21 So he drove out the man: and he placed at the east of the garden of Eden " Cherubims, and m ch. 2. 8. n Ps. 104. 1. Heb. 1. 7. in wickedness. The necessity of hard labour in obtaining a sustenance, which is the lot of the far greater portion of mankind, tends greatly by separating men from each other, and keeping down their 'spirits, to restrain them from the excesses of evil. Moreover, by experiencing the toils and hardships of life, man becomes more resigned to quit this world when commanded away by death, and is stimulated to fix his hopes of happiness on another and better state of existence. a flaming sword which turned every way, to keep the way of the tree of life. employed and rendered 'placed' (r yish kan, made to dwell), is the root of Shekinah, a dwelling or tabernacling in a peculiar manner, as the God of Israel did among or between the cherubim-a mode of residence having a typical allusion to the future tabernacling in the flesh of his son Jesus Christ. If the cherubim here spoken of were really angels, as is generally supposed, still this does not militate with the idea that their office on this occasion was not only to keep man from re-entering the garden, but also to serve as a striking symbol of the same objects or truths as were afterwards represented by them in the tabernacle, the tem 24. Placed cherubims and a flaming sword. From subsequent descriptions it appears that the form of the cherubim was that of living creatures with wings, Ezek. 1. 5, and 10. 15, but Mo-ple, the visions of Ezekiel, and the ses goes into no particulars here because he wrote for those who were familiar with the figure of the cherubim embroidered in the curtains of the tabernacle, Ex. 26. 1, and who were acquainted with the form and perhaps with the mystical purport of those that overshadowed the mercy-seat, Ex. 25. 18. Whether the cherubim here mentioned were real living beings, or merely the same kind of emblematic or hieroglyphical images that we afterwards read of, accompanied with a fiery splendor resembling the vibrations of a flaming sword, it is difficult to say. There is undoubtedly a great degree of obscurity resting upon the subject of the cherubim wherever mentioned in the Scriptures, but that they were ordinarily symbolical beings intimately connected with the Shekinah, or visible divine glory, is beyond question, as they formed an essential part of the apparatus of the tabernacle and temple, in which God in his visible manifestation dwelt. Indeed the very word here mystic scenes of the Apocalypse; and that these had reference to the most important things in the gospel economy is undeniable. The present was in fact, if we mistake not, the first introduction of that remarkable symbol which was subsequently to become a permanent representative of the deepest mysteries of redemption, one of which the Jewish writers say, 'it is the foundation, root, heart, and marrow of the whole Levitical dispensation.' 'Paradise to be a fit residence for uncontaminated innocence, must have been something more than a place of sensual ease and enjoyment; it was surely a school of religious instruction, a place especially adapted to excite sentiments of piety and devotion, a place designed to convey spiritual knowledge by the visible, but emblematical objects that it contained. If such was the general and sublime design of the Paradisaical constitution, some highly instructive information must certainly have been intended to be conveyed by so splendid and stupendous a display of celestial power as the cherubic emblems at the east of the garden of Eden. The best, perhaps the only means of communicating a knowledge of spiritual and invisible things in the early periods of the world was by symbolical representations; for which reason it was, in all likelihood, one of the modes by which the Almighty taught his creatures in the infancy of the human species. In attempting to explain the hieroglyphic meaning of the cherubim, it is easy for a luxuriant imagination to transgress the bounds of sobriety and reason; but some spiritual instruction they were doubtless meant to convey; and the proto-evangelical promise, that the Seed of the woman should bruise the head of the Serpent, combined with the reflected light from subsequent revelations, points out the mystery of redemption as the leading object of the celestial vision. The free communication with the Tree of Life was forbidden to the fallen, rebellious creature, and the only access to it that now remained, was through the mediatorial office of a Redeemer, who has remedied the evil originating from the Fall. This was typically discovered in the glorious and cherubic appearance at the entrance of the garden of Eden, an appearance not intended to drive our first parents from the Tree of Life in terror, but to inspire them with hope, to demonstrate to them that the Divine mercy was still vouchsafed to man, though now fallen, and to be an emblematical representation of the covenant of grace.' Holden. This momentous emblem, however, we conceive, has never been adequately explained in all its bearings, but is yet destined to open an immensely important and interesting field of biblical research.