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These, together with Gen. 2: 9 and 3: 22, are all the passages of the O.T. that speak
of the Tree of Life. To these we may add the three references that are found in the
Revelation.
"To him that overcometh will I give to eat of the tree of life, which is in the midst of
the paradise of God" (Rev. 2: 7).
"In the midst of the street of it, and on either side of the river was there the tree of life
. . . . . the leaves of the tree were for the healing of the nations" (Rev. 22: 2).
"Blessed are they that do His commandments, that they may have right to the tree of
life" (Rev. 22: 14).
The texts read `Wash their robes' instead of `do His
commandments' stole `robe' instead of entole.
It will be seen that the tree of life does not stand for life in the abstract but in its
outgoings. Wisdom that is held fast, righteousness that bears fruit, a healing tongue, and
a fulfilled desire.
Let us now turn to the record of Gen. 2: and 3::
"The tree of life also in the midst of the garden, and the tree of knowledge of good and
evil" (Gen. 2: 9).
"Of the tree of the knowledge of good and evil thou shalt not eat of it" (Gen. 2: 17).
It will be observed that the tree of life is said to have been `in the midst of the garden'.
Now when the woman refers to the tree of the knowledge of good and evil, she says "Of
the fruit of the tree which is in the midst of the garden" which means either that the two
trees stood together, side by side, or that the two trees must be considered as representing
one thing from two aspects.
How was it that neither Adam nor his wife partook of the tree of life? There was no
prohibition, but two things seem clear from Gen. 3: 22:
(1)
Man had partaken of the tree of the knowledge of good and evil.
(2)
He might then have gone further and have taken of the tree of life, but was
prevented. A flaming sword was placed at the east of the garden to keep the
way of the tree of life.
Let us summarize what we have elsewhere discovered regarding the tree of the
knowledge of good and evil. An undue emphasis upon evil is untrue, there should be as
much stress laid upon the word `good', and if every `good' is balanced by an `evil' and
this is known, no thought of temptation, a bait or a snare is tolerable. Angels evidently
know `good and evil' and a comparison of II Sam. 14: 17 and 20, will show `good and
evil' is synonymous with `all things', and it is obvious that if one knew all that is good
and all that is evil, he would have all knowledge.
That there were two trees in the midst of the garden, Gen. 2: 9, 3: 3 and 3: 22
make clear, but if we confine ourselves simply to `trees' and pay no regard to meaning or
typical teaching, of what interest can two trees planted centuries ago, be to us? It is what
those two trees stand for, and the consequences of Adam's attitude to the Divine
prohibition that bears upon us all. How can we explain why it was that man in his