Genesis 2:15Meaning & Commentary from the Church Fathers

Once again today, if desired, we can attempt to draw spiritual insights from what was discussed yesterday. In today's reading from the Book of Genesis, great power lies hidden: thus, we must delve deeper and, after careful reflection, glean benefits from it. If those who seek precious stones in the vast sea endure significant labor and challenges, surrendering themselves to the swift currents in pursuit of their prize, how much more ought we to focus our attention and search diligently for the treasures concealed within the depths of Scripture, so we might uncover these precious gems. However, dear friends, do not be overwhelmed when you hear of depths.

On Genesis 2:15, which addresses whether man was placed in Paradise to tend to the earth, it has already been briefly mentioned that God created Paradise and brought the man He formed into it. The householder reiterates this to illustrate how Paradise was structured. He emphasizes again how God positioned the man He crafted within Paradise. We should examine the meaning of the phrase "to do and to keep." What does it mean to do, and what does it mean to keep? Did God truly desire for the first man to toil on the ground? Can we believe that He condemned him to labor prior to sin? Such a thought might occur to us, if we did not recognize that many find farming to be a source of great joy, as diverting them from it is a significant burden. The enjoyment derived from farming today pales in comparison to what it was then when this work faced no opposition from the earth or the heavens. Back then, it wasn't a painful task but a delightful endeavor, for all that God created flourished abundantly through human cultivation, thereby bringing glory to the Creator who bestowed upon the soul united with the physical body the concept of labor and the ability for it, so long as it served to fulfill spiritual longing rather than merely meeting physical needs.

Indeed, what could be more wondrous than witnessing the human mind's engagement with nature while sowing seeds, nurturing branches, transplanting saplings, and grafting vines? In these activities, it appears to question the inherent powers of seed and root, discerning what they can and cannot achieve, what the invisible and internal forces signify, and what the visible efforts of humanity can accomplish. Ultimately, this leads to the realization that neither planting nor grafting is truly responsible for regeneration, but that it is God who brings forth new life (1 Cor. 3:7). For what is externally brought forth must also be governed and ordered by the Creator who unseen directs all.

If we now shift our mental focus to the world itself, as if it were an immense tree of matter, we discover a dual action of Divine Providence—natural and arbitrary. The natural aspect is that which unfolds through hidden management, where God promotes the growth of plants and trees. The arbitrary aspect involves the actions of angels and humans. Under the natural order, celestial and terrestrial phenomena are aligned; the stars and heavenly bodies shine, the earth is nourished by waters, and the air is stirred. Plants and animals are generated and flourish, age, and perish in a rhythm dictated by inherent, natural movements. Conversely, the arbitrary action yields guidelines, education, cultivation of fields, governance of societies, development of knowledge, and various outcomes in both elevated and earthly domains. Through this dual action of Providence, both the righteous and the wicked are encompassed.

This twofold power of Providence is equally evident in humanity, especially regarding his physical being: natural in the processes of growth and aging, and arbitrary in sustenance and care. Concerning the soul, a person is governed naturally for existence and arbitrarily for learning and enlightenment. Just as a tree flourishes through proper care and internal growing processes are supplemented by cultivation, so too does a person derive external aid from medicine in relation to the body and from knowledge in relation to the soul. Furthermore, neglect in caring for a tree equates to ignorance in healthcare for the body, while the soul suffers from a lack of proper instruction. Ultimately, God who created and governs all entities as good is ever present.

Why would we deviate from truth if we hold that man existed in Paradise, engaged not in burdensome toil but in joyous and honorable labor? For such activity is the very essence of innocence, and engaging in fruitful discussion enriches one's understanding.

What does it mean "to do and to keep"? In guarding what, might one wonder? Is it heaven itself? It was not under threat from an adversary, an intruder, a thief, or a robber. How then does one conceive of protecting a corporeal Paradise? Scripture does not simply say “to make and keep Paradise," but rather “to do and keep." Translating more closely from the Greek reveals that the Lord God took the man He created and placed him in Paradise, “to do and to keep.” There is ambiguity whether this action pertains to the man himself or to Paradise so that he should cultivate it. Customarily understood, the phrase “to do in Paradise” must be clarified.

Supposing we interpret "to make Paradise” in a manner similar to the earlier assertion that man was not required to create the earth, we encounter a vague concept surrounding both expressions. If we adopt the notion that it is not “to keep Paradise” but “to keep in Paradise,” what then remains to be retained? We have previously contemplated what it signifies “to do in Paradise.” Could it be that man was to cultivate externally while nurturing internally through wisdom, ensuring that the field submitted to his cultivation as he, in turn, honored the command of his Lord to receive the blessings of obedience rather than the curses of disobedience? Hence, neglecting to internalize the cultivation of Paradise, he faced an altered condition after the Fall, receiving a field of thorns and thistles (Gen. 3:18).

