Lesson 7: Foundations of Prophecy

7.2 The Two Cherubim
The Cherubim at Eden’s Gate—Guardians of Life, Signs of Hope

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Introduction

After the Fall, Adam and Eve were driven out of the Garden of Eden. Yet God did not leave them without hope. At the eastern entrance to the garden He stationed two cherubim, wielding a flaming sword to guard the way to the Tree of Life (Genesis 3:24). These cherubim were not merely sentinels but also symbols of God’s ongoing presence and of the promise of redemption.

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Bible Study

Question: What was the role of the cherubim—and why?

In Genesis 3:24 we read that God placed the cherubim east of Eden to guard the path to the Tree of Life. This prevented fallen humanity from gaining eternal life in its sinful state. Yet the cherubim were more than gatekeepers; they symbolized God’s presence and the hope of future restoration. Their presence reminded mankind that access to God was blocked but not lost forever. Later, the cherubim were depicted in the Tabernacle and the Temple, overshadowing the Ark of the Covenant—the place where God met His people (Exodus 25:18–22).

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Spiritual Principles

• God’s Holiness and Justice: The cherubim guard access to the Tree of Life, underscoring God’s holiness and the consequences of sin.

• God’s Presence: Their placement symbolizes God’s continuing desire to dwell with His people.

• Hope of Redemption: Even amid separation, God offers hope through the promised Messiah.

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Application for Daily Life

The story of the cherubim teaches us that even in seasons of separation and loss, God’s presence and hope remain. In our daily lives, we can remember that despite our failures, God is with us and points us toward redemption. Like the cherubim at Eden’s gate, we too can serve as beacons of hope and guides to God’s presence for others.

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Conclusion

The cherubim at Eden’s gate are more than guards; they symbolize God’s holiness, His abiding presence, and the hope of redemption. They remind us that despite sin’s barrier, God has prepared a way back to Himself.

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Thought of the Day

Though the path to the Tree of Life was blocked, hope of redemption remained alive—guarded by cherubim who symbolize God’s presence and promise.

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Illustration – The Guardians of the Lost Garden

In the quiet of night, as the city slept beneath darkness, Samuel sat alone in his study. The dim glow of his desk lamp cast flickering shadows while rain tapped softly on the window. A scholar of ancient cultures, he had recently been gripped by a restless longing for something beyond the tangible.

His research led him to the cherubim—those mysterious beings described in ancient texts as the guardians of Eden. They were not only protectors but symbols of hope, promising that humanity would one day return to paradise. The idea fascinated him.

One evening, as he read an old manuscript, he paused at a passage: “He drove the man out, and placed cherubim east of the garden of Eden, with a flaming sword that turned every way, to guard the way to the tree of life.” The words seared into his mind.

In the weeks that followed, Samuel studied the cherubim’s symbolism. He realized they were more than sentinels; they bore witness to God’s presence. In the Tabernacle, their wings stretched over the Mercy Seat atop the Ark of the Covenant—the place where God met His people. They signified that God dwelt among them.

This discovery moved Samuel deeply. He began to see that the cherubim were not distant, mystical creatures but emblems of God’s nearness—His willingness to be with humanity despite its failures.

One night he dreamed he stood before a glorious garden, its entrance flanked by two radiant cherubim. A brilliant light shone between them. As he approached, he felt overwhelming warmth and love emanating from that light, and a voice said, “The way is not closed but prepared. Return, and you will enter the garden once more.”

When he awoke, Samuel was changed. He felt a profound calling—not only as a historian but as a witness to God’s presence. He began giving lectures, sharing his insights, and encouraging people to seek God’s nearness in their own lives.

For Samuel, the cherubim became living symbols of hope—the promise that the way back to God is always open. And so the historian became a messenger of divine presence, reminding others that God dwells among them, ready to welcome them with open arms.

Lesson 7: Foundations of Prophecy

7.1 “Here I Am—Send Me!”
Cleansed, called, sent—Isaiah’s response to God’s grace

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Introduction

When God speaks, nothing remains the same. The prophet Isaiah’s calling doesn’t begin with a command but with a shattering encounter. In God’s presence, every person feels small, yet God invites us to come—not despite our impurity, but with it, so He can transform it. This lesson reminds us: whoever truly meets God is changed. And whoever is changed by God cannot remain silent, but will—like Isaiah—say, “Here am I; send me.”

