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In this chapter we will consider the vision in the first two chapters of Genesis and the last two chapters of Revelation. We will also consider the tree of the knowledge of good and evil.
The tree of life and the tree of the knowledge of good and evil have a very important place in the Bible. After man was created, the first things he encountered were these two trees (Gen. 2:7-9). Whether man has life or death depends on these two trees, and the kind of person that he becomes also depends on these two trees. Everything related to man depends on these two trees. In Genesis 2 God wanted man to pay attention to two trees: the tree of life and the tree of the knowledge of good and evil (vv. 9, 16-17). God wanted man to receive the tree of life; He did not want man to take of the tree of the knowledge of good and evil. The first tree is of life; hence, man receives life when he contacts it. Concerning the tree of the knowledge of good and evil, God said, “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” (v. 17). Therefore, one tree issues in life, and the other tree issues in death.
If we read the Bible carefully, we will see that the tree of life signifies God coming to be mingled with man, or God mingled with man. God is life, but His being life is not for Himself; His being life is for man. In relation to Himself, God does not need to say that He is life. It is only in relation to man that He says He is life. God’s being life does not refer to His existence but to His having a relationship with man. God’s relationship with man is a relationship of life; God wants to be man’s life. The important point in God’s being life is not that He is His own life but that He would be man’s life. God wants to be mingled with man to become man’s life, because life is an indispensable element within man. To man, God should be his life. God wants to work Himself in a definite and thorough way into man; He wants to enter into man and be assimilated by man to become man’s inward element.
From Genesis 2 to Revelation 21 there are many portions on the orthodox relationship between God and man. These portions emphasize God’s entering into man to be man’s enjoyment and becoming man’s inward element, man’s life. For example, Psalm 36:8-9 says, “They are saturated with the fatness of Your house, / And You cause them to drink of the river of Your pleasures. / For with You is the fountain of life.” In these verses the fountain and the river of pleasures are the same. With God, it is the fountain, but when it flows out, it is the river of pleasures. As believers, we drink of the water of life, which has its source in God. This shows how God becomes the intrinsic element of life within man.
The New Testament is clearer concerning the orthodox relationship between God and man. The Gospel of Matthew concerns the mystery of the kingdom; in chapter 1 it says, “‘Behold, the virgin shall be with child and shall bear a son, and they shall call His name Emmanuel’ (which is translated, God with us)” (v. 23). The word with in the phrase God with us is not merely objective; it is not a matter of God being among man. Rather, with is subjective; it is a matter of God being within man. In chapter 18 the Lord said, “Where there are two or three gathered into My name, there am I in their midst” (v. 20), and at the end of chapter 28 He said, “I am with you all the days until the consummation of the age” (v. 20). The Gospel of Matthew speaks three times of God’s being with man: at the beginning, in the middle, and at the end. God’s being with man is His mingling with man.
The Gospel of John is even clearer concerning God being mingled with man. Chapter 1 says, “In Him was life” (v. 4). In chapter 6 the Lord said, “I am the living bread which came down out of heaven; if anyone eats of this bread, he shall live forever; and the bread which I will give is My flesh, given for the life of the world...so he who eats Me, he also shall live because of Me” (vv. 51, 57). In chapter 10 He said, “I have come that they may have life” (v. 10). In chapter 15 He said, “I am the true vine” (v. 1). This verse speaks of the vine, which is linked to the tree of life in Genesis 2:9. The Lord is the vine. We have become branches in the Lord because we have been joined to Him. The Lord said, “I am the vine; you are the branches. He who abides in Me and I in him” (John 15:5). This indicates that we are abiding in the Lord and that the Lord is abiding in us, just as the branches are in the vine, and the vine is in the branches. In other words, the life of the vine becomes the life of the branches, and everything of the vine becomes everything to the branches.
In the Epistles the apostle Paul speaks of “Christ our life” (Col. 3:4), and he says, “It is no longer I who live, but it is Christ who lives in me” (Gal. 2:20). The Epistles contain many such expressions. At the end of Revelation the river of water of life proceeds out of the throne of God and of the Lamb, and the tree of life grows on both sides of the river (22:1-2). Thus, the thought of the tree of life runs throughout the Bible.
