Genesis 3:24

Drove - Flock; company.

So he drove out the man - Three things are noted here:

1. God's displeasure against sinful man, evidenced by his expelling him from this place of blessedness;

2. Man's unfitness for the place, of which he had rendered himself unworthy by his ingratitude and transgression; and,

3. His reluctance to leave this place of happiness. He was, as we may naturally conclude, unwilling to depart, and God drove him out.

He placed at the east - מכדם mikkedem, or before the garden of Eden, before what may be conceived its gate or entrance; Cherubims, הכרבים hakkerubim, The cherubim. Hebrew plurals in the masculine end in general in im: to add an s to this when we introduce such words into English, is very improper; therefore the word should be written cherubim, not cherubims. But what were these? They are utterly unknown. Conjectures and guesses relative to their nature and properties are endless. Several think them to have been emblematical representations of the sacred Trinity, and bring reasons and scriptures in support of their opinion; but as I am not satisfied that this opinion is correct, I will not trouble the reader with it. From the description in Exodus 26:1, Exodus 26:31; 1 Kings 6:29, 1 Kings 6:32; 2 Chronicles 3:14, it appears that the cherubs were sometimes represented with two faces, namely, those of a lion and of a man; but from Ezekiel 1:5, etc.; Ezekiel 10:20, Ezekiel 10:21, we find that they had four faces and four wings; the faces were those of a man, a lion, an ox, and an eagle; but it seems there was but one body to these heads. The two-faced cherubs were such as were represented on the curtains and veil of the tabernacle, and on the wall, doors, and veil of the temple; those with four faces appeared only in the holy of holies. The word כרב or כרוב kerub never appears as a verb in the Hebrew Bible, and therefore is justly supposed to be a word compounded of כ ke a particle of resemblance, like to, like as, and רב rab, he was great, powerful, etc. Hence it is very likely that the cherubs, to whatever order of beings they belonged, were emblems of the All-Mighty, and were those creatures by whom he produced the great effects of his power. The word רב rab is a character of the Most High, Proverbs 26:10 : The great God who formed all; and again in Psalm 48:2, where he is called the Great King, מלך רב melech rab. But though this is rarely applied as a character of the Supreme Being in the Hebrew Bible, yet it is a common appellative of the Deity in the Arabic language. rab, and rab'ulalameen Lord of both worlds, or, Lord of the universe, are expressions repeatedly used to point out the almighty energy and supremacy of God. On this ground, I suppose, the cherubim were emblematical representations of the eternal power and Godhead of the Almighty. These angelic beings were for a time employed in guarding the entrance to Paradise, and keeping the way of or road to the tree of life. This, I say, for a time; for it is very probable that God soon removed the tree of life, and abolished the garden, so that its situation could never after be positively ascertained.

By the flaming sword turning every way, or flame folding back upon itself, we may understand the formidable appearances which these cherubim assumed, in order to render the passage to the tree of life inaccessible.

Thus terminates this most awful tragedy; a tragedy in which all the actors are slain, in which the most awful murders are committed, and the whole universe ruined! The serpent, so called, is degraded; the woman cursed with pains, miseries, and a subjection to the will of her husband, which was never originally designed; the man, the lord of this lower world, doomed to incessant labor and toil; and the earth itself cursed with comparative barrenness! To complete all, the garden of pleasure is interdicted, and this man, who was made after the image of God, and who would be like him, shamefully expelled from a place where pure spirits alone could dwell. Yet in the midst of wrath God remembers mercy, and a promise of redemption from this degraded and cursed state is made to them through Him who, in the fullness of time, is to be made flesh, and who, by dying for the sin of the world, shall destroy the power of Satan, and deliver all who trust in the merit of his sacrifice from the power, guilt, and nature of sin, and thus prepare them for the celestial Paradise at the right hand of God. Reader, hast thou repented of thy sin? for often hast thou sinned after the similitude of thy ancestor's transgression. Hast thou sought and found redemption in the blood of the Lamb? Art thou saved from a disposition which led thy first parents to transgress? Art thou living a life of dependence on thy Creator, and of faith and loving obedience to him who died for thee? Wilt thou live under the curse, and die eternally? God forbid! Return to him with all thy soul, and receive this exhortation as a call from his mercy.

