John Calvin Commentary Genesis 3:23

"therefore Jehovah God sent him forth from the garden of Eden, to till the ground from whence he was taken." — Genesis 3:23 (ASV)

Therefore the Lord God sent him forth. Here Moses partly continues what he had said concerning the punishment inflicted on man, and partly celebrates the goodness of God, by which the severity 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 him a livelihood from the cultivation—although the laborious cultivation—of the ground. For Adam from this 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 placed with the blade of a turning sword, which was to prevent his entrance into the garden. Moses says that the cherubim were placed in the eastern region, on which side access would indeed have been open to man, had he not 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, so 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 we must remember what has been said: Adam was not so dejected as to be left without hope of pardon.

He was banished from that royal palace where he had been the lord, but he obtained a place elsewhere in which he could 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 to him in sacrifices.

Some interpret the “turning sword” to mean one that does not always vibrate with its point directed against man, but which sometimes shows the side of the blade, so as to allow opportunity for repentance. But such allegory is inappropriate, since it was God’s determination to exclude man altogether from the garden, so that he might seek life elsewhere.

However, as soon as the blessed fertility and pleasantness of the place were destroyed, the terror of the sword became superfluous. By cherubim, no doubt, Moses means angels, and in this, he adapts his language to the understanding of his own people. God had commanded two cherubim to be placed at the ark of the covenant, which were to overshadow its covering with their wings; therefore, God is often said to sit between the cherubim.

That God would have angels depicted in this form was doubtless granted as an indulgence to the undeveloped state of that ancient people, for that age needed elementary instructions, as Paul teaches (Galatians 4:3). Moses borrowed the name from there which he ascribed to angels, so 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, we must observe this method, so that we, conscious of our 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 covenant, the altar, the table, and its furniture.

Moreover, I call them vehicles and ladders because symbols of this kind were by no means ordained so that the faithful might confine God in a tabernacle as in a prison, or might attach Him to earthly elements; but so that, being assisted by suitable and fitting means, they might themselves rise towards heaven.

Thus David and Hezekiah, truly endowed 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 sits or dwells between the cherubim, so 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 commonly to different figures, is opposed to this meaning, those who declare it to be a general name think more correctly, in my judgment. Nevertheless, it is more than sufficiently known that it is referred to angels. From this, Ezekiel (Ezekiel 28:14) also distinguishes the proud king of Tyre with this title, comparing him to a chief angel.