We cannot deny that the tree of the knowledge of good and evil signifies Satan joining himself to man. The tree of life signifies God being mingled with man, but the tree of the knowledge of good and evil signifies Satan joining himself to man. The tree of life is God mingled with man, and it issues in life. The tree of the knowledge of good and evil is Satan joined to man, and it issues in death. The tree of life is of life and gives man life. Likewise, the tree of the knowledge of good and evil is of the knowledge of good and evil, and it gives man good and evil, which issue in death. The result of evil is death, and the result of good is also death. As long as either good or evil has a place in man, Satan has a place in man. The issue of this is death.
The line of the tree of life runs from the beginning to the end of the Bible. The line of the tree of the knowledge of good and evil also runs from Genesis 2 to Revelation 20. This line includes both good and evil. When I began reading the Bible, I thought that Cain’s killing of Abel was evil (Gen. 4:8); that is, it was of Satan. Afterward, I read that a descendant of Cain, Lamech, took multiple wives and was arrogant (vv. 19, 23-24). I thought that was also evil, of Satan. However, I did not have the concept that good is also of Satan. Later, the Lord showed us that our relationship with Him is based on life and that our relationship with Satan is based on good and evil. Every time we contact God, He operates in us, and the result is life, not good or evil. In contrast, when Satan operates in us, the result is good or evil. We usually regard only evil as being of Satan, but we do not regard good as being of Satan. We need to see that just as evil behavior is not life, so also good behavior is not life. Any behavior that is not life is of Satan. Anything we do without contacting God or without taking Him as our food is of Satan. Even preaching the gospel without contacting God or taking Him as our food is of the tree of the knowledge of good and evil, that is, of Satan.
In the book of Job God asked Satan, “Have you considered My servant Job? For there is none like him on the earth, a perfect and upright man, who fears God and turns away from evil” (1:8). Was God pleased with Job’s fearing Him and turning away from evil? This is a profound question. If God had wanted Job to fear Him and to turn away from evil, Job would not have needed to suffer many blows. This shows that Job’s fearing God and turning away from evil were not what God wanted.
The Bible is one book, and Job is a part of this one book. At the beginning of the Bible God put man in front of two trees (Gen. 2:8-9). Man is faced with a choice involving only these two trees; there is no third tree. In other words, there are only two paths before man. One path is of life, and the other path is of the knowledge of good and evil. The path of life leads to the eternal life, but the path of the knowledge of good and evil leads to death. This principle is consistent from Genesis to Revelation. Therefore, Job is not an exception in relation to these two paths. By fearing God and turning away from evil, was Job on the path of life or on the path of the knowledge of good and evil? Undoubtedly, he was on the path of the knowledge of good and evil. There is no third path, because there is no third tree. There are only two trees and two paths. Man either partakes of the fruit of the tree of life and thereby takes the path of life, or he partakes of the fruit of the tree of the knowledge of good and evil and thereby takes the path of the knowledge of good and evil. Job’s fearing God and turning away from evil were not his partaking of the fruit of the tree of life, nor were they his taking the path of life. Rather, they were his partaking of the fruit of the tree of the knowledge of good and evil and hence taking the path of the knowledge of good and evil.
The fruit of the tree of the knowledge of good and evil is of Satan. Hence, for Job to eat of the fruit of this tree was for him to receive something of Satan. Why would God boast in what Job had eaten? Why would Satan ask God to deal with something of himself that Job had eaten? Was God pleased with Job’s fearing Him and turning away from evil? Some may be confused by these questions. The human concept is that God boasted in and praised Job for fearing Him and turning away from evil. However, this may not necessarily be the case. If we read Job in the light of the vision in Genesis 2, we will realize that Job’s fearing God and turning away from evil did not please God, for they were something injected by Satan. We must realize that God will tear down even the best things that Satan injects into man.
The Bible contains a record of the evil side of Satan as well as the good side of Satan. In the Old Testament the books of history contain accounts related to the side of evil, and the books of poetry contain accounts related to the side of good. God has been working throughout the ages to tear down the good and the evil in man in order to bring man into life.
