and stood Dan 3:17 – our God Hab 3:8 – ride Mat 17:5 – behold Act 2:2 – as
Fuente: The Treasury of Scripture Knowledge
Psa 18:10. He rode upon a cherub, and did fly Or, upon the cherubim, upon the angels who are so called, (Gen 3:24,) and who are also termed Gods chariots, (Psa 68:17,) upon which he is said to sit and ride, which is not to be understood literally and grossly, but only figuratively, to denote Gods using the ministry of angels in raising such storms and tempests as are here described, whether they be interpreted literally or figuratively, and especially in effecting many of those great events which take place in the administration of his providence; and particularly such as manifest his immediate interposition in the extraordinary judgments by which he punishes sinful nations, or in the remarkable deliverances which he works out for his people. Yea, he did fly upon the wings of the wind As swiftly as the wind. He came to my rescue with all speed.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
18:10 And he rode upon a {g} cherub, and did fly: yea, he did fly upon the wings of the wind.
(g) This is described at large in Psa 104:1-35.