Genesis 2:15
Verse
Context
Sermons
Voddie Baucham
Zac Poonen
David Ravenhill
Chuck SmithZac Poonen
T. Austin-SparksSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Put him into the garden - to dress it, and to keep it - Horticulture, or gardening, is the first kind of employment on record, and that in which man was engaged while in a state of perfection and innocence. Though the garden may be supposed to produce all things spontaneously, as the whole vegetable surface of the earth certainly did at the creation, yet dressing and tilling were afterwards necessary to maintain the different kinds of plants and vegetables in their perfection, and to repress luxuriance. Even in a state of innocence we cannot conceive it possible that man could have been happy if inactive. God gave him work to do, and his employment contributed to his happiness; for the structure of his body, as well as of his mind, plainly proves that he was never intended for a merely contemplative life.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
After the preparation of the garden in Eden God placed the man there, to dress it and to keep it. ינּיחהוּ not merely expresses removal thither, but the fact that the man was placed there to lead a life of repose, not indeed in inactivity, but in fulfilment of the course assigned him, which was very different from the trouble and restlessness of the weary toil into which he was plunged by sin. In paradise he was to dress (colere) the garden; for the earth was meant to be tended and cultivated by man, so that without human culture, plants and even the different varieties of corn degenerate and grow wild. Cultivation therefore preserved (שׁמר to keep) the divine plantation, not merely from injury on the part of any evil power, either penetrating into, or already existing in the creation, but also from running wild through natural degeneracy. As nature was created for man, it was his vocation not only to ennoble it by his work, to make it subservient to himself, but also to raise it into the sphere of the spirit and further its glorification. This applied not merely to the soil beyond the limits of paradise, but to the garden itself, which, although the most perfect portion of the terrestrial creation, was nevertheless susceptible of development, and which was allotted to man, in order that by his care and culture he might make it into a transparent mirror of the glory of the Creator. - Here too the man was to commence his own spiritual development. To this end God had planted two trees in the midst of the garden of Eden; the one to train his spirit through the exercise of obedience to the word of God, the other to transform his earthly nature into the spiritual essence of eternal life. These trees received their names from their relation to man, that is to say, from the effect which the eating of their fruit was destined to produce upon human life and its development. The fruit of the tree of life conferred the power of eternal, immortal life; and the tree of knowledge was planted, to lead men to the knowledge of good and evil. The knowledge of good and evil was no mere experience of good and ill, but a moral element in that spiritual development, through which the man created in the image of God was to attain to the filling out of that nature, which had already been planned in the likeness of God. For not to know what good and evil are, is a sign of either the immaturity of infancy (Deu 1:39), or the imbecility of age (Sa2 19:35); whereas the power to distinguish good and evil is commended as the gift of a king (Kg1 3:9) and the wisdom of angels (Sa2 14:17), and in the highest sense is ascribed to God Himself (Gen 3:5, Gen 3:22). Why then did God prohibit man from eating of the tree of the knowledge of good and evil, with the threat that, as soon as he ate thereof, he would surely die? (The inf. abs. before the finite verb intensifies the latter: vid., Ewald, 312a). Are we to regard the tree as poisonous, and suppose that some fatal property resided in the fruit? A supposition which so completely ignores the ethical nature of sin is neither warranted by the antithesis, nor by what is said in Gen 3:22 of the tree of life, nor by the fact that the eating of the forbidden fruit was actually the cause of death. Even in the case of the tree of life, the power is not to be sought in the physical character of the fruit. No earthly fruit possesses the power to give immortality to the life which it helps to sustain. Life is not rooted in man's corporeal nature; it was in his spiritual nature that it had its origin, and from this it derives its stability and permanence also. It may, indeed, be brought to an end through the destruction of the body; but it cannot be exalted to perpetual duration, i.e., to immortality, through its preservation and sustenance. And this applies quite as much to the original nature of man, as to man after the fall. A body formed from earthly materials could not be essentially immortal: it would of necessity either be turned to earth, and fall into dust again, or be transformed by the spirit into the immortality of the soul. The power which transforms corporeality into immortality is spiritual in its nature, and could only be imparted to the earthly tree or its fruit through the word of God, through a special operation of the Spirit of God, an operation which we can only picture to ourselves as sacramental in its character, rendering earthly elements the receptacles and vehicles of celestial powers. God had given such a sacramental nature and