And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.
9. And out of the ground, &c.] The characteristic feature of the “garden,” or “enclosure,” is not its flowers, but its trees. This evident, also, from the traditional belief as to the Garden, which is reproduced in Eze 31:8-9. To the Oriental, the large well-grown tree was an especial object of reverence (“pleasant to the sight”): and man was to live on the fruit of the trees (“good for food”). It is implied that the trees of the “garden,” like the man who is put into it, were from the first fully grown.
the tree of life ] There are two wonder-working trees in the “garden.” One is called “the tree of life,” whose fruit imparts immortality to those who eat it (cf. Gen 3:22-24): the other is called the “tree of the knowledge of good and evil,” whose fruit conveys moral discernment. These gifts of knowledge and of immortality are the special prerogatives of Jehovah (Gen 3:5; Gen 3:22).
The mention of the two trees in this verse comes in a little abruptly. “The tree of life” is spoken of as “in the midst of the garden”; “the tree of knowledge” is then mentioned, but without any description of its position. In Gen 2:17 the Lord God forbids the man to eat of “the tree of knowledge”; but does not mention “the tree of life.” In Gen 3:3 the woman refers to “the tree which is in the midst of the garden,” as if there was only one tree that had been forbidden to them, and Gen 2:5 shews it is “the tree of knowledge.” It is probable that we have the trace of some little confusion between two Hebrew traditions about the sacred trees. The mention of “the tree of life” has here, and in Gen 3:22; Gen 3:24, been added to that of “the tree of knowledge.” At any rate, in this verse, “the tree of life” is given the place belonging to “the tree of knowledge” which is “in the midst of the garden.” The story of the Temptation and the Fall turns on the tradition, according to which there was one tree, that “of the knowledge of good and evil,” “in the midst of the garden.” The expression “tree of life” was used as a common metaphor of health and fruitfulness in Hebrew language, cf. Pro 3:18, “She (Wisdom) is a tree of life”; Gen 11:30, “the fruit of the righteous is a tree of life.”
the tree of the knowledge of good and evil ] What is signified by this is doubtful. Some say it is the knowledge which infancy lacks and experience acquires, cf. Deu 1:39, “Your children which this day have no knowledge of good or of evil.” Judging by the context we should rather identify it with moral judgement: the fruit produces the exercise of conscience, which is accompanied by the realization of evil, though not necessarily by the forfeiture of innocence. See Special Note on Gen 3:24.
Palms as sacred trees are frequent objects of representation in Assyrian and Babylonian art.
On the possible connexion of “the tree of the knowledge of good and evil” with the date palm, see Barton’s Semitic Origins, pp. 93 95.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 9. Every tree that is pleasant to the sight, c.] If we take up these expressions literally, they may bear the following interpretation: the tree pleasant to the sight may mean every beautiful tree or plant which for shape, colour, or fragrance, delights the senses, such as flowering shrubs, c.
And good for food] All fruit-bearing trees, whether of the pulpy fruits, as apples, &c., or of the kernel or nut kind, such as dates, and nuts of different sorts, together with all esculent vegetables.
The tree of life] chaiyim of lives, or life-giving tree, every medicinal tree, herb, and plant, whose healing virtues are of great consequence to man in his present state, when through sin diseases of various kinds have seized on the human frame, and have commenced that process of dissolution which is to reduce the body to its primitive dust.
Yet by the use of these trees of life – those different vegetable medicines, the health of the body may be preserved for a time, and death kept at a distance. Though the exposition given here may be a general meaning for these general terms, yet it is likely that this tree of life which was placed in the midst of the garden was intended as an emblem of that life which man should ever live, provided he continued in obedience to his Maker. And probably the use of this tree was intended as the means of preserving the body of man in a state of continual vital energy, and an antidote against death. This seems strongly indicated from Ge 3:22.
And the tree of knowledge of good and evil.] Considering this also in a merely literal point of view, it may mean any tree or plant which possessed the property of increasing the knowledge of what was in nature, as the esculent vegetables had of increasing bodily vigour and that there are some ailments which from their physical influence have a tendency to strengthen the understanding and invigorate the rational faculty more than others, has been supposed by the wisest and best of men; yet here much more seems intended, but what is very difficult to be ascertained. Some very eminent men have contended that the passage should be understood allegorically! and that the tree of the knowledge of good and evil means simply that prudence, which is a mixture of knowledge, care, caution, and judgment, which was prescribed to regulate the whole of man’s conduct. And it is certain that to know good and evil, in different parts of Scripture, means such knowledge and discretion as leads a man to understand what is fit and unfit, what is not proper to be done and what should be performed. But how could the acquisition of such a faculty be a sin? Or can we suppose that such a faculty could be wanting when man was in a state of perfection? To this it may be answered: The prohibition was intended to exercise this faculty in man that it should constantly teach him this moral lesson, that there were some things fit and others unfit to be done, and that in reference to this point the tree itself should be both a constant teacher and monitor. The eating of its fruit would not have increased this moral faculty, but the prohibition was intended to exercise the faculty he already possessed. There is certainly nothing unreasonable in this explanation, and viewed in this light the passage loses much of its obscurity. Vitringa, in his dissertation De arbore prudentiae in Paradiso, ejusque mysterio, strongly contends for this interpretation. See Clarke on Ge 3:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The tree of life; so called, either symbolically, and sacramentally, because it was a sign and seal of that life which man had received from God, and of his continual enjoyment of it upon condition of his obedience; or, effectively, because God had planted in it a singular virtue for the support of nature, prolongation of life, and the prevention of all diseases, infirmities, and decays through age.
