John Calvin · 11 of 33

Genesis 3:1-24 · Part 4

One of us. Some refer the plural number here used to the angels, as if God would make a distinction between man, who is an earthly and despised animal, and celestial beings; but this exposition seems farfetched. The meaning will be more simple if thus resolved, ‘After this, Adam will be so like Me, that we shall become companions for each other.’ The argument which Christians draw from this passage for the doctrine of the three Persons in the Godhead is, I fear, not sufficiently firm. There is not, indeed, the same reason for it as in the former passage, “Let us make man in our image,” since here Adam is included in the word Us; but, in the other place, a certain distinction in the essence of God is expressed.

And now, lest, etc. There is a defect in the sentence which I think ought to be thus supplied: ‘It now remains that in future, he be debarred from the fruit of the tree of life;’ for by these words Adam is admonished that the punishment to which he is consigned shall not be that of a moment, or of a few days, but that he shall always be an exile from a happy life. They are mistaken who think this also to be an irony; as if God were denying that the tree would prove advantageous to man, even though he might eat of it; for he rather, by depriving him of the symbol, takes also away the thing signified. We know what is the efficacy of sacraments; and it was said above that the tree was given as a pledge of life. Wherefore, that he might understand himself to be deprived of his former life, a solemn excommunication is added; not that the Lord would cut him off from all hope of salvation, but, by taking away what he had given, would cause man to seek new assistance elsewhere. Now, there remained an expiation in sacrifices, which might restore him to the life he had lost. Previously, direct communication with God was the source of life to Adam; but, from the moment in which he became alienated from God, it was necessary that he should recover life by the death of Christ, by whose life he then lived. It is indeed certain, that man would not have been able, had he even devoured the whole tree, to enjoy life against the will of God; but God, out of respect to his own institution, connects life with the external sign, till the promise should be taken away from it; for there never was any intrinsic efficacy in the tree; but God made it life-giving, so far as he had sealed his grace to man in the use of it, as, in truths he represents nothing to us with false signs, but always speaks to us, as they say, with effect. In short, God resolved to wrest out of the hands of man that which was the occasion or ground of confidence, lest he should form for himself a vain hope of the perpetuity of the life which he had lost.

23. Therefore the Lord God sent him forth Here Moses partly prosecutes what he had said concerning the punishment inflicted on man, and partly celebrates the goodness of God, by which the rigour of his judgment was mitigated. God mercifully softens the exile of Adam, by still providing for him a remaining home on earth, and by assigning to him a livelihood from the culture — although the labourious culture — of the ground; for Adam thence infers that the Lord has some care for him, which is a proof of paternal love. Moses, however, again speaks of punishment, when he relates that man was expelled and that cherubim were opposed with the blade of a turning sword, which should prevent his entrance into the garden. Moses says that the cherubim were placed in the eastern region, on which side, indeed, access lay open to man, unless he had been prohibited. It is added, to produce terror, that the sword was turning or sharpened on both sides. Moses, however, uses a word derived from whiteness or heat Therefore, God having granted life to Adam, and having supplied him with food, yet restricts the benefit, by causing some tokens of Divine wrath to be always before his eyes, in order that he might frequently reflect that he must pass through innumerable miseries, through temporal exile, and through death itself, to the life from which he had fallen; for what we have said must be remembered, that Adam was not so dejected as to be left without hope of pardon. He was banished from that royal palace of which he had been the lord, but he obtained elsewhere a place in which he might dwell; he was bereft of his former delicacies, yet he was still supplied with some kind of food; he was excommunicated from the tree of life, but a new remedy was offered him in sacrifices. Some expound the ‘turning sword’ to mean one which does not always vibrate with its point directed against man, but which sometimes shows the side of the blade, for the purpose of giving place for repentance. But allegory is unseasonable, when it was the determination of God altogether to exclude man from the garden, that he might seek life elsewhere. As soon, however, as the happy fertility and pleasantness of the place was destroyed, the terror of the sword became superfluous. By cherubim, no doubt, Moses means angels and in this accommodates himself to the capacity of his own people. God had commanded two cherubim to be placed at the ark of the covenant, which should overshadow its covering, with their wings; therefore he is often said to sit between the cherubim. That he would have angels depicted in this form, was doubtless granted as an indulgence to the rudeness of that ancient people; for that age needed puerile instructions, as Paul teaches, (Galatians 4:3;) and Moses borrowed thence the name which he ascribed to angels, that he might accustom men to that kind of revelation which he had received from God, and faithfully handed down; for God designed, that what he knew would prove useful to the people, should be revealed in the sanctuary. And certainly this method is to be observed by us, in order that we, conscious of one own infirmity may not attempt, without assistance, to soar to heaven; for otherwise it will happen that, in the midst of our course, all our senses will fail. The ladders and vehicles, then, were the sanctuary, the ark of the covenants the altar, the table and its furniture. Moreover, I call them vehicles and ladders, because symbols of this kind were by no means ordained that the faithful might shut up God in a tabernacle as in a prison, or might attach him to earthly elements; but that, being assisted by congruous and apt means, they might themselves rise towards heaven. Thus David and Hezekiah, truly endued with spiritual intelligence, were far from entertaining those gross imaginations, which would fix God in a given place. Still they do not scruple to call upon God, who sitteth or dwelleth between the cherubim, in order that they may retain themselves and others under the authority of the law.

Finally, In this place angels are called cherubim, for the same reason that the name of the body of Christ is transferred to the sacred bread of the Lord’s Supper. With respect to the etymology, the Hebrews themselves are not agreed. The most generally received opinion is, that the first letter, כ(caf) is a servile letter, and a note of similitude, and, therefore, that the word cherub is of the same force as if it were said, ‘like a boy.’ But because Ezekiel, who applies the word in common to different figures, is opposed to this signification; they think more rightly, in my judgment, who declare it to be a general name. Nevertheless, that it is referred to angels is more than sufficiently known. Whence also Ezekiel (Ezekiel 28:14) signalizes the proud king of Tyre with this title, comparing him to a chief angel.