The Garden in Eden (Gen. 2:4-25)

This sermon was preached on Sunday, 1st November, 2009

Some liberal scholars argue that there are two different creation accounts, one in Genesis 1 and the other in Genesis 2. In a strange way, they seem unable to appreciate that an author can give two perspectives of the same event. The account in Genesis 1 is in summary form; the work of each day is presented in that manner. Genesis 2 is concerned with the sixth day, with what God did after he created Adam. The passage mentions a series of divine actions: the formation of a garden, the instructions about Adam’s role in the garden, the naming of the animals, and the provision of Eve.

There is also a different name used for God in this passage. In Genesis 1 Moses used the general divine title, God; in Genesis 2 he combines that general title with the personal name, Yahweh, translated as LORD God. In verse 5, there is a reminder that all that was in the earth appeared by God’s word; their existence did not depend on other natural phenomenon such as rain or on the ability of humans to cultivate the soil. Rain and human activity have resulted in great changes to the original landscape, but they were not contributors to its original creation.

More details are given of the creation of man (2:7). Moses says that he was made from dust, which links him to the earth. At the same time, he was formed or shaped by God (the Hebrew term translated ‘formed’ described the work of a potter). In man there is both an element of fragility and an element of permanence; there is an element of lowliness and an element of dignity.

The Garden was a special place within the territory known as Eden (the word means ‘delight’). Horatius Bonar describes its beauty: ‘It was a land, the like of which has not since been seen on earth; fairer and richer than that which flowed with milk and honey; a land of broad rivers and streams; a land of sunshine and gladness; a land of flowers and gems; a land of the myrtle, and the olive, and the palm, and the vine; a land which was the glory of all lands; which has left its name behind it to all ages, as a name of fruitfulness, and fragrance, and beauty.’

When we think of what the world’s shape would have looked like then, we are not to have in mind a map of today’s world with its five continents. The current situation is the post-flood shape, but what it was before the flood no-one knows. There was an area of land called Eden and there was later another area called Nod (where Cain moved after he was banished by God). Moses gives some geographical details concerning the location of Eden which suggest it was located near modern-day Iraq.

Paradise
When we think of the garden in Eden we are not to imagine the attractive pieces of ground found beside houses, with lawns and rows of plants and flowers. Rather what is being described is a large estate in which Adam would function in many different ways. In the garden there was a forest (Ezekiel 31:8 says that there were cedars, fir trees and chestnut trees). Notice how the trees are described: they were pleasant to the sight and good for food. This detail is a reminder that God desires his creatures to see beautiful things and to enjoy eating his provision. It is also a reminder that humans are to imitate God by making beautiful works of art and providing appetising food.

Two trees are specifically identified: the tree of life and the tree of knowledge of good and evil. Moses is not suggesting that eating the fruit of the trees in itself would provide these benefits. Rather they were symbols of what God could provide for his creatures as long as they did his will. They were specific reminders that humans were dependant on God. The tree of life showed that God alone could guarantee their existence and provide quality of life. Even although they were living in a perfect creation, subsequent chapters reveal that there was also danger, which resulted from the earlier rebellion of Satan. The tree of life reminded them that God alone could preserve life. Further, the tree of life spoke of a divine quality of life. It can be imagined that since Adam and Eve were to live in a beautiful world, it was possible for them to seek for significance and meaning in created things. The tree of life said to them, ‘Only God can give you satisfaction.’

The tree of life depicted security and satisfaction; what did the tree of the knowledge of good and evil convey? I would suggest that the main function of this tree was that God alone was to be their teacher. There were two ways open to them concerning the discovery of good and evil. One was to learn about from God’s directions and explanations; the other was to follow the advice of another, the devil. We know from Genesis 3 that sadly they listened to another voice than God’s and came to experience good and evil from the position of disobedient creatures.

The garden was a prototype of what God wanted Adam and his descendants to do with the rest of the earth. They were to cultivate it and cause it to produce what was beautiful and satisfying.

The garden was the place where God would meet with his creatures. Therefore, it was a kind of temple or royal palace in which the King would enjoy the worship and service of his subjects in a particular way. The symbols of the two trees reminded them that God would give them life and instruction.

The garden was a picture of the life that Adam would enjoy once the time of his probation was over. Eden is the same as Paradise and is a picture of heaven. It was a place filled with peace and plenty, joy and harmony.

The garden was also the place from which the rest of the earth was to be watered. The account does not say where the river began and it has been suggested that it was an underground stream. In any case, when it reached the garden it divided into four mighty rivers which then flowed out into the rest of the earth. Why did God place the garden in such a location? Perhaps to teach the human race that God was the source of temporal blessings as well as spiritual ones.

Probation
After being shown this wonderful garden, marked by God’s provision and promises of more, Adam was given a test. It was not a difficult test to obey. ‘Here is love on the largest scale of beneficence; here is obedience reduced to the smallest possible point; liberty as wide as possible; restraint almost nothing; one little piece of forbearance’ (Horatius Bonar).

This test was a reminder of God’s lordship, that he was still the sovereign. The test was also a revealing of Adam’s love, whether or not he would obey God. Third, the test had the warning of retribution; death was promised as the punishment of disobedience.