In the midst of the garden, or, within the garden, as Tyrus said to be in the midst of the seas, Eze 28:2, though it was but just within it.
The tree of knowledge of good and evil; so called with respect, either,
1. To God, who thereby would prove and make known mans good or evil, his obedience and happiness, or his rebellion and misery; or rather,
2. To man, who by the use of it would know, to his cost, how great and good things he did enjoy, and might have kept by his obedience, and how evil and bitter the fruits of his disobedience were to himself and all his posterity. So it seems to be an ironical denomination: q.d. You thirsted after more knowledge, which also the devil promised you; and you have got what you desired, more knowledge, even dear-bought experience.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. tree of lifeso called fromits symbolic character as a sign and seal of immortal life. Itsprominent position where it must have been an object of dailyobservation and interest, was admirably fitted to keep man habituallyin mind of God and futurity.
tree of the knowledge of goodand evilso called because it was a test of obedience bywhich our first parents were to be tried, whether they would be goodor bad, obey God or break His commands.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food,…. That is, out of the ground of the garden of Eden; and this was done on the third day, when the whole earth brought forth grass, herbs, and trees: but a peculiar spot of ground was fixed on for man, and stocked with trees of all sorts for his use, not only to bear fruit, which would be suitable and agreeable food for him, but others also, which would yield him delight to look at; such as the tall cedars for their loftiness, spreading branches and green leaves, with many others; so that not only there were trees to gratify the senses of tasting and smelling, but that of sight; and such a sightly goodly tree to look at was the tree of knowledge, Ge 3:6. These trees may be an emblem of the saints, the trees of righteousness, the planting of the Lord, and made to grow by him through the influence of his Spirit and grace; and whom he plants in his gardens, the churches, and transplants into the heavenly paradise, and are often compared to palm trees, cedars, olive trees, pomegranates, c.
the tree of life also in the midst of the garden set there as in the most excellent place, where it might be most conspicuous, and to be come at; for before Adam sinned, as there was no prohibition of his eating of it, so there was no obstruction to it; and as he had a grant to eat of it, with the other trees, it was designed for his use, to support and maintain his natural life, which would have been continued, had he persisted in his obedience and state of innocence, and very probably by means of this chiefly: hence the son of Sirach calls it the tree of immortality,
“The knowledge of the commandments of the Lord is the doctrine of life: and they that do things that please him shall receive the fruit of the tree of immortality.” (Sirach 19:19)
and it might be also a sign, token, and symbol to him of his dependence on God; that he received his life from him; and that this was preserved by his blessing and providence, and not by his own power and skill; and that this would be continued, provided he transgressed not the divine law: and it seems to have a further respect, even to eternal life; by Christ; for though it might not be a symbol of that life to Adam in his state of innocence, yet it became so after his fall: hence Christ is sometimes signified by the tree of life, Pr 3:18 who is not only the author of natural and spiritual life, but the giver of eternal life; the promise of it is in him, and the blessing itself; he has made way for it by his obedience, sufferings, and death, and is the way unto it; it is in his gift, and he bestows it on all his people, and it will lie greatly in the enjoyment of him. The situation of this tree in the midst of the garden well agrees with him who is in the midst of his church and people, Re 1:13 stands open, is in sight, and is accessible to them all now, who may come to him, and partake of the fruits and blessings of his grace, which are many, constant, and durable, Re 22:2 and who will be seen and enjoyed by all, to all eternity:
and the tree of knowledge of good and evil; so called, either with respect to God, who by it tried man, when he had made him, whether he would be good or evil; but this he foreknew: rather therefore with respect to man, not that the eating the fruit of it could really give him such knowledge, nor did he need it; for by the law of nature inscribed on his heart, he knew the difference between good and evil, and that what God commanded was good, and what he forbid was evil: but either it had its name from the virtue Satan ascribed to it, Ge 3:5 or from the sad event following on man’s eating the fruit of it, whereby he became experimentally sensible of the difference between good and evil, between obedience and disobedience to the will of God; he found by sad experience what good he had lost, or might have enjoyed, and what evil he had brought on himself and his posterity, he might have avoided. What this tree was is not certain; there are various conjectures about it, and nothing else can be come at concerning it. Some take it to be the fig tree, as Jarchi, and some in Aben Ezra on Ge 3:6 because fig leaves were at hand, and immediately made use of on eating the fruit of it; some the vine, and particularly the black grape, as in the book of Zohar d; others, as Baal Hatturim on Ge 1:29 the pome citron, or citron apple tree e; others, the common apple, as the author of the old Nizzechon f, and which is the vulgar notion; evil and an apple being called by the same Latin word “malum”: in the Talmud g, some say it was the vine, some the fig tree, and others wheat h: the Mahometans say it was a tree, called by the Africans by the name of Musa i.