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Bible Study

Question 1: What was the result of Isaiah’s encounter with God?
Isaiah saw the glory of God—and at that same moment, recognized his own sin. This awareness did not lead to despair but to cleansing. A seraph touched his lips with a burning coal, a symbol that God had not only forgiven him but also empowered him. The coal came from the altar—the place of intercession, where sacrifice was made in symbol. Isaiah’s guilt was not ignored but atoned for. This purification was not an end in itself but the beginning of his mission. The order is crucial: encounter, cleansing, calling. Only those who have personally experienced God’s grace can speak of it credibly.

Question 2: How can we respond to God’s grace as Isaiah did?
Our response to forgiveness should never be passive. Jesus’ sacrifice wipes away our sin—but it also changes our perspective. When we realize what has been forgiven, a desire awakens within us to pass that grace on. “Send me” is not a heroic cry but the natural response of someone touched by love. Like Isaiah, our calling begins with humility—with the willingness to set aside our own agenda and carry God’s word into the world—courageously, lovingly, credibly.

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Spiritual Principles

• God’s holiness confronts but does not destroy.

• God reveals Himself not to condemn us but to save us.

• Forgiveness leads to calling.

• Our mission begins when we experience God’s grace most deeply.

• Calling is a response, not a merit.

• Isaiah volunteered only after God had cleansed him—not before.

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Application for Daily Life

• If you feel unworthy, remember that God isn’t looking for perfection but for willingness.

• Begin your prayers not with activity but with worship. Mission follows encounter.

• Speak about your experiences of grace—people don’t need perfect heroes but credible witnesses.

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Conclusion

God doesn’t call perfect people—He calls those who have been cleansed. Isaiah’s story shows that in God’s presence our masks are shattered, but there we also find healing and purpose. The world doesn’t need more opinions but more people who say, “Here am I; send me.”

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Thought of the Day

“God doesn’t call the qualified; He qualifies the called.”

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Illustration—“Here Am I; Send Me”—The Story of Elias

The rain pounded against the windowpane as Elias pressed his forehead to the cold glass. Down on the street, passing car lights flickered like restless thoughts. It was Friday night. Life was roaring outside. Inside, there was silence—that loud, oppressive silence that drapes itself over your heart.

Elias was twenty-nine. A communications designer, a freelancer, a visionary talent. Admired on Instagram, praised in meetings. But inside, there was emptiness. For weeks it had crept into his mind like a shadow chasing the light. He couldn’t explain it to anyone. Maybe it was overwork. Maybe meaninglessness. Maybe… it was God.

Three weeks earlier, for reasons he couldn’t name, he had wandered into an old brick building on the city’s edge—a small prayer center. It didn’t look planned. A friend had dragged him along. “Just come,” Ben had said. “Just listen.” Elias had laughed inside. He wasn’t a churchgoer. He was “spiritual but not religious,” as they say. And yet—something gripped him.

It wasn’t the music. Not even the simple worship. It was that feeling as if a veil had been pulled aside for a moment. As if someone saw right into his soul—didn’t judge, just saw. And that was worse. Because there were things in Elias’s life he didn’t want to see.

He was successful, yes. But behind that success was a man who had lied too often. Who had done things he had to bury. An affair with his best friend’s wife. An abortion he never healed from. He had hurt people. Manipulated careers. And all with a charming smile.

That night in the prayer room, the speaker spoke of Isaiah. Of that scene where a man—a real person—stands before God’s throne. Not as a hero. Not as a prophet. But as someone who says, “I am lost.” And Elias had felt: That’s me. I am that man.

He saw no angels. Heard no voices. But he wept. For the first time in years. Tears that could not be explained, only felt.

The next evening, he couldn’t sleep. He googled “Isaiah 6” and read it over and over. The image of the seraph, the burning coal, the cleansing—it burned itself into him. What if forgiveness were real? Not symbolic, not religious—but real?