To what has already been said on the awful contents of this chapter, I can add little that can either set it in a clearer light, or make its solemn subject more impressive. We see here that by the subtlety and envy of the devil sin entered into the world, and death by sin; and we find that death reigned, not only from Adam to Moses, but from Moses to the present day. Flow abominable must sin be in the sight of God, when it has not only defaced his own image from the soul of man, but has also become a source of natural and moral evil throughout every part of the globe! Disruption and violence appear in every part of nature; vice, profligacy, and misery, through all the tribes of men and orders of society. It is true that where sin hath abounded, there grace doth much more abound; but men shut their eyes against the light, and harden their hearts against the truth. Sin, which becomes propagated into the world by natural generation, growing with the growth and strengthening with the strength of man, would be as endless in its duration, as unlimited in its influence, did not God check and restrain it by his grace, and cut off its extending influence in the incorrigibly wicked by means of death. How wonderful is the economy of God! That which entered into the world as one of the prime fruits and effects of sin, is now an instrument in his hands to prevent the extension of its contagion.

If men, now so greatly multiplied on the earth, and fertile in mischievous inventions, were permitted to live nearly a thousand years, as in the ancient world, to mature and perfect their infectious and destructive counsels, what a sum of iniquity and ruin would the face of the earth present! Even while they are laying plans to extend the empire of death, God, by the very means of death itself, prevents the completion of their pernicious and diabolic designs. Thus what man, by his wilful obstinacy does not permit grace to correct and restrain, God, by his sovereign power, brings in death to control. It is on this ground that wicked and blood-thirsty men live not out half their days; and what a mercy to the world that it is so! They who will not submit to the scepter of mercy shall be broken in pieces by the rod of iron. Reader, provoke not the Lord to displeasure; thou art not stronger than he. Grieve not his Spirit, provoke him not to destroy thee; why shouldst thou die before thy time? Thou hast sinned much, and needest every moment of thy short life to make thy calling and election sure. Shouldst thou provoke God, by thy perseverance in iniquity, to cut thee off by death before this great work is done, better for thee thou hadst never been born!

How vain are all attempts to attain immortality here! For some thousands of years men have been laboring to find out means to prevent death; and some have even boasted that they had found out a medicine capable of preserving life for ever, by resisting all the attacks of disease, and incessantly repairing all the wastes of the human machine. That is, the alchymistic philosophers would have the world to believe that they had found out a private passage to the tree of immortality; but their own deaths, in the common order of nature, as well as the deaths of the millions which make no such pretensions, are not only a sufficient confutation of their baseless systems, but also a continual proof that the cherubim, with their flaming swords, are turning every way to keep the passage of the tree of life. Life and immortality are, however, brought to light by the Gospel; and he only who keepeth the sayings of the Son of God shall live for ever. Though the body is dead - consigned to death, because of sin, yet the spirit is life because of righteousness; and on those who are influenced by this Spirit of righteousness, the second death shall have no power!

So he drove out the man. - This expresses the banishment of man from the garden as a judicial act. While he is left to the fruits of his labor for the means of subsistence until his return to the dust, his access to the source of perpetual life and vigor is effectually barred by a guard stationed east of the garden, where was no doubt its only entrance, consisting of the cherubim and the flame of a sword waving in all directions. The flaming sword is the visible form of the sword of justice, repelling the transgressors from the seat and source of happiness and life. The cherubim, who are here mentioned as well-known objects, whose figure does not require description, are the ministers of the divine presence and judgment - of his presence which was not entirely withdrawn from man; and of his judgment, by which he was excluded from the garden of delight.

There is unspeakable mercy here in every respect for the erring race. This present life in the flesh was now tainted with sin, and impregnated with the seeds of the curse, about to spring forth into an awful growth of moral and physical evil. It is not worth preserving for itself. It is not in any way desirable that such a dark confusion of life and death in one nature should be perpetuated. Hence, there is mercy as well as judgment in the exclusion of man from that tree which could have only continued the carnal, earthly, sensual and even devilish state of his being. Let it remain for a season, until it be seen whether the seed of spiritual life will come to birth and growth, and then let death come and put a final end to the old man.