d In Exod. fol. 59. 4. & in Numb. fol. 53. 3. So in Bereshit Rabba, sect. 12. fol. 155. 2. e Vid. Caphtor Uperah, fol. 49. 1. & 60. 2. & 63. 2. f P. 147. Ed. Wagenseil. g T. Bab. Beracot, fol. 40. 1. & Sanhedrin, fol. 70. 1. 2. So in Tzeror Hammor, fol. 15. 2. Tikkune Zohar correct. 24. fol. 68. h Vid. Bartenora in Misn. Roshhashanah, c. 1. sect. 2. i Leo. African. Desriptio Africae, c. 9. p. 772.
Fuente: John Gill’s Exposition of the Entire Bible
9 And out of the ground made the Lord God to grow The production here spoken of belongs to the third day of the creation. But Moses expressly declares the place to have been richly replenished with every kind of fruitful trees, that there might be a full and happy abundance of all things. This was purposely done by the Lord, to the end that the cupidity of man might have the less excuse if, instead of being contented with such remarkable affluence, sweetness, and variety, it should (as really happened) precipitate itself against the commandment of God. The Holy Spirit also designedly relates by Moses the greatness of Adam’s happiness, in order that his vile intemperance might the more clearly appear, which such superfluity was unable to restrain from breaking forth upon the forbidden fruit. And certainly it was shameful ingratitude, that he could not rest in a state so happy and desirable: truly, that was more than brutal lust which bounty so great was not able to satisfy. No corner of the earth was then barren, nor was there even any which was not exceedingly rich and fertile: but that benediction of God, which was elsewhere comparatively moderate, had in this place poured itself wonderfully forth. For not only was there an abundant supply of food, but with it was added sweetness for the gratification of the palate, and beauty to feast the eyes. Therefore, from such benignant indulgence, it is more than sufficiently evident, how inexplicable had been the cupidity of man.
The tree of life also It is uncertain whether he means only two individual trees, or two kinds of trees. Either opinion is probable, but the point is by no means worthy of contention; since it is of little or no concern to us, which of the two is maintained. There is more importance in the epithets, which were applied to each tree from its effect, and that not by the will of man but of God. (122) He gave the tree of life its name, not because it could confer on man that life with which he had been previously endued, but in order that it might be a symbol and memorial of the life which he had received from God. For we know it to be by no means unusual that God should give to us the attestation of his grace by external symbols. (123) He does not indeed transfer his power into outward signs; but by them he stretches out his hand to us, because, without assistance, we cannot ascend to him. He intended, therefore, that man, as often as he tasted the fruit of that tree, should remember whence he received his life, in order that he might acknowledge that he lives not by his own power, but by the kindness of God alone; and that life is not (as they commonly speak) an intrinsic good, but proceeds from God. Finally, in that tree there was a visible testimony to the declaration, that ‘in God we are, and live, and move.’ But if Adams hitherto innocent, and of an upright nature, had need of monitory signs to lead him to the knowledge of divine grace, how much more necessary are signs now, in this great imbecility of our nature, since we have fallen from the true light? Yet I am not dissatisfied with what has been handed down by some of the fathers, as Augustine and Eucherius, that the tree of life was a figure of Christ, inasmuch as he is the Eternal Word of God: it could not indeed be otherwise a symbol of life, than by representing him in figure. For we must maintain what is declared in the first chapter of John (Joh 1:1,) that the life of all things was included in the Word, but especially the life of men, which is conjoined with reason and intelligence. Wherefore, by this sign, Adam was admonished, that he could claim nothing for himself as if it were his own, in order that he might depend wholly upon the Son of God, and might not seek life anywhere but in him. But if he, at the time when he possessed life in safety, had it only as deposited in the word of God, and could not otherwise retain it, than by acknowledging that it was received from Him, whence may we recover it, after it has been lost? Let us know, therefore, that when we have departed from Christ, nothing remains for us but death.
