Genesis 2:8Meaning & Commentary from the Church Fathers

The term “planted” should be understood to signify that God commanded the existence of a paradise where created humanity was meant to reside. Indeed, Scripture itself attests to this when it says, “the Lord God planted a paradise in Eden in the east, and placed there the man whom He had created.” For this reason, the esteemed Moses recorded the name of this place so that the idle might not mislead the simple-hearted into believing that paradise was in heaven rather than on earth, indulging in such fanciful narratives. Even with the profound clarity of divine Scripture, some who mock it with their eloquence and external wisdom still choose to claim against the text that paradise is not here on earth, employing various means to divert from the written truth by misrepresenting earthly references as heavenly truths. Those who venture into such interpretations would be misguided were it not for the guidance of the Holy Spirit that led Moses to express such truths with grace. Nevertheless, when Scripture aims to impart significant teachings, it clarifies itself to prevent listeners from straying. Many, however, approach the offered words not for the sake of divine instruction, but for mere enjoyment, leading them towards pleasing rhetoric rather than beneficial truth. Therefore, I urge you to close your ears to such teachers and adhere strictly to the Holy Scriptures. When you hear, beloved, “God planted Paradise in Eden in the east,” interpret the term “planted” as God's divine command, particularly concerning the following words—believe that Paradise was indeed created where Scripture specifies. To doubt the truths found in the divine Scriptures and introduce personal interpretations can be perilous for those who dare to do so. “And He placed there the man whom He had created.” Observe the honor God bestows upon humanity! Creating him from paradise, He immediately positions him there, allowing him to experience His goodness firsthand; this act visibly manifests the honor bestowed upon him. Understand the word “placed” in a similar manner, indicating that God commanded humanity to reside there, so that both the sight and experience of paradise would evoke profound delight and gratitude, showcasing all that he has received without having yet done anything. Do not be startled by the term “placed,” as it is a common practice in Scripture, for our benefit, to utilize human expressions. To reassure you, consider how it previously spoke of the creation of the stars, declaring, “and God set them in the firmament of heaven” (Genesis 1:17). This does not suggest they were deposited in heaven (since they each traverse their courses), but illustrates that God commanded them to exist in heaven, just as He commanded humanity to reside in paradise.

The Lord God established a garden in Eden in the east. What does Eden signify? Eden denotes sweetness or luxury. Thus, we might interpret it as a paradise situated in a beautiful and luxurious locale. This is reinforced later when it states, “and cast out Adam, and set him upright in the paradise of sweetness” (Gen. 3:24). Why is paradise located in the east rather than elsewhere? It is from this point that the luminaries begin their ascent, marking the dawn of human life. God foreshadows what is to come. He positions man to the east in paradise to illustrate that just as the rising stars travel westward before setting, so must man journey from life to death, resembling the stars and ultimately returning to the other east in the resurrection. Adam journeyed westward, engulfing himself in death, the earthly works accompanying him, corrupting the dead. Christ, however, came to revive the dead. Hence the prophet declares of Him, “Behold a man, the east is his name, and under him shall he shine” (Zech. 6:12), meaning He brings forth light from death. In Adam, humanity perished; in Christ, humanity is restored. “As in Adam all die,” Paul affirms, “so in Christ shall all be made alive” (1 Cor. 15:22).

Moreover, some contend that paradise existed in heaven. However, since the Holy Scripture states, “God yet sprouted from the earth every tree red in vision and good in food” (Gen. 2:9), it is presumptuous to discard the teachings of the Spirit in favor of our own interpretations.

Conversely, for those who remain fixated on the senses, being entranced by the allure of the physical, giving way to the desires of the soul toward materiality, this leads them to the knowledge of evil. Should anyone express confusion by asking how the heart of a single person can be equated with paradise, especially considering that the same understanding can yield both good and evil, the answer is this: it has been established that the realms of the mind and the senses correspond to two distinct trees, with humanity partaking of both due to its dual nature comprising spirit and flesh. Thus, when the superior aspect of the soul turns toward sensory knowledge and the body, it is at this junction that the soul partakes of the tree and gains the experience of good and evil: good when the body reaps the natural delight of sensory enjoyment, and evil when the soul succumbs to a lower inclination that depletes its innate capabilities.

