Read: Genesis 2:1-17

The second chapter of Genesis has often, by many critics of the Bible, been called "the second account of creation". This "second account" was then as­cribed to a different author from that of the first ac­count given in the first chapter. Various differences were then emphasized between the two accounts and the result was that we had no reliable account at all. However, what does the Bible say? In verse four of this second chapter the author, in typical Hebrew style, says that he is here recounting the "genera­tions of the heavens and of the earth". So he also speaks in Genesis  5:1, 6:9, 10:1, 11:10, 27, 25:12 and 19, 36:1 and 37:2. In all these passages he gives the history of heaven and earth, of Adam, of Noah, of Noah's sons, of Abram, etc. Nowhere does he refer to a symbolism — but always history. It is impor­tant for us to recognize this fact in order that we may understand that which our God is revealing to us in this book.

In the first chapter of Genesis we are given an account of all the things God created and the order in which He created them. In the second chapter we find the "bridge" between the creation and the fall of man. We would not be able to understand the events recorded in chapter three if we did not have the revelation given in chapter two. This chapter, therefore, does not give a "second account" of crea­tion, but, rather, the history of those things directly related to man. No different order of creation is given here.

The writer begins by telling us that all creation had been finished. Everything had been accomplished in the span of six days. The heavens and the earth "and all the host of them" had been completed. God had pronounced His approval upon all that had been made. By the seventh day God had completed the work of creation. Those six days were His "work days" and He rested on the seventh day. With these words the author reveals to us that God rested from His creating work. He does not teach us that God now refrains from all work. No, His work never ceases. He is constantly upholding all that which He has made. Christ tells us: "My Father worketh even until now, and I work". (John 5:17) Of this seventh day it is not stated that there was a morning and evening. It goes on, i.e., no more creating.

This seventh day of rest is blessed and hallowed by God Himself. This is the day set aside for the rest of man. God has made man in His image and this im­age must now follow the "Original". The day of rest does not wait for the giving of the law on Mount Sinai but is grounded in creation! Man cannot do without it. Because man is made in the image of God and is a moral creature, all the commands of the moral law are present at the very beginning and are only reiterated in the ten commandments given to Moses on the Mount.

Although the verses four through seven are dif­ficult, the meaning seems clear. We are given a history of those things which pertain to man. When God made the heavens and the earth He also, in due time made the vegetation which was on the earth before He created man. At that time it did not rain on the earth, but a mist went up from the ground to water the vegetation. Man had not yet been formed to care for the plant-life on the earth. The emphasis on the plant life, both tree of the field and herb of the field, is for the purpose of introducing us to the major role which will be played by the trees in the account of Paradise and the fall of man.

The introduction is now complete and the author tells us about the creation of man. In the first chapter we were told that God had made man in His image and likeness and that He had pronounced His handiwork to be very good. Now we are given more details concerning the creation of man. God formed man of the dust of the earth. He made man of the material which He had already made. This does not seem to be "ex nihilo" but, rather, creation out of in­adequate material. So He formed man. Man is, therefore, closely related to the earth on which he is to dwell. He was formed out of the dust — and to that dust he will return if he does not obey the God Who has made him. These details are not given us concerning animals. Only in the creation of man is it emphasized that he was taken from the ground.

When it has been said that man was formed out of the dust of the earth, everything has not been said. God now breathed into his nostrils the breath of life. The dust of the ground is lifeless. Having made man's body out of this dust, God, the only Giver of life, breathes life into man. Again, this is not stated concerning the animals. Man is the crown of His creation. God gives His own life to man! It is stated in terms we are able to understand. Man is indeed taken from the dust of the earth, but his life comes from the highest Source. Man is related to the earth and is also related to his God. Here we have further explanation of the meaning of the image of God. God has given life to all His creatures but concerning man we read that He directly breathed the breath of life into his nostrils. So man became a living soul or a living being. Man can never be satisfied by the world in which he lives — he must also stand in the proper relation to his God. He must recognize the proper relation to both God and the world. He must live out of both tables of the law. The beginnings of so much theology are found in this early revelation! Man's life is not to be equated with the life of any other creature! Man is body and soul! Here is the jewel of all creation!

What is now a fit place for such a being as man to live? Surely the Creator will not forget His own image. God placed man in a garden which He Himself planted! What a beautiful place this must have been! Men are able to make beautiful parks and plant beautiful gardens — but when God plants...! This is the proper home for the being He has made in His own image. Nothing is too good for man. God surrounds him with a beauty He only can make. Man can here rejoice in his Maker and in all the work of His hands.