I know that certain writers restrict the meaning of the expression here used to corporeal life. They suppose such a power of quickening the body to have been in the tree, that it should never languish through age; but I say, they omit what is the chief thing in life, namely, the grace of intelligence; for we must always consider for what end man was formed, and what rule of living was prescribed to him. Certainly, for him to live, was not simply to have a body fresh and lively, but also to excel in the endowments of the soul.
Concerning the tree of knowledge of good and evil, we must hold, that it was prohibited to man, not because God would have him to stray like a sheep, without judgment and without choice; but that he might not seek to be wiser than became him, nor by trusting to his own understanding, cast off the yoke of God, and constitute himself an arbiter and judge of good and evil. His sin proceeded from an evil conscience; whence it follows, that a judgment had been given him, by which he might discriminate between virtues and vices. Nor could what Moses relates be otherwise true, namely, that he was created in the image of God; since the image of God comprises in itself the knowledge of him who is the chief good. Thoroughly insane, therefore, and monsters of men are the libertines, who pretend that we are restored to a state of innocence, when each is carried away by his own lust without judgment. We now understand what is meant by abstaining from the tree of the knowledge of good and evil; namely, that Adam might not, in attempting one thing or another, rely upon his own prudence; but that, cleaving to God alone, he might become wise only by his obedience. Knowledge is here, therefore, taken disparagingly, in a bad sense, for that wretched experience which man, when he departed from the only fountain of perfect wisdom, began to acquire for himself. And this is the origin of freewill, that Adam wished to be independent, (124) and dared to try what he was able to do.
(122) The above passage is wholly omitted in the Old English translation by Tymme. — Ed.
(123) “ Scimus minime esse insolens ut virtutem suam Deus externis symbolis testatam nobis reddat.” — “ Nous savons que ce n’est point chose nouvelle, que Dieu nous testifie sa vertu par signes exterieurs.” — French Trans. Virtus in Latin, and vertu in French, may both signify power, virtue, efficacy; but it seems that the term grace more correctly conveys to an English ear the meaning of the Author. — Ed.
On the sacramental character of the tree of life, which Calvin here maintains, but which Dr. Kennicott, in his first Dissertation, endeavors, with more learning than sound judgment, to set aside, the generality of commentators seem to be agreed. See Patrick, Scott, etc. Patrick says, — “This garden being a type of heaven, perhaps God intended by this tree to represent that immortal life which he meant to bestow upon man with himself, (Rev 22:2). And so St. Austin, in that famous saying of his, ‘ Erat ei in caeteris lignis Alimentum, in isto autem Sacrcramentum.’ In other trees there was nourishment for man; but in this also a sacrament. For it was both a symbol of that life which God had already bestowed upon man, and of that life which he was to hope for in another world, if he proved obedient.” — Ed.
(124) “ Dum Adam per se esse voluit, et quid valeret tentare ausus est.” — Lat.
Fuente: Calvin’s Complete Commentary
(9) Every tree that is pleasant to the sight, and good for food.It has often been noticed that while the ancients do not seem to have had much taste for the beauty of the landscape, they greatly admired large and umbrageous trees. This feeling seems like a reminiscence of the joy of our first parents when they found themselves in a happy garden, surrounded by trees, the beauty of which is even more commended than the fact placed second, that they supplied wholesome and nutritious food. Two trees in the centre of the garden had marvellous qualities; for the tree of life ad the power of so renewing mans physical energies that his body, though formed of the dust of the ground, and therefore naturally mortal, would, by its continual use, live on for ever. The other, the tree of knowledge of good and evil, must have acquired this name after the fall. As long as Adam and Eve were in their original innocence they had no knowledge of evil, nor could any mere mental development bestow it upon them. They must either feel it in themselves, or see it in others, before they could know it. We conclude, then, that this was the tree to which Gods command, that they should not eat of it (comp. Gen. 3:3), was attached; and only by the breach of that command would man attain to this higher knowledge, with all the solemn responsibilities attached to it. Besides this each tree had a symbolic meaning, and especially the tree of life (Rev. 2:7; Rev. 22:2). The Chaldean legends have preserved the memory of this latter tree, and depict it as the Asclepias acida, whence the soma juice is prepared.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Out of the ground every tree These growths of the garden may be regarded as special creations; a part of the special work of fitting up the garden for man: or they may be understood as a general statement made without reference to time . The context makes the former supposition the more probable one .
The tree of life A tree of special value and significance, the eating of whose fruit perpetuated life forever . Gen 3:22. Prof. Warren cites the singular agreement of many ancient religions in associating their paradise-tree with the axis of the world, and observes: “If the garden of Eden was precisely at the North Pole, it is plain that a goodly tree standing in the centre of that garden would have had a visible and obvious cosmical significance, which could by no possibility belong to any other. Paradise Found, p. 263.
