Genesis 3:24
Verse
Context
The Expulsion from Paradise
23Therefore the LORD God banished him from the Garden of Eden to work the ground from which he had been taken.24So He drove out the man and stationed cherubim on the east side of the Garden of Eden, along with a whirling sword of flame to guard the way to the tree of life.
Sermons
Tim Keller
J. Vernon McGeeJ. Vernon McGee
Chuck Smith
Zac Poonen
Ron BaileySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Exo 26:1, Exo 26:31; Kg1 6:29, Kg1 6:32; Ch2 3:14, it appears that the cherubs were sometimes represented with two faces, namely, those of a lion and of a man; but from Eze 1:5, etc.; Eze 10:20, Eze 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, Pro 26:10 : The great God who formed all; and again in Psa 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!
Jamieson-Fausset-Brown Bible Commentary
placed . . . cherbim--The passage should be rendered thus: "And he dwelt between the cherubim at the East of the Garden of Eden and a fierce fire, or Shekinah, unfolding itself to preserve the way of the tree of life." This was the mode of worship now established to show God's anger at sin and teach the mediation of a promised Saviour as the way of life, as well as of access to God. They were the same figures as were afterwards in the tabernacle and temple; and now, as then, God said, "I will commune with thee from above the mercy seat, from between the two cherubims" (Exo 25:22). Next: Genesis Chapter 4
John Gill Bible Commentary
So he drove out the man,.... Being unwilling to go out upon the orders given, some degree of force was used, or power exerted, in some way or other, to oblige him to depart; the word it is expressed by is used of divorces: there was a conjugal relation between God and man, the covenant between them had the nature of a matrimonial contract; which covenant man broke, though he was an husband to him, by committing idolatry, that is, spiritual adultery, not giving credit to him, but believing the devil before him; wherefore he wrote him a bill of divorce, and sent him away; drove him from his presence and communion with him, from his house and habitation, from his seat of pleasure, and garden of delight, and from all the comfortable enjoyments of life; an emblem of that separation and distance which sin makes between God and his creature, and of that loss which is sustained thereby: and he placed at the east of the garden of Eden, cherubims; the Septuagint version is,"and he placed him, or caused him (Adam) to dwell over against the paradise of pleasure, and he ordered the cherubim''But the words are not to be understood either of placing man, or placing the cherubim, but of Jehovah's placing himself, or taking up his habitation and residence before the garden of Eden, or at the east of it: while man abode in a state of innocence, the place of the divine Presence, or where God more gloriously manifested himself to him, was in the garden; but now he having sinned, and being driven out of it, he fixes his abode in a very awful manner at the entrance of the garden, to keep man out of it; for so the words may be rendered, "and he inhabited the cherubim, or dwelt over, or between the cherubim, before or at the east of the garden of Eden" (q); so the Jerusalem Targum,"and 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 cherubim;''or between them, as the Targum of Jonathan; and very frequently is Jehovah described as sitting and dwelling between the cherubim, Sa1 4:4 by which are meant not flying animals or fowls, whose form no man ever saw, as Josephus (r); nor angels, which is the more generally received opinion; for these were not real living creatures of any sort, but forms and representations, such as were made afterwards in the tabernacle of Moses, and temple of Solomon; and which Ezekiel and John saw in a visionary way, and from whom we learn what figures they were: and these were hieroglyphics, not of a trinity of persons, as some of late have stupidly imagined; for these were the seat of the divine Majesty, and between which he dwelt: and besides, as these had four faces, they would rather represent a quaternity than a trinity, and would give a similitude of the divine Being, which cannot be done, and be contrary to the second command; to which may be added, that