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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 3:22–24. His four-level outline is real structure in the source text, so it is rendered as structure.
Sentence being passed upon the offenders, we have here execution, in part, done upon them immediately. Observe here,
I.How they were justly disgraced and shamed before God and the holy angels, by the ironical upbraiding of them with the issue of their enterprise: "Behold, the man has become as one of us, to know good and evil! A goodly god he makes! Does he not? See what he has got, what preferments, what advantages, by eating forbidden fruit!" This was said to awaken and humble them, and to bring them to a sense of their sin and folly, and to repentance for it, that, seeing themselves thus wretchedly deceived by following the devil's counsel, they might henceforth pursue the happiness God should offer in the way he should prescribe. God thus fills their faces with shame, that they may seek his name, Psa 83:16. He puts them to this confusion, in order to their conversion. True penitents will thus upbraid themselves: "What fruit have I now by sin? Rom 6:21. Have I gained what I foolishly promised myself in a sinful way? No, no, it never proved what it pretended to, but the contrary."
II.How they were justly discarded, and shut out of paradise, which was a part of the sentence implied in that, Thou shalt eat the herb of the field. Here we have,
1.The reason God gave why he shut man out of paradise; not only because he had put forth his hand, and taken of the tree of knowledge, which was his sin, but lest he should again put forth his hand, and take also of the tree of life (now forbidden him by the divine sentence, as before the tree of knowledge was forbidden by the law), and should dare to eat of that tree, and so profane a divine sacrament and defy a divine sentence, and yet flatter himself with a conceit that thereby he should live forever. Observe,
(1.)There is a foolish proneness in those that have rendered themselves unworthy of the substance of Christian privileges to catch at the signs and shadows of them. Many that like not the terms of the covenant, yet, for their reputation's sake, are fond of the seals of it.
(2.)It is not only justice, but kindness, to such, to be denied them; for, by usurping that to which they have no title, they affront God and make their sin the more heinous, and by building their hopes upon a wrong foundation they render their conversion the more difficult and their ruin the more deplorable.
2.The method God took, in giving him this bill of divorce, and expelling and excluding him from this garden of pleasure. He turned him out, and kept him out.
(1.)He turned him out, from the garden to the common. This is twice mentioned: He sent him forth (Gen 3:23), and then he drove him out, Gen 3:24. God bade him go out, told him that that was no place for him, he should no longer occupy and enjoy that garden; but he liked the place too well to be willing to part with it, and therefore God drove him out, made him go out, whether he would or no. This signified the exclusion of him, and all his guilty race, from that communion with God which was the bliss and glory of paradise. The tokens of God's favour to him and his delight in the sons of men, which he had in his innocent estate, were now suspended; the communications of his grace were withheld, and Adam became weak, and like other men, as Samson when the Spirit of the Lord had departed from him. His acquaintance with God was lessened and lost, and that correspondence which had been settled between man and his Maker was interrupted and broken off. He was driven out, as one unworthy of this honour and incapable of this service. Thus he and all mankind, by the fall, forfeited and lost communion with God. But whither did he send him when he turned him out of Eden? He might justly have chased him out of the world (Job 18:18), but he only chased him out of the garden. He might justly have cast him down to hell, as he did the angels that sinned when he shut them out from the heavenly paradise, Pe2 2:4. But man was only sent to till the ground out of which he was taken. He was sent to a place of toil, not to a place of torment. He was sent to the ground, not to the grave, - to the work-house, not to the dungeon, not to the prison-house, - to hold the plough, not to drag the chain. His tilling the ground would be recompensed by his eating of its fruits; and his converse with the earth whence he was taken was improvable to good purposes, to keep him humble, and to remind him of his latter end. Observe, then, that though our first parents were excluded from the privileges of their state of innocency, yet they were not abandoned to despair, God's thoughts of love designing them for a second state of probation upon new terms.