significance to the two trees in the midst of the garden, that their fruit could and would produce supersensual, mental, and spiritual effects upon the nature of the first human pair. The tree of life was to impart the power of transformation into eternal life. The tree of knowledge was to lead man to the knowledge of good and evil; and, according to the divine intention, this was to be attained through his not eating of its fruit. This end was to be accomplished, not only by his discerning in the limit imposed by the prohibition the difference between that which accorded with the will of God and that which opposed it, but also by his coming eventually, through obedience to the prohibition, to recognise the fact that all that is opposed to the will of God is an evil to be avoided, and, through voluntary resistance to such evil, to the full development of the freedom of choice originally imparted to him into the actual freedom of a deliberate and self-conscious choice of good. By obedience to the divine will he would have attained to a godlike knowledge of good and evil, i.e., to one in accordance with his own likeness to God. He would have detected the evil in the approaching tempter; but instead of yielding to it, he would have resisted it, and thus have made good his own property acquired with consciousness and of his own free-will, and in this way by proper self-determination would gradually have advanced to the possession of the truest liberty. But as he failed to keep this divinely appointed way, and ate the forbidden fruit in opposition to the command of God, the power imparted by God to the fruit was manifested in a different way. He learned the difference between good and evil from his own guilty experience, and by receiving the evil into his own soul, fell a victim to the threatened death. Thus through his own fault the tree, which should have helped him to attain true freedom, brought nothing but the sham liberty of sin, and with it death, and that without any demoniacal power of destruction being conjured into the tree itself, or any fatal poison being hidden in its fruit.
Jamieson-Fausset-Brown Bible Commentary
put the man into the garden of Eden to dress it--not only to give him a pleasant employment, but to place him on his probation, and as the title of this garden, the garden of the Lord (Gen 13:10; Eze 28:13), indicates, it was in fact a temple in which he worshipped God, and was daily employed in offering the sacrifices of thanksgiving and praise.
John Gill Bible Commentary
And the Lord God took the man, and put him into the garden of Eden,.... This is observed before in Gen 2:8 and is here repeated to introduce what follows; and is to be understood not of a corporeal assumption, by a divine power lifting him up from the place where he was, and carrying him into another; rather of a manuduction, or taking him by the hand and leading him thither; so Onkelos renders it, he "led" him, that is, he ordered and directed him thither: hence Jarchi paraphrases it, he took him with good words, and persuaded him to go thither: the place from whence he is supposed by some to be taken was near Damascus, where he is by them said to be created; or the place where the temple was afterwards built, as say the Jewish writers: the Targum of Jonathan is,"the Lord God took the man from the mount of Service, the place in which he was created, and caused him to dwell in the garden of Eden.''And elsewhere (t) it is said,"the holy blessed God loved the first Adam with an exceeding great love, for he created him out of a pure and holy place; and from what place did he take him? from the place of the house of the sanctuary, and brought him into his palace, as it is said, Gen 2:15 "and the Lord God took", &c.''though no more perhaps is intended by this expression, than that God spoke to him or impressed it on his mind, and inclined him to go, or stay there: to dress it, and to keep it; so that it seems man was not to live an idle life, in a state of innocence; but this could not be attended with toil and labour, with fatigue and trouble, with sorrow and sweat, as after his fall; but was rather for his recreation and pleasure; though what by nature was left to be improved by art, and what there was for Adam to do, is not easy to say: at present there needed no ploughing, nor sowing, nor planting, nor watering, since God had made every tree pleasant to the sight, good for food, to grow out of it; and a river ran through it to water it: hence in a Jewish tract (u), before referred to, it is said, that his work in the garden was nothing else but to study in the words of the law, and to keep or observe the way of the tree of life: and to this agree the Targums of Jonathan and of Jerusalem,"and he placed him in the garden of Eden, to serve in the law, and keep the commands of it.''And in another tract (w) it is said,"God brought Adam the law, Job 28:27 and "he put him in the garden of Eden"; that is, the garden of the law, "to dress it", to do the affirmative precepts of the law, "and to keep it", the negative precepts:''though Aben Ezra interprets this service of watering the garden, aud keeping wild beasts from entering into it. And indeed the word may be rendered to "till", as well as to dress, as it is in Gen 3:23 and by Ainsworth here; so Milton (x) expresses it; and some have thought Adam was to have planted and sowed, had he continued in the garden. (t) Pirke Eliezer, c. 2. fol. 72. 2. (u) Pirke Eliezer, c. 2. fol. 72. 2. (w) Tikkune Zohar, correct. 54. fol. 91. 2. (x) Paradise Lost, B. 8. l. 320.