He began to pray. Haltingly. Like a child learning a new language. First stammering, then more fluid. One night—around three a.m.—he sat on his bedroom floor when something happened. No light. No thunder. Just a quiet, holy moment. As if someone spoke right into his heart:

“Your guilt is taken away. Your lips are cleansed.”

Elias fell to his knees. He didn’t know how long he prayed there. But when he rose, he was no longer the same.

Three months later, Elias stood in a gym in the city’s rough neighborhood. No Instagram. No stage. Just a table with sandwiches, a few kids in worn jackets—and a story he could now tell. Not as a hero. But as one who had known forgiveness.

“I was no better than you,” he said that afternoon to the teenagers. “I had everything—and was still empty. Until God met me. Not with accusations. But with grace.”

One boy, maybe sixteen, stared at him. “And what do you want from us?”

Elias smiled. “Nothing. I’m just here to say: If God can use someone like me, He can use you too.”

He knew: this was his “send me” moment. No trumpet fanfare. Just a whisper in his heart—and an open door.

Late that night, back alone in his room, he looked at the sky once more.

“Here am I,” he whispered. “Not because I’m strong. But because you have cleansed me. Send me.”

May 11, 2025

DAILY BIBLE READING

Genesis 25 – From Abraham’s Death to the Conflict between Esau and Jacob

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Bible Text – Genesis 25 (KJV)

¹ Then again Abraham took a wife, and her name was Keturah.

² And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

³ And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.

⁴ And the sons of Midian; Ephah, and Epher, and Hanoch, and Abidah, and Eldaah. All these were the children of Keturah.

⁵ And Abraham gave all that he had unto Isaac.

⁶ But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.

⁷ And these are the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years.

⁸ Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.

⁹ And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;

¹⁰ The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.

¹¹ And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahairoi.

¹² Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:

¹³ And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

¹⁴ And Mishma, and Dumah, and Massa,

¹⁵ Hadar, and Tema, Jetur, Naphish, and Kedemah:

¹⁶ These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.

¹⁷ And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.

¹⁸ And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren.

¹⁹ And these are the generations of Isaac, Abraham’s son: Abraham begat Isaac:

²⁰ And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

²¹ And Isaac intreated the Lord for his wife, because she was barren: and the Lord was intreated of him, and Rebekah his wife conceived.

²² And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the Lord.

²³ And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.

²⁴ And when her days to be delivered were fulfilled, behold, there were twins in her womb.

²⁵ And the first came out red, all over like an hairy garment; and they called his name Esau.

²⁶ And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.

²⁷ And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.

²⁸ And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

²⁹ And Jacob sod pottage: and Esau came from the field, and he was faint:

³⁰ And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.

³¹ And Jacob said, Sell me this day thy birthright.

³² And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?

³³ And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.

³⁴ Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.

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Introduction

This chapter marks a transition in the Genesis narrative. Abraham dies, Isaac becomes the bearer of God’s blessing, Ishmael’s descendants are named, and two new central figures emerge in Esau and Jacob. Most dramatic is the scene where Esau sells his birthright for a bowl of lentil stew—a symbol of despising spiritual blessings in favor of earthly needs.

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Commentary

1. Abraham’s Final Years (vv. 1–6)

• Abraham takes another wife, Keturah, and has more children.

• Crucially, he gives his entire inheritance to Isaac—affirming God’s covenant.

• The children of the concubines receive gifts and are sent away—symbolizing the separation of the covenant line.

2. Abraham’s Death and Burial (vv. 7–11)

• Abraham dies at a “ripe old age,” a life fully lived under God’s guidance.

• Isaac and Ishmael, half-brothers, bury him together—a moment of unity.

3. Ishmael’s Descendants (vv. 12–18)

• Twelve princes descend from Ishmael, fulfilling God’s promise to Hagar (Gen 16:10).

• Ishmael dies aged 137; his line continues independently of the covenant line.

4. Isaac’s Story Begins (vv. 19–21)

• Isaac prays for Rebekah because she is barren—an example of faith in action.

• God answers, and Rebekah conceives.

5. The Birth of Esau and Jacob (vv. 22–26)

• Even in the womb the twins struggle, foreshadowing that “the elder will serve the younger.”

• Esau is born first, red and hairy; Jacob follows, grasping Esau’s heel—symbolic of their future rivalry.

