Genesis 3:22-24

CRITICAL NOTES.—

Genesis 3:24. Cherubims.] The final “s” is superfluous: the word should be either “cherubim,” or, what comes to the same thing, “cherubs.” It is of much more consequence to know and remember that the Heb. has the definite article. This is very significant. It implies that, when the book of Genesis was written, the notion of “the cherubim” had become “familiar.” Instead of wearying the reader with the numerous, and for the most part obviously far-fetched conjectures which critics have indulged in as to the derivation and meaning of the word cherub, we will merely say that perhaps one of the latest and simplest explanations is the best. Fürst regards the root (k-r-b) as meaning “to seize, catch, lay hold of;” and compares with it the Sanscrit gribh, Persian giriften, Greek γρυπ, γρυφ, German grip, krip, greif, &c. If, as he says, the word is an “abstract,” and signifies “the seizing, laying hold of,” even so a ready application of the term to the objects intended may be made. But if, as we venture to think, karubh is simply a pure passive, then the meaning yielded by it would be “the seized ones,” “the laid hold of ones,” “the possessed ones,”—than which a more fitting significance could scarcely be imagined (cf. especially Psalms 18:10; Psalms 80:1; Ezekiel 10) On the one hand, the cherubim laid hold of and enclosed the divine glory; and, on the other, the divine power laid hold of and directed these upbearers of the divine majesty.

MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 3:22

THE EXPULSION OF MAN FROM EDEN

Expulsion of Adam and Eve from Eden teaches:—

I. That when comforts are likely to be abused, God sends men from them. There was danger least Adam should put forth his hand and eat of the “tree of life” and live for ever. The fallen man must not be allowed to eat of the tree of life in this world. It can only be tasted by him in the resurrection; to live for ever in a frail body would be an unmitigated woe. There are many trees of life in the world from which God has to drive men, because they are not in a proper condition to make the designed use of them. Government and law must be preventive as well as punitive, they must regard the future as well as the past. It is better for a man to be driven from a mental, moral, or social good than that he should make a bad use of it. Many a soul has lost its Eden by making a bad use of good things.

II. That it is not well that a sinner should live and reside in the habitation of innocence. Adam and Eve were out of harmony with the purity and beauty of Eden. Such an innocent abode would not furnish them with the toil rendered necessary by their new condition of life. Men ought to have a sympathy with the place in which they reside. Only pure men should live in Eden. Society should drive out the impure from its sacred garden. Commerce should expel the dishonest from its benevolent enclosure. Let the wicked go to their own place in this life. A wicked soul will be far happier out of Eden than in it. Heaven will only allow the good to dwell within its walls.

III. That sin always causes men to be expelled from their truest enjoyments. Sin expels men from their Edens. It expels from the Eden of a pure and noble manhood. It drives the monarch from his palace into exile. It exchanges innocence for shame; plenty for want; the blessing of God into a curse; and fertility into barrenness. It makes the world into a prison-house. It often happens that when men want to gain more than they legitimately can, that they lose that which they already possess. In trying to become gods, men often lose their Edens. Satan robs men of their choicest possessions and of their sweetest comforts. This expulsion was

(1). Deserved.

(2). Preventive.

(3). Pitiable.

IV. That though expelled from Eden man’s life is yet beset with blessings. Though the cherubim and the flaming sword closed up the way to Paradise, Christ had opened a new and living way into the holy place. Christ is now the “way” of man—to purity—to true enjoyment—to heaven. Heaven substitutes one blessing for another.

SUGGESTIVE COMMENTS ON THE VERSES

Genesis 3:22. Jehovah is the disposer of all places and conditions; he sends in and puts out.

The cursed earth is the sinner’s place of correction.
God has separated sin from pleasure. Sin is out of Paradise.
Terrible are the means by which God drives sinners from their pleasures.
God sometimes withholds blessings for our good.
When men have once committed sin, they are in danger of any other.
The surest way to prevent sin is to keep men from the allurements to it.
God cannot allow the defiling of His ordinances by such as have no right to them.
God likes to leave monuments both of His mercies and judgments.

THE PLAN OF REDEMPTION EXHIBITED AT EDEN

By some it has been thought that the plan of redemption began to be unfolded in Eden in that symbolical appearance recorded in our text, receiving, as time rolled on, fuller development and additional illustration, until it was clearly set forth in the Saviour’s mission.

I. The event here recorded. The expulsion of man from Paradise.

1. It was not forcible. The wording of the sentence would certainly lead us to infer the contrary, but we can scarcely suppose that the unwillingness of Adam to leave Eden would manifest itself in rebellious opposition, so as to induce coercive measures; besides, we may infer from the entire narrative, that he had been brought by this time to penitence.

2. Neither are we to suppose that this event occurred merely as a carrying out of the curse which had been pronounced. The sin of Adam no doubt was the ground of this exclusion, but the principal reason was, that access to the tree of life might be denied him. By this he was taught the full consequence of his sin.

II. The transaction that followed. “And he placed at the east of the garden,” &c. The general mind associates with this statement, the idea of wrath; the popular notion being, that an angel with a flaming sword in hand, stood in the entrance of Eden, to prevent any approach to the tree of life. That such cannot be its import might be inferred from the general tenor of the narrative; in several instances, while Adam was yet in the garden, the mercy of God was especially manifested to him, and we cannot suppose that after his exclusion, there would be less mercy. To us it appears as an illustration of the recent promise of the Redeemer.

