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Even though Genesis 1 ends with God’s creation of man, man did not have God as his content. He was only a vessel to contain God, just as an empty soda bottle is a vessel to contain soda. God created man in Genesis 1:27. This was the preparation of the vessel. Adam was like a “bottle” to contain God. Therefore, after God created man, there was the need for a further step in order for man to receive His life. This is revealed in 2:8-17.
After creating Adam, God put him in front of the tree of life. This can be compared to making a soda bottle and then putting it before a soda dispenser in order to be filled. If we could ask God why He put Adam in front of the tree of life, He might ask in return, “Is it not evident that I put Adam there in order to put My life into him?” Nevertheless, there is still a distinction between man and a soda bottle. Soda must be poured into a soda bottle, because the soda bottle is passive. God, however, did not force His life into Adam. God wanted Adam to take the initiative to receive His life because Adam was a living person with a God-given free will.
Verses 8 through 14 say, “Jehovah God planted a garden in Eden, in the east; and there He put the man whom He had formed. And out of the ground Jehovah God caused to grow every tree that is pleasant to the sight and good for food, as well as the tree of life in the middle of the garden and the tree of the knowledge of good and evil. And a river went forth from Eden to water the garden, and from there it divided and became four branches. The name of the first is Pishon; it is the one that goes around the whole land of Havilah, where there is gold. And the gold of that land is good; bdellium and onyx stone are there. And the name of the second river is Gihon; it is the one that goes around the whole land of Cush. And the name of the third river is Hiddekel; it is the one that goes east of Asshur. And the fourth river is the Euphrates.” After God created Adam, He put Adam in the garden of Eden in the east. In the Bible the east refers to a bright place of glory (Ezek. 43:2). In Hebrew the word Eden means “pleasure.” A garden refers to a beautiful and gratifying place. The garden of Eden must have been a bright, glorious, beautiful, gratifying, and pleasant place. This is where God put the man whom He created.
Even though all kinds of created things were in the garden, Genesis 2:8-14 focuses on two things—a tree and a river. The Bible is special. It shows that God’s thought in the garden was related to a tree and a river.
God focused on the tree of life because it was related to life. The tree of life speaks of the matter of food. Food is related to being healthy; it is related to life. Hence, when the Lord Jesus was on the earth, He said, “I am the living bread which came down out of heaven...given for the life of the world” (John 6:51). When the Bible speaks of the tree of life, it is in reference to food, and food is a matter of life. This is the thought in the Bible. It is crucial for us to see this thought in the Bible.
The record of God’s creation in the first two chapters of Genesis is particular. God created myriads of things, but in the record of God’s creation only a few things are mentioned, because God’s central thought is related to life. God wants us to see that His desire in creation is to work His life into man so that man would have His image and dominion. This is the central thought of God. Hence, in the record of creation God reveals things that are related to His desire and that express His desire. We must not regard creation as something ordinary; rather, we must see the line of life in it.
Likewise, when reading Genesis 2 concerning the garden of Eden, we must understand that God’s central thought is focused on life. After God created man, He put man in the garden of Eden so that man would receive His life. Hence, even though there were myriads of things in the garden, God does not mention them. When He spoke of the garden, He spoke of the tree of life, which was related to food. He said that the tree of life was in the middle of the garden (vv. 8-9). We should pay special attention to these three words: tree, food, and life. The tree of life was a matter of food, and food is necessary for life. This means that life was in the middle of the garden. Therefore, the first matter that man encountered after he was created was how to contact this life. This life is God Himself.
The tree of life was not the only tree in the garden of Eden. In addition to the tree of life, there was also the tree of the knowledge of good and evil. When man touches the tree of life, he receives life, but when he touches the tree of the knowledge of good and evil, he receives death. Man receives life or death depending on which tree he contacts. The tree of life is crucial in the Bible. Both man and the tree of life are at the beginning of the Bible and at the conclusion of the Bible. Whether man lives or dies depends on how he relates to these two trees.
In Exodus 15 the children of Israel came to Marah in the wilderness, where they could not drink the water, because it was bitter. God showed Moses a tree, and when Moses cast the tree into the waters, they became sweet (vv. 22-25). Song of Songs compares God to an apple tree (2:3). In Ezekiel 47 the flowing of the river of life issues in trees growing on the banks of the river; the fruit of the trees is for food, and their leaves are for healing (v. 12). When the Lord Jesus was on the earth, He said that He is the true vine (John 15:1). Furthermore, the Bible often speaks of the cross as a tree (Acts 5:30; 10:39). First Peter 2:24 says that the Lord Jesus “Himself bore up our sins in His body on the tree.” At the end of the Bible, in the New Jerusalem, there is the tree of life. Therefore, the tree is an important matter in the Bible.
