Isaiah 37:16

_ _ dwellest — the Shekinah, or fiery symbol of God’s presence, dwelling in the temple with His people, is from shachan, “to dwell” (Exodus 25:22; Psalms 80:1; Psalms 99:1).

_ _ cherubim — derived by transposition from either a Hebrew root, rachab, to “ride”; or rather, barach, to “bless.” They were formed out of the same mass of pure gold as the mercy seat itself (Exodus 25:19, Margin). The phrase, “dwellest between the cherubim,” arose from their position at each end of the mercy seat, while the Shekinah, and the awful name, Jehovah, in written letters, were in the intervening space. They are so inseparably associated with the manifestation of God’s glory, that whether the Lord is at rest or in motion, they always are mentioned with Him (Numbers 7:89; Psalms 18:10). (1) They are first mentioned (Genesis 3:24) “on the edge of” (as “on the east” may be translated) Eden; the Hebrew for “placed” is properly to “place in a tabernacle,” which implies that this was a local tabernacle in which the symbols of God’s presence were manifested suitably to the altered circumstances in which man, after the fall, came before God. It was here that Cain and Abel, and the patriarchs down to the flood, presented their offerings: and it is called “the presence of the Lord” (Genesis 4:16). When those symbols were removed at the close of that early patriarchal dispensation, small models of them were made for domestic use, called, in Chaldee, “seraphim” or “teraphim.” (2) The cherubim, in the Mosaic tabernacle and Solomon’s temple, were the same in form as those at the outskirts of Eden: compound figures, combining the distinguishing properties of several creatures: the ox, chief among the tame and useful animals; the lion among the wild ones; the eagle among birds; and man, the head of all (the original headship of man over the animal kingdom, about to be restored in Jesus Christ, Psalms 8:4-8, is also implied in this combination). They are, throughout Scripture, represented as distinct from God; they could not be likenesses of Him which He forbade in any shape. (3) They are introduced in the third or gospel dispensation (Revelation 4:6) as “living creatures” (not so well translated “beasts” in English Version), not angels, but beings closely connected with the redeemed Church. So also in Ezekiel 1:5-25; Ezekiel 10:1-22. Thus, throughout the three dispensations, they seem to be symbols of those who in every age should officially study and proclaim the manifold wisdom of God.

_ _ thou alone — literally, “Thou art He who alone art God of all the kingdoms”; whereas Sennacherib had classed Jehovah with the heathen gods, he asserts the nothingness of the latter and the sole lordship of the former.