After completing all creation, including humanity, and resting on the seventh day from His work, God established a paradise in the east of Eden as a regal abode and placed man, created as a ruler, within it. Why did God delay the planting of paradise until after the seventh day? It was because, as the Source of all, He ordered creation thoughtfully and purposefully, with the seven days serving as a foreshadowing of future ages. The planting of paradise came post the seven days to symbolize the imminent age to come. Why is the eighth day absent from the account of the seven? It seemed unfitting to include it alongside the seven, which cycle through countless weeks, years, and epochs; the eighth day stands apart because it is unchanging and perpetual. Notably, the Scriptures do not state that God created paradise or that He simply commanded, “Let there be,” but rather that He planted it in Eden, in the east.

The vast areas that we can measure and perceive do not represent the entirety of the universe but instead highlight its boundlessness: beyond our known spaces lie even larger realms. Indeed, when humans observe the atmosphere, they act as the focal point of that observation, with the earth serving as the center for all of mankind's observations. The vision shared by humanity can be likened to a sphere, where the regions closest to the center contract and the outer areas expand, revealing new realms. We are incapable of measuring or comprehending these vast and incomprehensible dimensions, which touch on the concept of the infinite. The scriptural indication of paradise's location in the east is appropriate to our understanding. We should refrain from placing our faith in our fragile reasoning and instead embrace the teachings of Divine Revelation, which imparts knowledge that transcends human capacity for understanding. The east is affirmed as the location of Paradise according to both Holy Scripture and the tradition upheld by the Church. Saint John Damascene articulates this by stating that earthly kingdoms sing praise to God, who ascended to the heavens in the east (Psalm 67:33, 34); likewise, Scripture records that God planted Paradise in Eden in the east and introduced man there, whom He had created (Genesis 2:8). Upon man's transgression of the commandment, he was cast out, which positioned him opposite the paradise of delight (Genesis 3:23, 24), effectively to the west. Hence, with a longing to return to our original homeland and as we direct our gaze towards it, we honor God facing east. When He ascended into heaven, the Lord did so towards the east, and the apostles worshipped Him in that direction; He will return from the east, just as they witnessed His ascension into Heaven (Acts 1:11). Concerning His return, the Lord said, "As the lightning comes out of the east and shines unto the west, so shall also the coming of the Son of man be" (Matt. 24:27). Therefore, as we await His return, we bow towards the east. This apostolic tradition is unwritten since "they delivered many things to us even without writing." St. John Damascene further explains that for the same reason—that Paradise is in the east—the Tabernacle of Moses had the veil and purifications directed eastward. The tribe of Judah, from which our Lord was to descend, was positioned in a camp towards the east during the Israelites' journey through the wilderness to the Promised Land. In Solomon's famous temple, the gates faced the east; the crucified Lord looked west of east, and we bow towards the east with our gaze upon Him. Orthodox churches of the New Testament are constructed with altars oriented eastward; when praying outside the churches, we always face east, and we bury the deceased with their faces directed towards the east—directly towards the Paradise of sweetness, with the hope of resurrection and return to Paradise. The Monk Simeon the Divnogorets and other saints who attained exaltation to Paradise found it located in the east. The sacred writer portrays Paradise as an expansive garden, teeming with a multitude of bountiful and beautiful trees from the earth, among which are prominently the tree of life at the center of Paradise and the tree of the knowledge of good and evil. A river that waters Paradise flows forth from Eden and then divides into four branches. Some have interpreted this description of Paradise, along with the names of its rivers and the number of lands they traverse, as evidence that Paradise exists on earth. However, while the rivers share names with well-known earthly rivers, they stem from a singular source, first forming one river before splitting into four tributaries; thus, the conditions are not satisfied by identical earthly rivers that are widely separated from one another. Without a doubt, Paradise is not on earth, although it resembles it in many respects. Paradise is referred to not as a creation but as a planting from the earth (Gen. 2:8, 9), as its inhabitants were formed from the earth. The belief that Paradise is located on earth likely stems from earlier conceptions of material substance, which were seen only as coarse, tactile elements. This understanding failed to allow for the possibility of a substance that transcends human comprehension in terms of subtlety. Previously, it was thought that this ethereal substance was intertwined with spirits and labeled spirit, or that the invisible was virtually imperceptible, thereby seeking