Genesis 2:16

(16, 17) The Lord God commanded. —Probation is the law of man’s moral condition now, and it began in Paradise, only the conditions there were different. (See Excursus at end of this book.) In the day. . . . —Used, as in Genesis 2:4, for an indefinitely long period. But just as on the third day God gave the whole law of vegetation, though trees as the highest development of that law may not have been reached until after the appearance of animal life on the earth, so the law of man’s mortal life came into existence with the eating of the forbidden fruit. Contemporaneously with that act, man passed from the paradisiacal state, with the possibility of living for ever, into the mortal state, with the certainty sooner or later of dying. It was a new condition and constitution of things which then commenced, and to which not Adam only, but also his posterity was subject. And thus this command resembles the words of Elohim in the first chapter. By them the fundamental laws of the material universe were given and established for all time; and the word of Jehovah-Elohim equally here was a law, not for the day only on which Adam broke the command, but for all men everywhere as long as the world shall last. EXCURSUS A: UPON THE PROBATION OF ADAM (Chap. 2:16). The great object for which the world is constituted such as we actually find it to be is evidently the trial and probation of man’s moral nature.

We cannot wonder, therefore, at finding Adam subject to a probation; and even if he had remained innocent we have no right to suppose that his posterity would always have withstood temptation, or that the world would not finally have become such in the main as it is now. But the manner of Adam’s probation was different. In Paradise he had unlimited freedom, except in one small particular, and no promptings of his own nature urged him to take delight in disobedience and sin. But if thus he was free from passion, on the other hand his conscience was undeveloped, even if it could be said to exist at all in one who did not know the difference between good and evil. He was devoid, too, of experience, and his reason must have been in a state as rudimentary as his conscience. For as there was no struggle between passion and conscience, man had not then learned to choose between opposing ends and purposes, as he has now. Nevertheless, Adam was an intellectual being. He must have had a deep knowledge of natural history; for doubtless he called the animals after their natures. In Genesis 2:23 he calls his wife Ishah, and himself Ish. Now, this name signifies a being, and in so calling himself Adam seems to claim for man that he is the one creature upon earth conscious of his own existence.

God commanded the woman too, (as appears both from the permission for eating herbs and fruits given to her, together with her husband, Genesis 1:28-29 , and from Genesis 3:1-3 , and from Eve’s punishment), and that either immediately, or by Adam, whom God enjoined to inform her thereof. Thou mayest freely eat; without offence to me, or hurt to thyself. The words in Hebrew have the form of a command, but are only a permission or indulgence, as 1 Corinthians 10:25-27 .

15. put the man into the garden of Eden to dress it—not only to give him a pleasant employment, but to place him on his probation, and as the title of this garden, the garden of the Lord (Ge 13:10; Eze 28:13), indicates, it was in fact a temple in which he worshipped God, and was daily employed in offering the sacrifices of thanksgiving and praise.

Verses 16, 17. - And Jehovah Elohim commanded the man (Adam), saying . Whether or not these were the first words listened to by man (Murphy), they clearly presuppose the person to whom they were addressed to have had the power of understanding language, i.e. of interpreting vocal sounds, and representing to his own mind the conceptions or ideas of which they were the signs, a degree of intellectual development altogether incompatible with modern evolution theories. They likewise assume the pre-existence of a moral nature which could recognize the distinction between " thou shalt" and " thou shalt not." Of every tree of the garden thou mayest freely eat ; literally, eating, thou shalt eat. Adam, it thus appears, was permitted to partake of the tree of life; not, however, as a means of either conferring or preserving immortality, which was already his by Divine gift, and the only method of conserving which recognized by the narrative was abstaining from the tree of knowledge; but as a symbol and guarantee of that immortality with which he had been endowed, and which would continue to be his so long as he maintained his personal integrity. This, of course, by the very terms of his existence, he was under obligation to do, apart altogether from any specific enactment which God might enjoin. As a moral being, he had the law written on his conscience.

But, as if to give a visible embodiment to that law, and at the same time to test his allegiance to his Maker's will, which is the kernel of all true obedience, an injunction was laid upon him of a positive description - But of the tree of the knowledge of good and evil, thou shalt not eat of it . Speculations as to what kind of tree it was, whether a vine, a fig, or an apple tree, are more curious than profitable. There is no reason to suppose that any noxious or lethiferous properties resided in its fruit. The death that was to follow on transgression was to spring from the eating , and not from the fruit; from the sinful act, and not from the creature, which in itself was good. The prohibition laid on Adam was for the time being a summary of the Divine law. Hence the tree was a sign and symbol of what that law required. And in this, doubtless, lies the explanation of its name. It was a concrete representation of that fundamental distinction between right and wrong, duty and sin, which lies at the basis of all responsibility. It interpreted for the first pair those great moral intuitions which had been implanted in their natures, and by which it was intended they should regulate their lives. Thus it was for them a tree of the knowledge of good and evil. It brought out that knowledge which they already possessed into the clear light of definite conviction and precept, connecting it at the same time with the Divine will as its source and with themselves as its end.