(2.)He kept him out, and forbade him all hopes of a re-entry; for he placed at the east of the garden of Eden a detachment of cherubim, God's hosts, armed with a dreadful and irresistible power, represented by flaming swords which turned every way, on that side the garden which lay next to the place whither Adam was sent, to keep the way that led to the tree of life, so that he could neither steal nor force an entry; for who can make a pass against an angel on his guard or gain a pass made good by such force? Now this intimated to Adam,
[1.]That God was displeased with him. Though he had mercy in store for him, yet at present he was angry with him, was turned to be his enemy and fought against him, for here was a sword drawn (Num 22:23); and he was to him a consuming fire, for it was a flaming sword.
[2.]That the angels were at war with him; no peace with the heavenly hosts, while he was in rebellion against their Lord and ours.
[3.]That the way to the tree of life was shut up, namely, that way which, at first, he was put into, the way of spotless innocency. It is not said that the cherubim were set to keep him and his for ever from the tree of life (thanks be to God, there is a paradise set before us, and a tree of life in the midst of it, which we rejoice in the hopes of); but they were set to keep that way of the tree of life which hitherto they had been in; that is, it was henceforward in vain for him and his to expect righteousness, life, and happiness, by virtue of the first covenant, for it was irreparably broken, and could never be pleaded, nor any benefit taken by it. The command of that covenant being broken, the curse of it is in full force; it leaves no room for repentance, but we are all undone if we be judged by that covenant. God revealed this to Adam, not to drive him to despair, but to oblige and quicken him to look for life and happiness in the promised seed, by whom the flaming sword is removed. God and his angels are reconciled to us, and a new and living way into the holiest is consecrated and laid open for us.
Historical interpretation
Five Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Throughout martyrdom Jesus is with you to show you the way to the paradise of God and how you may pass through the cherubim and the flaming sword that turns every way and guards the way to the tree of life. For both, even if they guard the way to pass through to the tree of life, guard it so that no one unworthy may turn that way to pass through to the tree of life. The flaming sword will hold fast those who have built upon the foundation that is laid, Jesus Christ, with wood, hay or straw, and the wood of denial, if I may call it that, which catches fire very easily and burns all the more. But the cherubim will receive those who by nature cannot be held by the flaming sword, because they have built with nothing that can catch fire. They will escort them to the tree of life and to all the trees God planted in the east and made to grow out of the ground.
Blessed is he who was pierced and so removed the sword from the entry to paradise.
At his departure from Paradise it says that God "caused a cherub and a sharp revolving sword to go round, to the east of the Garden of Eden, to protect the way to the Tree of Life. " [ Gen. 3:24 ] The barrier was thus a living one, which of its own accord went around guarding the way to the Tree of Life from anyone who audaciously wanted to pluck its fruit; for it would kill with its sharp sword any mortal who came to steal for himself immortal life.
Then, so that we may learn how great was the distance he moved him from the garden, Sacred Scripture teaches us this further fact in the words, "The Lord God drove Adam out and situated him opposite the garden of delight." [ Gen 3:24 ] Notice how each of the events proved an occasion of loving kindness on the part of the common Lord of all, and each example of punishment abounds with goodness. I mean, the expulsion was not the sole mark of love and goodness: there was also his location opposite the garden so that he might have unending anguish in recollecting from what heights he had fallen and cast himself into such depths. Yet even if the sight of it was the cause of unbearable pain, it was nevertheless an occasion of no little benefit: the constant sight proved to be an encouragement for this grieving man to carefulness in the future lest he fall into the same sin again. Such, after all, is the habit of human nature by and large: since, while we are in a position to enjoy good things, we don't know how to use them as we ought, we come to our senses with the loss of these things by learning through experience and gaining a sense of our own indifference. In this way we are taught by the change of fortunes from what heights we have fallen and with what troubles we have tortured ourselves. And so the instruction that the one who had lost his place there should dwell nearby and opposite the garden was a sign of deep concern in order that he might have the constant reminder from the sight of it and feel a sense of loss from it and never presume to eat from the tree through lusting after life while finding himself outside. Thus, you see, Sacred Scripture describes everything to us in a manner that shows considerateness for our limitations.