6. Contrasting Characters (vv. 27–28)

• Esau grows up a skillful hunter, impulsive and outdoorsy.

• Jacob is quiet, home-oriented, and strategic.

• Isaac favors Esau, Rebekah favors Jacob—planting seeds of family tension.

7. The Sale of the Birthright (vv. 29–34)

• Esau, famished from the field, begs Jacob for stew.

• Jacob seizes the moment: “Sell me your birthright.”

• Esau despises his spiritual inheritance and trades it for a single meal.

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Summary

Genesis 25 sets the stage for the rest of Scripture:

• Abraham’s death passes the blessing to Isaac.

• Ishmael’s line branches off.

• The birth of Esau and Jacob introduces prophetic tension.

• Esau’s disdain for his birthright underscores the theme of valuing spiritual blessings.

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Message for Today

• God’s purposes span generations, despite human failings.

• Spiritual gifts and callings must be cherished—not casually exchanged.

• Prayer is powerful: like Isaac’s intercession for Rebekah, we can pray with expectation.

• Family relationships require care to prevent destructive rivalries.

• Character matters: Jacob’s hunger for God’s blessing, though imperfect, was decisive.

“Do not despise your birthright.” – Value faithfully what God has entrusted to you.

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May 11–17, 2025

WEEKLY SPIRIT OF PROPHECY READING

Ellen G. White │ Patriarchs and Prophets – Chapter 4

“The Plan of Redemption”

Read online here

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Introduction

Chapter 4 of Patriarchs and Prophets, titled “The Plan of Redemption,” offers a profound glimpse into the heart of the Christian gospel. It portrays the cosmic significance of the Fall and God’s response through the redemptive work of Jesus Christ. From heaven’s anguish over humanity’s sin to the unfolding of the rescue plan in Christ’s sacrifice, the text reveals the unfathomable depth of God’s love.

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Commentary

1. Heavenly Sorrow and Christ’s Compassion
   After the Fall, all heaven mourns. The Son of God is moved with pity. Though the Creator could have left humanity to death, His love seeks a way of salvation.
2. The “Counsel of Peace” and Christ’s Self-Sacrifice
   Redemption is decreed in an eternal, loving agreement between the Father and the Son. Christ volunteers Himself as the ransom—an act that fills the angels with both awe and sorrow.
3. The Role of the Angels in the Plan of Redemption
   The angels cannot bear the burden of atonement, but they are commissioned to minister to humanity, to accompany Christ in His humiliation, and to support the unfolding of the redemption plan.
4. The Universal Significance of Christ’s Sacrifice
   Christ’s offering matters not only for mankind but for the entire universe. It answers questions about God’s justice, the unchangeable nature of His law, and the character of Satan.
5. The First Promise in the Garden of Eden
   Genesis 3:15 is presented as the “gospel in seed form.” It promises victory over Satan through the “seed of the woman,” ultimately fulfilled in Jesus Christ.
6. Hope Despite Judgment
   Although humanity has fallen, hope remains. Through repentance and faith, people can be restored as children of God.
7. The Sacrificial Service as Symbol
   The offerings continually reminded Adam of human sinfulness and the need for an atoning sacrifice. His first sacrifice was both painful and instructive.
8. The Cosmic Dimension of Redemption
   The plan of salvation demonstrates God’s justice and mercy to all creation. It upholds God as righteous while exposing Satan as accuser and deceiver.
9. The Significance of the Immutable Law
   If God’s law were changeable, Christ’s death would have been unnecessary. Instead, His sacrifice confirms the eternal and just character of the law.

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Summary

The plan of redemption reveals God’s character—infinitely loving and perfectly just. Despite the depth of humanity’s fall, God offers restoration through Jesus Christ. Heaven, the universe, and humankind alike bear witness to the greatness of this plan, which was ordained before the foundation of the world.

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Application for Today

• God sees our condition but does not abandon us.
• His love goes so far that He Himself bears the punishment we deserve.
• Christ is our substitute, our mediator, and our Savior.
• Faith in Him opens the way to forgiveness, life, and a future with God.
• Every person today has the opportunity to become part of this redemption.

“For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish but have everlasting life.”
— John 3:16