the word is sometimes singular as well as plural: but these were hieroglyphics of the ministers of the word, whose understanding, humility, and tenderness, are signified by the face of a man; their strength, courage, and boldness, by that of a lion; their labour and diligence by that of an ox; and their quick sight and penetration into divine things by that of an eagle, which are the forms and figures of the cherubim; see Gill on Eze 1:10. Among these Jehovah is; with these he grants his presence, and by them signifies his mind and will to men; and these he makes use of to show them the vanity of all self-confidence, and to beat them off of seeking for life and righteousness by their own works, and to direct them alone to Christ, and point him out as the alone way of salvation; and of this use the hieroglyphic might be to fallen Adam, now driven out of Eden: and a flaming sword, which turned every way; a drawn sword, brandished, and which being very quick in its motion, as it was turned to and fro, glittered and looked like a flame of fire: this is not to be understood as by itself, and as of itself, turning about every way without a hand to move it, nor as with the cherubim, or as in the hands of angels, as in Ch1 21:16 or as being they themselves, which are made as flames of fire; but as in the hand of the Lord God, that dwelt between the cherubim; for so it may be rendered, "he inhabited the cherubim and that with a flaming sword" (s); that is, with one in his hand, an emblem of the fiery law of God now broken, and of the fire of divine wrath on the account of that, and of the flaming justice of God, which required satisfaction; and this turning on all sides: to keep the way of the tree of life; showing, that life and salvation were not to be had, unless the law and justice of God were satisfied; and that they were not to be expected on the foot of men's works, but only through Christ, the way, the truth, and the life; that no happiness was to be looked for from the covenant of works, now broke, nothing but wrath and vengeance; and that there must be another way opened, or there could be no enjoyment of the heavenly paradise. (q) -- "et habitavit super `seu' cum cherubim", Texelii Phoenix, p. 256. So sometimes signifies "upon", "above", or "with". See Nold. Ebr. part. Concord. p. 116, 121. (r) Antiqu. l. 3. c. 6. sect. 6. (s) "idque cum gladio evaginato", Texelius, ib. Next: Genesis Chapter 4
Tyndale Open Study Notes
3:24 Cherubim are a class of angelic beings that guard access to God’s presence (Exod 26:31; Ezek 28:14). • east . . . of Eden: In Genesis, movement eastward often implies leaving the presence or blessing of God, whether in judgment (see also Gen 4:16), self-aggrandizement (11:2; 13:11), or estrangement (25:6).
Genesis 3:24
The Expulsion from Paradise
23Therefore the LORD God banished him from the Garden of Eden to work the ground from which he had been taken.24So He drove out the man and stationed cherubim on the east side of the Garden of Eden, along with a whirling sword of flame to guard the way to the tree of life.
- Scripture
- Sermons
- Commentary
Nakedness & the Holiness of God
By Tim Keller8.6K46:56Holiness Of GodGEN 3:7GEN 3:24MAT 6:33In this sermon, the speaker addresses the need for control and the fear of being seen as unworthy. He highlights the drive to work hard and the inability to disappoint others. The sermon references Genesis 3, which explains the state of the world as a paradise that has been ruined by human actions. The speaker emphasizes that despite the wreckage, God comes into the situation and offers hope for redemption.
(Exodus) Exodus 25:23-28
By J. Vernon McGee3.2K04:12GEN 3:24EXO 25:23EXO 27:1EXO 30:1HEB 9:5In this sermon, the preacher discusses the importance of settling the sin question before being able to worship God. He explains that in the tabernacle, there are two articles of furniture in the outer court, the brazen altar and the laver, which represent Christ settling the sin question. Moving into the holy place, the preacher focuses on the table of showbread, which symbolizes God providing equally for all the tribes of Israel. The sermon also mentions the layout of the tabernacle and the significance of the mercy seat, which represents Christ's sacrifice and the throne of God as a place of mercy.