"He set the Cherubim and the flailing sword of fire to guard the approach to the tree of life." ' Their indifference which they had already demonstrated in regard to the command given them, proved the cause of the approach being barred against them with such precautions. Consider, I ask you, that the loving God was not content with their dwelling opposite the garden: he placed these powers, the Cherubim and the flailing sword of fire, to guard the way leading there. It was not without purpose that "flailing" was added: the reason was to teach us that every way was barred to him since that sword was turning around and blocking every way leading there, sufficient to provide him with a reminder and fill him with constant fear.
(Verse 24.) And Adam was cast out, and he made him dwell opposite the paradise of pleasure. And he established Cherubim and a flaming sword, which turned to guard the way to the tree of life. There is much more meaning in the Hebrew than is understood here. For it says: And Adam was cast out, no doubt by the Lord: And he made him dwell before the paradise of pleasure, Cherubim, and a flaming sword, which turned, and guarded the way to the tree of life. Not that Adam himself, whom God had cast out, was made to dwell opposite the paradise of pleasure; but that after his expulsion, before the doors of paradise, Cherubim and a flaming sword were placed to guard the entrance to paradise, so that no one could enter.
“God placed cherubim and a flaming sword that moves”—this could be said in the one word movable—“to guard the way to the tree of life.” Those who translate the Hebrew words in Scripture say that “cherubim” means in Latin “the fullness of knowledge.” The flaming, movable sword means temporal punishments, because times move in their continual variety. It is called flaming because every tribulation burns somehow or other. But it is one thing to be burned until consumed, another to be burned until purified.
And he drove Adam out and placed before the paradise of delight the cherubim and the flaming sword, which turned every way to guard the way to the tree of life. The ancient translation has it thus: "And he drove Adam out and placed him opposite the paradise of delight, and appointed the cherubim and the flaming sword, etc." If we follow this, we must believe that this was done for the sake of signification, but still done, so that the sinner, indeed, would dwell in misery against the paradise, where blessed life was also spiritually signified. But what is said that God placed cherubim and the flaming sword before the paradise of delight, this must surely be believed to have been done by heavenly powers in the visible paradise, so that there would be a fiery guard there through angelic ministry, not done in vain, unless it also signifies something of the spiritual paradise, which is surely not to be doubted: and that this guard is well testified to be versatile for the reason that a time would come when it could also be removed. Indeed, it was removed for Enoch, who was translated not to die; it was removed for Elijah, who was taken up in a fiery chariot; it was removed for all the elect, when, after the Lord was baptized, the heavens were opened to him; it is likewise removed for each of the elect when they are washed in the font of baptism; it is more perfectly removed for the same, when loosed from their chains, they ascend to the glory of the heavenly paradise at their own time. Likewise, because cherubim is interpreted as a multitude of knowledge, or multiplied knowledge, it is well testified that the cherubim and the flaming sword were appointed to guard the way to the tree of life: because obviously, through the discipline of heavenly knowledge and the labor of temporal afflictions, the return to the high homeland from which we departed through the folly of transgression and the desire for carnal pleasures is open to us. And it is well said not simply a flame, but a flaming sword was placed before the paradise, to hint that the allurements of temporal desire should be struck in us by the sword of the spirit, which is the word of God if we desire to penetrate to the tree of life, who is Christ the Lord. And it is well reported that this sword is versatile, to indicate mystically that this sword is not always necessary to us, but, as it is written, there is a time for war, a time for peace: war, evidently when in the course of this life we struggle against aerial powers or even against the vices of our mind or body; but peace, when with perfect victory we are crowned, and are perpetually satisfied with the fruit of the tree of life without weariness. The adversary of the law and prophets, however, seeking, says this: "What use was the tree in paradise that bore the fruit of life?" To which Saint Augustine, answering, says: "For whom," he says, "except for those first humans who were placed in paradise? Then, after they were cast out of paradise for the merit of their iniquity, it remained to signify the memory of the spiritual tree of life, which is the wisdom of the blessed and the immortal food of the souls. However, whether anyone now partakes of that food, except perhaps Enoch and Elijah, I do not think it is to be rashly asserted. If, however, the souls of the blessed were not nourished by that tree of life, which is in the spiritual paradise, we would not read that the paradise was granted to the soul of the thief, believing in Christ, on the same day for the merit of piety and the most faithful confession. Amen, I say to you, today you will be with me in paradise (Luke 23:43). But to be there with Christ, this is to be with the tree of life, for he himself is indeed the Wisdom, of which it is written: "She is a tree of life to those who embrace her" (Proverbs 3:18) Amen.