In the midst of the garden As if it were to be the most conspicuous object there, and a constant prophecy to man that he was made for immortality. Comp. Rev 2:7; Rev 22:2.
And the tree of knowledge of good and evil The notion that the tree of life and the tree of knowledge were identical is not the most natural meaning of this language. This tree, says Jacobus, “was so-called not merely as a test for proving man, and showing whether he would choose the good or the evil; nor merely because by eating it he would come to know both good and evil, and the evil so that he would know the good in the new light of contrast with the evil. Both these are involved. But it was set also as a symbol of the divine knowledge to which man should not aspire, but to which he should submit his own judgment and knowledge. The positive prohibition was to be a standing discipline of the human reason, and a standing symbol of the limitation of religious thought.”
These two trees being named in immediate connexion with the other trees of the garden, are to be understood literally of two particular trees, and not allegorically, as if they were merely symbols. See more on Gen 2:17; Gen 3:7.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And out of the ground the Lord God made to grow every tree that is pleasant to the sight and good for food, also the tree of life in the midst of the garden, and the tree of knowing good and evil.’
Here we have ‘made to grow’ instead of ‘planted’, confirming what we have said above. He not only put them there but made them grow. God is sovereign over every part of His creation. No labour was required from man, they grew of their own accord under God’s hand. Indeed we need not doubt that the Garden was ‘made to grow’ before man was formed so that his home was already ready for him.
The verse brings out God’s concern for man. The trees not only provide sustenance, but they are also pleasant to look at. God is concerned not only for man’s palate but for his aesthetic enjoyment. This is one question atheistic evolution has never explained. Why is the world on the whole so beautiful? The writer gives us the answer. It is for man’s good pleasure. (The principle still applies even if the beauty is in the eye of the beholder). Again we note that the concern is not with the creation of vegetation, but specifically with God’s provision for man. The trees are specially chosen for their usefulness to man.
Note that it is not speaking of all trees but of those suitable for man’s dwelling place. This is not general creation, but specific to man’s own needs.
The trees of ‘life’ and of ‘knowing good and evil’ are mentioned at this point to stress that they are two among the trees of the garden. In themselves, apart from their function, they are nothing special. The tree of life is mentioned in many stories elsewhere, but always as inaccessible to man. It is only the Lord God Who wants man to have everlasting life. In those accounts it regularly provides life by its fruit being continually eaten. The fact that man has to be excluded from the tree to prevent him living for ever suggests it had a similar continuing function. Thus it would appear that its fruit is seen as containing some element which prolongs life to a great extent. This is not scientifically impossible, although we may regret that it is no longer obtainable. In other stories it conveys immortality once and for all.
This tree is stated to be ‘central to the garden’ because to God and the writer it is the all-important one, although the phraseology includes the tree of knowing good and evil as also being in the midst of the garden. Later the tree of knowing good and evil will be seen by the woman to be the central one because it is the one that possesses her mind.
Note how ‘and the tree of knowing good and evil’ is almost tacked on to the sentence. It is added like this as a means of stressing it. This is done deliberately to bring out the sombre note lying behind the reference, for the writer knows what is to come. One can almost hear his voice changing as he pauses and then adds AND THE TREE OF KNOWING GOOD AND EVIL’.
Later it is confirmed that this tree is also ‘in the midst of the garden’, but the writer here wants the bare statement to be pregnant with meaning. This tree does not offer men special knowledge. It offers knowledge of a unique kind, indeed of a kind that man does not want, the knowledge by experience of what is good and what is evil. Such knowledge can only be found by committing evil. Then and then alone can the distinction be fully clear. The eating of the fruit would be a specific, open and deliberate act of defiance.
While ‘knowing good and evil’ can in some contexts be a way of saying ‘having wide knowledge’ (2Sa 14:17), it is clear that it means more than that in this passage because of the context which is all about learning about evil. Compare Deu 1:39; Deu 30:15 – the latter being especially appropriate as linking good with life and evil with death. (Indeed the wider meaning may suggest the knowledge of this story misinterpreted). As we shall see later the tree was not put there as a temptation. It was there as a reminder to man of God’s supremacy. Both trees were intended as a blessing.
Thus in the ‘centre’ of the garden is the tree which is the source of everlasting life and the tree which is a reminder of God’s sovereignty, a kind of sacred grove where man can commune with God and be reminded of His goodness.
The plain of Eden is now put in a more specific historical setting, to bring out both its fruitfulness and its riches.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 2:9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.
Ver. 9. Every tree, &c. ] The Hebrews think that the world was created in September, because the fruits were then ripe and ready. E
The tree of life also.