Tyndale Open Study Notes
2:15 to tend and watch over: The garden required maintenance and oversight. Tending the Garden was humanity’s dignifying work. These roles in God’s garden-sanctuary were later applied to God’s Tabernacle (see Lev 8:35; Num 3:5-10; 4:46-49).
Genesis 2:15
Man and Woman in the Garden
14The name of the third river is Hiddekel; it runs along the east side of Assyria. And the fourth river is the Euphrates.15Then the LORD God took the man and placed him in the Garden of Eden to cultivate and keep it.
- Scripture
- Sermons
- Commentary
(Biblical Family) Biblical Manhood - Part 1
By Voddie Baucham11K32:24GEN 2:15GEN 2:18PRO 6:6PRO 6:9MAT 6:332TH 3:6In this sermon, the speaker addresses the topic of biblical manhood and what qualities a man must possess to reflect it. The first quality mentioned is a commitment to God-honoring labor, emphasizing that laziness is sinful and that God does not approve of lazy men. The speaker references Proverbs 6, highlighting the example of the ant who works diligently without needing supervision. The second quality mentioned is a commitment to God's law, emphasizing that even before the fall, there was a standard of righteousness that man was expected to follow. Lastly, the speaker emphasizes the importance of a man being committed to the priority of the family, recognizing that the family should be a man's primary focus and responsibility.
Through the Bible - Exodus - Part 2
By Zac Poonen2.5K51:25TabernacleGEN 2:15EXO 25:8EXO 26:1EXO 27:9PRO 25:2MAT 6:9MRK 4:3JHN 2:12EPH 4:14In this sermon, the speaker discusses the tabernacle described in the book of Exodus. He explains that the tabernacle is a picture of the body of Christ, with believers closely held together in fellowship. The speaker emphasizes the importance of faith and obedience, comparing them to the two legs of a board that provide stability. He also highlights the significance of silver, which represents redemption, and encourages complete dependence on God alone. The sermon concludes with a prayer for believers to become tabernacles in which God can dwell.
Surrender at the Cross
By David Ravenhill2.4K1:08:59GEN 2:15ACT 17:28ROM 12:11CO 8:6HEB 2:1HEB 2:102PE 2:1In this sermon, the speaker, an old man named James, addresses a young couple who are excitedly talking about their future plans and dreams. James expresses his concern that they have not mentioned anything about the will of God in their plans. He emphasizes the brevity of life, comparing it to a vapor that appears for a short time and then disappears. James encourages the couple to prioritize God's will and to be willing to serve Him, rather than solely pursuing their own ambitions. He references biblical passages that highlight the importance of submission to God and the need for His people to be vessels for His purposes.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
(Genesis) - Part 6
By Zac Poonen1.8K1:00:23GenesisGEN 2:15GEN 3:16GEN 3:21PSA 22:15MAT 10:37ROM 5:202TH 3:10In this sermon, the speaker emphasizes the importance of hard work and discipline in the life of a believer. He references the example of Paul, who worked tirelessly and faced hardships to serve the Lord. The speaker warns against being deceived by those who do not work and rely on others for support, stating that they are not serving God but the devil. He highlights the biblical principle that if someone does not work, they should not eat. The sermon also touches on the consequences of not working, such as the increase of sin and evil in society. The speaker concludes by reminding listeners that God's rebukes always come with a promise of provision and hope.
Ye Are Come to Zion - Part 3
By T. Austin-Sparks1.7K36:35ZionGEN 1:31GEN 2:15PSA 87:2HEB 1:1HEB 11:4HEB 11:26HEB 12:22In this sermon, the speaker emphasizes the importance of the message being shared during their gatherings. They express concern that the teachings should not just be ideas or concepts, but rather a deep and meaningful exercise before the Lord. The speaker highlights the need for a crisis-like urgency in delivering the message that is relevant to the current times. They emphasize that Zion, representing something precious, cannot be obtained easily and should be cherished and protected. The sermon concludes with a reference to the book of Revelation, where a lamb is seen on Mount Zion, symbolizing complete victory through the blood of Jesus.