(Genesis) Genesis 3:20-24
By J. Vernon McGee2.7K04:34GenesisGEN 3:22GEN 3:24EXO 25:18In this sermon, the preacher discusses the concept of covering in relation to man's relationship with God. He emphasizes that man must have an adequate covering to approach God and that fig leaves, representing man's own efforts, are unacceptable. The preacher highlights the need for a substitute between man and God's wrath, which is ultimately fulfilled through the death of Jesus. The sermon concludes with the expulsion of Adam and Eve from the Garden of Eden and the placement of cherubim and a flaming sword to guard the way to the tree of life.
Religiosity or Spirituality - Life and Laws
By Zac Poonen2.6K1:00:36ReligiosityGEN 3:24MRK 7:32CO 4:10GAL 2:20In this sermon, the speaker discusses the difference between religious and spiritual people. He uses the analogy of a pig on a leash to illustrate how religious people rely on rules and regulations (symbolized by the ten commandments) to keep themselves clean. However, in the New Covenant, God seeks to put His nature within believers, symbolized by the tree of life, so that they can naturally avoid sin and do what is right. The speaker emphasizes that true spirituality is not about following external rules, but about having a transformed heart that loves righteousness and hates sin.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
(The Fire of God) the Fire and the Sword
By Zac Poonen1.4K59:55GEN 3:24LEV 9:24MAT 6:33LUK 10:38In this sermon, the speaker emphasizes the danger of seeking knowledge without allowing it to transform one's life. He points out that there is a growing obsession with Bible knowledge, yet many Christians remain ignorant of God. The speaker highlights the importance of humility and the need to trust in God's provision, as demonstrated by Jesus' final miracle of filling a boat with fish. He warns against the danger of relying on one's own abilities and urges listeners to allow the Holy Spirit to control their tongues.
Propitiation
By Ron Bailey1.3K1:00:06PropitiationGEN 3:15GEN 3:24MAT 6:332PE 1:31JN 2:1REV 21:4REV 22:14In this sermon, the speaker discusses the story of Jacob and his encounter with his brother Esau. Jacob, known for his cunning and strategic thinking, divides his family into two groups to protect them from any harm that Esau may bring. The speaker emphasizes the use of various words and illustrations in the Bible to convey deeper meanings and associations. The sermon also touches on the parable of the prodigal son, highlighting the importance of acknowledging and confessing one's sins to God. Overall, the message emphasizes God's constant desire for repentance and forgiveness.
Pride Is a Family Characteristic
By Bob Utley1.3K34:56PrideGEN 3:24EXO 28:17PSA 82:6ISA 14:12EZK 28:122TH 2:4REV 21:19In this sermon, the preacher discusses the dangers of pride and arrogance in both individuals and nations. He emphasizes that the root problem of evil is the desire to focus everything towards oneself and to usurp God's authority. The preacher uses the example of a powerful city, Tyre, to illustrate the consequences of this pride. Despite its strength and wealth, Tyre was ultimately destroyed because it failed to trust in God. The preacher warns that nations, like individuals, must not rely on their own power and accomplishments, but rather trust in God for their security and salvation.
The Tree of Life
By Art Katz1.0K50:39Christian LifeGEN 3:24MAT 6:33REV 22:1REV 22:14In this sermon, the preacher emphasizes the importance of understanding the concept of life versus religion. He highlights that many Christians are living religious lives instead of embracing the new covenant based on God's life. The preacher shares a personal encounter with someone who is living a lavish and materialistic lifestyle, but deep down is lost and unsure of their purpose. The sermon concludes with the preacher acknowledging the need for a genuine encounter with God's life, rather than relying on clever words or strategies.
The Holy Spirit, the Giver of Life
By Thaddeus Barnum81024:49GEN 3:24ECC 3:11JHN 1:3JHN 14:6ROM 8:22CO 3:17GAL 5:1GAL 6:14
This sermon emphasizes the importance of true freedom found in Christ, contrasting it with the false sense of freedom the world offers. It calls for a deep relationship with God through Jesus Christ and the Holy Spirit, highlighting the need for personal transformation and deliverance from addictions and bondages. The speaker challenges the congregation to seek true freedom in Christ and to be lights in a dark world, standing firm in faith despite the cultural challenges and moral decline.