1. What is the Scripture signification of the term “Cherubim?” (Ezekiel 1:22; Ezekiel 10:1.) (Revelation 4:6.) The cherubim of paradise same as these. In Ezekiel, and in all the passages which refer to the subject, we have the idea that God dwelt with the cherubim; we are also told that the appearance of the cherubim was that of a man; so that one great truth taught at Eden might be, that the seed of the woman, who would open the way to the tree of life, would be God dwelling with the flesh.

2. What was the flaming sword? Critics tell us that the word rendered “flaming sword,” might be rendered “the fire of wrath.” Allow that the institution at Eden and the vision of Ezekiel represent the same appearance, and we have a key to the expression, “flaming sword.” In the vision of Ezekiel there was a fire unfolding, or turning back upon itself; and the living creatures, with the likeness of a man, were in the midst of the fire. In the text, the sword of flame is said to have turned every way, but this would be better rendered “turning back on itself;” so that the great truth here taught was, that the fire of wrath, which had been kindled by transgression, instead of burning out to consume man, would turn back and expend itself on “God manifest in the flesh.”

III. The design of this transaction.

1. One great end was to teach the principles of redemption.
2. To keep the divinely-appointed way to eternal life in remembrance.
3. That it might serve as a temple of worship. It was to this “presence of the Lord” that the antediluvian patriarch came—from which Cain was driven. Here sacrifices were offered, as expressions of faith in this way of reconciliation.—(Sketches of Sermons by Wesleyan Ministers.)

ILLUSTRATIONS
BY

REV. WM. ADAMSON

Privileges Perverted! Genesis 3:22. Pilkington mentions that in Retsch’s Illustrations of Göethe’s Faust, there is one plate where angels are seen dropping roses down upon the demons, who are contending for the soul of Faust. But every rose falls like molten metal—burning and blistering where it touches. Is it not so with man? God’s gifts are by him abused—His privileges perverted. The gifts remain intrinsically the same; but man’s heart—his guilty conscience is pained; as vice blushes at virtue’s contact.

“Wasted and marred in the sin-stricken soul,
The finest workmanship of God is there.”—Willis.

Divine Care! (Genesis 3:23.) God did not forget Adam and Eve. Nor was He indifferent to their constitution. Life in Paradise would be extreme misery. He saw—he knew. So God sees all the way of each child of His. And as he taught Adam and Eve that His Providence and love would guide and direct their future, so does He teach us. Dr. Doddride was taught this in a dream. He thought he had just died, and in an instant was conscious that he was free as a bird. Embodied in an aërial form he floated in light, while beneath was his family weeping over his dead body, which he had just left as though it were an empty box. Reposing upon golden clouds, he found himself ascending through space, guided by a venerable figure, in which age and youth were blended into majestic sweetness. They travelled on and on. At length the towers of a most beautiful edifice rose, brilliant and distinct, before them. The door swung noiselessly open as they entered a spacious room, in the centre of which stood a table covered with a snow-white cloth, on which was a golden cup and a cluster of ripe grapes. “Here you must await the Lord of the mansion, who will soon come,” said the guide. “In the meantime, you will find plenty to delight you.” His guide vanished; and upon looking at the room, he found its walls covered with pictures, which, upon examination, proved to be a complete delineation of his entire life, revealing to him that there had not been an hour in it of joy, sadness, or peril, in which a ministering angel had not been present as guardian and Saviour. This revelation of God’s goodness and mercy and watchfulness far exceeded his highest imaginings. While he was filled with gratitude and love, the Lord of the mansion entered. His appearance was so overwhelming in its loveliness and majesty, that the dreamer sank at his feet overcome. His Lord, gently raising him, took his hand and led him forward to the table. Pressing the juice of the grapes into the golden cup, he first tasted it, then holding it to the dreamer’s lips, said, “Drink: this is the new wine in my Father’s kingdom.” No sooner had he drank, than perfect love cast out all fear, and clasping his arms around the Saviour, he exclaimed “My Lord and my God!” Sweeter than the sweetest of earth’s music, he heard the voice of God His Saviour in accents of comfort and tones of assurance; and, thrilling with unspeakable bliss, he awoke with tears of rapture streaming over his face. Yes! God sees—knows—pities—preserves—perfects.

“Through all my dark has shone

Thy face, Thy peace has flowed beneath my pain;

Stumbling, I fell in Thy embrace

My loss by Thee was turned to gain.”

Mercy and Judgment! Genesis 3:24. Mercy here fringed the judgment of exclusion. Man now required an occupation to prevent unavailing regrets. Naturally prone to mood over the past, God gave him an employment which would draw his mind away from past memories to present action and future hope. Regrets of a certain class are useless. As for instance those which a man in mid-life sometimes experiences. It is the solemn thought connected with middle life, that life’s last business is begun in earnest; and it is then, midway between the cradle and the grave, that a man begins to marvel that he lets the days of youth go by so half-enjoyed. It is the pensive autumn feeling; it is the sensation of half-sadness that we experience when the longest day of the year is past, and every day that follows is shorter, and the light fainter, and the feebler shadows tell that nature is hastening with gigantic footsteps to her winter grave. So does man look back upon his youth. When the first gray hairs become visible, when the unwelcome truth fastens itself upon the mind that a man is no longer going up hill, but down, and that the sun is always westering, he looks back on things behind. When we were children, we thought as children. But now there lies before us manhood, with its earnest work, and then old age, and then the grave, and then home. There is a second youth for man, better and holier than the first, if he will look on and not look back. Hence God sent forth Adam to till the ground, to devote his energies to diligent use of the present, by directing his hopes toward heavenly rest in the future. And if we could have his confession now it would be:—

“Yes, I can tell of hours apart

In lonely path and secret place,

When burned and glowed within my heart

The wondrous meanings of Thy grace.”