How Satan Destroys a Church - Part 1 (Guard Your Garden)
By Don Courville1.6K41:31Spiritual WarfareGEN 2:15PSA 121:5MAT 6:332CO 11:32CO 11:14EPH 5:22EPH 5:25In this sermon, the preacher shares a story about a hunter encountering a bear and how they negotiate their desires. He then goes on to talk about his experiences and travels, which have given him insights into the most important things he has learned in 42 years. He briefly touches on the submission of the wife, referring to Genesis chapter 2, and emphasizes the importance of following God's commands. The sermon concludes with a lesson about the dangers of being in places we shouldn't be, using a humorous anecdote about a child carrying swimming trunks to school.
Holiness of God
By C.J. Mahaney1.5K1:07:09Character Of GodGEN 2:15EXO 34:6In this sermon, the speaker uses the example of a suspenseful movie to illustrate the mixed feelings people have when it comes to the holiness of God. He describes how people are drawn to scary movies, even though they may feel uncomfortable or scared while watching them. Similarly, the holiness of God is something that is foreign and mysterious to us, and we may have mixed feelings about it. The speaker emphasizes that the holiness of God is beyond our comprehension and cannot be fully illustrated or understood through human examples.
The One Issue
By Rolfe Barnard98554:51GEN 2:15ISA 9:6MAT 6:33In this sermon, the preacher addresses the issue of people attending church on Sunday morning but not getting involved in the world around them. He compares this attitude to the people in New York City who are focused on their own lives and not paying attention to the problems happening around them. The preacher emphasizes the importance of not reducing the sacrifice of Jesus on the cross to just attending church services. He calls for believers to become captives of Christ and find freedom in surrendering to His authority. The sermon also references the need for individuals to find the right answer to the question of where supreme law comes from and to submit to someone beyond themselves. The preacher highlights the importance of being actively engaged in the world and not being indifferent to the challenges and evils present.
12 - the Process of Learning and Teaching
By Ben Torrey87908:28EducationGEN 2:15GEN 2:19MAT 6:33JHN 14:26JHN 16:13REV 2:17In this sermon, the speaker discusses the flaws in the current education system and proposes a better approach based on biblical models. The current system idolizes good grades and schools, focuses on rote memorization, and separates students from their families. The speaker suggests that students should be taught how to discover truths for themselves and be given the tools and processes to learn continuously. Drawing from the teaching methods of Jesus, who spent time with His disciples, the speaker emphasizes the importance of intimate learning relationships and facilitating the process of discovery.
What Is the Issue?
By Rolfe Barnard81159:14GEN 2:15ISA 9:6MAT 6:33LUK 9:23ACT 2:42REV 3:20In this sermon, the preacher expresses his frustration with preaching to people who are not truly seeking salvation and are only interested in convenient and comfortable faith. He longs for individuals who are willing to make mistakes and yet still pursue the will of God. The preacher emphasizes the transformation that occurs when someone truly converts to a life dedicated to God, comparing it to a face lighting up like an abandoned cathedral. He also highlights the need for Christians to not be passive observers of the world's problems but to actively engage in spreading the gospel and standing against the darkness.
We Will Not Have This Man Rule Over Us
By Rolfe Barnard79859:50GEN 2:15ISA 9:6MAT 6:33In this sermon, the preacher emphasizes the need for believers to not get caught up in the chaos and immorality of the world. He compares the current state of society to the people in New York City witnessing acts of violence and adultery. The preacher also references the teachings of John Wesley and a parable about tame geese to highlight the complacency and lack of passion in the church. He emphasizes the importance of preaching that man must surrender to Christ and be governed by Him, as this is the true freedom. The sermon concludes with a call to find the right answer to the question of supreme loyalty and surrendering to God's authority.
The Great Commission
By Victor Choudhrie7241:04:51GEN 2:15MAT 28:18JHN 4:35JHN 15:8ACT 1:8
The sermon focuses on the Great Commission as outlined in Matthew 28:18-20, emphasizing the sender as Jesus who holds all power, the operational aspect of 'go' as a command to make disciples of all nations, baptize them, teach obedience, and equip believers. The importance of immediate action, transformation, and fulfilling the Great Commission through personal evangelism and discipleship is highlighted.