Genesis 2:8-9 says that “every tree that is pleasant to the sight and good for food” was in the garden of Eden. Pleasant to the sight indicates that the trees were to please man; good for food indicates that the trees were to satisfy man. Even though there were many trees in the garden of Eden, the tree of life was in the center. If we are enlightened concerning this portion, we will realize that the tree of life is the center of the universe. As far as God’s purpose in the universe is concerned, the earth is the center of the universe, the garden of Eden is the center of the earth, and the tree of life is the center of the garden of Eden. Of all the items in the universe, God’s focus is on the tree of life.
We must pay attention to the tree of life, for only it can supply the uncreated life of God. When God put man in front of the tree of life, He wanted man to eat of the tree in order to fulfill His purpose. When the Lord Jesus came to the earth, He was the tree of life. He came to please and to satisfy man and also to give man God’s life. Whether man lives or dies is determined by his receiving or rejecting the Lord Jesus.
Verse 9 in Genesis 2 speaks of the tree of life, and verse 10 speaks of a river. The thought of a river is also a major item in the Bible. When the children of Israel were in the wilderness, a rock was cleft, and living water flowed out to quench their thirst (Exo. 17:6). Psalm 46:4 says, “There is a river whose streams gladden the city of God.” The living water and the river in these verses symbolize the life supply flowing out of God. In John 4 the Lord Jesus said to the Samaritan woman, “Everyone who drinks of this water shall thirst again, but whoever drinks of the water that I will give him shall by no means thirst forever” (vv. 13-14). In John 7 He also said, “If anyone thirsts, let him come to Me and drink. He who believes into Me, as the Scripture said, out of his innermost being shall flow rivers of living water” (vv. 37-38). At the end of Revelation a river of water of life proceeds out of the throne of God and of the Lamb (22:1). This river issues in the life supply for man.
The tree is a matter of food, and it gives man life. The river is a matter of drink, and it also gives man life. Both the tree and the river, food and drink, issue in God’s life. On the one hand, the life of God is our food, and on the other hand, the life of God is our drink. On the one hand, the life of God satisfies our hunger, and on the other hand, it quenches our thirst. When the life of God satisfies our hunger or quenches our thirst, it gives us life.
Genesis 2:10 says, “A river went forth from Eden to water the garden.” The river is for watering. Verses 5 and 6 say that “Jehovah God had not caused it to rain upon the earth, and there was no man to work the ground, but a mist went up from the earth and watered the whole surface of the ground.” This means that before God created man, there was no rain from heaven to water and mingle with the dust of the ground. There being no rain upon the earth to water the dust of the ground until after man was created is symbolic. The dust of the ground signifies man, and the rain from heaven signifies God’s life. After man was created, life came down from heaven, and God could enter into man to water man, quench man’s thirst, and flow God’s life into man.
Eden signifies God’s dwelling place, the place where He dwells (Ezek. 28:13). The river that flowed out of Eden is a symbol of the river that flows out of God. Hence, this river signifies life flowing out of God. The garden was also man’s dwelling place. Therefore, Genesis 2:10 reveals that the Spirit of life, the living water of life, flows out of God into man in order to water man and mingle with man.
The second half of Genesis 2:10 says, “From there it divided and became four branches.” The river signifies the one creating God, but this river divided and became four branches. While the number one signifies the creating God, the number four represents the four directions of north, south, east, and west and signifies created man. Therefore, this portion shows the living water of life flowing out of the one God into man in order to meet man’s every need.
The names of the four branches of the river, the places they flowed through, and what they produced also bear a spiritual significance. The name of the first branch is Pishon (v. 11). In Hebrew Pishon means “flowing free” and implies “freely given.” This means that the living water of life is given freely. Anyone who thirsts can come to the waters and receive without money and without price (Isa. 55:1). He who wills can take the water of life freely (Rev. 22:17). This branch flowed around the whole land of Havilah (Gen. 2:11). Havilah means “to cause to grow,” showing that there is life wherever the water of life flows. Life can even grow in a place that cannot sustain life (Ezek. 47:9, 12). The flow of this river issued in gold (Gen. 2:11). In the Bible gold signifies God’s divine nature. This means that the flow of the water of life issues in man receiving God’s nature, that is, partaking of God’s divine nature (2 Pet. 1:4). Genesis 2:12 says that bdellium and onyx stone were in this branch of the river. Bdellium is a pearl-like material produced by the resin of a tree. It typifies the produce of God the Son in His redeeming and life-releasing death and in His life-imparting resurrection. This is an issue of the flow of the water of life. Onyx is a precious stone that signifies the manifestation of God’s glorious image (Rev. 4:3). The flow of the water of life causes man to have God’s glorious image. Second Corinthians 3:18 confirms that we are “being transformed into the same image from glory to glory.”