The tree of knowledge of good and evil.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
verses 8-14 Figure of speech Parecbasis. App-6.
tree of life. Genitive of cause (App-17) = the Tree supporting and continuing the life which had been imparted. Compare Gen 3:22. Hence “the bread of life”, Joh 6:48, Joh 6:51, Joh 6:53.
midst. Compare Rev 2:7.
knowledge = sense or perception (Gen 12:12. Son 6:11. Isa 59:8).
good and evil. See on Gen 2:17.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 4
TWO TREES
“And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.
Gen 2:9
Among the many things created by God, there were two trees planted in the midst of the garden: The Tree of Life and The Tree of the Knowledge of Good and Evil.
Had Adam eaten of the Tree of Life, he would have lived forever (Gen 3:22-24). We have no way of knowing what The Tree of Life was. God has not told us. But we do know what it symbolized. It symbolized the Lord Jesus Christ who is our life, from whom we have eternal life. Christ is to all who believe a Tree of Life planted in the midst of the paradise of God (Pro 3:18; Rev 2:7; Rev 22:10). To trust the Lord Jesus Christ, to live by faith upon the merits of his blood atonement and his perfect righteousness, is to eat of the Tree of Life. The fruit of this Tree, the results of Christs obedience to God as the sinners Substitute, is eternal life. All who eat of the fruit of this Tree shall live forever.
However, the Lord also placed another tree in the midst of the garden. It was The Tree of the Knowledge of Good and Evil. The moment that Adam ate of the fruit of that tree, he died. He died spiritually, was condemned to die eternally, and began to die physically. These things are recorded in the Book of God by the Holy Spirit for our learning and for our edification. There are several important, spiritual lessons to be learned by contrasting and comparing The Tree of the Knowledge of Good and Evil to the cursed tree upon which the Son of God was crucified. Read Act 5:30 and 1Pe 2:24.
Some Points Of Contrast.
There are six obvious points of contrast between The Tree of the Knowledge of Good and Evil and the cross of our Lord Jesus Christ. There is as much to be learned from the disparity between the type and its fulfillment as there is from the comparison of the type and the antitype.
1.The Tree of the Knowledge of Good and Evil was planted by God (Gen 2:9); but the tree upon which Christ was crucified was made and set in its place by man (Mat 27:33-35).
It is true – Christ was delivered to death by the determinate counsel and foreknowledge of God (Act 2:23). God almighty fixed the time of his death, the means of his death, the place of his death, the object of his death, and the results of his death. But human hands devised and erected the cruel tree on Golgothas hill, stretched out the Lord of glory upon it, and crucified him. It is written, And they crucified him! The death of Christ was by the will, decree, purpose, and hand of God the Father; but the guilt of it lies entirely upon us. It was by the will, the hands, and the work of men that the incarnate God was nailed to the cursed tree.
2.The Tree of the Knowledge of Good and Evil was pleasant to the eyes (Gen 3:6); but everything connected with the tree of the crucifixion was hideous, repugnant, and ignominious.
Though it would be idolatrous to do so, were it possible for an artist to capture the scene of our Lords crucifixion on canvas, no one would want the picture hanging in his home. The scene was horrible Our suffering Savior looked more like a violently slaughtered beast than a man (Isa 52:14; Psa 22:11-22). Drunks and priests, thieves and scribes, harlots and Pharisees, Roman soldiers and Jewish rabbis joined in a hellish party, taunting, and jeering, and laughing as they slaughtered the incarnate God. For three hours, darkness covered the face of the earth. The Son of God, when he was made to be sin for us, he was forsaken by his Father. Quivering in pain, burning with fever, covered with blood, with the reproach of being made sin for us breaking his heart, the Son of God died upon the cursed tree, being made a curse for us. Thus he redeemed his elect from the curse of the law.
3. God forbade man to eat of the Tree of the Knowledge of Good and Evil (Gen 2:17); but every man is freely bidden, and even commanded, to eat of the fruit of that tree upon which the Savior died.
Do not mistake my meaning. There is no value, or merit, in that wooden cross upon which Christ died. We do not value the cross, the physical cross, at all. If I knew I had it in my possession, I would burn it and scatter the ashes to the wind. But there is infinite merit in the sacrifice him who died upon the cross. The fruits of our Saviors death upon the tree are priceless. God himself calls sinners to eat of the fruit of this tree. He tells us, All things are ready, Come. O taste and see that the Lord is good. The leaves of this tree are for the healing of the nations, the healing of Gods elect scattered throughout all the nations of the world. It will be alright to use your imagination a little. Can you see the leaves on the tree? I see in the cross, in the sacrifice of our Lord Jesus Christ all that is needed for the healing of our souls from all the consequences of sin. In the cross of our Lord Jesus Christ, we find atonement made, justice satisfied, righteousness brought in, forgiveness obtained, and eternal life secured for chosen sinners.
