Genesis 2:9
Verse
Context
Man and Woman in the Garden
8And the LORD God planted a garden in Eden, in the east, where He placed the man He had formed.9Out of the ground the LORD God gave growth to every tree that is pleasing to the eye and good for food. And in the middle of the garden were the tree of life and the tree of the knowledge of good and evil.
Sermons
T. Austin-Sparks
Zac PoonenT. Austin-Sparks
Chuck Smith
Art Katz
Ernest O'NeillT. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Every tree that is pleasant to the sight, etc. - 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, color, or fragrance, delights the senses, such as flowering shrubs, etc. And good for food - All fruit-bearing trees, whether of the pulpy fruits, as apples, etc., or of the kernel or nut kind, such as dates, and nuts of different sorts, together with all esculent vegetables. The tree of life - חיים 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 Gen 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 vigor; 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 Deuteronomy arbore prudentiae in Paradiso, ejusque mysterio, strongly contends for this interpretation. See more on Gen 3:6 (note).
Jamieson-Fausset-Brown Bible Commentary
tree of life--so called from its symbolic character as a sign and seal of immortal life. Its prominent position where it must have been an object of daily observation and interest, was admirably fitted to keep man habitually in mind of God and futurity. tree of the knowledge of good and evil--so called because it was a test of obedience by which our first parents were to be tried, whether they would be good or bad, obey God or break His commands.
John Gill Bible Commentary
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, Gen 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, Pro 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, Rev 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, Rev 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, Gen 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 Gen 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 Gen 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.
Tyndale Open Study Notes
2:9 Beauty and bounty characterized humanity’s original environment (cp. 13:10). • The tree of life represented God’s presence and provision. The one who ate of it would have everlasting life (3:22), which made it a rich image for later Israelite and Christian reflection (Prov 3:18; 11:30; 13:12; Rev 2:7; 22:2, 14, 19). The candlestick in Israel’s Tabernacle may have been a stylized representation of it (Exod 25:31-35). • Eating the fruit of the tree of the knowledge of good and evil enabled humanity’s capacity for wisdom (Gen 3:6) and moral discernment (3:5, 22; cp. Deut 1:39, “innocent”). Eating from it represented a human grasp for autonomy and wisdom that were God’s alone (cp. Prov 30:1-4). Humans sidestepped God’s revelation as the means of moral discernment, flaunting their independence rather than submitting to God’s will (cp. Prov 1:7). Choosing human wisdom over God’s instruction brings death and destruction (see Ps 19:7-9; Ezek 28:6, 15-17).
Genesis 2:9
Man and Woman in the Garden
8And the LORD God planted a garden in Eden, in the east, where He placed the man He had formed.9Out of the ground the LORD God gave growth to every tree that is pleasing to the eye and good for food. And in the middle of the garden were the tree of life and the tree of the knowledge of good and evil.
- Scripture
- Sermons
- Commentary
Faith Unto Enlargement Through Adversity - Part 4
By T. Austin-Sparks2.7K57:04AdversityGEN 2:9MRK 2:22JHN 10:10ROM 4:16ROM 6:41JN 5:11REV 22:2In this sermon, the preacher discusses the issue of inequality and excess in society. He highlights how the surplus of resources is often withheld from the poor in order to maintain a market. The preacher also criticizes the culture of gratification and materialism, using Hollywood as an example. He then turns to the letter to the Romans, specifically chapter 4, and emphasizes the importance of faith and the power of God to give life to the dead. The preacher concludes by emphasizing the need for true spiritual life and establishment, rather than relying on external factors or knowledge alone.
(God and Man) Three Tenses of Salvation
By Zac Poonen2.7K1:08:38GEN 2:9GEN 2:17PRO 30:8ROM 6:14ROM 13:11HEB 8:102PE 3:9In this sermon, the speaker emphasizes the influence of Satan in various aspects of the world, including entertainment, music, medicine, and education. He urges listeners not to be deceived by the devil and to stand as a light in this world. The speaker also highlights the importance of having knowledge of good and evil and making choices based on that knowledge. He encourages believers to be long-suffering with others, just as God is long-suffering with us. The sermon concludes with a prayer for radical change and a plea for individuals to live their lives seriously for God.