Studies in Zechariah 12 Zechariah 13:
By John W. Bramhall73243:13GEN 3:24ZEC 13:7MAT 6:33JHN 10:11HEB 13:20In this sermon, the speaker reflects on the profound impact of seeing Jesus on the cross for the first time as a young sinner. The sermon then delves into the significance of verse seven in the book of Zechariah, which reveals the humanity and deity of Jesus Christ. The speaker emphasizes that Jesus, as the good shepherd, willingly faced the judgment of God on behalf of humanity. The sermon also discusses the scattering of the sheep of Israel and the future gathering of all believers by Jesus.
New Covenant: Doctrine or Life?
By Zac Poonen5431:13:11GEN 3:24MAT 7:22MAT 11:30MAT 16:24JHN 17:3GAL 6:3PHP 3:8HEB 2:14JAS 4:10
This sermon emphasizes the importance of embracing the way of the cross, symbolizing death to self and living a life that reflects the nature of Jesus Christ. It highlights the dangers of seeking man's interests over God's interests, the significance of dying to self daily, and the necessity of being filled with the Holy Spirit to partake of the life of Jesus. The message challenges listeners to prioritize spiritual growth, humility, and a deeper fellowship with God, rather than seeking personal accomplishments or recognition.
New Covenant Doctrine or Life
By Zac Poonen4661:13:11GEN 3:24MAT 7:22MAT 16:24JHN 17:3PHP 3:8HEB 2:14
This sermon emphasizes the importance of dying to self and embracing the way of the cross in order to truly follow Jesus and build His church. It highlights the need to reject man's interests and seek God's interests, even if it means facing challenges and difficulties. The message encourages a deep commitment to living a life that reflects the nature of Christ, focusing on internal transformation rather than external behaviors or accomplishments.
I Stand at the Door
By Thaddeus Barnum41327:02Christian LifeGEN 3:24EXO 33:11MAT 7:7JHN 10:9JHN 14:6HEB 10:19REV 3:20In this sermon, the preacher focuses on the story of Noah and the ark as a metaphor for salvation. He emphasizes that in the days of Noah, the world had become corrupt and wicked, and God showed mercy by providing an ark for Noah and his family. The preacher compares Noah's invitation for people to enter the ark to Jesus' invitation for people to accept him as their savior. He highlights the importance of the door as a symbol of the gospel and states that Jesus is the door through which salvation is found. The sermon concludes by emphasizing the need for people to hear Jesus' voice and accept him in order to be rescued.
God’s Gift
By K.P. Yohannan0God's LoveRedemptionGEN 3:15GEN 3:24JHN 1:12ROM 5:8EPH 1:4REV 13:8K.P. Yohannan emphasizes that the fall of man did not thwart God's ultimate plan for humanity, as evidenced by the prophecy of the coming Messiah in Genesis 3:15. He argues that the cross was not a backup plan but rather God's greatest gift, revealing His profound love for mankind, surpassing even the original creation of man in His image. The sacrifice of Jesus transforms believers into children of God, highlighting the superiority of God's redemptive plan. Yohannan asserts that the cross is not inferior but the pinnacle of God's purpose for humanity.
The Making of a Prophet
By T. Austin-Sparks0Prophetic MinistryIdentity in ChristGEN 3:24EXO 4:10NUM 11:14NUM 12:3DEU 18:151SA 8:51SA 15:23ACT 7:222CO 1:92CO 2:16T. Austin-Sparks emphasizes that prophetic ministry is an eternal function rooted in God's divine counsel, not merely a role one can adopt. He illustrates this through the symbolism of the Cherubim and the life of Moses, highlighting that true prophets are shaped by their experiences and must undergo a process of self-emptying to embody God's thoughts. Sparks argues that the identity of the prophet is inseparable from their message, and that genuine prophetic ministry arises from a deep, personal relationship with God, rather than academic training. He stresses the importance of humility and the necessity for prophets to be molded by their trials, ultimately becoming living expressions of God's truth. The sermon concludes with the idea that prophetic ministry is a life lived in alignment with God's will, rather than a set of teachings or doctrines.