infinite subtlety, a perspective that is equally flawed. Paradise is not of this earthly realm. Asserting an earthly location for paradise presents such challenges that supporters of this notion have had to resort to the erroneous idea that the earthly paradise was obliterated by the Flood. The theological lexicon indicates that Paradise resides in Heaven. The Apostle Paul, who was taken to the third heaven, referenced Paradise and the unspeakable words he heard there (2 Cor. 12:2, 4). Truly, the crucified Savior assured the penitent thief hanging beside Him, "Today you will be with Me in Paradise" (Luke 23:43), indicating that the thief's soul would enter Paradise while his body was laid to rest in the earth following the crucifixion. This placement of the thief's soul in Paradise illustrates both the essence of the soul as a subtle body and the nature of Paradise itself, which consists of delicate substance, suitable for its spiritual inhabitants. Furthermore, this explains the condition of Adam's body before his fall: in his sanctified state, Adam shared his dwelling with created spirits, just as holy individuals will dwell with them in heaven post-resurrection. St. John Damascene explains that "Heaven encompasses both visible and invisible beings, wherein the angelic intellects and all sensory entities are contained and restricted, while the Divine nature alone remains unbounded." St. Andrew, similarly elevated to the third heaven like the Apostle Paul, depicted Paradise as situated in the first heaven above the earth, while other saints have shared similar revelations and visions received through Divine insight. Educated by the Holy Scriptures and the teachings of the Holy Fathers, we comprehend Paradise—this realm of pure enjoyment where Adam initially resided, where many righteous souls presently dwell, and where countless faithful, after the Resurrection, will also reside—as inherently appropriate for its inhabitants. Although Paradise possesses a material aspect, its substance is ethereal, much like the souls it houses, similar to Adam’s body in its original state before being clothed in earthly garments, and like the glorified bodies of the just. Blessed Theophylact of Bulgaria teaches that "Paradise is the village of spiritual repose." According to this Church Father, Paradise had tangible qualities; Adam beheld it; he partook of its fruits, and he delighted spiritually within its confines. Into this ancient heritage and homeland of humanity was granted access the thief who acknowledged the Lord on the cross. St. Macarius the Great states, "Peaceful and lofty Jerusalem, where Paradise is" (Discourse XXV, Ch. 7). The earth serves as a mere reflection of Paradise. Sacred Scripture likens the fertile valley of Sodom, prior to its ruin and nourished by the waters of the Jordan, to God's Paradise (Gen. 13:10). If the earth, before its Fall, differ so greatly from what we currently witness in its disordered and cursed state, how much grander must Paradise be, far exceeding the earth's beauty and grace. St. Andrew experienced a vision of Paradise, recounting the flowing river, the radiant fruits and flowers, the melodious birds of Paradise, and the vineyards and trees therein. He remarked that these trees could not be compared to any found on earth, as they were planted by God's hand, not man's. This sentiment extends to all the entities that define the exquisite and refined nature of Paradise. The saint described how he wandered through Paradise, awestruck by its splendor, drawn into an ineffable joy and rapture instigated by its gracious beauty. Such a state is entirely understandable: the beauties of this earth inspire delight when the pure mind perceives the Creator’s immense power within them—certainly, the even more wondrous beauties of Paradise should draw humanity towards contemplation of God and His divine works, filling the observer with everlasting spiritual joy. All accounts from the saints regarding Paradise are in harmony. The Monk Gregory of Sinai asserts that Paradise is the lowest heaven, consisting of gardens planted by God, with trees that perpetually bloom and bear fruit. Amidst Paradise, a river nourishes the land, which divides into four branches. The Monk Joasaph, who progressed from a king to an apostle and later a hermit in India, had a vision of Paradise. After a lengthy period of prayer, he experienced a gentle sleep and found himself being led by formidable beings through unfamiliar territories, eventually arriving at an expansive field adorned with the most exquisite flowers and extraordinary beauty. Plants of every kind flourished, yielding fruits that were both visually stunning and delightful to taste. The trees’ leaves swayed in the gentle breeze, producing a harmonious sound while exuding an ineffable fragrance. Throughout this paradise, golden seats encrusted with precious stones sparkled in abundant light, and there were magnificent beds exquisitely adorned beyond verbal description. Pure waters flowed, captivating the gaze. Following this, the Monk Joasaph entered the heavenly city, the exalted Jerusalem, and beheld its glory. Overwhelmed with heavenly consolation, he hesitated to return to the earthly realm, yet his guides explained that remaining in such radiant realms required toil and perseverance. They led him away to reveal the terrifying specters of eternal torment, prompting him to regain his awareness.

