We have still to consider the word and act with which the chapter concludes. They are of importance in clearing yet more the true standing of man before the fall, and the anomalous condition of the race henceforth, wholly confused and lost in reasoning as men are apt to do from present experience. The a priori path is misleading to all who betake themselves to it, whether philosophers or theologians. The believer who yields to the snare is inexcusable; for grace has given an unerring account, concise and clear, of all that divine wisdom deemed well to tell us of the entrance of sin into the world through one man, type of Him that was to come, the Second man and last Adam. Here we have neither legend nor myth, but facts related in the language of unaffected simplicity and transparent truth fullness. What is revealed is as worthy of God, as it is remote from the instinctive popular representation of man, ever averse to self-judgment, ever prone to lower or shirk righteousness, ever blind to grace and hating it. Myths and legends are natural and should be left to heathen destitute of the truth, groping in the dark after God if haply they might find Him. But it is sad to think of Christians slipping after the philosophizing Jews of Alexandria, who turned their back on the Light already shining, lost the plain yet profound historic truth of scripture, and set up a Philonic Logos of their own in consonance with human thought, will, and unbelief.
“And Jehovah Elohim said, Behold, the man is become as one of us to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat and live forever,...Therefore (and) Jehovah Elohim sent him forth from the garden of Eden to till the ground from whence he was taken. So (and) he drove out the man; and he placed eastward of Eden's garden the Cherubim and the blade (flame) of the flashing sword to keep the way of the tree of life” (vers. 22-24).
Philosophy or fear of philosophers has misled very many to conceive that the utterance here received was a taunt on man's groundless pretension and an exposure of Satan's cheat. But scripture is plain, and the truth important. Opposition assumes to it what is false, that unfallen man already knew good and evil. He was innocent and upright, but is never said then to be righteous or holy. Nor could he be so called; for both suppose knowledge of good and evil, which he as yet had not and only got through transgression. In truth such a knowledge would have been useless in, not to say, incompatible with, an unfallen nature and world, where he had only good to enjoy in thankfulness to God, avoiding but one tree because God forbade it. There was not, as afterward, a moral government as to good and evil, which man could discern intrinsically apart from an outward law. And that special law under which man innocent was placed consisted solely in not eating of a tree which was prohibited, not because the fruit was in itself evil, but simply as a test of subjection to God. It was a question of death by disobedience. Disobedient, he lost paradise as well as life; but he acquired the knowledge of good and evil with that of his own guilt. Their eyes were opened, as we saw; they knew that they were naked, and were ashamed. “The man is become as one of us, knowing good and evil.” Sense of responsibility he had; but now, when fallen, he could distinguish things as good and evil in themselves. He had along with guilt the moral sense to pronounce this wrong and that right; he had conscience, sad but most useful monitor ever present when man was fallen from God.
Freedom of choice in paradise (or out of it) is an impious absurdity. Was Adam free to choose disobedience? That he did choose it was the fall and ruin. His responsibility was obedience. When he transgressed, God took care that in his sinful estate he should now possess an intrinsic sense of good and evil; and in due time, but not till long after “the promises,” absolute and unconditional to a known object, “the law” came in by-the-bye (Rom. 5:2020Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: (Romans 5:20)) to raise the question of righteousness which can never be settled save to faith in Christ and His redemption. In the gospel God reveals His righteousness in virtue of Christ's work, and so is just while justifying the believer in Jesus.
A holy being knows good and evil of course, as God does perfectly; but this consists with the revealed fact that man while innocent had it not, and gained it only by disobedience and to his misery. Grace meets the guilty; but it is in the Second man, not by mending the first. Life is in the Son; and he that believes on Him lives of the same life, the ground of a holy walk, even as our responsibility as sinners is met by His atoning death. Righteousness and holiness therefore have no terror for the believer; but this is because of Christ dead, and risen, and at God's right hand. And such faith produces practical and kindred fruit acceptable to God. For not Adam, but the new man was created according to God in righteousness and holiness of the truth.
But there is further the divine arrest of presumptuous sin. It would have been a chaos morally, and everlasting ruin if the tree of life had been eaten by our first parents in their sin. There was even mercy to them in foreclosing such a peril.
The natural tree of life for innocent man is refused to him fallen. How awful to be everlastingly fixed in sin! Christ thenceforward becomes the object of faith; and as He died for our sins, that they might be blotted out, so because He lives, we also were to live, as He said. Truly all enduring good now is of grace and in Him. There is no restoration to innocence, but to a far better standing. “He that glorieth, let him glory in the Lord.” Grace reigns through righteousness unto eternal life by Jesus Christ our Lord.
The expulsion of the man therefore followed. He was now an outcast from paradise, to till the ground whence he was taken. So Jehovah Elohim drove out the man, and set the Cherubim, the symbols of judicial power, so familiar to every Jew, as represented not only on the vail but overshadowing the mercy seat, to bar the way. Here the force was the less to be mistaken, because there was also the flame of the revolving sword to menace the intruder. There is no way back to the lost paradise. Christ is the way, and “this is He that came by water and blood “; He is the way for the believer to the Father and the paradise that shall never pass away. There accordingly is no tree of knowing good and evil, no tree of responsibility: this was settled for everlasting righteousness in the cross of Christ, and hence in favor of all that believe to God's glory. There is but one tree, the tree of life, whose fruits full and fresh are for the heavenly ones, as the leaves are for healing the nations; for ha the kingdom will be not only heavenly things, but earthly, as our Lord pointed out to Nicodemus. According to the symbolic description of the new Jerusalem, there are twelve gates, shut not at all by day (for there is no night there), and at the gates twelve angels; and the names inscribed, which are those of the twelve tribes of Israel, witness of the mercy that endures forever. But there is no flame of revolving sword to threaten, though there shall in no wise enter into it aught common or one making abomination and a lie, only those that are written in the Lamb's book of life.