The Pope has invented the “blessed water,” “extreme unction” and numberless other like things, to which he has attributed the remission of sins. In all these cases ever think thus with thyself: Has God ever added to these things his Word of Command and his Word of Promise? And if the promise and the precept of God are not attached to them, immediately judge that they are idolatry and profaning of the name of God. But they will tell you that the prayers of the pious are added to them and that there exist holy examples, in imitation of which these things were constituted. But do thou regard neither the pious prayers, nor the holy examples, nor the intentions of those who invented or established these things. Look only at whether the precept and promise of God are attached to them; for the divine command and promise alone can endue creatures with a new power beyond that power which they of their own mere nature possess.
Thus “the tree of the knowledge of good and evil” was of its own nature good as a creature; but by means of the Word of God, added and attached to it, it became to man through his sin the poison not of his body only but of his soul. And in like manner, on the contrary, “the tree of life” had by means of the Word of God attached to it the power of preserving life, and it would have restored and preserved the life of Adam had God so permitted. But God being angry with Adam did not permit him to return to eat of that tree after his fall. And this repulsion from “the tree of life” and from paradise was not only intended to keep Adam under the continual memory of the sin which he had committed, but also because Adam had now a better promise given him, that the Seed of the woman should bruise the seed of the serpent; so that, although Adam was subjected to corporeal death, he yet retained the hope of an immortality through the Son of God. Just as an angry father, though he does not deprive his son of the right of his inheritance, yet chastises him and turns him out of doors.
It is thus the will of the Lord God therefore that man should be content with the hope of a better life than that in which Adam was first created. For even though Adam had eaten of the tree of life and had been restored thereby to his former life, he would not even then have been safe from Satan nor from the danger of falling again from that life by his temptation. God therefore hath prepared for man that state of hope in which we may live assured that through the blessed Seed of the woman we never can die an eternal death, although this corporeal life thus appointed for us may be filled with various afflictions. The words of the passage are the words of God, spoken ironically and in anger to Adam now justified, warning him to be more cautious of sin in the future and not to forget his past sins and calamities.
Moses moreover beautifully inverts the order of his words to the intent that he might more effectually admonish man of the things he had related before, where he said, “Jehovah God placed man in the garden of Eden that he might till it and guard it,” Gen. 2:15. Here on the contrary, he says, “The Lord God sent man forth from the garden of Eden to till the ground from which he was taken.” For God by Moses would have man to reflect that he was formed of the ground and was stationed in a most delightful place; but that by means of his sin he was cast out of that most delightful place and carried back to the ground from which he was first created. By this striking inversion of the facts of his record, Moses indicates the manner in which God not only warned Adam and all his posterity against all future sin, but reminded them also of their great sins past. Now therefore Adam, whose appointed station before was in paradise, a place separate from all the beasts of the earth and in which peculiar food was prepared for him, is cast out into a place in common with the beasts and also has his general food in common with them.
Nor is Adam cast out of paradise only, but a guard also is set at the entrance of the place that he might not by any means be able to enter it again. Just as watches are set to guard citadels and armies. Moses therefore by the copiousness and variety of speech he here uses would show, that this expulsion of Adam from paradise was in the highest degree necessary unto our salvation; that, being warned thereby against sin, we might live in the fear of God, ever watching against temptations from Satan, who worked so much evil to our nature by the sin of our first parents.
Concerning the original word, MIKKEDEM, we have spoken above and have shown that it signifies “from the east” or “in the eastern quarter.” The meaning of Moses is, that paradise had a way or gate on the eastern side, by which there was an entrance into this garden. Thus also, in the building of the temple described by Ezekiel, mention is made of a gate of the sanctuary, which looked toward the east, so that we may conclude that this temple was a certain form of paradise; for paradise, had nature remained innocent, would have been as it were the temple of the whole world. At this entrance therefore toward the east, which alone led to paradise, Cherubim were placed or angels which might guard this way, that neither Adam nor any of his posterity might ever enter paradise again. The Lord did these things after the manner of men as a terror, in order that there might thus exist a lasting memorial of so awful a fall.
Moreover these Cherubim had not iron wherewith to drive back those who should approach, but LAHAT, that is, “the blaze,” or “the flame” of a turning or brandished sword; a flame like the flash of lightning which is uncertain in its motion and dazzles the eyes. This flame or flash of fire has the form of a sword, continually waved or brandished. Just, for instance, as we have it represented that cloven tongues like as of fire appeared resting upon each of the apostles on the day of Pentecost, Acts 2:3. The same appearance do flying dragons also exhibit. In this manner it was also that the angels here spoken of unceasingly emitted flames, which flashed in all directions so that no one might by any possibility approach.
The absurdities of Origen on this passage we utterly reject, nor are we at all more pleased with the triflings of Lyra, who will have it, that by the “flaming sword” we are to understand the sinner, who for a sin unto death has ceased to be meritoriously, though not numerically one of the church militant. And he says, that the “flaming sword” being represented as “turning every way” signifies that if true repentance follow such sins a man is deservedly recalled into the church. For ourselves however, as we have all along maintained that paradise was a real and visible garden in a certain spot of the earth, so we explain the present text in a simple and historical sense; that this “sword” was a real and visible “flame” or “a flash of fire” in the form of a sword, by the turnings or brandishings of which every way the Cherubim or angels terrified and drove away Adam and his posterity, so that they dared not approach this garden.