The second Adam, Jesus Christ, points out that through the water of the bath of rebirth, the flickering flame—by which the cherubim guardian blocked the entry into paradise when the first Adam was expelled—would be extinguished. Where the one went out with his wife, having been conquered by his enemy, there the other might return with his spouse (namely, the church of the saints), as a conqueror over his enemy.
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Summary
Genesis 3:24 profoundly marks humanity's definitive expulsion from the Garden of Eden, a sovereign act of divine judgment that simultaneously underscores God's unwavering holiness and His merciful prevention of humanity's eternal entrenchment in a state of rebellion. This pivotal moment, secured by the formidable presence of Cherubim and a perpetually turning flaming sword, sealed off the path to the tree of life, thereby preventing fallen humanity from securing immortality in their sinful condition and highlighting the immediate, grave consequences of disobedience.
Context
Literary Context
Genesis 3:24 serves as the dramatic culmination of the fall narrative, immediately following God's pronouncements of judgment upon the serpent, Eve, and Adam in Genesis 3:14-19. The verse directly executes the divine decree articulated in Genesis 3:22, where God states, "Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever." This expulsion is therefore not an arbitrary act but a necessary consequence of humanity's choice to disobey, ensuring that their newly acquired knowledge of good and evil would not be compounded by an eternal, fallen existence. It closes the initial phase of human history in Eden, setting the stage for the subsequent narratives of humanity's spread, increasing sin, and God's unfolding redemptive plan.
Historical & Cultural Context
In the ancient Near East, gardens often symbolized sacred spaces, divine presence, and sources of life and fertility. The Garden of Eden, as depicted in Genesis, functions as God's sanctuary, a place of unhindered communion between the Creator and His creation. The concept of divine guardians, often depicted as formidable figures, protecting sacred thresholds or divine treasures, was also present in various ancient cultures. The Cherubim, though unique to Israelite theology, fit within this broader cultural understanding of powerful beings safeguarding divine holiness. The "flaming sword" would have been understood as an instrument of divine power and judgment, an impassable barrier. This context underscores the profound theological significance of humanity's expulsion: it was a removal from a sacred, life-sustaining space, guarded by divine agents, signifying a definitive break in the original relationship and access to God's immediate presence.
Key Themes
Genesis 3:24 powerfully contributes to several overarching themes in the book of Genesis and the broader biblical narrative. It highlights the gravity of sin and its immediate, tangible consequences—separation from God's presence and the source of eternal life. It underscores God's uncompromising holiness and justice, demonstrating that His nature cannot tolerate sin in His immediate presence without consequence. Yet, it also subtly introduces the theme of divine mercy amidst judgment, as preventing access to the tree of life, while punitive, also mercifully prevents an unending, solidified state of rebellion and suffering for fallen humanity. This verse also establishes the theme of lost paradise and the subsequent human longing for restoration, foreshadowing the ultimate hope of a new heavens and new earth where full fellowship with God is restored and the tree of life is once again accessible to the redeemed (as seen in Revelation 22:2).
Exposition and Analysis
Key Word Analysis
This primitive root signifies a forceful expulsion, a decisive removal from a possession, often implying expatriation or divorce. In Genesis 3:24, it emphasizes God's sovereign, active, and irreversible act of removing humanity from the Garden, underscoring the severity of their breach of covenant and the immediate, tangible ramifications of sin. It is not a gentle departure but a divinely enforced severance.
