Tag: tree of life

03/29/22

Two Trees in the Garden

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Genesis two describes how God planted a garden in Eden and placed the man he had created (Adam) in it. Out of the ground God caused trees to grow, trees that were good for food and pleasant to see. Then the author of Genesis drew his readers attention to two particular trees in the middle of the garden—the tree of life and the tree of the knowledge of good and evil. What was so special about these trees?

According to Ingrid Faro in the Lexham Bible Dictionary, the tree of life represents immortality, divine presence, wisdom and righteousness as a path of life; with an eschatological promise. It symbolizes the fullness of life and the immortality available in God. The opening and closing chapters of the Bible contain references to the tree of life. In chapter 22 of Revelations, trees of life grow on each side of the of the river of life and produce twelve kinds of fruit. The leaves of the trees are for the healing of the nations: “No longer will there be anything accursed” (Revelations 22:3). Note the plural of trees.

References to the tree of life and its symbolism appear throughout the Old Testament. In Genesis, the tree of life represents God’s life-giving presence in the garden of Eden and humanity’s ready access to Him.

The garden of Eden is God’s sanctuary and dwelling place. See “Nature, Red In Tooth & Claw, Part 2” for more on this point. Humans were placed in the garden to serve and protect it and to represent Him in the physical universe (Genesis 1:28).

In Proverbs, attaining wisdom is associated with the tree of life. Proverbs 3:18 says, “She [wisdom] is a tree of life to those who lay hold of her; those who hold her fast are called blessed.” Proverbs 11:30 says, “The fruit of the righteous is a tree of life.” It is also a fulfilled desire (Proverbs 13:12).

The golden candlestick in the tabernacle was a stylized tree of life, as is the menorah. The walls and the doors of Solomon’s temple, representing sacred space and God’s presence with humanity, contained images of trees and cherubim reminiscent of the garden of Eden. Ezekiel says sacred trees will be present in the future temple (Ezekiel 41:17-18). Ezekiel 47:12 recalls the garden of Eden in its description of a river, flowing from the temple with trees bearing fruit for food and leaves for healing on both sides. Revelations 22 draws on the imagery here in Ezekiel 47.

The ancient readers of Genesis would have understood the tree of life to be associated with eternal life. In the ancient Near East, a tree of life was a common theme representing humanity’s quest for immortality. In the Babylonian Epic of Gilgamesh, Gilgamesh discovers a plant that will restore whoever eats it to his youth. But a serpent stole the plant from him and swam away. The Lexham Bible Dictionary noted that in contrast to the Biblical account, the plant in the Epic of Gilgamesh rejuvenates, but does not offer immortality.

It thus differs from the tree in Genesis 3:22, whose fruit is said to enable the consumer to “live forever.” When Gilgamesh fails to attain the plant of life, he is encouraged to seek wisdom. In contrast, in the Bible, when Adam and Eve seek to gain illicit knowledge from the tree of the knowledge of good and evil, they lose access to the perpetual life offered by the tree of life. In the Gilgamesh epic, the source of life is intended only for the gods, but in the biblical account the tree of life seems freely given to the humans.

In The Babylonian Genesis, Alexander Heidel described the Adapa Legend, one of the Babylonian creation stories found within the Amarna letters. Adapa was created by Ea, the Babylonian god of wisdom, to be the provisioner of Ea’s temple in the city of Eridu. He was destined to be a leader among men and Ea endowed him with wisdom and intelligence but not immortality. When immortality is offered to him by the sky god Anu, Ea tricked Adapa into refusing the gift, telling him it was the food and water of death. “By refusing the food and the water of life, Adapa not only missed immortality but also brought illness and disease upon man.”

Like the biblical account of the fall of man, the Adapa story wrestles with the questions: “Why must man suffer and die? Why does he not live forever?” But, unlike the biblical account, the answer it gives is not: “Because man has fallen from a state of moral perfection,” but rather: “because Adapa had the chance of gaining immortality for himself and for mankind, but he did not take it. The gift of eternal life was held out to him, but he refused the offer and thus failed of immortality and brought woe and misery upon man.” The problem of original sin does not even enter into consideration.

In contrast to the tree of life, Gordon Wenham said in his commentary on Genesis 1-15 that the tree of the knowledge of good and evil is only found in the Genesis story of the fall of man. He said establishing its significance is then significantly more difficult, but necessary because it is a key phrase in the narrative. Wenham rejected understanding “knowing good and evil” as either moral discernment or simply a description of the consequences of obeying or disobeying the commandments given by God.

