Cherubims— By these the generality of commentators understand angels. A modern writer has endeavoured to prove that they were hieroglyphical, or emblematical representations of the Trinity and the Incarnation. We shall have occasion to consider this opinion more distinctly hereafter, when we come to the cherubims in the temple.
A flaming sword which turned every way— The peculiarity of this description has led commentators to a thousand imaginations. Our translation certainly leads to strange ideas, or rather to no ideas; for what can we conceive of a sword, which turned every way, by itself, for it is not said to be in the hands of any: and we may reasonably conclude, that did the cherubims mean angels, and had they swords in their hands, it would have been said, cherubims with flaming swords: but it is singular, a flaming sword, and it is mentioned disjunctively, cherubims AND a flaming sword; the Hebrew may be rendered, and a flame of burning matter, fire, &c. See Psalms 104:4. המתהפכת hamithapechet, rendered turning every way, signifies, after the manner of flame, or fire, rolling about, as it were, and turning upon, and into itself. Whence it seems plainly to follow, that it was a flaming fire which was placed here. For my own part, I cannot help being of opinion, that not a flaming guard of angels was placed here; but that this was the Divine Shechinah, or Presence, corresponding to that which was afterwards placed in the Holy of Holies. And the attentive reader will remark, that every thing seems to correspond: for, in the first place, the Hebrew word, which we render placed, is ישׁכן ishchon, the word whence Shechinah is derived, and which is always used for the Divine Presence of inhabitation in the tabernacle, or temple: that Presence was manifested between the Cherubims, whatever these cherubims were; and a perpetual holy fire was kept up before the mercy-seat, the place of the inhabitation of the Deity. See Prideaux, vol. 1: p. 223. Now these particulars seem to prove that this apparatus, placed at the garden of Eden, was something corresponding to the ark and mercy-seat: and it is observable that the author of the book of Wisdom, ch. Genesis 9:8. speaks, under the character of Solomon, of a tabernacle, &c. prepared from the beginning, of which that made by him was a resemblance: and from Exodus 7:9 it is evident, that the Israelites had a tabernacle before that which was erected by Moses. And if from the fall, a religious worship adapted to fallen man was necessary, as is indisputable, is it not reasonable to conclude, that God instituted such a mode of religion from the very time when it became necessary? If so, we may well conclude, that this was the Adamic, or Patriarchal church, tabernacle, Shechinah, Presence, or whatever you will call it. The Jerusalem Targum has it here, "He made the glory of his Shechinah, or glorious Majesty, to dwell of old at the east of the garden of Eden, over, or above, the two cherubims." See 1 Samuel 4:4. 2 Samuel 6:2. 2 Kings 19:15.Psalms 80:1.Isaiah 37:16.
Thus we are informed how our first parents fell, and were driven out of Paradise: but after how long a continuance there, is a question no less debated, than it is difficult to be determined.
GENERAL REFLECTIONS. on Chap. III.
Though it may be difficult to understand every minute particular in this account of our first parents' transgression; yet the main fact is sufficiently plain, that they fell from a state of perfect tranquillity and life, into a state of sin and death: that by these means sin entered into the world, and death by sin! Such were the consequences of their abuse of that liberty wherewith they were invested, wherewith it was indispensably necessary they should be invested to make them moral and accountable agents: and such is the original of that evil, which we too sensibly feel, and universally deplore!
Deep and mysterious are the ways of God: and the utmost humility becomes us in every inquiry which we make concerning them, circumscribed as is our knowledge, and confined as is our view of the great plan of the Deity's designs. But certainly we are bound for ever to adore his unutterable goodness, who, in the midst of judgment, remembered mercy; who raised the drooping spirits of our desponding parents by the gracious promise of a future Deliverer; and who, by the completion of that promise, hath sufficiently remedied all the evils of the fall! His amazing condescension in the great work of redemption ought to silence every murmur, and to answer every objection, which the busy thoughts of men would raise from the circumstances of the event before us!
Our first parents give us a sufficient admonition, how dangerous it is not to believe what God has declared; to give ear to temptations, and to follow the desires of the flesh: as well as how cautious we should be to watch over ourselves, and to obey in all things the laws of our God. They clearly inform us, that the divine threatenings are never in vain, and that God cannot suffer man's disobedience to pass unpunished. And there is the less reason to expect it, as our kind and heavenly Father cannot, does not, ever propose any end in his laws to us, but our present and everlasting good. Assured, therefore, that what he dehorts us from practising, will issue in our misery; what he incites us to perform, will tend to our highest good; let us ever serve him with a filial spirit, and, as children, love and obey Him, whose tender mercy is over all his works.
In our first parents we see the dreadful consequences of sin—shame and condition of soul! And such will the consequences of all sin be found; for sin is a turning away from Him, who alone can give life and peace. If therefore, led on by the lust or presumption, the credulity or weakness of Eve, we listen to the voice of the tempter, we shall assuredly find the event equally distressful to our souls, which will tremble with conscious shame; and seek, though in vain, to fly from him, whom, in a state of acceptance and holiness, we shall always meet with joy!
Convinced, therefore, O man! that thou hast, though fallen, even now, through Divine Grace, a freedom to choose good or evil, life or death, which are set before thee; convinced that thou hast a God, ready to crown thy proper choice with inestimable rewards through the infinite merit of thy great Intercessor; use the grace offered to thee, resolutely maintain thy integrity, and give not way to the insinuations of thy spiritual enemy, to the temptations of the world or the flesh: fight the good fight; and perseveringly elect the better part. So when thy trial and conflict are over, the great Redeemer will welcome thee to the glories of that paradise, which, lost by the first, was recovered by him the second Adam; a better Adam, and a better paradise, as purchased by an inestimable price, even the death of his mortal nature who was God as well as man, who, through death, destroyed him that had the power of death, and thus hath opened the kingdom of heaven to all believers!