The ark of the covenant was the only object found in the holy of holies, and it was the most sacred object of the tabernacle. About it the most important of the Mosaic rites arranged themselves. It was the center of the whole symbolic service Every act of worship was related directly or indirectly to the ark. It was a chest of acacia wood, covered with a heavy plating of gold inside and out. It was three feet nine inches long and two feet three inches deep and wide. Its lid, or covering, was of pure gold, held firmly in its place by the crown of gold (the elevated edges of the ark) into which it was closely fitted. This covering was the Mercy-seat. From its ends rose the Cherubim, which were formed out of the gold of the mercy-seat itself, not separate attachments. Their wings projected over their heads and forward, forming a sort of canopy for the ark. Their faces were turned toward each other, their eyes bent downward toward the mercy-seat.

The Cherubim. Of these symbolic figures no exhaustive study can be here attempted. They are first mentioned in Genesis 3:24, where they are represented as the guardians of the Garden of Eden and of the tree of life. Here they appear immediately after the fall. Next, they are found in the veil, curtains, and ark of the tabernacle. In Ezekiel 1:5-26 a marvellous description is given of them, one that associates them most intimately with the throne of God. Revelation 4, 5, reveals to us four living creatures (or beings) that almost certainly must be identified with the cherubim of other scripture. Here likewise they belong to the throne. The attitude of the cherubim, gazing on the mercy-seat, reminds one of the words of Peter, who represents the angels as desiring to look intently into the mystery of redemption (1 Peter 1:12). But they seem not to be designed to prefigure the angels. Two things are very manifest with respect to them: First, they are intimately associated with the throne of God. Both Ezekiel and John in the Apocalypse make this clear. Even in the ark they are connected with the throne, for such the ark was. Second, they are closely connected with the judicial government of the Most High, and appear to be executors of the divine will. With the speed of the lighting-flash they come and go, doing the will of Him who is on the throne above them, according to Ezekiel. In the Revelation they are connected with the providential judgments which are inflicted on the wicked.

The view that commends itself as being more satisfactory than perhaps any other, is that which regards the cherubim as emblems of certain divine attributes, as justice, righteousness, truth, and mercy. They, together with the sword, guard the way of the tree of life; and yet the sword one day awakes against the man who is Jehovah's fellow (Zech. 13:7). Mercy toward the lost and justice on behalf of the Throne unite and embrace in the cross of Christ. Over the mercy-seat the cherubim stand, guarding and overshadowing, yet with fixed gaze they behold the blood of atonement sprinkled there, which satisfies every claim of law and justice, and harmonizes all the attributes of God. By virtue of the shed blood justice and righteousness can unite with mercy and love in the pardon and acceptance of the guilty.

The Contents of the Ark. First of all, within it was the Testimony, the two tables of stone engraved by the finger of God. Next, the Pot of Manna. The manna was laid up in the ark "before the testimony," that is, in front of the two tables. The "hidden manna" of Revelation 2:17 is an allusion to the pot of manna in the ark. Finally, it contained Aaron's rod that budded. It appears from the account in Numbers that the rod was kept for a time in the tabernacle, as a witness against the rebels, before it was deposited in the ark. The sacred chest, however, was designed chiefly to hold the tables of the covenant, the Decalogue. These two tables were the base of all the other laws of Moses, and constituted the very essence of the covenant relation of Israel with God.

The ark was God's throne, the place where he met with the priest, and communicated his will for the instruction and guidance of his people. Its form resembles a throne, of which the mercy-seat was the base, the cherubim the sides and supports, and their wings the canopy. It can hardly be doubted that it is the foundation for the beautiful and significant expression, "the throne of grace" (Heb. 4:16). For it was here that expiation for sins was effected, here that reconciliation between the holy Lord and his offending people was wrought, and here that mercy and forgiveness were bestowed on the guilty. As the ark was the place where the divine manifestation took place, and pardon and blessing were dispensed by Him who dwelt there, it is called "the throne of judgment," "the throne of righteousness."

The Mercy-Seat. It is not too much to say that this was the supreme feature of the tabernacle, and of the Mosaic rites. It is spoken of in the Scriptures not simply as the lid or covering of the ark, but as a distinct object, almost as if it did not belong to the ark. In Leviticus 16:2 we have "the mercy-seat, which is upon the ark." In Numbers 7:89 we read, "And when Moses went into the tent of meeting to speak with him, then he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the testimony, from between the two cherubim." These passages give the mercy-seat a primary place, and invest it with the utmost im­portance. The Septuagint renders this phrase "the house of propitiation." The reason for this name is discovered in the intimate relation which exists between the mercy-seat and the atonement for sins which was effected there. The blood of the sin-offering was sprinkled on it, whereby propitiation was made.

For this reason the mercy-seat is called "the propitiatory" in Hebrews 9:5; because it was the place where the atonement was completed, where satisfaction to the divine claims was made, and where peace was secured by the covering (atonement) of the sins of the people. Beneath it were the two tables, the Ten Words, which testified: first, that God's government is founded on justice and righteousness; second, that Israel was in covenant relation with him; third, that their sins were ever present before him, and that he was perfectly acquainted with their rebellious ways (Deut. 31:26, 27). The blood on the mercy-seat met the demands of the law and satisfied the claims of justice, for it covered the sins from the Divine presence, obliterating them altogether. The attitude of the cherubim attests the complete pardon and acceptance of the guilty people. For if they are the symbols of certain attributes we can readily perceive how, with their eyes fixed on the Propitiation, they seem to declare that mercy and truth are here met together, righteousness and peace kiss each other (Ps. 85:10, 11).

What the mercy-seat did ceremonially or symbolically for Israel, Christ accomplishes perfectly and graciously for all believers, for him "God hath set forth to be a propitiation through faith in his blood" (Rom. 3:25). God has presented his own Son as a mercy-seat, and so he is now justified in justi­fying the ungodly, even those who believe in Jesus. The throne of judgment is now the throne of grace to which we may confidently and confidingly come.