The Persistent Purpose of God - Part 1
By T. Austin-Sparks2.1K44:53Purpose Of GodGEN 2:9JHN 3:3ACT 8:301CO 2:13REV 22:1In this sermon, the speaker emphasizes the importance of spiritual life in understanding the Word of God. They explain that our understanding of the Bible is directly related to our spiritual growth. The speaker also highlights the significance of the final mention of a particular matter in the Bible, stating that it often holds the key to understanding all that has been said about it before. They urge the listeners to seek spiritual increase and to judge everything by its contribution to the ultimate purpose of God. The sermon concludes with a suggestion to read the first three chapters of the Prophet Ezekiel for further study.
(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.
From Death to Life
By Art Katz1.3K48:02LifeGEN 2:9MAT 6:33JHN 11:35JHN 11:43REV 22:1REV 22:20In this sermon, the speaker expresses his frustration and disappointment at not being able to prepare a proper outline for his sermon. He talks about the feeling of being bound and unable to move or speak, comparing it to the story of Lazarus being in the grave for four days. Despite feeling like a failure, the speaker acknowledges that God can bring forth something unexpected and powerful, just like the resurrection of Lazarus. The sermon ends with a mention of a Jewish woman who reached out to the speaker after reading his book, indicating that God can work in mysterious ways to touch people's lives.
Its Symptoms--the Ten Commandments
By Ernest O'Neill0GEN 2:9EXO 20:1JHN 10:10ROM 3:20ROM 7:7ROM 8:3GAL 3:24EPH 2:81JN 5:12Ernest O'Neill delves into the significance of our daydreams, emphasizing that Jesus of Nazareth disagreed with the world's view on human limitations and highlighted the potential for a superhuman life activated through trust in the Creator. He explores the Fall of mankind, where separation from God led to a focus on self and a life of covetousness, greed, and hatred. O'Neill discusses the Ten Commandments as laws of life, not mere behavioral guidelines, revealing mankind's struggle to emulate divine life without possessing it, leading to moralistic philosophies in religions and churches.
The Kingdom of Life in Conflict With the Kingdom of Death
By T. Austin-Sparks0Resurrection LifeKingdom Of GodGEN 2:9GEN 2:15T. Austin-Sparks emphasizes the conflict between the Kingdom of Life and the Kingdom of Death, illustrating how God's intention for humanity was to live in the abundance of life, as seen in the Garden of Eden. He explains that the coming of the Holy Spirit on Pentecost marked the arrival of the Kingdom in power, focusing on the resurrection as the supreme evidence of the Holy Spirit's work. The sermon highlights that the Kingdom of God is characterized by indestructible life, which stands in stark contrast to the forces of death and darkness. Sparks encourages believers to recognize their role as witnesses to this resurrection life, which is a source of conflict with the enemy. Ultimately, he reassures that despite the struggles, the power of the Kingdom of God prevails through the indwelling life of Christ.
Romans 9:19 Free and Accountable
By Ernest O'Neill0GEN 1:26GEN 2:9ROM 2:4ROM 9:191JN 1:3Ernest O'Neill addresses the misconceptions surrounding human responsibility and freedom, emphasizing the importance of understanding God's purpose in creating us with free will and the capacity to choose. He highlights the need to reject the idea of blaming God for the consequences of our choices and the significance of embracing the gift of freedom to choose right over wrong. O'Neill challenges the notion of human beings as mere reflex-driven creatures and delves into the core of God's intention in making us His friends to share in His fellowship.
Day 260, Revelation 22
By David Servant0GEN 2:9EXO 33:20EZK 47:122PE 3:8REV 22:2David Servant delves into the final chapter of the Bible, Revelation 22, highlighting the similarities between the river of the water of life mentioned by John and what Ezekiel and Zechariah saw centuries earlier. He emphasizes the significance of the tree of life, which appears both at the beginning and end of the Bible, symbolizing healing and eternal life. Servant discusses the promise of believers seeing the face of God and the transformation of our glorified bodies to handle such encounters. He reflects on John's moments of mistakenly worshipping angels during his visions, showcasing the overwhelming nature of divine experiences. Servant concludes by underlining the importance of repentance, obedience, and the eternal rewards offered by God's mercy, urging listeners to align their lives with these truths.
Rev. 22:14. Entrance Into the City
By Horatius Bonar0The New JerusalemEternal LifeGEN 2:9PSA 119:1MAT 5:8JHN 10:9PHP 3:20HEB 11:101PE 2:9REV 2:7REV 21:2REV 22:14Horatius Bonar preaches on Revelation 22:14, emphasizing the blessings of those who keep God's commandments, which grant them access to the tree of life and the new Jerusalem. He describes the city as a glorious place, built by God, where redeemed men enter through twelve pearl gates that are always open. The tree of life symbolizes Christ and offers eternal nourishment and healing to the nations. Bonar highlights the threefold blessedness of believers: keeping commandments, having a right to the tree of life, and entering the city triumphantly. Ultimately, he assures that this new Jerusalem is a permanent home for the redeemed, where they will dwell forever in God's presence.