The Christian Life Is Like Living in the Garden of Eden
By Sandeep Poonen57134:11GEN 2:15
This sermon delves into the parallels between the lives of Adam and Eve in the Garden of Eden and the life that Christians ought to live. It emphasizes the need for believers to rule over sin, have a healthy perspective on work, focus on the abundance of God's promises, cultivate unity with others, and find rest in God's love. The message encourages a deep spiritual connection with fellow believers and a profound understanding of God's promises and commands.
25 - All About Work and Prayer
By Ben Torrey36008:10PrayerGEN 2:15GEN 3:16EXO 20:8MAT 6:33MAT 10:24JHN 1:1In this sermon, the speaker discusses the motto of Jesus Abbey, which states that prayer is labor and labor is prayer. The speaker shares a remarkable story of how God provided for the abbey's construction through the power of prayer. He emphasizes that Jesus himself was a laborer and that labor is valued by God. The speaker also highlights the connection between labor and prayer, explaining that prayer is a form of communication with God and a way to share our hearts with Him.
Fully Alive: The Call of Men
By Stewart Ruch33637:01Christian LifeGEN 1:27GEN 2:15GEN 2:18GEN 3:17MAT 1:21MAT 6:33LUK 2:19In this sermon, the speaker discusses the importance of prioritizing our time and attention. He questions how much presence we give to sports, hobbies, and video games, emphasizing that while these activities are not inherently wrong, they should not overshadow our commitment to God. The speaker uses the story of Joseph and Mary's journey to highlight the need for concern and caution in our own lives. He also shares personal anecdotes about spending quality time with his children in nature and the significance of engaging in meaningful actions for the sake of others. The sermon concludes with a reflection on the need to awaken from a spiritual amnesia and remember God's presence in our lives.
The Tree
By Michael Koulianos2741:04SalvationThe CrossCross of ChristGEN 2:15EXO 15:22PSA 16:10MAT 11:28JHN 20:11ROM 5:81CO 2:8GAL 3:13COL 2:14HEB 2:14Michael Koulianos emphasizes the significance of the cross and the crucifixion of Jesus Christ as the ultimate revelation of God's character and love for humanity. He explains that through His death, Jesus conquered sin, death, and hell, offering hope and salvation to all who believe. Koulianos highlights the transformative power of the cross, urging listeners to allow Jesus to cast the tree of the cross into their hearts to heal their bitterness and sin. He passionately calls for a personal commitment to Christ, reminding everyone that true freedom and life come from surrendering to Him. The sermon culminates in an invitation for individuals to publicly declare their faith and receive the gift of salvation.
Does Thou Shalt Not Still Apply - Genesis 2 & 3
By Shane Idleman181:00:42ObediencePrioritizing GodGEN 2:15Shane Idleman emphasizes the importance of prioritizing God in our lives, especially in times of struggle and temptation. He challenges the congregation to reflect on their commitment to worship and the necessity of obedience to God's commandments, particularly in light of the moral laws that still apply today. Idleman discusses the significance of the fall of man in Genesis and how it relates to our current struggles with sin and disobedience. He encourages believers to seek a deeper relationship with God, reminding them that true transformation comes from a heart aligned with His will. Ultimately, he calls for repentance and a return to the joy of salvation found in Christ.
(A Heavenly Home) 3. a Marriage Like a Garden
By Zac Poonen2MarriageCultivation of RelationshipsGEN 2:15PRO 24:30SNG 4:12SNG 4:16ISA 58:11MAT 22:37JHN 19:41Zac Poonen emphasizes the significance of cultivating a marriage like a garden, drawing parallels between the first marriage in Eden and the relationship between Sandeep and Laura. He highlights the importance of nurturing their relationship to prevent it from becoming a wilderness, as seen in Proverbs. Poonen discusses three gardens in Scripture: Eden, Gethsemane, and the Bridegroom's garden, illustrating how sin and salvation both occurred in gardens. He encourages the couple to prioritize their relationship with God, ensuring their marriage is a private garden for the Lord, and to cultivate it with love, humility, and selflessness. Ultimately, he reminds them that their marriage can glorify Christ and bear fruit in both adversity and prosperity.