According to the account of Moses, paradise is sought on earth, where God has caused trees to sprout from the ground (Gen. 2:9), and where animals and birds were formed from the earth (Gen. 2:19), as well as known rivers (Gen. 2:14). Paradise was not synonymous with the entire earth; rather, it served as its capital. After the fall, Adam was expelled from this paradise to work the earth (Gen. 3:23). It cannot be claimed that the flood or other events have entirely erased the remnants of paradise, as the details provided by Moses regarding its location suggest otherwise. He posits that paradise was situated in Eden, a region that may logically be identified near Mesopotamia, Syria, or Armenia, in relation to the land from which he wrote or to the promised land that he envisioned (Isaiah 37:12, Ezekiel 27:23).

Regardless of the varying hypotheses about the whereabouts of paradise, any discrepancies should not be attributed to the sacred author, who delivered his account with utmost clarity, but to the passage of time, which alters not only the arbitrary names of places but also the inherent conditions of the earth. The remarks Moses makes regarding the origins of paradise, its features, and the introduction of humanity into it must be understood within the framework of the initial understanding of paradise itself. The establishment of paradise is ascribed to God, indicating that it was not merely an accidental outcome of earthly creation, but rather a manifestation of God’s deliberate purpose.

In its dwelling, God, by His own hand as it were, created a garden in the east, in Eden, for the first Adam; similarly, for the coming of the Second Adam, grapes were brought forth from Egypt and planted with a mighty hand (Psalm 79:9). It appears that man was fashioned from paradise and subsequently brought into this environment, either through an angel or by direct divine inspiration. This initiation into paradise gave him the understanding that he was not the inherent sovereign of his blissful home but merely a guest brought there by grace, on a journey through it toward glory.

This garden was situated in the land of Eden, a title that signifies joy in Hebrew, reflecting its superiority over surrounding regions. The entirety of this land was beautiful, yet the pinnacle of its splendor was that section located to the east—paradise. The Lord Himself had planted it; on the very day that He established the plant kingdom, He lovingly and meticulously crafted the space that would serve as mankind’s dwelling. However, the true advantage of this habitation lay not merely in its external comforts, but in the reality that paradise was the site of divine manifestations. The genealogist makes mention of the fallen ancestors: “And they heard the voice of the Lord God walking in paradise at noon.” Adam remarked to God: “I heard Your voice walking in paradise” (Genesis 3:8, 10). Adam and his wife recognized the voice of God approaching from a distance, recalling it as one already familiar from prior divine encounters. Thus, in the words of St. Gregory the Theologian, the life in paradise was, despite being on Earth, a life reflecting the heavenly.