Of uncertain derivation, this term refers to a cherub or imaginary figure. In biblical contexts, Cherubim are consistently depicted as powerful angelic beings, associated with God's glory, His throne, and the guardianship of His holiness and sacred spaces. Their presence here signifies the divine authority and impenetrable nature of the barrier God established, indicating that the way back to Eden was not merely blocked but divinely defended by formidable, supernatural agents.
From a root meaning "to tread," this word refers to a road or path, but figuratively, it denotes a course of life or mode of action. In this context, "the way of the tree of life" signifies the specific path or means of access to the life-sustaining tree. Its guarding implies that humanity's former "way" of unhindered access to divine life and fellowship was now closed, necessitating a different "way" for future reconciliation and life.
Verse Breakdown
"So he drove out the man"
This opening clause highlights the immediate and sovereign action of God. The verb "drove out" (H1644, gârash) conveys a forceful, decisive expulsion, emphasizing that humanity's removal from Eden was not a voluntary departure but a divinely enforced consequence of their disobedience. It signifies an irreversible separation from the pristine fellowship and abundant provision of the Garden, marking a profound shift in humanity's relationship with God and their environment.
"and he placed at the east of the garden of Eden Cherubims"
Following the expulsion, God actively establishes an impenetrable barrier. The placement "at the east" is significant, as it was likely the direction from which humanity would attempt re-entry, having been driven out westward. The "Cherubims" (H3742, kᵉrûwb), powerful angelic beings often associated with God's presence and holiness, are positioned as formidable guardians. Their presence underscores the divine authority and the supernatural nature of this barrier, signifying that access to Eden was now divinely protected and impossible for humanity to breach.
"and a flaming sword which turned every way"
This vivid imagery describes the active, terrifying, and inescapable nature of the divinely instituted defense. The "flaming sword" (H3858, lahaṭ - blaze; H2719, chereb - sword) is not merely a static object but a dynamic, active weapon. The phrase "turned every way" (H2015, hâphak - turn about or over) emphasizes its omnidirectional vigilance, ensuring that no angle or path to the tree of life remained unguarded. This weapon, imbued with divine power, serves as a potent symbol of God's unapproachable holiness and His unwavering defense of His sacred space and divine order.
"to keep the way of the tree of life"
This final clause reveals the explicit purpose behind God's formidable guard. The phrase "to keep" (H8104, shâmar) means to guard or protect. The ultimate goal was to prevent fallen humanity from accessing the "tree of life" (H6086, ʻêts - tree; H2416, chay - life). This act, while a judgment, was also a profound act of divine mercy. Had humanity gained eternal life in their sinful, rebellious state, their suffering and separation from God would have been perpetuated endlessly, solidifying evil. Thus, guarding the tree of life was a protective measure, preventing a worse, eternal spiritual catastrophe and preserving the possibility of future redemption.
Literary Devices
Genesis 3:24 is rich in Symbolism and vivid Imagery. The Cherubim symbolize divine guardianship, God's holiness, and the impenetrable nature of His sacred boundaries. Their presence indicates that access to God's unblemished presence is now restricted. The flaming sword is a powerful image of divine judgment, active defense, and unapproachable holiness, its "turning every way" emphasizing its absolute vigilance and the impossibility of bypassing God's decree. The tree of life symbolizes eternal life and unhindered communion with God, the source of all life. Its guarding symbolizes the severance of this direct access due to sin. The entire scene functions as Foreshadowing, subtly pointing towards the necessity of a future divine intervention to restore what was lost, laying the groundwork for the redemptive narrative that unfolds throughout Scripture.