-For further remarks on the import of the cherubim, see note on Exod. 25. 18--22.And a flaming sword which turn ed every way. Heb, 'the flame of a sword turning itself.' It is not we suppose to be inferred from this that the cherubim were armed with flaming swords which they brandished on every side in an intimidating manner, but that there were flames of fire of the shape of swords streaming or darting out from the midst of the cherubim, and displaying a constant flickering motion that would naturally strike ter ror into every one that approached. Similar fiery appearances are mentioned in connection with the cherubim in the remarkable vision of Ezekiel, ch. 1. 13, and are perhaps alluded to by the apostle, Heb. 1. 7, 'Who maketh his angels spirits, and his ministers a flame of fire.' REMARKS.-This chapter contains the record of the darkest, the most disastrous event, that has ever occurred in the history of our world. Indeed every other calamity by which the earth has been afflicted is to be traced to this as its primal source. Among the solemn reflections to which it gives rise are the following : (1.) We learn from it the unspeakable malignity of Satan as the grand enemy and tempter of mankind. What a fiendish disposition is that here manifested in plotting and effecting the ruin of the first pair, with their unborn posterity! How deadly must have been the hatred to purity and goodness which actuated him in this foul transaction! No injury or provocation had he received from them; no personal resentment or spirit of revenge could have prompted him to the fatal deed. It was the pure unmixed malignity of his nature that goaded him on to compass the It overthrow of primeval innocence. was hatred to goodness for goodness' And let us not forget that such sake. is the nature of all sin. Though it may differ in degree, in kind it is the The children of the wicked one, though prevented by the various restraints of providence from acting out same. all the evil that dwells in their hearts, | race. Despoiled of the holy image of our Maker, filled with vicious and hateful dispositions, loaded with the displeasure of the Almighty, we are subjected in the present world to troubles, diseases, disorders, and death, and in the eternal world, to indignation and wrath, tribulation and anguish for evermore. In this direful complication of evils and woes we are all by nature in are continually prompted to do the works of their father. It is he who lives and acts in them, and who is still aiming with a restless malice to extend and perpetuate the mischief which he here began. And his policy is still the same. He approaches the citadel of our hearts in the same covert and subtle manner, and in order to detect his am is exempt; and yet how little are our minds affected with the truth of our condition? The amazing change that has passed upon us is not more wonderful than the insensibility to it which every where prevails. Alas! how mighty is the power of that depravity which reigns in and over us! Were it not for the delusion which accompanies it, we should smite upon our breasts in sorrow and anguish, and implore without delay the mercy that we so much machinations we have only to ask res-volved; not a son or daughter of Adpecting any tempter, Does he lessen in our eyes the sinfulness of sin? Does he weaken our apprehensions of its danger? Does he persuade us to that which is forbidden? Would he make us think lightly of that which is threatened? Does he stimulate our desires after evil by considerations of the profit or pleasure that will attend it? Does he calumniate God to us as though he were unfriendly, oppressive, or severe ? If our temptations be accompanied by any of these things, we may know as-need. suredly that 'the enemy hath done this,' and that he is seeking our destruction. Let us then be on our guard against him. Let us watch and pray that we enter not into temptation. However remote we may imagine ourselves to be from danger, let us not be over-confident. For if, under all the advantages which they enjoyed, he vanquished our first parents, he will certainly overcome us, unless we resist him 'strong in the Lord and in the power of his might.' (2.) How vast and awful the change that has taken place in our condition, and how deplorable the state of every unregenerate man? Many among Adam's descendants have experienced the melancholy transition from health to sickness, from ease to pain; many have passed from riches to poverty, from glory to shame, and not a few have exchanged empire itself for banishment