Genesis Finds Its Complement in the Apocalypse
By E.W. Bullinger0GEN 1:16GEN 2:7GEN 3:15GEN 3:24GEN 6:9GEN 22:17REV 20:10REV 21:4REV 22:3REV 22:5REV 22:14E.W. Bullinger delves into the parallelism between Genesis and Revelation, showcasing the contrast between the beginning and the end of God's redemptive plan. From the creation of Earth to the final judgment, the preacher highlights the themes of sin, rebellion, restoration, and the ultimate victory of God over evil. The sermon emphasizes the consequences of man's disobedience, the impact of Satan's influence, and the promise of redemption through a promised seed. It concludes with the restoration of man, the defeat of Satan, and the eternal blessings awaiting those who remain faithful to God.
Expulsion and Re-Entrance
By Horatius Bonar0RestorationGraceGEN 3:24ROM 6:23HEB 10:19Horatius Bonar explores the themes of expulsion and re-entrance in the context of Genesis 3:24, emphasizing that God's act of expelling man from Paradise is not solely a judgment but also a demonstration of His grace and love. He highlights that while man is driven out due to sin, God's continued presence on earth signifies His desire for reconciliation. The flaming sword guarding the tree of life symbolizes the barrier between man and immortality, which can only be overcome through Christ's sacrifice. Bonar reassures that the way back to Paradise is now open through faith in Jesus, who has removed the barriers and invites us to approach God boldly. Ultimately, the sermon conveys hope for restoration and eternal life through the grace of God.
I Samuel 30:20
By Chuck Smith0RestorationVictory in ChristGEN 3:24LUK 6:38JHN 15:5ROM 8:172CO 5:17EPH 1:3PHP 4:19COL 2:151PE 1:4REV 21:4Chuck Smith emphasizes that all the blessings and spoils we enjoy come through Christ, drawing parallels between David's victories and the ultimate victory of Jesus. He explains that without Christ, humanity is left with nothing, but through Him, we recover not only what was lost but also gain even more. The sermon highlights that our victories are tied to Christ's triumphs, and what we offer to Him becomes His spoil, including our hearts and lives.
The Doctrine of the Cherubim Opened and Explained.
By John Gill0Salvation through ChristMinistryGEN 3:24EXO 25:18EZK 10:20John Gill preaches on the doctrine of the cherubim, emphasizing their significance as emblems of gospel ministers. He explains that the cherubim, depicted in Ezekiel's vision, represent the qualifications, duties, and work of ministers, who are called to guide others towards salvation through Christ. Gill highlights the importance of ministers being knowledgeable, strong, and compassionate, while also being diligent in their work and maintaining a close relationship with God. He encourages the newly ordained Reverend John Davis to embody these qualities in his ministry, pointing others to Christ as the true source of life and salvation.
An Open Heaven (Revelation 22:4)
By T. Austin-Sparks0The Cross of ChristGod's PresenceGEN 3:24NUM 6:26ISA 35:1MAT 26:39LUK 2:49ACT 19:21TI 3:16HEB 13:51JN 5:4REV 22:4T. Austin-Sparks emphasizes the significance of seeing God's face, tracing the journey from humanity's expulsion from Eden to the promise of seeing God's face in Revelation. He highlights that the cross of Christ is the pivotal moment that restores the possibility of fellowship with God, transforming desolation into hope. The wilderness symbolizes spiritual desolation, yet through Christ's sacrifice, believers are assured of God's presence and favor. Ultimately, the sermon reassures that despite feelings of abandonment, believers can trust in God's promise of never being forsaken, culminating in the glorious vision of seeing His face in eternity.