Crucified Unto Me
By Watchman Nee1The Cross of ChristSeparation from the WorldGEN 2:15MAT 11:18JHN 15:19ROM 6:6GAL 6:14COL 2:201JN 2:16REV 17:3REV 18:2REV 21:10Watchman Nee emphasizes the necessity of separation from the world and dedication to God as foundational principles of Christian living. He illustrates the stark contrast between Babylon, representing worldly values, and the New Jerusalem, symbolizing holiness and divine purpose. Nee argues that true understanding and revelation of God's plan require a spiritual ascent, urging believers to build a moral barrier against worldly influences. He highlights that the Cross of Christ signifies the world's judgment and calls Christians to recognize their crucifixion to the world and the world's crucifixion to them. Ultimately, he asserts that spiritual deliverance comes from seeing the world as doomed and aligning oneself with God's eternal purpose.
Workers Used of God
By A.W. Tozer0Human ResponsibilityDivine WorkGEN 2:15PRO 6:11JHN 5:17PHP 2:13A.W. Tozer emphasizes that while God works through His people, it is ultimately God who accomplishes His work. He references Jesus' declaration of continuous work alongside the Father and Paul's affirmation of God's active role in believers' lives. Tozer clarifies that this does not negate the necessity of human effort, as the Bible illustrates God's intention for His people to engage in work, starting from Adam in the Garden of Eden to Jesus' choice of active disciples. He warns against laziness, highlighting the consequences of idleness as noted in Proverbs.
What Is the Truest Meaning of the Cross?
By Lou Sutera0GEN 2:15JHN 3:16ROM 14:71CO 6:192CO 5:142CO 5:21COL 1:16TIT 2:11Lou Sutera preaches about the true essence of the cross, emphasizing that it is not just about forgiveness of sins but also about being set free from the bondage of sin. He challenges believers to move beyond seeking relief from guilt to experiencing true freedom from the shackles of sin, allowing the cross to restore them to the original purpose for which they were created. Sutera highlights the importance of total submission to God, being in the right location with God, and fulfilling the vocation God has for each individual. He stresses the need for believers to live not for themselves but for the Lord who died and rose again, becoming ambassadors for Christ and living zealously for good works.
Our Daily Homily - Genesis
By F.B. Meyer0ObedienceFaithGEN 1:5GEN 2:15GEN 3:9GEN 4:9GEN 5:24GEN 6:9GEN 7:9GEN 8:1GEN 9:13GEN 12:1F.B. Meyer emphasizes the profound lessons found in Genesis, illustrating how God's ways often differ from human expectations. He highlights the importance of faith, obedience, and the transformative power of God's presence in our lives, drawing parallels between biblical figures and our own spiritual journeys. Meyer encourages believers to recognize God's faithfulness, even in times of darkness and trial, and to seek a deeper relationship with Him through prayer and obedience. He reminds us that, like Abraham and Jacob, we are called to walk with God and trust in His promises, regardless of our circumstances.
The Blessing of Work
By J.R. Miller0The Blessing of WorkPurpose in LaborGEN 2:15ECC 3:22COL 3:23J.R. Miller emphasizes that work is not a curse resulting from sin, but rather a blessing that was part of God's original design for humanity in the Garden of Eden. He argues that while the fall of man altered the nature of work, it remains essential for personal growth, moral education, and contributing to society. Miller highlights that idleness leads to negative consequences, while diligent work fosters character and happiness. He encourages individuals to embrace their callings with enthusiasm, as work is a means through which God blesses and develops us. Ultimately, Miller asserts that through work, we find purpose, joy, and a deeper connection to God.