If we conceive that man was charged with making and guarding Paradise, he could indeed cultivate it through labor and keep it—not against ill-intentioned people, for there were none then, but rather from wild beasts. Did those creatures already pose a threat to humanity solely as an outcome of sin? After all, the Scripture notes that man named all the animals brought before him, and on the sixth day, in accordance with God's command, he shared his sustenance with them (Genesis 1:30). Yet, if there was something to dread amongst the beasts, how could one individual safeguard Paradise? The expanse was vast, nourished by a substantial river, and it would seem reasonable that he should build a wall to prevent any serpent from entering. Yet, it would be astonishing if, without such a barrier, he had managed to expel all serpents beforehand.

Why then should we not use intellect alongside our perceptions? Indeed, man was established in Paradise to cultivate it, as we have earlier discussed, through pleasurable rather than burdensome labor and a discerning mind seeking out both valuable and meaningful outcomes. The intention was that he would keep himself in that Paradise, ensuring he adhered to actions that would prevent his expulsion. For this reason, he received the commandment as a safeguard, allowing him to maintain his place in Paradise so that failure to abide would not result in expulsion. It is rightly stated that one who neglects what is known, effectively forfeiting it, has squandered a treasure that could have benefitted another who might have found or deserved it.

There can also be an alternative interpretation of these words, which I think unnecessary to elaborate: that God created and preserved man himself. Just as man was to work the earth so that it would flourish rather than merely exist, so God created man to be righteous, provided he does not depart from Him due to pride. The Scriptures teach that the beginning of pride is when a man turns away from the Lord (Sir. 10:14). As God is the unchanging good, man, who is mutable in both body and soul, can only be formed into righteousness and blessedness by turning toward the unchangeable good, which is God. Thus, in creating man to be man, God also makes and maintains him to be just and blessed.

Therefore, asserting that man nurtured the earth so that it might be fruitful does equate to claiming that God made man so he might embody godliness and wisdom, already bearing humanity and preserved by the truth that, mentally occupied with matters of the earth, he risks neglecting the sovereignty of God and thereby cannot find wholeness.

The insertion of the term "Lord" at this juncture conveys significant meaning. It is noteworthy that from the very outset of this sacred text—beginning with "In the beginning God created the heavens and the earth"—the reference to the Lord God appears only when discussing man’s placement in Paradise, not prior with respect to the other creations. When it comes to man's entrance into Paradise, it reads: “And the Lord God took the man whom He had made and placed him in the garden of Eden to cultivate it and to keep it.” This is not to imply that God was not Lord of the earlier creations, but rather to remind humanity of the necessity and benefit of acknowledging God as Lord, living in obedience to Him.

The distinction is crucial and is stressed where God sets man in Paradise, ensuring he is cultivated and preserved. It isn't stated as it was for all else, but specifically: "And the Lord God took the man." Here exists an important responsibility for man: he was made to do righteousness and maintain safety beneath God's oversight, which is ultimately for man's welfare. God's need for servitude does not arise, but rather, humanity's need for divine governance exists, that he might be cultivated and safeguarded; hence, He alone embodies true Lordship, where we exist as His servants for our own benefit and salvation. If He were to depend on us, He would not genuinely be the Lord, as our service would render Him a subordinate.

Our understanding should not suggest that we serve God merely for our own advantage, as though we hope for something other than Himself, who is the ultimate good and our salvation. We love Him freely, exemplified by the Psalmist's words: "But for me, to draw near to God is good" (Psalm 72:28).

Indeed, no person can achieve anything virtuous apart from God. In failing to turn to their Creator, individuals find that true goodness escapes them, as their righteousness, piety, and wisdom originate from Him. It is not a matter of being created and left to progress independently, akin to a physical ailment being treated without follow-up. The physician supports from the outside while God instills health through divine Providence, which we have previously explored.

Thus, humanity should not regard turning to the Lord merely as a pathway to righteousness, only to stray from Him thereafter; rather, it must be a continuous journey wherein God actively maintains that righteousness. When a person remains close to God, He justifies, sanctifies, and blesses them—cultivating and guarding them as they remain compliant and submissive.

This process stands apart from the analogy of a person laboring over the earth; as a person can cultivate land that then holds its condition despite their absence, God likewise renders man righteous in such a manner that he inherently requires God's presence to maintain goodness. Like air existing empty without light, it becomes illuminated only through the light's presence. Similarly, man, separated from God by willful aversion rather than physical distance, is left in moral darkness.

God alone possesses the ability to make man good and keep him anchored in that inherent goodness. We must persist in our efforts to become spiritually enriched by clinging to Him, as expressed: "It is good for me to cling to God" (Psalm 72:28), and in His promise: "I will uphold you" (Psalm 58:10). This inherent goodness of humanity reflects not just our existence but also the potential for righteousness.

Following his reflections on Paradise and the flowing rivers within it, Moses recounts the narrative of Adam’s entry into Paradise along with the divine command entrusted to him. And the Lord God took the man, placed him, and positioned him in the delightful Paradise, to cultivate it and to safeguard it. But how could Adam fulfill these tasks without any tools? What was required of him in a place devoid of thorns and thistles? How could he protect Paradise when he lacked the means to enclose it? Whom was there to defend against when no thief sought to intrude? The act of guarding Paradise after Adam's disobedience indicates that protection was unnecessary when the command was faithfully observed.