(Beauty for Ashes) 2. the Pathway to the Christ-Life (I) : Being Broken
By Zac Poonen0GEN 3:24PSA 46:7PRO 4:182CO 3:18GAL 2:20PHP 1:6HEB 12:10Zac Poonen preaches on the transformative power of being broken before God, using the life of Jacob as an example. He emphasizes the importance of surrendering our self-life to allow Christ to manifest His glory within us. Through Jacob's journey of being broken, we learn that God's discipline and honesty with Him are essential for experiencing His fullness and blessings. The sermon highlights that true power with God and men comes when we are earnest, hungry for God, and completely honest in our brokenness before Him, leading to a life of dependence and worship.
Purged With Blood Hebrews 9
By John Nelson Darby0The Blood of ChristRedemptionGEN 3:24ISA 53:5JHN 1:29ROM 3:10ROM 3:23EPH 2:1COL 1:14HEB 9:221PE 1:18REV 1:5John Nelson Darby emphasizes the necessity of the shedding of blood for the remission of sins, as stated in Hebrews 9. He explains that humanity's disobedience has led to a state of exclusion from God's presence, and without the purging of our conscience through Christ's sacrifice, we cannot hope to stand before God's holiness. Darby highlights that all human efforts to attain righteousness are futile, and true peace comes only through the acknowledgment of Christ's bloodshed as the sole means of salvation. He urges believers to recognize their moral deadness and the need for divine intervention through Jesus, the Lamb of God, to restore their relationship with God. Ultimately, he warns against the presumption of approaching God without the cleansing power of Christ's blood.
River of Life and the Tree of Life
By Zac Poonen0GEN 3:24EZK 47:1JHN 7:372CO 4:10REV 22:1Zac Poonen delves into the imagery of the river of water of life in Revelation 22:1-2, symbolizing the Holy Spirit bringing life and healing. He connects this to Ezekiel's vision of the life-giving river and Jesus' promise of rivers of living water to believers. Poonen emphasizes the Spirit-filled life where believers are carried by the Holy Spirit, no longer bound to earthly limitations. The purity and transparency of the river reflect the need for God and Christ to be exalted on the throne for the Spirit to work powerfully.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Exo 26:1, Exo 26:31; Kg1 6:29, Kg1 6:32; Ch2 3:14, it appears that the cherubs were sometimes represented with two faces, namely, those of a lion and of a man; but from Eze 1:5, etc.; Eze 10:20, Eze 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, Pro 26:10 : The great God who formed all; and again in Psa 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!
Jamieson-Fausset-Brown Bible Commentary
placed . . . cherbim--The passage should be rendered thus: "And he dwelt between the cherubim at the East of the Garden of Eden and a fierce fire, or Shekinah, unfolding itself to preserve the way of the tree of life." This was the mode of worship now established to show God's anger at sin and teach the mediation of a promised Saviour as the way of life, as well as of access to God. They were the same figures as were afterwards in the tabernacle and temple; and now, as then, God said, "I will commune with thee from above the mercy seat, from between the two cherubims" (Exo 25:22). Next: Genesis Chapter 4
John Gill Bible Commentary
So he drove out the man,.... Being unwilling to go out upon the orders given, some degree of force was used, or power exerted, in some way or other, to oblige him to depart; the word it is expressed by is used of divorces: there was a conjugal relation between God and man, the covenant between them had the nature of a matrimonial contract; which covenant man broke, though he was an husband to him, by committing idolatry, that is, spiritual adultery, not giving credit to him, but believing the devil before him; wherefore he wrote him a bill of divorce, and sent him away; drove him from his presence and communion with him, from his house and habitation, from his seat of pleasure, and garden of delight, and from all the comfortable enjoyments of life; an emblem of that separation and distance which sin makes between God and his creature, and of that loss which is sustained thereby: and he placed at the east of the garden of Eden, cherubims; the Septuagint version is,"and he placed him, or caused him (Adam) to dwell over against the paradise of pleasure, and he ordered the cherubim''But the words