Happiness
By J.C. Ryle0True HappinessFaith in ChristGEN 2:15PSA 144:15PRO 14:13ECC 1:14ISA 55:2MAT 11:28JHN 4:13PHP 3:1TIT 2:11REV 3:20J.C. Ryle emphasizes that true happiness is found in a relationship with God, as expressed in Psalm 144:15. He recounts a confrontation between an atheist and an old woman who challenges him to consider his own happiness, highlighting that mere external appearances of joy do not equate to true contentment. Ryle outlines essential elements for genuine happiness, warns against common misconceptions, and ultimately concludes that only a true Christian can experience lasting joy, rooted in faith and a right relationship with Christ. He urges readers to seek happiness through repentance and faith in Jesus, as true fulfillment comes from being aligned with God's will.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Put him into the garden - to dress it, and to keep it - Horticulture, or gardening, is the first kind of employment on record, and that in which man was engaged while in a state of perfection and innocence. Though the garden may be supposed to produce all things spontaneously, as the whole vegetable surface of the earth certainly did at the creation, yet dressing and tilling were afterwards necessary to maintain the different kinds of plants and vegetables in their perfection, and to repress luxuriance. Even in a state of innocence we cannot conceive it possible that man could have been happy if inactive. God gave him work to do, and his employment contributed to his happiness; for the structure of his body, as well as of his mind, plainly proves that he was never intended for a merely contemplative life.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
After the preparation of the garden in Eden God placed the man there, to dress it and to keep it. ינּיחהוּ not merely expresses removal thither, but the fact that the man was placed there to lead a life of repose, not indeed in inactivity, but in fulfilment of the course assigned him, which was very different from the trouble and restlessness of the weary toil into which he was plunged by sin. In paradise he was to dress (colere) the garden; for the earth was meant to be tended and cultivated by man, so that without human culture, plants and even the different varieties of corn degenerate and grow wild. Cultivation therefore preserved (שׁמר to keep) the divine plantation, not merely from injury on the part of any evil power, either penetrating into, or already existing in the creation, but also from running wild through natural degeneracy. As nature was created for man, it was his vocation not only to ennoble it by his work, to make it subservient to himself, but also to raise it into the sphere of the spirit and further its glorification. This applied not merely to the soil beyond the limits of paradise, but to the garden itself, which, although the most perfect portion of the terrestrial creation, was nevertheless susceptible of development, and which was allotted to man, in order that by his care and culture he might make it into a transparent mirror of the glory of the Creator. - Here too the man was to commence his own spiritual development. To this end God had planted two trees in the midst of the garden of Eden; the one to train his spirit through the exercise of obedience to the word of God, the other to transform his earthly nature into the spiritual essence of eternal life. These trees received their names from their relation to man, that is to say, from the effect which the eating of their fruit was destined to produce upon human life and its development. The fruit of the tree of life conferred the power of eternal, immortal life; and the tree of knowledge was planted, to lead men to the knowledge of good and evil. The knowledge of good and evil was no mere experience of good and ill, but a moral element in that spiritual development, through which the man created in the image of God was to attain to the filling out of that nature, which had already been planned in the likeness of God. For not to know what good and evil are, is a sign of either the immaturity of infancy (Deu 1:39), or the imbecility of age (Sa2 19:35); whereas the power to distinguish good and evil is commended as the gift of a king (Kg1 3:9) and the wisdom of angels (Sa2 14:17), and in the highest sense is ascribed to God Himself (Gen 3:5, Gen 3:22). Why then did God prohibit man from eating of the tree of the knowledge of good and evil, with the threat that, as soon as he ate thereof, he would surely die? (The inf. abs. before the finite verb intensifies the latter: vid., Ewald, 312a). Are we to regard the tree as poisonous, and suppose that some fatal property resided in the fruit? A supposition which so completely ignores the ethical nature of sin is neither warranted by the antithesis, nor by what is said in Gen 3:22 of the tree of life, nor by the fact that the eating of the forbidden fruit was actually the cause of death. Even in the case of the tree of life, the power is not to be sought in the physical character of the fruit. No earthly fruit possesses the power to give immortality to the life which it helps to sustain. Life is not rooted in man's corporeal nature; it was in his spiritual nature that it had its origin, and from this it derives its stability and permanence also. It may, indeed, be brought to an end through the destruction of the body; but it cannot be exalted to perpetual duration, i.e., to immortality, through its preservation and sustenance. And this applies quite as much to the original nature of man, as to man after the fall. A body formed from earthly materials could not be essentially immortal: it would of necessity either be turned to earth, and fall into dust again, or be transformed by the spirit into the immortality of the soul. The power which transforms corporeality into immortality is spiritual in its nature, and could only be imparted to the earthly tree or its fruit through the word of God, through a special operation of the Spirit of God, an operation which we can only picture to ourselves as sacramental in its character, rendering earthly elements the receptacles and vehicles of celestial powers. God had given such a sacramental nature and significance to the two trees in the midst of the garden, that their fruit could and would produce supersensual, mental, and spiritual effects upon the nature of the first human pair. The tree of life was to impart the power of transformation into eternal life. The tree of knowledge was to lead man to the knowledge of good and evil; and, according to the divine intention, this was to be attained through his not eating of its fruit. This end was to be accomplished, not only by his discerning in the limit imposed by the prohibition the difference between that which accorded with the will of God and that which opposed it, but also by his coming eventually, through obedience to the prohibition, to recognise the fact that all that is opposed to the will of God is an evil to be avoided, and, through voluntary resistance to such evil, to the full development of the freedom of choice originally imparted to him into the actual freedom of a deliberate and self-conscious choice of good. By obedience to the divine will he would have attained to a godlike knowledge of good and evil, i.e., to one in accordance with his own likeness to God. He would have detected the evil in the approaching tempter; but instead of yielding to it, he would have resisted it, and thus have made good his own property acquired with consciousness and of his own free-will, and in this way by proper self-determination would gradually have advanced to the possession of the truest liberty. But as he failed to keep this divinely appointed way, and ate the forbidden fruit in opposition to the command of God, the power imparted by God to the fruit was manifested in a different way. He learned the difference between good and evil from his own guilty experience, and by receiving the evil into his own soul, fell a victim to the threatened death. Thus through his own fault the tree, which should have helped him to attain true freedom, brought nothing but the sham liberty of sin, and with it death, and that without any demoniacal power of destruction being conjured into the tree itself, or any fatal poison being hidden in its fruit.