In the Hebrew scripture, the term that translates to 'pleasure' is eden (עֵ֖דֶן). It seems that the Seventy Interpreters rendered eden as 'enjoyment' in this context. Similarly, Simmachus, who previously translated it as 'blossoming paradise,' here used the phrase ἐν τῷ παραδείσῳ τῆϛ ἀκτῆϛ, which can also convey the meanings of 'enchantment' and 'delight.'

Avoid wickedness and engage in righteousness, which means striving against your adversaries to curb your desires, and remain vigilant to prevent their rise; then, continue to combat to attain virtuous qualities, and subsequently, stay alert to maintain them. These endeavors should be practiced and upheld (Genesis 2:15).

St. Nil of Sinai referred to prayer as the labor of Paradise, asserting that guarding oneself from negative thoughts through prayer is essential for its preservation.

When you pray as you ought, maintain an expectant heart, even for what seems unattainable, and stand firm, safeguarding the fruits of your endeavors. This is your original calling, to “work and preserve” as stated in Genesis 2:15. Therefore, once you have engaged in earnest prayer, ensure that you protect what you have achieved through your efforts; otherwise, your prayers will yield no benefit.

It is the divine task to strive and uphold the heavenly directive, placing one’s trust in it. Just as faith in Christ brings forth results, so does belief in a commandment: when one clings to it in a strict sense, it leads to death, yet when approached with understanding, it offers life. The adherence to the divinely inspired messages was the true action. The apostle Paul declares that he fought the good fight and adhered to the commandments (2 Tim. 4:7). What did he protect himself from? He was neither a thief nor an adulterer, nor did he engage in wrongdoing—so how did he uphold the commandments? He maintained his integrity by watching over his conduct and refraining from transgressions; thus, by being true to the commandment, he safeguarded the paradise within himself.

The vocation of a monk involves keeping God in remembrance: ‘God placed man in Paradise, to do and to keep’ (Genesis 2:15), which signifies the importance of recalling God and maintaining vigilance. This helps prevent mankind from succumbing to carelessness and losing sight of the divine calling, consequently neglecting the commandments and becoming preoccupied with fleeting earthly pleasures.

Nilus the Lenten teaches that after appropriately seeking God in prayer, one should remain vigilant and safeguard the spiritual fruits gained. He urges us to remember that our original purpose was to serve and preserve, pointing out that we must protect what we have laboriously achieved. He warns that neglecting to do so can render our prayers ineffective. The phrase "to do and to keep" is rooted in Scripture, as it states, "God created Adam and brought him into paradise - to cultivate and to keep" (Genesis 2:15). Here, Saint Nilus refers to prayer as the labor of paradise, while safeguarding oneself involves guarding against unwholesome thoughts after prayer.

The initial impetus for Adam's downfall was a lack of sound judgment, whereas the foundation for righteous beginnings and actions rests in true understanding. This true wisdom brings joy, while misguided thoughts are cast aside. A discerning mind flourishes and increases through wise endeavors and adherence to the Lord's commandments, just as Adam was instructed to tend and preserve in the Garden of Eden. Yet, due to his failure to act with wisdom, he neglected to uphold those divine commands.

After creating humanity from the earth and bestowing a living soul into it through the Holy Spirit, the Almighty Creator elevated man from the ground to a state of bliss in Paradise: “The Lord God took the man whom He had made and brought him into the Paradise of sweetness” (Gen. 2:15). This represents a remarkable series of divine gifts, each one surpassing the last. Even in Paradise, Adam was granted the opportunity to thrive by tending to it and keeping it (Gen. 2:15). In our fallen condition, it is challenging to fully grasp what it meant to cultivate and guard Paradise; these terms should not be interpreted in a physical sense, as though they pertain to the maintenance of a garden for aesthetic improvement or the removal of flaws.

Humanity is placed in the garden to tend to it. While creation was undoubtedly rich and flourishing on its own, and although man needed little care for his own physical needs, God appointed him to engage in simple agricultural tasks. This was meant to enhance his understanding through experience, protect him from the perils of pride and self-sufficiency, and inspire him to consider the responsibility of nurturing his spirit, so that he might offer to God the finest fruits of holiness and righteousness. Furthermore, he was charged with the duty of safeguarding the garden—not merely from the creatures under his dominion but from the necessity of self-mastery and the lurking tempter added by the All-Knowing Creator.

The fact that humanity was placed in paradise indicates that their creation occurred outside of that blessed realm. This is further underscored by the decree of their removal from paradise: "The Lord cast him out of paradise to make the earth sweet, from which he was taken" (Gen. 3:23). Adam’s entrance into paradise may have been an expression of divine grace, serving as a reminder that disobedience to God could result in its loss. Although the paradise of delight appeared to offer only joy, Adam was not simply brought there for enjoyment or to admire the splendor of its natural beauty. Rather, he was tasked with the responsibility to 'cultivate paradise,' meaning he was to tend to the earth and care for its flora, ensuring they were protected from harm and did not become wild.