Further, Adam in this test was the representative of the human race; this is obvious from the fact that he was the only human there and from the reality that his response would affect his descendants. Admittedly, the account in Genesis does not say that he was representing the human race, but elsewhere in Scripture, such as Paul’s teaching in the Book of Romans, makes clear that he was.

Perhaps we might wonder if it was fair of God to link all of us to Adam. But who better could have represented us as far as obedience to this command was required? Adam was made in the image of God, he was sinless in character and had never observed a wrong action by another. He was ideally suited to be our representative. Adam ‘was blest with unclouded communion with God, placed in the fairest of environments, given dominion over all creatures here below, and graciously provided with a suitable helpmate. Fair as the morning was that blissful heritage into which Adam was estated. Made “upright” (Eccl. 7:29) and endowed with full ability to serve, delight in, and glorify his Creator’ (A. W. Pink).

‘Thus man, in paradise, could not live without God. He could not but recognize God as placing him in the garden, giving him work to do, and all the trees of the garden to enjoy. He could not fail to recognise God also, as dispensing life to him continually and requiring from him continually a perfect obedience. Such is the true original position of man in respect of his Maker; a position of grateful and cheerful dependence. In this position he has the fullest scope for delighting in God, admiring his works, enjoying his gifts, and partaking of his life. And yet he can never fail to recognize, in its utmost extent, the sovereignty of God; having the sign of the Divine authority and his own subjection ever in his eye and within his grasp’ (Robert Candlish).

Provision
So far we have seen two activities of Day 6 of creation following the creation of man. First, there was the divine planting of the garden in Eden and, second, there was the divine covenant that the Lord made with his human creature. But as God assessed the situation he noted that there was still something missing. Of all the creatures, man did not have a suitable companion. It could be asked, was not God a sufficient companion for Adam? At one level, that was obviously the case. But it is only the case if God wishes it to be that way and it is evident that he does not. This is a principle that can be applied in several ways, but I would mention one. It is a reminder that it is inappropriate to imagine that a solitary human can develop a relationship with God at the expense of not meeting with other humans that God has blessed.

God decided to make for Adam a creature that would balance or match him in every way. This new creature was to a help that would complement him. Yet God wanted Adam to discover that there was not an already existing creature that could meet this need, and his awareness of the inability of the lower creation had to be discovered by Adam himself.

God caused the animals and birds to appear before Adam. The ranks of creation appeared before their ruler and were assessed by him. Adam was functioning in his capacity of being made in the image of God as this evaluation took place. Adam’s rational capability were revealed in his ability to describe precisely all the lower creatures. The name he gave each described its character and function accurately. This is a reminder that Adam did not evolve into a rational being. He possessed this divine gift when he was created. He was not only a farmer, he was a biologist. But this review by Adam showed to him the inadequacy of any of the lower creatures to be his companion. Although there were dogs in the line-up, Adam realised it could not be man’s best friend. So God produced a creature for Adam.

The divine creation of the human occurred when Adam was asleep. Perhaps his examination of the animal world had made him tired; in any case, God caused him to experience a deep sleep. When he woke up, he was minus a rib, but he saw a beautiful sight, a woman, a sight that did not take his breath away but caused him to compose a poem and a song. He was not only a gardener and a scientist, he was also a musician and a poet.

The provision of the woman tells us some details worth noting. The woman was made from the man, indicating that she has the same lowly origin that he has. Yet there was an order, for it is Adam who names her, an act indicating authority. But she was not his slave, but his companion in his activities for God. Together in Paradise, they were to function in God’s presence, and together from Paradise they were to make the whole earth reproduce the splendour and beauty of the garden of Eden.

Pictures of Jesus
In these incidents, we see several pictures of Jesus as the last Adam. The fact that he is given this title points to a connection or a contrast between Adam and Jesus.

Firstly, Adam failed to keep his covenant engagements; Jesus kept his. In a real sense, there are only two men in the history of the world, and every other person is linked to one or other of them. The two men are Adam and Jesus. Those in Adam have experienced, are experiencing, and will yet experience the penalty that he received for his disobedience when he was the representative of the human race. Those in Christ have received, currently have, and will always possess the justifying obedience of the last Adam, Jesus Christ.

Secondly, just as Adam could not find anything in creation that would satisfy him until the woman was made, so there was nothing in the universe that could satisfy the heart of Jesus as a bride. Yet there is a contrast. The woman that was brought to Adam was perfect; the ones that filled the heart of Jesus were imperfect. Nevertheless just as Adam expressed his joy when he beheld the one that God had formed for him, so Jesus will express his joy when his people are perfected in his presence when he returns.

Thirdly, God began the development of the original creation from a garden – the garden of Eden. What a beautiful world would have resulted had Adam and his race engaged wholeheartedly in this divine project. But the prospect held before the eyes of Adam has disappeared. Instead of a garden the world is a jungle marked by danger and death. In his redeeming plan, God also began the development of the new creation from a garden – the garden of Joseph of Arimathea when on his resurrection morning Jesus emerged from the world of death to set in motion the formation of the new heavens and new earth.

Which Adam to we belong to?