And paradise was kept closed by this guard of angels until the Deluge, to the end that there might exist a sure memorial of this miserable and calamitous fall of Adam to all his posterity; in the same manner as in after ages the Lake of Sodom and the pillar of salt remained as memorials throughout the posterity of those generations. And indeed our insensibility and unconcern need such monuments of the wrath of God. After the Deluge however paradise, together with its angels and these brandishings of their sword, disappeared. For each rising generation had its monuments of the divine wrath, which were nearer to them and the better calculated to alarm the self-secure, although even this avails nothing with the wicked.
III. Thus have we in our Commentary on these first three chapters of the book of Genesis gone through the history of the whole creation. In what manner the heaven and the earth, and the sea, and all things that are in them, were created; in what manner paradise was created of God, that it might be the palace of man, the lord of the whole world, who had dominion over all things therein; in what manner God instituted a temple for man in paradise, which was appointed for acts of divine worship; namely, the “tree of the knowledge of good and evil,” by his conduct concerning which Adam might testify his obedience to his God. We have also heard in these three chapters the history of those things which were done by man in paradise; how woefully he fell and sinned against God and lost all this glory of his innocence and natural immortality.
All the
se subjects I have treated with plainness and simplicity, according to the measure of my gift; giving them their plain historical sense, which is the true and genuine meaning. For the principal thing we have to do in interpreting the holy Scriptures is to gather from them, to some degree of certainty, their plain and simple sense; especially, surrounded as we are with such a variety of interpreters, Latin, Greek and Hebrew. For nearly all these not only pay no regard to the plain historical sense of the Scripture, but even confound it by foolish allegories and bury it under the confusion they themselves cause.
The absurd system of Origen and Jerome, which these commentators have followed in these chapters of the book of Genesis, is well known. They have throughout departed from the plain history, which they call “the mere letter that killeth,” and “the flesh;” and have magnificently displayed the spiritual sense, as they term it, of which they know nothing. And Jerome has followed Origen as his great teacher. Precisely the same thing also has taken place in our time. For as men gifted and eloquent, have bent their powers to persuade their hearers and readers that histories are mere dead facts, which profit nothing to the edification of the churches, it has thereby come to pass that we have all run headlong in our common study into allegories. And I myself also, when a youth, found wonderful success in this my attempt at allegorizing. For I found a license here to invent the greatest absurdities; seeing as I did that such great doctors of the churches as Jerome and Origen sometimes gave open field to their ingenuities. Indeed, to such an extent was this indulgence in allegories carried, that he who was the greatest adept at inventing them was accounted the greatest theologian. Augustine also, carried away by this false opinion, often disregards the historical sense of the Scriptures, especially in the Psalms, and has recourse to allegory. In fact, all were filled with the false persuasion that the allegorical meaning was the spiritual and true sense; especially with reference to the histories of the Old Testament; but that the historical or literal sense was the mere carnal interpretation.
But is not this, I pray you, the positive profaning of sacred things? Thus Origen, out of paradise, makes heaven, and out of the trees, angels. If this be so, where is the article of the creed concerning creation? It is highly necessary therefore, especially in young students of the holy Scriptures, that when they come to read the old divines they condemn, with good judgment or rather with fixed determination, all those things in their writings which they find at all improbable or unsound, lest they be led astray by the authority that lies in the name of the fathers and doctors of the Church; for in this way was I deceived, as were all the schools of the professors of divinity. For myself, ever since I thus began to abide by the historical sense of the Scriptures, I have cautiously shunned all allegorizing; nor have I ever adopted allegories unless the text itself evidently furnished them or the interpretations derivable from the New Testament justified them.
I found it very difficult however to give up entirely my long indulgence in allegorizing, although I saw that these allegories were vain speculations and the mere froth, as it were, of the holy Scriptures. For it is the plain historical sense of Scripture that truly and solidly teaches. After the plain sense of the Word has been rightly understood and mastered, then allegories may be used as certain ornaments by which the plain historical sense may be illustrated and strikingly depicted. But naked allegories which respond not at all to the historical realities nor tend to paint them forth more impressively, are at once to be rejected as idle dreams; for instance, from what part of the Scriptures can it be proved that paradise signifies heaven, and the trees of paradise the angels? Are not these pure follies, and mere creatures of the brain without fruit or profit?
