Genesis 3:24

24. Cherubim, and a flaming sword More accurately the Revised Version: the cherubim, and the flame of a sword . There is nothing in this narrative to assure us that these cherubim were “real creatures, and not mere symbols . ” ( Murphy .) Their introduction into a history of what was real does not prove that they, any more than the flaming sword, were real creatures . Rather, both cherubim and sword were significant symbols placed at the east of the garden of Eden, in sight of our first parents, (as Moses lifted up a brazen serpent in view of penitent Israel, Numbers 21:9,) and adapted to inculcate some important fact or lesson of divine revelation, The flame of the sword probably a flame of fire in the form of a sword would have served as a symbol of divine justice to intensify the certainty of retributive judgment on every transgressor. Such a spectacle, turning to and fro before the eyes of the first man, was a significant “object lesson” to inspire holy fear of God, the righteous Judge. In connexion with the words of promise (Genesis 3:15) and the doctrine of sacrifice and atonement, (Genesis 3:21, note,) it was necessary to impress the lesson that the Justifier must himself be just. See Romans 3:26. But what was the appearance of the cherubim, and what did they signify? In Ezekiel 1:5-14, they are represented as “living creatures,” combining the four highest types of animal life, namely, man, lion, ox, and eagle, and moving in closest connexion with the mystic wheels of divine providence and judgment . Ezekiel 1:15-21. Over their heads was enthroned the appearance of the likeness of the glory of Jehovah . Ezekiel 1:26-28. In Revelation 4:6-8, they appear also as living creatures “in the midst of the throne, and round about the throne,” and the New Testament seer combines with them some features peculiar to the seraphim of Isaiah 6:2-3. These latter seem to have been the same in the heavenly temple as the cherubim were in the temple and tabernacle. Moses was commanded to make two cherubim of gold, and place them in the holy of holies, one at each end of the mercy-seat, with their faces toward each other, and their wings spread out over the mercy-seat. Exodus 25:18-20. Hence Jehovah was thought of as dwelling with, or sitting upon, the cherubim . 1 Samuel 4:4; 2 Samuel 6:2; Psalms 80:1; Psalms 99:1; Isaiah 37:16. Whatever the various import of these composite figures, we should observe that they everywhere appear in most intimate relation to the glory of God, and to be filled with intensity of life. As now the flaming sword symbolized the righteous judgment of God and proclaimed his fearful justice, so, on the other hand, the cherubim were suggestive symbols of the eternal life and heavenly glory to be secured to man through the mystery of redemption. Their composite form would serve to illustrate the immanence and intense activity of God in all created life an incarnation or embodiment of divine life in earthly form, by which all that was lost in Eden might be restored to heavenly places in Christ. Thus the Edenic symbols were a grand apocalypse, revealing the glorious truth that man, redeemed and filled with the Spirit, shall again have power over the tree of life which is in the midst of the Paradise of God. Comp. Revelation 2:7; Revelation 22:14. Though of composite form, and representing the highest kinds of creature-life on earth, those symbols had pre-eminently the likeness of a man. Ezekiel 1:5. Jehovah is the God of the living, and has about the throne of his glory the highest symbols of life . So at the gate of Eden and in the holy of holies, the cherubim were signs and pledges that in the ages to come, having made peace through the blood of the cross, God would “reconcile all things unto himself,” whether things upon the earth or things in the heavens, (Colossians 1:20,) and sanctify them in his glory . Exodus 29:43. The redeemed are to “reign in life” through Jesus Christ . Romans 5:17. It is significant, therefore, that these prophetic symbols were set to keep the way of the tree of life. That way was not to be closed up forever . It was guarded both by justice and love, and will be until the work of redemption becomes complete, and “there shall be no more curse . ” Revelation 22:3. Then the redeemed of Adam’s race, having washed their robes, shall have the right to come to the tree of life, and shall “enter through the gates into the city.”

Revelation 22:14. The New Testament vision of new heavens and new earth, and New Jerusalem, are but a fuller revelation of what was shown in symbol at the east of the garden of Eden . The whole earth shall become a blessed Eden, (comp . Micah 4:1-5,) the holy city shall, like the happy garden, become its holy of holies, into which fallen man, having washed his robes, shall freely enter, for then, in the highest reality, “the tabernacle of God” shall be “with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God . And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” Revelation 21:3-4.

It is significant, that in the New Testament Apocalypse no cherubim appear about the throne of God and the Lamb. For the mere symbols of redeemed humanity are supplanted by the innumerable multitude in blood-washed robes, (comp. Revelation 7:9-17,) from whom the curse has been removed, and who take the places of the cherubim and seraphim about the throne, behold the glory of Christ, (comp . John 17:24,) look upon the face of God and the Lamb, act as his servants, and have his name upon their foreheads . Revelation 22:3-4. So the New Testament Apocalypse completes what the one at the garden of Eden but dimly foreshadowed .