This garden was planted in Eden eastward. This is a very general description of the place where He placed the first man. Of course, men have tried to find this place ever since, but without success. In this garden every imaginable tree was found. Here trees only are mentioned because of the important role they are to play in the life of the first man in Eden. This does not mean that there was no other vegetation. He causes trees to grow which are pleas­ant to the sight of man and those which yield an abundance of food. Again, no mention is made of other foods because the emphasis falls on the trees. Not only such trees as are beautiful to see and such as are good for food, but there were also two very special trees "in the midst of the garden". These were the tree of life and the tree of the knowledge of good and evil. Concerning the first of these we know very little. Reference is made to the tree of life again in the book of Revelation. In this second chapter of Genesis it seems to denote the opposite of the tree of the knowledge of good and evil. This sec­ond tree becomes too well known in the following chapter. Here we can only note that this tree is placed in the garden to test man. By not eating of it he will have the knowledge of good and evil! Dis­obedience will give him nothing!

Some further information is now given concerning the place where Eden was found. There was a gigan­tic river which divided into four branches and this water nourished the garden of Eden. The four branches of this river are named. The names of the first two may have been known to the original readers of Genesis, but they mean nothing to us. It is even stated where these rivers flowed and the land of the first is described, but we do not know where it was. The third river mentioned is the well-known Tigris river and the fourth is, of course, the great river Euphrates. From these givens men have not been able to pinpoint the location of the garden of Eden.

Once more we are told that God placed man in these surroundings. Now there is added that God gave man work to do in this garden. He was to dress it and keep it. Even in this perfect state there was work to be done. The plant-life in this garden would grow luxuriously and man must dress it. There are those who believe that man must guard this garden from evil influences and therefore was commando to keep it. However, this is not in keeping with the whole account given to us here. Man was here given the duty to be the caretaker of the things which God had made. Man was not made for idleness but to show forth the praise and glory of the Creator.

Man is now given the command concerning the tree of the knowledge of good and evil. He may free­ly eat of all the trees of the garden. God has not placed these trees here to "tease" man, but they are here for his use and for his welfare. He will have in abundance! There is no lack in this garden. God never gives sparingly but always in great abun­dance. The tree of the knowledge of good and evil is, therefore not necessary for his food. It is no tempta­tion from the point of view of necessity. This tree is placed here to put man to the test. Will he serve God willingly? He is given the awful power to choose because he is made in the divine image. He is not made in such a way that he is not able to do anything else but praise his God. No, he will be able to choose to obey or disobey! Man, of course, no longer has that ability today — but in the garden he did! If he chooses to obey his God voluntarily he will show himself far superior to all the creatures God has made. For example, a bird praises God in song — but it can't do anything else. Man can.

Man may not eat of the tree of the knowledge of good and evil. This prohibition is clear. Man doesn't need the food of this tree — there are plenty of others. This is a matter of obedience! Man may not be able to see anything different in this tree, but that's not the point. He may not eat of it. God said no!

A severe penalty is attached to the eating of the fruit of this tree. "In the day that thou eatest thereof thou shalt surely die". Does he even know what death is? This is foreign to him because he is standing in the fullness of life and everything about him is bursting with life. If he disobeys the com­mand of God there will be a complete turnabout — death will reign. But, did God actually carry out this threat later on? Indeed He did. Physical death still seems to be the most real to us but it is only the final step in a process. In the day he would eat of the for­bidden fruit his relationship with his God was cut off. That is death!

That tree of the knowledge of good and evil is a temptation for man. But, there is also the tree of life! Why does man gravitate toward this forbidden tree and not to the tree of life where he will be safe and enjoy unbroken fellowship with his God? Both trees are found in the same garden. Man's disobedience to God's command by eating of the fruit of the tree of the knowledge of good and evil causes the postpone­ment of the full revelation of the meaning of the tree of life until Revelation 22!

Questions for Discussion:

1. What kind of an explanation do we get of the meaning of the first three chapters of Genesis if chapter two is considered to be a second account of creation? Why?
2. Is there anything in the text which would suggest that the same author has not written the first two chapters? Is there any significance in the dif­ferent names used for God?
3. Does Genesis 2:7 conflict with Genesis 1:26-27?
4. Where does man's soul come from? God? Parents? Other?
5. Would it be a great discovery if Eden were found? Does it still exist?
6. Has man's task on earth changed as a result of sin?