The books of history record that Cain killed Abel his brother (Gen. 4:8), that Lamech took multiple wives (v. 19), that the earth was filled with violence in the age of Noah (6:11), that the fornications of Sodom and Gomorrah were filthy to the uttermost (18:20; 19:1-9), and that the generations of the children of Israel were corrupt and committed sins and evil continually. These portions speak of the evil side of the tree of knowledge. The Old Testament books of history portray a clear and vivid picture of the evils of Satan and the extent to which he caused man trouble. These books fully portray the evil side of the tree of knowledge.
According to the books of history, there was a minority who were delivered from the evil of the tree of knowledge and lived by the tree of life. Abel was one of these. He was not a doer of good; he was one who contacted God (Gen. 4:4). Enoch was also such a one. The Bible says that Enoch walked with God (5:22, 24). To walk with God is to contact the tree of life, for God is the tree of life. Noah also walked with God (6:9). Abraham built an altar and called upon the name of Jehovah (12:7-8). These ones contacted God. Isaac also built an altar and called on the name of Jehovah (26:25), and Jacob did the same. Jacob was not a good person, but Jacob contacted God, the tree of life (28:18-22). The children of Israel, Jacob’s descendants, were as evil as the worldly people, but God gave them to eat the passover lamb, unleavened bread (Exo. 12), and manna out of heaven (16:14-15, 31-32, 35), which are on the line of the tree of life.
In the books of history the majority of people took the evil path of the tree of knowledge, but a minority took another way. These ones contacted God, touched God, walked with God, and called upon God’s name. These ones were on the path of the tree of life. The path of the tree of knowledge and the path of the tree of life are the two paths in the books of history.
After the books of history are the books of poetry. The books of poetry speak of the good aspect of the tree of knowledge. Job feared God and turned away from evil, but he was in the good aspect of the tree of knowledge. Most of the psalmists were also in this good aspect; they had the concept of keeping God’s law. This desire to keep the law shows that Satan perverted the intention of the law that God gave on Mount Sinai. This is a profound matter.
From the time the children of Israel ate the Passover lamb in Egypt to when they defeated the Amalekites in the wilderness, built an altar, and called the name of it Jehovah-nissi (Exo. 17:15), God did everything. God gave them lambs, unleavened bread, manna, and living water out of the cleft rock (12:8; 16:14-15, 31-32; 17:6). When they encountered bitter waters, God made the waters sweet; they experienced Jehovah-rapha, which means “Jehovah your Healer” (15:22-26). When they had enemies, they experienced Jehovah-nissi, which means “Jehovah is my banner.” These experiences belong to the tree of life; they are not a matter of conduct. God did not tell the children of Israel what to do or what not to do; He did not tell them how to conduct themselves. Everything He gave to the children of Israel was for their enjoyment. The flesh of the lamb was for them to eat, unleavened bread was for them to eat, manna was for them to eat, and living water was for them to drink. When they were sick, He healed them. When they had enemies, He fought for them. These are the experiences in Exodus 12 through 17, and they are of the tree of life.
One day the children of Israel were influenced by Satan to lean toward the good side of the tree of knowledge. When they said to Moses, “All that Jehovah has spoken we will do” (19:8), the law was given to expose their inability to do good (ch. 20). Therefore, trying to keep the law is not of life but of good and evil; it belongs to the tree of knowledge. The holy people who wrote the psalms had the law as their background, and they were focused on the good side of the tree of knowledge. They thought that God would be pleased with their doing good and fearing Him (Psa. 1:1-2, 6; 119:1-3). They did not know that their doing good belonged to the tree of knowledge, which God does not want.
In both Job and the Psalms God comes in to tear down again and again. He wants to tear down man’s good conduct. Job is a classic example. The result of God’s tearing down is that man touches God, meets God, and enters into God. Job said, “I had heard of You by the hearing of the ear, / But now my eye has seen You; / Therefore I abhor myself” (Job 42:5-6). This principle also occurs in Psalms. God’s tearing down and breaking are for the holy people who wrote the psalms to come out of good and to contact God directly. The psalmists had the concept of the law, but God wanted them to see Him in Christ as their life, light, power, and everything (27:1; 36:9).