Jamieson-Fausset-Brown Bible Commentary
put the man into the garden of Eden to dress it--not only to give him a pleasant employment, but to place him on his probation, and as the title of this garden, the garden of the Lord (Gen 13:10; Eze 28:13), indicates, it was in fact a temple in which he worshipped God, and was daily employed in offering the sacrifices of thanksgiving and praise.
John Gill Bible Commentary
And the Lord God took the man, and put him into the garden of Eden,.... This is observed before in Gen 2:8 and is here repeated to introduce what follows; and is to be understood not of a corporeal assumption, by a divine power lifting him up from the place where he was, and carrying him into another; rather of a manuduction, or taking him by the hand and leading him thither; so Onkelos renders it, he "led" him, that is, he ordered and directed him thither: hence Jarchi paraphrases it, he took him with good words, and persuaded him to go thither: the place from whence he is supposed by some to be taken was near Damascus, where he is by them said to be created; or the place where the temple was afterwards built, as say the Jewish writers: the Targum of Jonathan is,"the Lord God took the man from the mount of Service, the place in which he was created, and caused him to dwell in the garden of Eden.''And elsewhere (t) it is said,"the holy blessed God loved the first Adam with an exceeding great love, for he created him out of a pure and holy place; and from what place did he take him? from the place of the house of the sanctuary, and brought him into his palace, as it is said, Gen 2:15 "and the Lord God took", &c.''though no more perhaps is intended by this expression, than that God spoke to him or impressed it on his mind, and inclined him to go, or stay there: to dress it, and to keep it; so that it seems man was not to live an idle life, in a state of innocence; but this could not be attended with toil and labour, with fatigue and trouble, with sorrow and sweat, as after his fall; but was rather for his recreation and pleasure; though what by nature was left to be improved by art, and what there was for Adam to do, is not easy to say: at present there needed no ploughing, nor sowing, nor planting, nor watering, since God had made every tree pleasant to the sight, good for food, to grow out of it; and a river ran through it to water it: hence in a Jewish tract (u), before referred to, it is said, that his work in the garden was nothing else but to study in the words of the law, and to keep or observe the way of the tree of life: and to this agree the Targums of Jonathan and of Jerusalem,"and he placed him in the garden of Eden, to serve in the law, and keep the commands of it.''And in another tract (w) it is said,"God brought Adam the law, Job 28:27 and "he put him in the garden of Eden"; that is, the garden of the law, "to dress it", to do the affirmative precepts of the law, "and to keep it", the negative precepts:''though Aben Ezra interprets this service of watering the garden, aud keeping wild beasts from entering into it. And indeed the word may be rendered to "till", as well as to dress, as it is in Gen 3:23 and by Ainsworth here; so Milton (x) expresses it; and some have thought Adam was to have planted and sowed, had he continued in the garden. (t) Pirke Eliezer, c. 2. fol. 72. 2. (u) Pirke Eliezer, c. 2. fol. 72. 2. (w) Tikkune Zohar, correct. 54. fol. 91. 2. (x) Paradise Lost, B. 8. l. 320.
Tyndale Open Study Notes
2:15 to tend and watch over: The garden required maintenance and oversight. Tending the Garden was humanity’s dignifying work. These roles in God’s garden-sanctuary were later applied to God’s Tabernacle (see Lev 8:35; Num 3:5-10; 4:46-49).