2. The origin of man (2:4-25)

Ch. 2 focuses on the climax of God’s creation and in so doing draws an important distinction between himself and his creation. Elohim is the Author of the entire universe, including man and, therefore, has authority over all. Man, by contrast, is earth-bound and geocentric (v.7). He derives authority on the basis of God’s gift (1:29-30). As the climax of creation, man exercises dominion over creation and, in so doing, reflects an attribute of godlikeness. Rather than being a separate and parallel story of creation, ch. 2 functions in such a way as to set forth the ideal situation in which the drama of man will take place.

The scene is defined (vv.8-17) as Eden (Heb. “pleasure”). Its location is specified (vv.10-14). Its nature is variously described. While every tree is pleasant to the sight and good for food (v.9), two trees are distinguished. The trees disclose the nature of God’s grace to the man whom he has created. The tree of life encapsulates the mystery of life. It represents the source of life to which man must have access and on which he must depend. God has provided this external source. Its presence symbolizes life that is both immortal and pleasurable. Divorced from this source of eternal existence, man’s life will no longer possess the qualities of godlike transcendence. In Rev 2:7, the tree of life refers to fellowship with God.

The tree of the knowledge of good and evil (v.17) makes responsible human existence possible. Like the tree of life, there is nothing of intrinsic distinctiveness with the tree of knowledge. It is chosen simply to give definition to God’s command. When man knows the command of God, he knows what is good. The negation of the command is evil. By obeying the command of God and not eating of this tree, man demonstrates his compliance with the purpose of God. Since good and evil are relative terms, evil is perceived by the author as violating God’s design. Creation was intended to be theocentric. Only thus can harmonious existence be perpetuated. The tree of knowledge, then, highlights a created order that is maintained by obedience to the Creator. That was the only knowledge necessary for man: to acquiesce to the will of God and continue to experience harmony with the rest of creation as well as with God or participate in disobedience, which will bring chaos to the created order. The loss of man’s innocence results not from his knowledge of these alternatives but from his conscious decision to defy God’s command. One is guilty on the basis of what one does rather than what one knows.

Vv.16 and 17 articulate the dilemma of ch. 2. How shall man respond to the Creator? Will he recognize the Creator’s sovereign right over his creation? How will the human interact with the rest of the created order? Will he use it for God’s glory or for his own satisfaction? What will become of man himself? Will he become self-destructive? But before the drama unfolds with answers to these questions, the emergence of woman is related in 2:18-25. Man is no longer alone. A human community now exists in Eden to further the ideal of creation’s harmonious coexistence. The man and the woman are of the same nature (vv.22, 23) and are brought into being in true partnership (vv.18, 20), bound together in an intense love (v.24) that allows them freely to be themselves (cf. v.25).