Understanding it as moral discernment, knowing the difference between right and wrong, cannot be taken seriously given the narrator’s assumptions. “It is absurd to suppose man was not always expected to exercise moral discretion or that he acquired such a capacity through eating the fruit.” Eve’s reply to the serpent in Genesis 3:2-3 indicates she already possessed a knowledge of right from wrong.

Wenham said understanding “knowing good and evil” to merely signify the consequences of obedience or disobedience was also inadequate. As noted in Genesis 3:5 and 3:22, eating of the tree “offered knowledge appropriate only to the divine.” Additionally, it does not fit with Deuteronomy 1:39 and 2 Samuel 19:36, “which observe that neither the very young nor the elderly know good and evil.”

The acquisition of wisdom is seen as one of the highest goals of the godly according to the Book of Proverbs. But the wisdom literature also makes it plain that there is a wisdom that is God’s sole preserve, which man should not aspire to attain (e.g., Job 15:7–9, 30; Proverbs 30:1–4), since a full understanding of God, the universe, and man’s place in it is ultimately beyond human comprehension. To pursue it without reference to revelation is to assert human autonomy, and to neglect the fear of the Lord which is the beginning of knowledge (Prov 1:7).

Wenham then referred to Malcom Clark’s observation that the phrase “good and evil” in legal contexts was used to describe legal responsibility. From this perspective, in Genesis 2-3 the phrase is used to signify moral autonomy, “deciding what is right without reference to God’s revealed will.” In the garden, God’s revealed will amounted to warning Adam and Eve to not seek knowledge of good and evil independent of His commandment on the pain of death. “In preferring human wisdom to divine law, Adam and Eve found death, not life” because they chose to eat from the tree of the knowledge of good and evil.

With the two trees, Adam and Eve are presented with a choice between obeying the wisdom of God in the tree of life or seeking their own wisdom, autonomous from God in the tree of the knowledge of good and evil. As a result of their choice, they realized they were now naked (ʿêrōm) before God (3:7, 10, 11); guilty of disobeying Him. See “Nakedness in Genesis” for more on this distinction.

09/25/15

Tree of Life

photo credit: The British Museum
photo credit: The British Museum

Besides its presence in the books of Genesis and Revelation in the Bible, the idea of a tree of life is present in various religions and mythologies. It existed in Persian mythology, as the Gaokerena world tree, which had healing properties when eaten and gave immortality to the resurrected bodies of the dead. To ancient Egyptians, the Tree of Life represented the chain of events that brought creation into existence. In Chinese mythology, a carved Tree of Life depicts a phoenix or a dragon—which represented immortality. In the Book of Mormon, the tree of life symbolizes the love of God. In the Norse religion the tree of life is Yggdrasil, the world tree.

There is a sacred tree motif in ancient Near East art, but no literature of the time that clearly links it with the tree of life. The Assyrian relief in the above photo was originally in the throne room of the Palace of Ashurnasirpal II, who reigned from 883-859 BC. His reign over Assyria would have been concurrent to that of Ahab in Israel (873-853 BC) and Jehoshaphat in Judah (873-853 BC). Ashurnasirpal is pictured twice, on each side of a Sacred Tree. The figure of the king on the left is gesturing to the Sacred Tree, a symbol of fertility and abundance given by the gods. The figure of the king on the right gestures to a god within a winged disk above the Tree, possibly Shamash, the god of sun and justice or Ashur, the national god. For more information on this stone relief, try the link here to the British Museum.

So what makes the Bible’s use of the sacred tree, the tree of life unique? In Genesis, it was in the midst of Eden, the garden where humanity had fellowship with God (Genesis 3:8). Adam and Eve sinned by disregarding God’s command to not eat from another tree, the tree of the knowledge of good and evil. They wanted to be like God, knowing good and evil independent of His counsel and command. This rebellion ruptured their fellowship with God and He banished them from Eden. Banishment also prevented them from eating from the tree of life and becoming immortal (Genesis 3:22). So death and separation from God became consequences of their sin.

According to E. B. Smick in The International Standard Bible Encyclopedia, the tree of life can symbolize Adam and Eve’s continued relationship with God. Access to it is contingent upon their maintaining obedience to God’s commands. “The most significant thing about the tree of life theologically is that when our first parents broke their relationship with God through disobedience they were driven from the Garden ‘lest he put forth his hand and take also of the tree of life, and eat, and live for ever’” (Genesis 3:22).