Theological and Thematic Connections
Genesis 3:24 is a foundational text that powerfully illustrates the immediate and profound consequences of sin, leading to humanity's separation from God's perfect presence and provision. It underscores God's uncompromising holiness and justice, demonstrating that His nature cannot abide sin in His immediate presence, thus necessitating a separation that upholds His righteous standards. Yet, within this judgment, there is also a profound act of divine mercy: by preventing access to the tree of life, God mercifully prevents humanity from eternally cementing their fallen, sinful state, thereby preserving the possibility of future redemption. This verse establishes a recurring biblical theme of humanity's longing for a lost paradise and foreshadows the ultimate restoration of fellowship with God in a new creation.
Reflection and Application
Genesis 3:24 compels us to confront the profound cost of sin and the unwavering holiness of God, reminding us that true life and unhindered fellowship are found only in His presence and on His terms. It challenges us to recognize the inherent separation from God that our sin creates, while simultaneously pointing to the divine wisdom that prevented an even greater catastrophe—an eternal existence in a fallen state. This act, seemingly harsh, was ultimately an act of profound mercy, preserving the possibility of a future, true reconciliation. For us today, it serves as a stark reminder of the seriousness of sin and the absolute necessity of God's redemptive intervention. It also cultivates a longing for the full restoration promised in Christ, where access to the "tree of life" and unhindered communion with God is once again granted, not through human effort, but through divine grace. This verse invites us to consider the depth of God's justice and the even greater depth of His redemptive love.
Questions for Reflection
FAQ
Why did God prevent access to the Tree of Life?
God prevented access to the Tree of Life primarily to prevent fallen humanity from living eternally in a state of sin and rebellion. Allowing perpetual life in a corrupted state would have solidified evil and suffering forever, making this act both a just judgment against sin and a profound, merciful prevention of a worse, unending spiritual catastrophe. It preserved the possibility of a future, true redemption.
What are Cherubim?
Cherubim are powerful, winged angelic beings, frequently depicted in Scripture as guardians of God's holiness, His throne, and sacred spaces. In Genesis 3:24, their presence symbolizes God's majesty, power, and the impenetrable nature of the divine boundaries He established, ensuring that the way back to Eden was divinely protected and inaccessible to fallen humanity. They also appear guarding the Ark of the Covenant and in Ezekiel's vision of God's throne (Ezekiel 1:5-14).
Was the expulsion from Eden purely a punishment?
While the expulsion was undeniably a direct consequence and punishment for humanity's disobedience, it also contained a crucial element of divine mercy. By preventing eternal life in a sinful state, God protected humanity from an unending existence of rebellion and suffering, thus preserving the possibility of future redemption and the ultimate plan for humanity's reconciliation with Him. It was a severe mercy.
What is the significance of the "east of the garden" placement?
The placement "at the east of the garden" is highly significant. It was the direction from which Adam and Eve were likely driven out and thus the most probable point of any attempt at re-entry. This specific placement signifies a complete and guarded severance from the paradise they had lost, emphasizing that the path back was definitively and divinely blocked from their point of departure. It also subtly foreshadows the eastward movement of humanity away from God's presence, a theme that recurs throughout biblical history.
Christ-Centered Fulfillment
Genesis 3:24, while a somber account of humanity's loss and expulsion, powerfully sets the stage for God's grand redemptive plan, ultimately fulfilled in Jesus Christ. The "way of the tree of life" that was closed by the Cherubim and the flaming sword finds its ultimate re-opening not through human effort or a return to Eden, but through the sacrificial work of Christ. Jesus declares Himself to be the Way, the Truth, and the Life, providing the only means of access back to God and true eternal life. What humanity lost in Eden—unhindered access to God's life-giving presence and the promise of eternal life—is restored and surpassed in Christ, who offers eternal life to all who believe in Him and a new, living way into God's presence through His blood (Hebrews 10:19-20). The Tree of Life, guarded in Genesis, reappears in the New Jerusalem (Revelation 22:1-2), symbolizing the restored access to divine life and healing for those redeemed through Christ's sacrifice. This verse, therefore, is a foundational narrative that highlights humanity's desperate need for a Redeemer to bridge the chasm created by sin and reopen the path to life with God.