The Old Testament books of history are about two groups of people. One group of people developed on the evil side of the tree of knowledge and were judged by God. The other group of people were led by God and learned to contact God and live by the tree of life. The books of poetry show a group of holy God-fearing people who, because of ignorance, developed on the good side of the tree of knowledge. We dare not say that these people were judged by God, but God broke down and tore down what they developed and achieved on the good side of the tree of knowledge. This forced them to contact Him, that is, to contact the tree of life.
Hence, God was not boasting in Job, nor was He praising Job. God seemed to tell Satan that He would even tear down a person who developed on the good side of the tree of knowledge and that He would use Satan to do it. This is a profound matter. Eventually, God forced the God-fearing Job to turn away from good and evil and to touch the tree of life, that is, to touch God Himself.
The books of history are mainly a record of the evil side of the tree of knowledge, and the books of poetry are mainly a record of the good side of the tree of knowledge. However, both sides speak of the development of the tree of knowledge. God judges the evil side, and He tears down the good side. God wants neither evil nor good. God wants life. Life is God to be contacted and enjoyed by man.
Even after two thousand years of history, Christianity is still not free from its involvement with the tree of the knowledge of good and evil. Although there are wicked men in the world who commit evil deeds and frequently provoke God’s judgment, just as the men who developed on the evil side of the tree of knowledge in the Old Testament books of history did, there are a few people chosen by God who are like Abel, Enoch, Noah, Abraham, Isaac, and Jacob. These ones learn to follow God, contact God, walk with God, and call upon God. They are not on the evil side of the tree of the knowledge of good and evil but are on the line of the tree of life. Regrettably, Christianity also has many who are on the side of good, like the men in the books of poetry. A considerable number of believers are developing on the good side of the tree of knowledge. No matter how these people develop, they always encounter God’s tearing down. This tearing down is not because they are bad but because they are good. God continues to judge the evil side, and He continues to tear down the good side. The evil side is large and includes all evil men. The good side is narrow and includes only those who fear God and who want to do something for God in order to please Him.
A considerable number of Christians are still in the good of the tree of knowledge, just like the God-fearing men in the books of poetry. A few Christians have been enlightened or torn down to come out of the side of good and are learning to contact God as life. Hence, there are two types of messages, two types of sermons, among Christians. One type of message teaches man how to fear God, how to do something to please God, and how to turn away from evil. This type of message enlightens man in relation to the good side of the tree of knowledge. The other type of message is on the line of the tree of life and leads people to know life. We must ask ourselves whether we are developing and being established according to the good of the tree of knowledge or learning to enjoy the tree of life. Do the messages we give just enlighten believers concerning the good side of the tree of knowledge, or do they bring believers to contact the tree of life? This is a serious matter!
In theory it may seem easy to discern between the two types of messages. However, it is difficult to discern between them because the differences are subtle. For example, we dare not say that it is not good for the saints in a church to zealously offer up their material possessions, but this may not be the tree of life. We dare not say that it is not good for the saints in a locality to keep morning watch and be godly, but this may not be the tree of life. We dare not say that it is not good for a brother to zealously preach the gospel, but this too may not be the tree of life. The distinction is very subtle. Those who serve God should be able to discern between these two trees. No matter how good a thing may be, if it does not touch God, contact God, or lead us to enjoy God or take Him as life, it belongs to the tree of knowledge.