Adam and Eve were on probation in the Garden. They were not yet permanent (regenerated) spiritual children of God. The tree of life from this perspective is a type of Christ, through whom eternal life is possible. The uniqueness of how the tree of life is portrayed in Scripture signifies how the person and work of Christ restores access to it.

Partaking of the tree of life implies not only continued probation (negative obedience) but also a positive commitment analogous to what believers do in the Lord’s Supper and what the OT saints did at the sacrifices.

In his commentary on Genesis, Gordon Wenham noted how trees as a symbol of life corresponded to items in or near the center of Israelite worship throughout the Old Testament. Genesis 3:22 of course noted that this tree conferred life on those who ate it. Proverbs described wisdom (3:18), the fruit of the righteous (11:30), a desire fulfilled (13:12), and a gentle tongue as a tree of life. In other words, they gave fullness of life to their owners.

Trees, because they remain green throughout the summer drought, are seen as symbolic of the life of God (e.g., Psalm 1:3; Jeremiah 17:8). In Genesis 21:33 Abraham prayed by a tamarisk tree he planted. It seems likely that the golden candlestick in the tabernacle was a stylized tree of life (Exodus 25:31-40). The Dictionary of Biblical Imagery also affirmed this symbolism: “It is very likely that this lamp symbolized the tree of life in the garden of Eden.”  Lamps in general also had a symbolic connection to the tree of life. The lamp in the shrine at Shiloh is called “the lamp of God” in 1 Samuel 3:3. In Psalm 119 the Word of God is exalted as “a lamp to my feet and a light to my path.”

This imagery continues into the New Testament, where Jesus said in John 8:12 that he was the light of the world; that whoever followed him would not walk in darkness, but would have “the light of life”—eternal life. When the New Jerusalem comes down from heaven in Revelation 21, lamps are no longer needed, because “its lamp is the Lamb” (Revelation 21:23).

The gift of life offered by the Tree of Life in the Garden of Eden is now offered in the person of the Word incarnate. By believing in Jesus, humans partake of the eternal life he offers (John 3:16). Or, more vividly, by eating the flesh and drinking the blood of Christ, they gain eternal life and will be raised on the last day (John 6:54).

In Revelation, humanity is granted access once again to the tree of life and may freely eat of it (Revelation 2:7; 22:2). So Revelation depicts a reversal of the damage done at the beginning by the sin of Adam and Eve. Fellowship and relationship with God is restored. Revelation 22:2 also suggests the leaves of the tree of life have a sacramental role or purpose in that they are for “the healing of the nations.” The Dictionary of Biblical Imagery commented how “The Bible’s story of salvation history begins and ends with references to symbolic trees.”

The tree of life in Genesis then represents the relationship humanity initially had with God, but lost through their rebellion. This loss was not to be a permanent one, as it was also a type of Christ—a representation of the planned restoration of relationship with God through the finished work of Christ. It is not until this side of the completed of the work of Christ that we could see how he restored relationship with God, in effect becoming the lamp and light of life.

220px-YggdrasilThe biblical tree of life is then much more than a world tree that supports the heavens, upholds the world, and connects both with the underworld, as in the Yggdrasil of Germanic and Norse mythology. It is greater than just being a symbol of fertility and abundance given by the gods in Assyrian mythology; or a plant easily stolen from the King of Uruk by a snake at the end of his quest in the Epic of Gilgamesh. Gilgamesh learned that: “Life, which you look for, you will never find. For when the gods created man, they let death be his share, and life withheld in their own hands.” The Christian quest for the tree of life is one that has the promise of fulfillment one day in Christ. As an anonymous female Puritan wrote:

Faith is the grace, and the only grace, whereby we are justified before God, by it we eate of the Tree of Life, (Jesus Christ) and live forever: It is therefore the fittest grace of all, to satisfie Conscience in this weighty matter, and to make up conclusions from, about our eternall estate. This Satan knows full well, and therefore when he would flatter a man to Hell, he perswades him, that his faith is right good, when indeed there is no such matter; and when he would overthrow all hope of Heaven in a man, and drag him into despaire, he perswades him, that his faith, though never so good, is but a feigned and counterfeit thing, and the poore soul, is ready to say, Amen.

This is the fourth reflection I’ve done on excerpts from Evidence for Heaven, written by an anonymous Puritan female author. Edward Calamy was credited as the author, but he himself acknowledged it was actually written by a female member of his church.