The Sword and the Multitude of Cherubim

The foremost of the apostles of this allegory has attained it through the progress of virtue, just as those previously set forth have. For having passed from a lesser virtue, which was signified by the first names, to a greater, they received the allegories of virtue intimately, as it is possible to encounter these interpretations.

For Abram is interpreted toward others as 'father of a son,' but Abraham as 'father of sons,' the first indicating a teaching capacity not yet able to pass into all things, which the second indicated. And Sarah, one being written as 'Rho,' is interpreted as 'smallness,' which indicates the introductory way, but Sarai as 'ruling,' through which the perfection of virtue is indicated; for this is original and most powerful. Jacob, being interpreted as 'flutterer,' presents the ascetic and that which stands against the passions, but Israel, being renamed by God from one doing nothing worthily, presents the contemplative and the purity of the mind, by which he sees God, as happens after the moral perfection; for Israel is interpreted as 'mind seeing God.'

And what must be said about the foremost of the apostles, when our Lord Jesus Christ was clearly revealed in the Gospel through his confession in this way: having said, 'You are the Christ, the Son of the living God' (Matt 16:16), he answered, 'You are Peter, and upon this rock I will build my church, and the gates of Hades shall not prevail against it' (Matt 16:18). And these things are about these figures; but let us return to the beginning: 'And he ordered the cherubim and the flaming, turning sword to guard the way of the tree of life' (Gen 3:24). And it is possible also from these things to refute those who now consider the earth to be paradise, asking them how an inanimate sword guards, if it were taken in such a way; for to guard is not only to guard a living thing but also...

It happens to be, and especially the paradise of God. But what word will they give concerning the fact that nothing else has been given to guard the way of the tree of life, or the intellectual Cherubim who have ascended above? For from those guarding, it is to be understood intellectually the greatness of the thing being guarded. How is it that regarding the sword a single one is called a character, but regarding the Cherubim a multitude? Surely, since nothing cold or anything else, which is not even good to speak of, will be said of them, it is time for us, understanding the given guard as worthy of the divine paradise, to discourse familiarly about this, God giving it.

Therefore, the philanthropy of God signifies that the sword is one, which is a sign of the punishing power guarding, and a 'multitude' of 'knowledge' leading toward divine virtue. For God does not bring punishments according to sins, but gives many occasions leading toward salvation. And that He does not punish according to merit is shown by the Psalm: 'If, Lord, I observe iniquity, who shall stand? For with You is the propitiation' (Ps 130:3). Regarding those calling toward virtue, there are many causes: first, the gift of those conceiving the common things, through which virtue is perfected as being saved unswervingly; through these, patriarchs having been covered by a multitude of sin, the law, the prophets, and in connection with the ages, the Lord, who also gave the apostles; and in total, nothing of that which is from providence is there which does not call toward salvation.

But also the sword has been set for useful use for this very reason. Or is the word of the Scripture not a divine paradise, having within itself also the threats against those unwilling to fall under the commands of God, and the myriad corrections calling toward virtue? For these also, being poetic regarding the entrance into paradise, prevent even the bitterness of punishment. That the sword, instead of punishment, in the Scriptures...