(16) That dwellest between the cherubims.--A like phrase in Psalm 18:10 refers, apparently, to the dark thunder-clouds of heaven. Here, probably, the reference is to the glory-cloud which was the symbol of the Divine presence, and which rested, when it manifested itself, between the cherubim of the ark (Numbers 7:89), those figures also symbolising the elemental forces of the heavens. (Comp. Psalm 68:33.)

Thou art the God, even thou alone.--The absolute monotheism of the faith of Israel is placed in strong antithesis to the polytheism of Rabshakeh (Isaiah 37:12). (Comp. Jeremiah 10:11, and Isaiah 40-42)

Verse 16. - O Lord... that dwellest between the cherubims; literally, that sittest upon the cherubim. The allusion is scarcely to the poetic imagery of God riding on the cherubim in the heavens (Psalm 18:10), as Mr. Cheyne suggests; but rather to his dwelling between the two cherubic forms in the holy of holies, and there manifesting himself (camp. Numbers 7:89; 1 Samuel 4:4; 2 Samuel 6:2; 1 Chronicles 13:6; Psalm 80:1; Psalm 99:1). Thou art the God, even thou alone, of all the kingdoms of the earth. It has been questioned whether Hezekiah was really as pronounced a monotheist as these expressions would imply, and suggested that his actual words received "a colouring" from a later writer. Hezekiah's contemporaries, it is said, Isaiah and Micah, make no such strong statements of their belief in one only God as this (Kuenen, Cheyne). But it is difficult to see what can be a clearer revelation of monotheism than Isaiah 6:1-5, or what truth more absolutely underlies the whole of Isaiah's teaching than the unity of the Supreme Being. The same under-current is observable in Micah (Micah 1:2, 3; Micah 4:5; Micah 6:6-9; Micah 7:17, 18). Sennacherib's belief, that each country has its own god (Isaiah 36:18-20), is not shared by the religious Jews of his time. They are well aware that the heathen gods are "vanity" (Isaiah 46:3; Hosea 4:15; Amos 1:5; Jonah 2:8), "wind" and "confusion" (Isaiah 41:29, etc.). Thou hast made heaven and earth (comp. Genesis 1:1; Psalm 102:25; Isaiah 40:26-28; Isaiah 42:5, etc.).

37:1-38 This chapter is the same as 2Ki 19O Lord of hosts, God of Israel, that dwellest between the cherubim,.... Or, "the inhabitant of the cherubim" (l); which were over the mercy seat, the residence of the Shechinah, or Majesty of God, the symbol of the divine Presence in the holy of holies; a title which the God of Israel, the Lord of armies in heaven, and earth bears, and distinguishes him from all other gods, and which several titles carry in them arguments to strengthen faith in prayer; being "the Lord of hosts", he was able to do whatsoever was desired, and more abundantly; being "the God of Israel", their covenant God, it might be hoped and expected he would protect and defend them; and sitting "between the cherubim", on the mercy seat, great encouragement might be had that he would be gracious and merciful, and hear and help:

thou art the God, even thou alone, of all the kingdoms of the earth; this is opposed to the conceit of Sennacherib, that he was only the God of the Jews, and had no concern with other kingdoms and nations; whereas all belong to him, and him only; they are all under his jurisdiction and dominion, and at his will and control:

thou hast made heaven and earth; and so has an indisputable right to the government of the whole world, and to the disposal of all things in it.

(l) "cherubim inhabitator", Forerius.