Life, the Criterion
By T. Austin-Sparks0Spiritual vs. Natural LifeEternal LifeGEN 2:9JHN 10:10JHN 14:6ROM 6:23GAL 2:20EPH 2:1COL 3:41JN 5:11REV 2:7REV 22:2T. Austin-Sparks emphasizes that life is the central theme of the Bible, beginning with the Tree of Life in Genesis and culminating in the New Testament's revelation of eternal life through Jesus Christ. He contrasts two kinds of life: the natural life common to all creatures and the superior, eternal life that is only found in Christ. Sparks argues that the natural world symbolizes deeper spiritual truths, and that the choice between life and death was established early in human history through the symbolic trees in the Garden of Eden. Ultimately, he asserts that possessing eternal life through Christ is essential for fulfilling God's divine intention for humanity.
Why Not Born With It?
By Ernest O'Neill0GEN 1:26GEN 2:7GEN 2:9JHN 4:24GAL 5:16JAS 4:8Ernest O'Neill delves into the concept of supernatural life that has manifested in individuals throughout history, enabling miraculous feats and profound inner transformations. He explores the origin of this supernatural life, rooted in the love relationship between God the Father and Jesus, and how humans were created in God's image to partake in this divine love. O'Neill explains the significance of God giving us free will to choose between living by the uncreated spirit or relying solely on our physical bodies, emphasizing the importance of this choice in our relationship with our Creator.
Why Am I So Unhappy?
By Ernest O'Neill0GEN 2:9JHN 10:10ROM 8:6EPH 2:10HEB 11:1Ernest O'Neill addresses the pursuit of happiness through material possessions and achievements, highlighting how many are left feeling unsatisfied and unfulfilled despite reaching their goals. He delves into the concept of created life versus uncreated life, emphasizing the need for a spiritual transformation that enables individuals to reach their full potential and live a life of true satisfaction. O'Neill challenges the audience to consider why they may be refusing this superhuman life and explores the role of faith in receiving and embracing this supernatural gift.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Every tree that is pleasant to the sight, etc. - 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, color, or fragrance, delights the senses, such as flowering shrubs, etc. And good for food - All fruit-bearing trees, whether of the pulpy fruits, as apples, etc., or of the kernel or nut kind, such as dates, and nuts of different sorts, together with all esculent vegetables. The tree of life - חיים 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 Gen 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 vigor; 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 Deuteronomy arbore prudentiae in Paradiso, ejusque mysterio, strongly contends for this interpretation. See more on Gen 3:6 (note).
Jamieson-Fausset-Brown Bible Commentary
tree of life--so called from its symbolic character as a sign and seal of immortal life. Its prominent position where it must have been an object of daily observation and interest, was admirably fitted to keep man habitually in mind of God and futurity. tree of the knowledge of good and evil--so called because it was a test of obedience by which our first parents were to be tried, whether they would be good or bad, obey God or break His commands.
John Gill Bible Commentary
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, Gen 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, Pro 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, Rev 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, Rev 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, Gen 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 Gen 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 Gen 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.
Tyndale Open Study Notes
2:9 Beauty and bounty characterized humanity’s original environment (cp. 13:10). • The tree of life represented God’s presence and provision. The one who ate of it would have everlasting life (3:22), which made it a rich image for later Israelite and Christian reflection (Prov 3:18; 11:30; 13:12; Rev 2:7; 22:2, 14, 19). The candlestick in Israel’s Tabernacle may have been a stylized representation of it (Exod 25:31-35). • Eating the fruit of the tree of the knowledge of good and evil enabled humanity’s capacity for wisdom (Gen 3:6) and moral discernment (3:5, 22; cp. Deut 1:39, “innocent”). Eating from it represented a human grasp for autonomy and wisdom that were God’s alone (cp. Prov 30:1-4). Humans sidestepped God’s revelation as the means of moral discernment, flaunting their independence rather than submitting to God’s will (cp. Prov 1:7). Choosing human wisdom over God’s instruction brings death and destruction (see Ps 19:7-9; Ezek 28:6, 15-17).