Fr Arnold Francis

The metaphor of the Tree of Life or the Tree of the Knowledge of Good and Evil in Gen 2:16-17 recalls the mythic tradition of the Ancient Near East, where it is linked to immortality, which humans are denied, or to fertility, which humans cannot obtain except as a gift of the gods.

For example, it was used as a metaphor for the goddess Asherah, who was often presented as a living tree. Note that the emphasis was placed on her powers to produce life. In Israel the metaphor was used to speak of the gift of Wisdom, which enabled human beings to experience well-being and life.

Genesis 2-3, which reflects the presence and use of Wisdom tradition, introduces two trees that we need look at: The Tree of Life (Gen 2:9; 3:22-24) and the Tree of the Knowledge of Good and Evil (Gen 2:9, 17; 3:3, 6, 11-12). Both trees operate in conjunction with each other. 

According to the story in Genesis 2, humanity is forbidden only to eat of the fruit of the Tree of the Knowledge of Good and Evil. God made it very clear to the man that death is the result of eating of this forbidden fruit. Is this a death threat or, rather, a clear expression of the limit, which is the necessary accompaniment of the freedom entrusted to humanity? The command defines the limit of “our function as surrogate/co-creator.”

A clear boundary is set and it is in the best interest of humanity. To honour the limit is to ensure that we do not obstruct our destiny, which is to actualise human potential and the potential of creation. To do otherwise is to dance with death.

Staying within the boundary is life and well-being – a culture of life (Prov 3:13-18; Sirach 24); crossing the boundary is chaos and destruction  – a culture of death.

Gen 2:16 indicates that humanity may eat of the Tree of Life. Yet in Gen 3:22-24 they are barred from the Tree of Life because they transgressed the limit, and ate of the Tree of the Knowledge of Good and Evil. 

What shall we say? That eating of the Tree of the Knowledge of Good and Evil is intrinsically wrong? Wisdom tradition says “no”. The metaphor of the Tree of Life in Genesis 2-3 is associated with Wisdom (see Prov 11:30; 13:12; 15:4).

In these passages, in the sages’ imagination, Wisdom is the Tree of Life. Over and over again in Wisdom Literature, Wisdom calls out to all to give them the necessary knowledge and instruction to accomplish what they were created to do.

It would seem that we are destined by the Creator to eat of the Tree of the Knowledge of Good and Evil. What is wrong is to grab for oneself the fruit of the Knowledge of Good and Evil, and not to accept it graciously as a gift from God.  This is the sin of Adam and Eve. They crossed the boundary.

What is this condition, and why does God place it on them?  Essentially the condition is this: God tells Adam and Eve that they may receive life as a gift, but they may never take life as if it were theirs by right.

The prohibition on God’s part is not some arbitrary or petty test. No. The condition that God gives them expresses an entire morality: as long as you continue to receive and respect reality as a gift it will continue to give you life and goodness.

Conversely, as soon as you attempt actively to seize it, or when you take it as owed, life will decrease and there will be shame, loss of harmony, pain, death, and loss of proper connection with God.

Reality is love-contoured. Hence, like love itself, it can only be received as a gift. Any attempt to take it forcibly, as ours by right, amounts to rape. Adam and Eve’s sin, ultimately, was one of rape, the act of taking and carrying off by force something that can only be received respectfully and gratefully as a gift. (The Shattered Lantern: Rediscovering a Felt Presence of God, Ronald Rolheiser).

In Rev 2:7 those who heed the Word will be given access to the Tree of Life. Heeding the Word in Rev 2:7 is tantamount to heeding the Word of God not to eat of the fruit of the Tree of Knowledge of Good and Evil.

It is clear that the right to access to the Tree of Life is guaranteed only through obedience (see Rev 22:2, 14, 19).