4.Satan used every cunning device to get man to eat of the Tree of the Knowledge of Good and Evil (Gen 3:1-6); but he uses every cunning device imaginable to keep sinners from eating of the fruits of Christs death upon the tree of crucifixion.
The liar from hell deceives sinners, who are all willing to be deceived, by flattering their flesh. He persuades men and women universally that they do not need a substitute, that they are really good enough to meet with Gods approval, that God would not really send them to hell. With cunning craftiness, he makes men and women think they are smart, too smart to believe God, so smart that they imagine all religion to be superstition and hypocrisy, because they are superstitious hypocrites.
5.The eating of the Tree of the Knowledge of Good and Evil brought death to Adam and Eve (Gen 2:17); but life comes to all who eat the flesh and drink the blood of him who died upon the cursed tree (Joh 6:53-56).
Christs flesh, his obedience to God in the body of human flesh, is righteousness. His blood, the pouring out of his lifes blood unto death, is atonement. To eat his flesh and drink his blood is to receive him by faith, thus receiving his righteousness and his atonement.
6.Adam, as a thief, by eating of the Tree of the Knowledge of Good and Evil, was cast out of Paradise (Gen 3:24); but the penitent thief, by eating of the fruit of the tree of crucifixion, entered Paradise (Luk 23:39-43).
The only time recorded in the Scriptures our Savior used the word Paradise during his earthly ministry was in his promise to the penitent thief. It was not accidental. Like the penitent thief, all believers are reconciled to God and shall be brought into eternal Paradise, by believing on the Lord Jesus Christ. As he confessed his sin and just condemnation, so do we. As he acknowledged Christ as his Lord, so do we. As he trusted the mercy and grace of Christ the Lord, so do we. As he obtained the favor of the Lord by faith in him, so do we. As he is with Christ in Paradise, so we soon shall be.
Some Marks Of Similarity.
I have shown you the points of contrast between the tree in the garden and the cross of Christ. Now, secondly, let me show you some of the marks of similarity between these two trees.
1.Both trees were planted in a garden (Joh 19:41). The first Adam died in a garden; and the last Adam died in a garden.
2.Both trees were planted in the midst of the garden (Gen 2:9; Joh 19:18).
Our Lord Jesus Christ died as our Substitute in the midst of the world, and in the midst of two thieves, dividing the one from the other. So it is the cross of Christ, his blood atonement, that divides all men. The blood of Christ alone is that which distinguishes Gods elect from the reprobate. And our Lord Jesus was crucified in the midst of time. His death was the crisis of the world. When the fulness of the Jews was finished, as the fulness of the Gentiles began, the Son of God died at Calvary to ransom the Israel of God. This day and forever, it is the cross of Christ, which is the Tree of Life planted in the midst of the heavenly paradise (Rev 22:2), as the center and glory of all things.
3.Both trees were trees of the knowledge of good and evil.
There is only one place in all the world where sinners, such as we are, can learn the knowledge of good and evil. These things are learned by divine revelation at the cross. There, as we look to Christ in faith, we see the goodness of God and the holiness of God, the love of God and the wrath of God, the grace of God and the justice of God, the mercy of God and the truth of God. And it is only as we look to Christ in faith, trusting him as our crucified Savior, that we begin to see the evil of sin, the wickedness of man, and the utter depravity of our own hearts. It is looking on him whom we have pierced that melts our hearts to repentance (Zec 12:10). And it is only in the light of Christ crucified that we discern good from evil in providence. For Gods elect all things are good. For the unbeliever, all things are evil (Pro 12:21; Isa 3:10-11).
4. Both trees are good for food (Gen 3:6).
The cross of Christ – I mean the doctrine of the cross, the Gospel, is the very meat and marrow of the believers life. It is good for food for our souls! How pleasant it is to the eyes of faith! In the crucified Christ, in the doctrine of the cross, we see our sins blotted out. We see how that God is, indeed, both perfectly just and the Justifier of every believer. Truly, this is a tree to be desired to make one wise! The preaching of the cross is the power of God and the wisdom of God. It makes the believing sinner wise unto salvation.
The cross of Christ was to our dear Savior a cursed tree (Gal 3:13), but to us a tree of blessing, a curse removed. As Abrahams guest was urged to take water and refreshment and find rest under the tree (Gen 18:4), so in the gospel weary sinners are bidden of God to take water and refreshment and find rest for their souls under the cross. As Abraham and his guest stood together under the tree (Gen 18:8), so the triune God and believing sinners stand together in the cross of Christ. As the tree cast into Marahs bitter waters made the waters sweet (Exo 15:23-25), so the cross of Christ cast into our bitter lives makes them sweet. With the inspired apostle, every believer ought to make this firm resolve – God forbid that I should glory, save in the cross of our Lord Jesus Christ!