The tree of life signifies the union of God and man, and it issues in the New Jerusalem. The tree of the knowledge of good and evil signifies the mixture of Satan and man, and it issues in Babylon the Great. The Bible begins with two trees and ends with two cities: Babylon the Great and the New Jerusalem. Babylon the Great is the mystery of Satan (Rev. 17:5). The New Jerusalem is the mystery of God. Babylon the Great is the mystery of Satan mixed with man; that is, Satan is one with Babylon the Great even though he cannot be seen. The union of God and man is also a mystery. Man cannot see God, but God can mingle with man. This mystery issues in the New Jerusalem. Throughout the ages Satan has been building Babylon the Great in order to destroy the New Jerusalem. However, God has been destroying Babylon the Great and building up the New Jerusalem. In the end God will triumph; Babylon the Great will fall (14:8; 18:2), and Satan’s hideout will be completely torn down. With no place to hide, Satan will be bound by God (20:1-3). After Babylon the Great is destroyed, the New Jerusalem will appear (21:2). The New Jerusalem is the city of God, His dwelling place. The New Jerusalem is the issue of the tree of life. A river of water of life flows in the city, and on both sides of the river of water of life grows the tree of life (22:1-2). Therefore, the New Jerusalem is a mystery with the tree of life as its content, and Babylon the Great is the issue of the tree of the knowledge of good and evil.
Human society is a part of Babylon the Great, because it is full of the development of good as well as the development of evil. Religion, including Christianity, has always been involved with the development of good. Christianity helps Babylon develop the good side of the tree of knowledge. Inadvertently, even Christians who love and fear the Lord help the development of the good side of the tree of knowledge. Society talks about loving people, religionists talk about loving people, and those who love and fear the Lord also talk about loving people. However, this is not of the tree of life; it is the good side of the tree of knowledge.
We talk about loving people, but if our love is of man, not of God, it is still of the tree of the knowledge of good and evil and belongs to the mystery of Satan. We need to be saved to the point of contacting God, enjoying Him, and taking Him as our life. When we take God as our life, His love will be lived out from us. This love is completely different from our human love. Human love is the development of good, but God’s love is the issue of life. Human love belongs to Babylon, but God’s love belongs to the New Jerusalem. Human love is the development of the mystery of Satan, but God’s love is the development of the mystery of God.
We need to be enlightened to see that God and Satan are two trees, two paths, and two issues. The two trees are two sources: one tree is the source of life, and the other tree is the source of good and evil. One path is of life, and the other path is of good and evil. One issue is the mystery of life, the New Jerusalem, and the other issue is the mystery of good and evil, Babylon the Great.
When the Lord Jesus was on the earth, those who surrounded Him continually asked what they should do (John 6:28; Mark 10:17; cf. Matt. 19:16). Such questions only develop the good side of the tree of knowledge. When Nicodemus, a ruler of the Jews, came to consult the Lord Jesus, He said, “Truly, truly, I say to you, Unless one is born anew, he cannot see the kingdom of God” (John 3:3). This is the Lord turning people from the good side of the tree of knowledge to the tree of life. The Lord came to the earth to save man from the tree of knowledge, particularly from its good side, to the tree of life.
The New Testament, especially the Epistles, stresses the tree of life (Rom. 5:10; 1 Cor. 15:45; Gal. 2:20; Col. 3:4). When it does speak concerning matters related to conduct, they are presented as the fruit of the divine life in man (Rom. 8:4; Gal. 5:16). However, many who read the Bible do not see these matters in relation to the fruit of the tree of life in man; instead, they receive these portions as commandments that they should fulfill. Many cannot discern between the things of the New Jerusalem and the things of Babylon the Great; hence, they confuse good things related to the tree of knowledge with the things of life. We must be enlightened to see the source. If our love comes from God, it is of God and belongs to the New Jerusalem. But if our love is not out of God, it is the good side of the tree of knowledge and belongs to Babylon the Great.
At the end of the Bible there are two cities. Both cities are symbolized by a woman. The New Jerusalem is a woman, and Babylon the Great is also a woman. The New Jerusalem as a woman is called the bride (Rev. 21:2). This means that she is very chaste. Babylon the Great is called a harlot (17:1-5). This means that she is very impure and full of confusion, having both the good and the bad and mixing the good with the evil. In our gatherings may we be a chaste bride who has only the things of the tree of life. We must never be a fornicating harlot who mixes good and evil. Our gatherings should always be the New Jerusalem, not Babylon the Great. We should have only life flowing within; we must not be in the development of the tree of knowledge. May the Lord grace us to see this vision.