Hence, the one river in the garden of Eden describes the issue of the river of water of life flowing through man. God’s life is given to man freely and flows into man to regenerate those who are dead so that they have God’s life and nature to manifest His glorious image.
The name of the second branch is Gihon (Gen. 2:13). In Hebrew Gihon means “waters bursting forth” and implies overflowing. This speaks of the water of life overflowing and bursting forth from within man. The Lord Jesus said that the water He would give man would become in him a fountain of water springing up into eternal life (John 4:14). The Lord Jesus also said that rivers of living water would flow out of the innermost being of those who believe into Him (7:38). The river Gihon also “goes around the whole land of Cush” (Gen. 2:13). Cush means “black face” and symbolizes the unchangeable, evil nature of sinners (Jer. 13:23). This indicates that when the water of life flows into sinners, it produces God’s glorious image in sinners (Eph. 4:22-24; Col. 3:9-10; Phil. 3:21).
The name of the third branch is Hiddekel (Gen. 2:14). Hiddekel means “rapid,” implying power. This means that the water of life is powerful in man. Philippians 3:10 says that Christ’s resurrection has power. Ephesians 1:19-20 says that the surpassing greatness of God’s power operates in His believers. This river “goes east of Asshur” (Gen. 2:14). Darby’s New Translation says that this river “flows forward toward Asshur.” Asshur means “plain,” a place where people dwell. The Lord came so that man may have life (John 10:10). He gives living water to those who thirst (7:37). This living water flows from God to the place where man dwells.
The fourth branch is the Euphrates (Gen. 2:14), or Perath in Hebrew. Perath means “fragrant, sweet, making fertile, fruitful.” This means that the water of life can make man’s life sweet, fertile, and fruitful. Paul says that the apostles manifested the savor of the knowledge of Christ (2 Cor. 2:14). This savor, or sweetness, was the flowing out of the water of life. In addition, the water of life flows all the fullness of the Godhead in Christ into us to make us full in Him (Col. 2:9-10). Second Peter 1:3-4 says that God has granted to us all things which relate to life and godliness so that through these we might become partakers of His divine nature. Then Peter enumerates the fruit born of this life in verses 5 through 7. The fruit of the Spirit listed in Galatians 5:22-23 is also the issue of the flow of life.
The issue of the four branches of the living water of life is rich. All the fullness of the Godhead flows in this river in order to reach us. God put Adam in the garden of Eden with the tree of life and a river. The tree of life is a matter of food, and the river is a matter of drink. Both the tree and the river are matters of life. This reveals that God’s desire and purpose for man are fulfilled through life.
The condition of the garden of Eden is similar to the condition of the New Jerusalem. The garden of Eden is a garden; the New Jerusalem is a city. Although a garden is different from a city, the content of the garden of Eden is similar to the content of the New Jerusalem. For example, the tree of life is in the garden of Eden, and the tree of life is also in the New Jerusalem. The water of life is in the garden of Eden, and the water of life is also in the New Jerusalem. The flow of the river in the garden issues in gold, bdellium, and precious stones. Gold, pearls, and precious stones are also in the New Jerusalem. The picture at the beginning of the Bible is seen at the conclusion of the Bible. This picture is worthy of our attention.
If we are enlightened by God, we will realize that the garden of Eden in Genesis is the same as the New Jerusalem in Revelation. The only difference is that the garden of Eden is a miniature symbol, and the New Jerusalem is a full manifestation. When everything in the garden of Eden is fully manifested, we have the New Jerusalem.
If we know the Bible, we will understand that the garden of Eden is a very important place. The garden of Eden is the garden of God; it is a place where God is pleased and finds delight, a place where He can be satisfied. God’s desire and purpose depend on man receiving His life. For this reason God put man in the garden of Eden and also put the tree of life in the garden of Eden. Hence, the garden of Eden contains what is needed to accomplish God’s desire and purpose.
When God put man in the garden of Eden, He wanted this man of dust to receive the tree of life, which signifies the life of God. No adjective can describe this life, because the life of God is unique. In the universe only the life of God can be considered as life, because the life of God is eternal and divine. Only the life of God possesses the nature of being eternal and divine. No other life is eternal or divine in nature, and no other life can attain to the standard of being eternal and divine. This is the unique life in the Bible.
