Genesis iii.
is a complete section of Scripture, as its wonderfully complete
structure shows. We do no more here,
however, than call attention to the opening and closing members. The chapter opens with the “serpent” and
closes with the “cherubim”. The serpent
is connected with the tree of knowledge of good and evil, the cherubim with the
tree of life. The serpent is the medium
of a supernatural tempter, the cherubim, afterward described as comprised of
animal and human forms, are always associated with the Divine presence and
purpose. The fact that the structure
of Genesis iii. puts the serpent and the cherubim in
correspondence should make us consider what the parallelism teaches. There is a passage in Ezekiel xxviii. that will throw light upon the subject. Ezekiel’s prophetic lamentation upon the king
of Tyrus uses language that goes beyond the possibilities of any human
king.
“Thus saith the Lord God; Thou sealest up the sum (thou art the
finished pattern), full of wisdom and perfect in beauty. Thou hast been in Eden the garden of God …
thou art (wast) the anionted cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of
the stones of fire. Thou wast perfect in
thy ways from the day that thou wast created, till iniquity was found in thee”
(verses 12-19).
We believe that
this passage can find its fulfilment in but one person – Satan. As a fallen being he is introduced into the
narrative of Genesis iii. He
had, by then, been deprived of his character of the covering cherub, and after
the fall of Adam the cherubim appear — this time a combination of symbols taken
from the six days’ creation. “By pride
fell the angels”. Lucifer, son of the
morning, said,
“I will ascend into heaven, I will exalt
my throne above the stars of God … I will be like the Most High” (Isa. xiv.
12-14).
Here, the king
of Babylon is linked with this supernatural being, like the king of Tyrus was
in Ezekiel xxviii., his
temptation to man was along similar lines, “ye
shall be as God”.
It would seem
from a due consideration of these things that into the place forfeited by
Satan, the cherubim of Genesis iii. were placed.
It appears from Ezekiel that one of the functions of the cherubim was to
“cover”. Hebrews ix. 5 speaks of “the cherubim of glory shadowing
the mercy seat”, and I.Kings.viii.7 tells “the cherubim covered the ark”, showing
that this was in some measure continued.
The cherubim occur in the symbolism of the Tabernacle and of the Temple (Exod.xxv.18-22; xxxvi.35;
I Kings vi. 23-29). They are specially connected with God’s
dwelling place (I Sam. iv. 4; II.Kings.xix.15; I Chron. xiii. 6; Psa. lxxx. 1;
xcix. 1; Isa.xxxvii.16), and throne (Ezekiel i. & x.).
The
description given of the living creatures in
Ezekiel i. is the description of
the cherubim (see x.20). Ezekiel tells
us that they had “the likeness of a man” (i.5). They had four faces, and one was the face of
a man, one of a lion, one of an ox, and one of an eagle (i. 10). These cherubim are seen under the throne,
which had the appearance of a sapphire stone, and upon the likeness of the
throne was the likeness as the appearance of a man above upon it. The cherubim are particularly connected in
Ezekiel with the purposes of God pertaining to Israel. The departing, and the returning glory (iii. 23
& xliii. 2) is associated with them. The living creatures of the book of the
Revelation (wrongly called “beasts”) are likewise associated with the throne,
the glory and with Israel, and also, forming a link with Genesis, the living
creatures are closely associated with creation.
The serpent is judged and set aside, while the cherubim are placed to
preserve the way of the tree of life.
The long line of redemptive purposes, passing from Eden to the
Tabernacle, from the Tabernacle to the Temple of Solomon, from the desecrated
Temple of the Captivity to the Temple yet to be, is definitely linked with the
cherubim. Man had dominion over the
cattle, the beast of the field, and the fowl of the air. These are all represented in the
cherubim. The sea and its inhabitants do
not figure in these symbols, and stand rather as types of evil. The pledge that God’s purpose in creation
should stand was given at the east of the garden of Eden.
In Gen. iii. 24
the word translated “placed” is literally, “to dwell as in a
tabernacle”. The fire that turned every
way, represents the same word as used in
Ezek. i. 4, “infolding itself”; the word “keep” means to preserve. Genesis.iii.24 therefore may read:--
“And He tabernacled (between) the cherubim
at the east of the garden of Eden, and a fierce fire infolding itself to
preserve the way of the tree of life.”
The cherubim foreshadow the great work of
Christ in its redemptive aspect. The way
of the tree of life has been preserved.
Man fallen and undone as he is need not be hopeless, for even Adam and
Eve had this blessed symbol and tabernacle of hope before them, telling of a
day when this groaning creation shall enter into the liberty of the glory of
the children of God. The dark ending of
the first dispensation is illuminated by promise and hope. Every succeeding dispensation partakes of
this character. This earth, cursed for
Adam’s sake, ceases to be his rest or his hope.
Over the darkness and death of creature failure grace has
triumphed. No longer surrounded by
everything that was good for food and pleasant to the eyes (which require no
spirituality to appreciate), Adam and Eve are turned into the world outside of
the garden, to walk by faith, to worship by faith, to live by faith (in short,
a spiritual experience had become a possibility), and are pointed to the only
escape from the effects of disobedience.
Truly, the Lord overruled
the tempter’s designs for good, and while by no means condoning sin, did of His
own rich grace provide a Saviour. As in
our case:--
“He commanded light to shine
out of darkness.”
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