Fuente: Discovering Christ In Selected Books of the Bible
every: Eze 31:8, Eze 31:9, Eze 31:16, Eze 31:18
tree of life: Gen 3:22, Pro 3:18, Pro 11:30, Eze 47:12, Joh 6:48, Rev 2:7, Rev 22:2, Rev 22:14
tree of knowledge: Gen 2:17, Gen 3:3, Gen 3:22, Deu 6:25, Isa 44:25, Isa 47:10, 1Co 8:1
Reciprocal: Gen 1:11 – fruit Gen 2:16 – thou mayest freely eat Gen 13:10 – the garden Psa 104:14 – herb Ecc 2:5 – I planted Son 6:11 – the garden Isa 51:3 – like the Eze 36:35 – like the Eze 47:7 – many Mar 4:28 – the earth
Fuente: The Treasury of Scripture Knowledge
THE TREE OF DESTINY
The tree of knowledge of good and evil.
Gen 2:9
I. We call the Scriptures a revelation; in other words, an unveiling. The Bible records were given to us to take away the veil which hung between heaven and earth, between man and God. Their purpose is to reveal God. The actual revelation which has been made to us is of God in His relation to the soul of man. We are not to demand, we are not to expect, any further revelation. Of the secrets of Gods power and origin we are told not a word. Such knowledge is not for us. But it does concern us to know of Gods moral natureto know that He is all-powerful, all-good, all-loving; and of Gods power, goodness, and love, the Bible is one long and continuous revelation. The self-declared object of the Scriptures is that men should know God and know themselves.
II. But the condition on which such an object may be accomplished is this: that the Book of God should appeal to men in a form not dependent for its appreciation upon any knowledge which they may have obtainedindependent, that is, of the science of any particular age or country. The setting forth of scientific truth in the pages of the Bible would have been as much a difficulty and stumbling-block to some former ages of the Church as what we call its unscientific account of natural phenomena has been to some at the present day.
III. The tree of knowledge of good and evil. Here, so early in the sacred books, is revealed the fact of the two opposing forces of right and wrong. Take away the reality of this distinction, and the Bible and all religion fall for ever. Make its reality and importance felt in the soul of man, and you have at once whereon to build. Righteousness is the word of words throughout all Scripture. The righteousness which the Scriptures reveal is the knowledge of a communion with God. When our earth has played its part in the economy of the universe, and is seen by the few spheres which are within its ken to pass away as a wandering fire, right and wrong will not have lost their primeval significance, and the souls which have yearned and laboured for rest in the home of spirits will find that rest in Him who was and is to be.
Canon Ainger.
Illustration
(1) Man though created sinless, was, from the very fact of his creaturely existence, not self-sufficing, but dependent both in body and soul, and thus the two trees of which we read in the text corresponded to those two wants in mans constitution. The tree of life is nowhere forbidden to our first parents.
(2) There was nothing magical about the fruit. Any other tree to which God attached a prohibition would have served the purpose as well. Respect for the prohibition would have involved a decision of the will for good; and disregard of it would have resulted in experimental acquaintance with evil.
(3) As long as the prohibition was undoubted, and the fatal results certain, the fascinations of the forbidden thing were not felt. But as soon as these were tampered with, Eve saw that the tree was good for food, and that it was a delight to the eyes. So it is still. Weaken the awe-inspiring sense of Gods command, and of the ruin that follows the breach of it, and the heart of man is like a city without walls, into which any enemy can march unhindered. So long as Gods Thou shalt not, lest thou die, rings in the ears, the eyes see little beauty in the sirens that sing and beckon. But once that awful voice is deadened, they charm, and allure to dally with them.
In the undeveloped condition of primitive man, temptation could only assail him through the senses and appetites, and its assault would be the more irresistible because reflection and experience were not yet his. But the act of yielding was, as sin ever is, a deliberate choice to please self and disobey God.
Fuente: Church Pulpit Commentary
Gen 2:9. Every tree pleasant to the sight That was calculated to render this garden the most beautiful place on earth; and good for food That is, agreeable to the taste and useful to the body. So that both mans mind and body were gratified and enriched. The tree of life also So called, it seems, not only because it was intended to be a sign to Adam, assuring him of the continuance of life and happiness, on condition of his persevering in obedience; but also because God had given to the fruit of it a singular virtue for the support of nature, the prolongation of life, and the prevention of all diseases, infirmities, and decays through age, as appears, Gen 3:22. The tree of knowledge, &c. So called, not because its fruit had any virtue to beget useful knowledge, but because by it God would try Adams obedience, and by eating of it man would know the good which he had lost, and the evil into which he had fallen by his disobedience.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the {g} tree of life also in the midst of the garden, {h} and the tree of knowledge of good and evil.
(g) Who was a sign of the life received from God.
(h) That is, of miserable experience, which came by disobeying God.