Psalm 36:9 says that with God is the fountain of life. John 1:4 says, “In Him was life”; that is, in Christ, the embodiment of God, was life. The embodiment of God said, “I have come that they may have life and may have it abundantly” (10:10), and “I am...the life” (11:25). First John 5:12 says, “He who has the Son has the life; he who does not have the Son of God does not have the life.” Life in these verses refers to the unique life of God. Therefore, God put man in front of the tree of life to show that He wanted man to receive His unique life.
In addition to the tree of life, in the garden of Eden there was a river. If we stood in front of the tree of life and watched the flowing river that issued in gold, bdellium, and precious stones, we would probably admire what we saw. Because we know that we are of dust, we might say, “How can I, a man of dust, become gold, bdellium, and precious stone?” Perhaps God would answer, “Do you want to become gold, bdellium, and precious stone? Only the water of life can produce these precious materials. You must receive this life. When this life enters into you, it will flow within you as living water and will ‘flow’ you, a man of dust, into gold.” This is the revelation in this portion of the Bible.
The divine, eternal, and uncreated life of God is at the center of the universe, and we, as men of dust, are standing before this divine life. God’s desire is that we would receive His life. On the one hand, this life is the fruit of life, and on the other hand, it is the living water of life. We can eat this life, and we can also drink it. When the water of life enters into us, it flows. It is wonderful that after flowing within us, it “flows” us, who are men of dust, into gold. This is spoken of in 2 Corinthians 4:7, which says, “We have this treasure in earthen vessels.” Earthen vessels are vessels of dust; our bodies were formed from the dust of the earth. The treasure is the life of God and is typified by gold, pearls, and precious stones. This treasure refers to God’s element. When the life of God enters into us, it transforms our human life and nature until we become the same as God in life and nature, that is, until we become gold, pearls, and precious stones.
At the end of Revelation the men of dust become a city. In this city there is nothing other than gold, pearls, and precious stones. In the garden of Eden there was the Adam of dust, but in the New Jerusalem there is no man of dust. The men of dust have become a city of precious stones. There was no wall in the garden of Eden; there was only a keeper, a man of dust. Thus, “foxes” could enter at will. In the New Jerusalem, however, the keeper has become the wall. The Adam of dust has become a city of jasper. Everything in the New Jerusalem is precious stone; there is no longer anything of dust. God’s work throughout the ages has been to transform men of dust into gold, pearls, and precious stones. In the New Jerusalem God’s desire and purpose will be fulfilled.
We praise God because His doings are excellent and wonderful. He created man with a human spirit as a receiving organ so that man might receive His life (Gen. 2:7; cf. Job 32:8). On the one hand, His life is food, and on the other hand, His life is living water. When we receive the water of life, we are transformed into gold, pearls, and precious stones by its flow. Even though man is the highest creature, he must receive the life of God in order to become a treasure. A person is noble, precious, and valuable when he has the life of God in him. If he lets the life of God flow through him, he becomes precious. When the life of God enters into us, it brings the element of God into us. Because God is exceedingly noble, precious, and indescribable, the gold, pearls, and precious stones signify God’s noble and precious element. In order for men of dust to have the noble and precious element of God, we must let the life of God flow in us. This life transforms us to be as noble and precious as God is until we express God’s glory and deal with His enemy. Then God’s desire and purpose will be fulfilled, and God will be satisfied and at rest.
After man was created, he was put in front of life. This life is God Himself coming to be man’s food and drink so that man may gain Him. Furthermore, this life will flow through man so that man may gain the element of gold, pearls, and precious stones. This is the meaning of the picture in Genesis 2.
Genesis 2:15 says, “Jehovah God took the man and put him in the garden of Eden to work it and to keep it.” To work and to keep indicate man’s responsibility. Verses 16 and 17 say, “And Jehovah God commanded the man, saying, Of every tree of the garden you may eat freely, but of the tree of the knowledge of good and evil, of it you shall not eat; for in the day that you eat of it you shall surely die.” This was a warning. The result of eating of the tree of life is life, but the result of eating of the tree of the knowledge of good and evil is death. To eat is to receive; therefore, the result of receiving life is life, but the result of receiving the knowledge of good and evil is death.
The first step that God took in order to fulfill His purpose was to create man with a human spirit. The human spirit is an organ for man to contact and receive God. God created man with a spirit because He wants man to receive Him. Dogs, cattle, and sheep do not have a spirit; therefore, they cannot receive God. Man, however, has a spirit. Therefore, we can receive God, and we need God. Our spirit is a special organ created by God. The second step in the fulfillment of God’s desire and purpose involves man receiving God’s life. Man is a vessel to contain the life of God. Therefore, after creating man, God put this vessel in front of His life so that man might receive Him as life.