or a dungeon. But in consequence of the sin of Eden more than the accumulated weight of all these at once has fallen upon the devoted heads of our guilty As (3.) We learn hence how astonishing was the divine mercy in providing for us a Saviour. It is needless to say that our first parents could do nothing to repair the evil which they had committed. But God with infinite benignity interposed and announced a purpose of mercy immediately after the fall. if he feared that the sentence would overwhelm the unhappy culprits, he hastens to declare the tidings of recovery before he declared their condemnation and ruin. With the promise of a Saviour he cheered the hearts which were yielding to the dark dominion of despair. To this gracious promise we owe it, that we are not all involved in endless and irremediable misery. What reason have heaven and earth to stand astonished at the goodness of our God! In what an amiable character does the Most High here appear! What instance of divine mercy can be conceived of more tender, more condescending, more captivating than this, that self-moved and unsolicited he should have purpos most emphatical and demonstrative manner, and the Targum of Jonathan renders it, 'I have gotten a man the angel of Jehovah,' which was an established appellation of the Messiah in the latter period of the Jewish church. 'Our first parents must have had their minds directed habitually and with strong feelings of interest towards the have | promised seed which was to triumph 1 קניתי איש את יהוה .Heb over the destroyer of their happiness, and the birth of their first child must have been productive of the deepest impressions on their minds. Notwithstanding what they might have observ gotten a man (even) the Jehovah, or with Jehovah. Gr. dia rov Oεov by God. She accordingly bestowed upon him the name Cain implying possession or rather acquisition. It is not perhaps to be understood from this that Eve re-ed in animals, the severe and unexpectally imagined that the son now born ed pains endured could not but occasion was the divine personage promised as great distress and alarm. Yet equally the Messiah, but recollecting the gra- great would be the delight when the cious assurance recorded ch. 3. 15, she pains suddenly ceased, and a new huis now on the birth of her first-born so man creature was brought to view. fully persuaded of the truth of the Let any tender mother recollect her promise, that although she may never own feelings on the first enjoyment of be privileged to see the predicted seed in this blessing, and let her then try to person, yet by faith she already posses-imagine what must have been the feelses him, and in token thereof bestowsings of the first mother on the first ocupon her child a name which should be a standing testimony of her faith to all succeeding generations. Thus the patriarchs, Heb. 11. 13, 'not having received the promises (i. e. the things promised) but having seen them afar off were persuaded of them and embraced them.' It is but just, however, to observe that the words may literally be rendered, 'I have obtained a man even Jehovah,' and may be considered as expressing her eager and pious, though mistaken, expectation, that the above promise was now actually accomplished. The primary and usual force of the particle eth placed here before Jehovah is to designate an object in the casion of a child being brought into the world! The most vivid imagination must probably fall short of conceiving the reality of this most impressive case. It would seem to have been an idea not merely probable, but inevitable, to Adam and Eve, that the beauteous and lovely creature thus presented to them by the providence of their God was indeed the destined Deliverer.' J. P. Smith. This is a plausible view of the subject, but we still incline to the opinion that in the birth of Cain she did not recognise the wished-for Redeemer himself, but simply a proof and pledge of his appearance in due time. 2. And she again bare his brother 3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 4 And Abel, he also brought of b Num. 18. 12. He the firstlings of his flock, and of the fat thereof. And the LORD had d respect unto Abel, and to his offering: c Num. 18. 17. Prov. 3. 9. d Heb. 11. 4. Abel. The name Abel (Heb. 3 ration of any set period when this ser- See note on Gen. 9. 24. 3. In process of time. Heb. p at the end of days. That is, probably, at the end of the year, the time at which the feast of the ingathiering was afterwards kept, Ex. 23. 16. The expression, however, is in itself indefinite, and may denote the end of the year, the end of the week, or the expi מנחה .Heb But mincha, an oblation, usually rendered zeba, or bloody sacrifice, which constituted Abel's offering, though the Mincha was for the most part joined with the Zeba in the sacred oblations. 4. Brought of the firstlings of his |