Genesis 2:9

Every tree that is pleasant to the sight, etc. - If we take up these expressions literally, they may bear the following interpretation: the tree pleasant to the sight may mean every beautiful tree or plant which for shape, color, or fragrance, delights the senses, such as flowering shrubs, etc.

And good for food - All fruit-bearing trees, whether of the pulpy fruits, as apples, etc., or of the kernel or nut kind, such as dates, and nuts of different sorts, together with all esculent vegetables.

The tree of life - חיים chaiyim; of lives, or life-giving tree, every medicinal tree, herb, and plant, whose healing virtues are of great consequence to man in his present state, when through sin diseases of various kinds have seized on the human frame, and have commenced that process of dissolution which is to reduce the body to its primitive dust.

Yet by the use of these trees of life - those different vegetable medicines, the health of the body may be preserved for a time, and death kept at a distance. Though the exposition given here may be a general meaning for these general terms, yet it is likely that this tree of life which was placed in the midst of the garden was intended as an emblem of that life which man should ever live, provided he continued in obedience to his Maker. And probably the use of this tree was intended as the means of preserving the body of man in a state of continual vital energy, and an antidote against death. This seems strongly indicated from Genesis 3:22.

And the tree of knowledge of good and evil - Considering this also in a merely literal point of view, it may mean any tree or plant which possessed the property of increasing the knowledge of what was in nature, as the esculent vegetables had of increasing bodily vigor; and that there are some ailments which from their physical influence have a tendency to strengthen the understanding and invigorate the rational faculty more than others, has been supposed by the wisest and best of men; yet here much more seems intended, but what is very difficult to be ascertained. Some very eminent men have contended that the passage should be understood allegorically! and that the tree of the knowledge of good and evil means simply that prudence, which is a mixture of knowledge, care, caution, and judgment, which was prescribed to regulate the whole of man's conduct. And it is certain that to know good and evil, in different parts of Scripture, means such knowledge and discretion as leads a man to understand what is fit and unfit, what is not proper to be done and what should be performed. But how could the acquisition of such a faculty be a sin? Or can we suppose that such a faculty could be wanting when man was in a state of perfection? To this it may be answered: The prohibition was intended to exercise this faculty in man that it should constantly teach him this moral lesson, that there were some things fit and others unfit to be done, and that in reference to this point the tree itself should be both a constant teacher and monitor. The eating of its fruit would not have increased this moral faculty, but the prohibition was intended to exercise the faculty he already possessed. There is certainly nothing unreasonable in this explanation, and viewed in this light the passage loses much of its obscurity. Vitringa, in his dissertation Deuteronomy arbore prudentiae in Paradiso, ejusque mysterio, strongly contends for this interpretation. See more on Genesis 3:6 (note).

Having located the newly-formed man of whom he had spoken in the preceding paragraph, the author now returns to detail the planting and the watering of the garden. "And the Lord God made to grow out of the soil every tree likely for sight and good for food." We look on while the ornamental trees rise to gratify the sight, and the fruit trees present their mellow fare to the craving appetite. But pre-eminent among all we contemplate with curious wonder the tree of life in the midst of the garden, and the tree of the knowledge of good and evil. These will come under consideration at a future stage of our narrative.

2:8-15 Man consisting of body and soul, a body made out of the earth, and a rational immortal soul, we have in these verses the provision that was made for the happiness of both. That part of man, which is allied to the world of sense, was made happy, for he was put in the paradise of God; that part which is allied to the world of spirits was well provided for, for he was taken into covenant with God. Here we have, 1. A description of the garden of Eden, which was intended for the palace of this prince. The inspired penman in this history writing for the Jews first, and calculating his narratives from the infant state of the church, describes things by their outward sensible appearances, and leaves us, by farther discoveries of the divine light, to be led into the understanding of the mysteries couched under them. Therefore he doth not so much insist upon the happiness of Adam's mind, as upon that of his outward estate. The Mosaic history, as well as the Mosaic law, has rather the patterns of heavenly things, than the heavenly things themselves, Hebrews 9:23. Observe, (1.) The place appointed for Adam's residence was a garden; not an ivory house. As clothes came in with sin, so did houses. The heaven was the roof of Adam's house, and never was any roof so curiously cieled and painted: the earth was his floor, and never was any floor so richly inlaid: the shadow of the trees was his retirement, and never were any rooms so finely hung: Solomon's in all their glory were not arrayed like them. (2.) The contrivance and furniture of this garden was the immediate work of God's wisdom and power. The Lord God planted this garden, that is, he had planted it, upon the third day when the fruits of the earth were made. We may well suppose it to be the most accomplished place that ever the sun saw, when the All - sufficient God himself designed it to be the present happiness of his beloved creature. (3.) The situation of this garden was extremely sweet; it was in Eden, which signifies delight and pleasure. The place is here particularly pointed out by such marks and bounds as were sufficient when Moses wrote, to specify the place to those who knew that country; but now it seems the curious cannot satisfy themselves concerning it. Let it be our care to make sure a place in the heavenly paradise, and then we need not perplex ourselves with a search after the place of the earthly paradise. (4.) The trees wherewith this garden was planted. [1.] It had all the best and choicest trees in common with the rest of the ground. It was beautified with every tree that was pleasant to the sight - It was enriched with every tree that yielded fruit grateful to the taste, and useful to the body. But, [2.] It had two extraordinary trees peculiar to itself, on earth there were not their like. 1. There was the tree of life in the midst of the garden - Which was not so much a natural means to preserve or prolong life; but was chiefly intended to be a sign to Adam, assuring him of the continuance of life and happiness upon condition of his perseverance in innocency and obedience. 2. There was the tree of the knowledge of good and evil - So called, not because it had any virtue to beget useful knowledge, but because there was an express revelation of the will of God concerning this tree, so that by it he might know good and evil. What is good? It is good not to eat of this tree: what is evil? To eat of this tree. The distinction between all other moral good and evil was written in the heart of man; but this, which resulted from a positive law, was written upon this tree. And in the event it proved to give Adam an experimental knowledge of good by the loss of it, and of evil by the sense of it. (5.) The rivers wherewith this garden was watered, Genesis 2:10-14. These four rivers, (or one river branched into four streams) contributed much both to the pleasantness and the fruitfulness of this garden. Hiddekel and Euphrates are rivers of Babylon. Havilah had gold and spices and precious stones; but Eden had that which was infinitely better, the tree of life, and communion with God. 2. The command which God gave to man in innocency, and the covenant he than took him into. Hither we have seen God; man's powerful Creator, and his bountiful benefactor; now he appears as his ruler and lawgiver.