Let those therefore who would adopt allegories, seek the justification of them from the history itself in question; for it is history which, like sound logic, teaches true and indubitable realities. On the other hand allegory, like oratory, ought to adorn history only; but to prove facts, it avails nothing. Allegory is useful in this way, as when we say that the heavens represent the Church, and the earth the empires and the political government. Thus Christ himself calls the Church “the kingdom of heaven” and the “kingdom of God.” And the earth is called in the Scriptures the “land of the living,” where men live and kings and princes rule, Job 28:13. The Apostle Paul uses the same kind of allegory, when he represents Adam and Eve, or marriage itself, to be a type of Christ and his Church. This is an allegory full of divine instruction and consolation indeed. For, what could be uttered more deep or sweet than that the Church is the spouse and Christ the bridegroom? For, by this figure is signified both that conjugal fellowship and that most joyful communication of all those gifts which the bridegroom has to bestow, and by which gifts are buried in oblivion both all the sins and all the calamities with which the spouse is loaded. Wherefore that is a most delightful word where Paul says, “For I have espoused you to one husband, that I might present you as a pure virgin to Christ,” 2 Cor. 11:2.
In like manner the same apostle says, Rom. 5:14, that Adam was “the figure of him that was to come.” And how? The apostle himself gives the explanation: “For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound unto the many,” V. 15. Does not this allegory, used by the apostle, beautifully refer to the historical facts recorded by Moses as its foundation? Exactly after the same manner does the apostle make out the history of Sarah and Hagar, an allegory whereby to represent the two Testaments, Gal. 4:24. Let all therefore, who are inclined to introduce allegories, seek their foundation of them and justifications for them from the divine history itself.
Moreover we have heard above the sacred record of “the seed of the woman” and “the seed of the serpent.” And to this history Christ refers in his parable or allegory concerning the enemy who sowed in the night the evil seed, that is, wicked doctrine and evil inventions, Math. 13:28. Who does not at once see that such allegories as these are more appropriate, more illustrative, more useful and far superior to those allegories which Augustine, Lyra and others have introduced concerning the inferior power and the superior power of reason, on which we have dwelt in their place?
In like manner the closing of paradise and the stationing of a guard of Cherubim, with brandished swords of fire to prevent any one from re-entering, evidently signify nothing more or less than that man while living in the world “without,” and destitute of faith in Christ, can endure neither the light of the law nor the light of the Gospel. And hence it is that Paul says concerning the Jews, “that they could not steadfastly behold the face of Moses, and that Moses was obliged to put a veil over his face on that account,” 2 Cor. 3:7, 13.
“The tree of death” in paradise represents the law, and “the tree of life” the Gospel or Christ. And to neither of these trees can any approach who have not faith in Christ. For they are prevented by the sword of the angels on guard, who cannot endure hypocrisy or poisonous self-righteousness. But who so acknowledges his sin and believes in Christ, to him the gate of paradise stands open, because he brings with him, not his own righteousness, but the righteousness of Christ, which righteousness the Gospel therefore preaches unto all men, in order that all might rest upon it and be saved.
But there is no need that we should pursue this subject of allegories further. Let it suffice that we have offered these admonitions, that we might thereby direct those who use allegories to adopt those allegories alone, which the apostles have indicated and justified, and which have their sure foundation in the very letter and in the historical facts of the Scriptures.
But we must offer a word concerning the cherubim. Frequent mention is made of them throughout the holy Scriptures. In the Latin authors we find nothing stated concerning them. They merely observe that the term CHERUB signifies a plentitude of knowledge. Among the Greek authors Dionysius speaks of the cherubim. There is a boasting report that Dionysius was a disciple of the Apostle Paul, but that is not true. Dionysiu
s was a man full of the most vain absurdities, in which he abounds in his disputations concerning the heavenly and the ecclesiastical hierarchy. His imaginations make nine choirs, as so many ranks or spheres of heavenly beings. In the supreme hierarchy he places first the seraphim; next, the cherubim; next, thrones; next, dominions; next, powers; and lastly, principalities. And then in the lower or inferior hierarchy, he places first potentates; next, archangels; and last of all, angels. Now, who does not see that all these representations are nothing more nor less than idle and futile human inventions?
After all this he says there are in the ecclesiastical hierarchy, first bishops, then deacons, then sub-deacons, then readers, then exorcists. In such absurdities as these that great man, the disciple of the chief of the apostles, the great teacher of the Gentiles, was exercised! And yet, such is the boasted authority of this supposed great man, that inflated hypocrites set down all these, his foolish inventions, as if handed down to them by oracles from heaven. Whereas in all these follies there is not one word to be found concerning faith, nor one word of useful instruction in the holy Scriptures. And who after all told him that there were nine choirs of heavenly beings and potentates? And why moreover did the Franciscans afterward add a tenth sphere, as a sort of palace, in which the holy mother Mary might dwell? In a word, these are follies and absurdities adapted only for Papists to learn and admire, as a just punishment for their pertinacious war against all sound doctrine.
With respect therefore to the Cherub I will offer my opinion as far as I have been enabled to form it from reading. The name Cherub appears to me to signify that florid countenance which we see in girls and young men in the blossom of their age. For this reason angels are represented in pictures as infants. So that by cherubim you may understand angels, as heavenly beings, appearing with a blooming countenance, and with brow free from wrinkle or sign of sorrow, and smoothly extended with joy, wearing a face plump and full with gladness, whether it be a human face or any other. The name Cherub therefore is a general appellation, a term which does not apply to any order of angels in particular, as Dionysius dreams, but has reference only to their general appearance, because they present themselves to men with a juvenile and florid aspect.
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