Still further, God does not annihilate the garden or its tree of life. Annihilation does not seem to be his way. It is not the way of that omniscient One who sees the end from the beginning, of that infinite Wisdom that can devise and create a self-working, self-adjusting universe of things and events. On the other hand, he sets his cherubim to keep the way of the tree of life. This paradise, then, and its tree of life are in safe keeping. They are in reserve for those who will become entitled to them after an intervening period of trial and victory, and they will reappear in all their pristine glory and in all their beautiful adaptedness to the high-born and new-born perfection of man. The slough of that serpent nature which has been infused into man will fall off, at least from the chosen number who take refuge in the mercy of God; and in all the freshness and freedom of a heaven-born nature will they enter into all the originally congenial enjoyments that were shadowed forth in their pristine bloom in that first scene of human bliss.

We have now gone over the prelude to the history of man. It consists of three distinct events: the absolute creation of the heavens and the earth, contained in one verse; the last creation, in which man himself came into being, embracing the remainder of the first chapter; and the history of the first pair to the fall, recorded in the second and third chapters. The first two fall into one, and reveal the invisible everlasting Elohim coming forth out of the depths of his inscrutable eternity, and manifesting himself to man in the new character of Yahweh, the author and perpetuator of a universe of being, and pre-eminently of man, a type and specimen of the rational order of beings. Whenever moral agents come into existence, and wherever they come into contact, there must be law, covenant, or compact. Hence, the command is laid upon man as the essential prerequisite to his moral deportment; and Yahweh appears further as the vindicator of law, the keeper of covenant, the performer of promise.

Man, being instructed by him in the fundamental principle of all law, namely, the right of the Creator over the creature, and the independence of each creature in relation to every other, takes the first step in moral conduct. But it is a false one, violating this first law of nature and of God in both its parts. "Thus, by one man sin entered into the world, and death by sin." Hence, the prospect of man's future history is clouded, and it cannot be darker than it afterward turns out to be. But still it is tinged even in its early dawn with some rays of heavenly hope. The Lord God has held out signals of mercy to the tempted and fallen pair. The woman and the man have not been slow to acknowledge this, and to show symptoms of returning faith and repentance. And though they have been shut out of the garden, yet that region of bliss and its tree of life are not swept out of existence, but, in the boundless mercy of God, reserved in safe keeping for those who shall become heirs of glory, honor, and immortality.

Let it be observed that we here stand on the broad ground of our common humanity. From this wide circumference Scripture never recedes. Even when it recounts the fortunes of a single individual, family, or nation, its eye and its interest extend to the whole race; and it only dwells on the narrower circle of men and things as the potential spring of nascent, growing, and eternal life and blessing to the whole race. Let us endeavor to do justice to this ancient record, in the calm and constant grandeur and catholicity of its revelations concerning the ways of God with man.

3:24 God drove him out - This signified the exclusion of him and his guilty race from that communion with God which was the bliss and glory of paradise. But whether did he send him when he turned him out of Eden? He might justly have chased him out of the world, Job 18:18, but he only chased him out of the garden: he might justly have cast him down to hell, as the angels that sinned were, when they were shut out from the heavenly paradise, 2 Peter 2:4, but man was only sent to till the ground out of which he was taken. He was only sent to a place of toil, not to a place of torment. He was sent to the ground, not to the grave; to the work-house, not to the dungeon, not to the prison-house; to hold the plough, not to drag the chain: his tilling the ground would be recompensed by his eating its fruits; and his converse with the earth, whence he was taken, was improveable to good purposes, to keep him humble, and to mind him of his latter end. Observe then, That though our first parents were excluded from the privileges of their state of innocency, yet they were not abandoned to despair; God's thoughts of love designing them for a second state of probation upon new terms. And he placed at the east of the garden of Eden, a detachment of cherubim, armed with a dreadful and irresistible power, represented by flaming swords which turned every way, on that side the garden which lay next to the place whither Adam was sent, to keep the way that led to the tree of life.