Chapter 2:15-17
We hear again of the Lord God putting Man, the man (Adam) into the garden. This is no vain repetition. In verses 8-14 the general fact was stated, and those special precincts described within a country of delight and pleasantness, where He Who built all things stocked it particularly with everything beautiful and good for His favored creature and representative on earth, but also with two trees, there only, which some have designated “sacramental.” Whether this be quite just or not, certainly they were most momentous and significant, the tree of life evidently and absolutely distinct from that of knowing good and evil, which alone was prohibited. In that garden was Man placed to abide in dependence and obedience, sovereign of all around him, subject to Him Whose goodness set him there with but one test of his loyalty. This we hear only in the second statement of his introduction there, where a river afforded its refreshing waters, which on leaving the garden parted into four heads or chief streams outside, two less known and more described, two more notoriously connected with man's sad history, of which the end is not yet.
The second mention gives the peculiar tenure of man in divine relationship, which is utterly lost when men, or even Christians, trust their a, priori reasonings All is false when inferences are drawn from man and creation under the fall. And philosophical theory is even more remote from the truth than the various and uncertain traditions in almost all lands and races of old, which may partially disguise but ultimately confess a pre-existent state of man and the earth in peace, purity, and happiness. The true golden age is to come when the Man of righteousness, not of sin, the Savior, not the son of perdition, shall rule to God's glory, and His heavenly bride shall reign with Him. Man and the earth are not ever to be the sport of the enemy, but the Most High shall vindicate His possession of heaven and earth. Adam was but a type or figure of the coming One. It ought to be plain, that, as we can know nothing of the glorious as well as solemn future save from God's revelation, so we can have across the ages nothing sure of man's primeval state save from His testimony. It was of the utmost interest and importance to know, not guess, how and for what ends, with what endowments, and on what conditions man was formed, especially, in relation to God; and if accountable to Him, as none but a wicked person doubts (brutalized morally, if he confound himself with brutes, as in effect but a superior brute), surely not left to a cruel and destructive darkness, but with light from God.
“And Jehovah Elohim took Man, and put him into the garden of Eden to till it and to keep it. And Jehovah Elohim commanded Man, saying, Of every tree of the garden thou shalt freely (eating) eat; but of the tree of knowing good and evil, thou shalt not eat of it, for in the day of thine eating of it thou shalt surely (dying) die” (ver.. 15-17).
Now we have, not the locality, its resources and surroundings, however far-reaching, but the moral aspect and end. The divine Governor took Man and put him into the paradise He had prepared. Though all was in unfallen order and beauty, and no taint in Adam or the subject creation, and of course not in its fairest scene, Man was put there to till it and to keep it. Lordly indifference would have been unbecoming, though Man was blessed and everything very good, and toil or sorrow unknown, and no sentence yet pronounced of death or curse, or even of eating bread in the sweat of his face. Still he was to dress the garden and keep it.
But more than this, “Jehovah Elohim commanded Man,” with liberty to eat freely “of every tree of the garden;” there was one and but one restriction, the tree of the knowledge of good and evil. This was prohibited on pain of death. “In the day of thine eating thereof thou shalt surely die.” It was a law, not the law; positive, not moral; a simple test of obedience in what otherwise was indifferent: the only conceivable condition for an innocent, being's probation in an unfallen earth. For the law supposes a fallen state with lust already existing to do the evils which God interdicted. In both cases, as scripture expresses, transgression resulted; not sin simply or lawlessness (ὰνομία), but transgression of law (υόμου παράβασις); for as the apostle justly argues, where no law is, there is no transgression, though there may be sin (as death attested e.g. between Adam and Moses, cf. Gen. 6 and Rom. 5:12, 1412Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (Romans 5:12)
14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. (Romans 5:14)). Hence is evident the deplorable misrendering of the A. V. in 1 John 3:4,4Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. (1 John 3:4) and its proper and needful correction in the R. V., from which systematic divinity, long deceived, has much to learn.
We may remark the charming simplicity of the earth's prince, but also the suited directness of. God's dealings with man. As there could be no prophet nor priest, there was no angel to intervene. The intercourse was unbroken, and communication immediate. Man needed no argument on the being of God, no disquisition on His attributes Who “blessed” and “commanded” him, Whose voice, or sound, as He walked in the garden in the cool of the day they heard to their fear when they had transgressed. Yet no man had ever imagined such a condition. The truth of it accounts for it to all save those who naturally love a lie and prefer the dark. For present experience would rather lead men to deny it.
The unbelief, which blinds skeptics where it is complete, darkens God-fearing men in the measure of their pursuit of human thoughts and theories. Thus soon after the apostolic age a patristic tradition grew up, from Rabbinism and philosophy, as if Adam, like Israel or fallen man generally, was under a moral government in respect of known good and evil in itself, or such a moral sense as man got by sin and a bad conscience. On the contrary he had only goodness to enjoy in thankfulness to the blessed Giver of all, abiding in that normal condition which was the peculiar position of primeval Man. A general state of government where he could judge intrinsically between good and evil was in no way his originally, though it became his when he transgressed and God drove him out from the garden, with that sad but useful monitor along his fallen pathway. Before he fell, it was his place to live in the constitutional enjoyment of divine goodness and its abundant gifts with a simple test of his obedience. His condition therefore stands in plain contrast with ours, who, being naturally sinful, by faith know Him that called us by glory and virtue, whereby He has granted to us His precious and exceeding great promises. But Man, when unfallen, had just to abide in, not quit his first estate, instead of being called out of a fallen one as believers are. No reward was proposed to him in obeying God's gracious call as to us now, nor was there the least room, as we need, to have senses exercised for distinguishing both good and evil. Adam was simply warned against disobedience in one particular, which was evil because forbidden. Free to act in the sphere subjected to him, he was responsible to obey in refraining from the forbidden tree. Nor can notion here be more evil and false than the thought of freedom to choose. Alas! this suits man's pride, but it is bad and senseless to boot. Free to obey or disobey God! Can these abstract reasoners mean what they say? Unfallen or fallen, man is only and always bound to obey God. He was not a slave of sin then; he is now. This is the truth according to scripture. It was then a natural relationship to God where all was good, but with responsibility to obey, and loss of all—death if he disobeyed. Sin put man out of that relationship to God; grace by faith alone gives a new and better and eternal one in Christ. Reinstatement there is none. The paradise of man is not regained, but the paradise of God opened by Christ to the believer, whom grace makes a child of God and teaches to walk in obedience, as Christ did perfectly and unto death—death of the cross.