are not to be understood either of placing man, or placing the cherubim, but of Jehovah's placing himself, or taking up his habitation and residence before the garden of Eden, or at the east of it: while man abode in a state of innocence, the place of the divine Presence, or where God more gloriously manifested himself to him, was in the garden; but now he having sinned, and being driven out of it, he fixes his abode in a very awful manner at the entrance of the garden, to keep man out of it; for so the words may be rendered, "and he inhabited the cherubim, or dwelt over, or between the cherubim, before or at the east of the garden of Eden" (q); so the Jerusalem Targum,"and 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 cherubim;''or between them, as the Targum of Jonathan; and very frequently is Jehovah described as sitting and dwelling between the cherubim, Sa1 4:4 by which are meant not flying animals or fowls, whose form no man ever saw, as Josephus (r); nor angels, which is the more generally received opinion; for these were not real living creatures of any sort, but forms and representations, such as were made afterwards in the tabernacle of Moses, and temple of Solomon; and which Ezekiel and John saw in a visionary way, and from whom we learn what figures they were: and these were hieroglyphics, not of a trinity of persons, as some of late have stupidly imagined; for these were the seat of the divine Majesty, and between which he dwelt: and besides, as these had four faces, they would rather represent a quaternity than a trinity, and would give a similitude of the divine Being, which cannot be done, and be contrary to the second command; to which may be added, that the word is sometimes singular as well as plural: but these were hieroglyphics of the ministers of the word, whose understanding, humility, and tenderness, are signified by the face of a man; their strength, courage, and boldness, by that of a lion; their labour and diligence by that of an ox; and their quick sight and penetration into divine things by that of an eagle, which are the forms and figures of the cherubim; see Gill on Eze 1:10. Among these Jehovah is; with these he grants his presence, and by them signifies his mind and will to men; and these he makes use of to show them the vanity of all self-confidence, and to beat them off of seeking for life and righteousness by their own works, and to direct them alone to Christ, and point him out as the alone way of salvation; and of this use the hieroglyphic might be to fallen Adam, now driven out of Eden: and a flaming sword, which turned every way; a drawn sword, brandished, and which being very quick in its motion, as it was turned to and fro, glittered and looked like a flame of fire: this is not to be understood as by itself, and as of itself, turning about every way without a hand to move it, nor as with the cherubim, or as in the hands of angels, as in Ch1 21:16 or as being they themselves, which are made as flames of fire; but as in the hand of the Lord God, that dwelt between the cherubim; for so it may be rendered, "he inhabited the cherubim and that with a flaming sword" (s); that is, with one in his hand, an emblem of the fiery law of God now broken, and of the fire of divine wrath on the account of that, and of the flaming justice of God, which required satisfaction; and this turning on all sides: to keep the way of the tree of life; showing, that life and salvation were not to be had, unless the law and justice of God were satisfied; and that they were not to be expected on the foot of men's works, but only through Christ, the way, the truth, and the life; that no happiness was to be looked for from the covenant of works, now broke, nothing but wrath and vengeance; and that there must be another way opened, or there could be no enjoyment of the heavenly paradise. (q) -- "et habitavit super `seu' cum cherubim", Texelii Phoenix, p. 256. So sometimes signifies "upon", "above", or "with". See Nold. Ebr. part. Concord. p. 116, 121. (r) Antiqu. l. 3. c. 6. sect. 6. (s) "idque cum gladio evaginato", Texelius, ib. Next: Genesis Chapter 4
Tyndale Open Study Notes
3:24 Cherubim are a class of angelic beings that guard access to God’s presence (Exod 26:31; Ezek 28:14). • east . . . of Eden: In Genesis, movement eastward often implies leaving the presence or blessing of God, whether in judgment (see also Gen 4:16), self-aggrandizement (11:2; 13:11), or estrangement (25:6).