Genesis 3:22Meaning & Commentary from the Church Fathers

Consequently, God, in His desire to build them up and lead them towards an awareness of their wrongdoing, indicated how profound their disobedience and profound their deception were by saying, "Behold, Adam has become like one of Us." These words carry an immense weight of shame that may pierce the heart of the sinner. Thus, God asks, have you disregarded my command because you aspired to be equal with Me? Look now, you have become what you wished to be, or more aptly, not what you hoped for, but what you merited, “Behold, Adam has become like one of Us, knowing good and evil." This is the very message the deceiver imparted through the serpent, proclaiming, "Your eyes will be opened, and you will be like gods, knowing good and evil" (Gen. 3:5). And now, as if he had not extended his hand, nor partaken of the tree of life, nor tasted it, he did not achieve eternal life. Observe the profound humanity of God. We must carefully scrutinize these words to uncover any hidden truths within their depths. When God instructed Adam, He commanded him to avoid only this particular tree, warning that eating from it would lead to death; He did not impose any command regarding the tree of life. Since it is understood that God created man as immortal, he could, if he so chose, consume the fruit of the tree of life alongside others, which would sustain him eternally; hence there was no specific command given about this tree. However, if anyone wishes to know why it is termed the tree of life, let them realize that mankind, relying on limited understanding, cannot fully comprehend all of God's works. To give man, created by Him and placed in paradise, the opportunity to choose obedience or disobedience, it pleased the Lord to plant these two trees: one representing life and the other, so to say, representing death, because the act of eating from the latter, along with the breach of command, brought mortality upon humanity.

The tree did not issue a command or law to one who was unaware of good and evil regarding what actions were right or wrong. It should be noted why it is called the tree of the knowledge of good and evil, despite man not having gained knowledge from it: understanding the significance of the tree's name is indeed substantial. The devil proclaimed, "On the day you eat of the fruit your eyes will be opened, and you will be like gods, knowing good and evil" (Genesis 3:5). Some may inquire why I claim that it did not grant knowledge of good and evil. But I ask, who imparted this knowledge? Was it not the devil? Yes, they may concede, for he said, "You will be like gods, knowing good and evil." Are we then to trust the words of an enemy and a criminal? Though he claimed, "You will be like gods," did they actually become like gods? Since they did not attain godhood, they likewise did not gain the knowledge of good and evil. For he is a deceiver and speaks not a word of truth. Thus, it is written in the Gospel that he did not abide in the truth (John 8:44).

The Lord indicates that this knowledge of good and evil equates to being as one of Us; this serves as a sobering reminder that not only did he fail to achieve his desired status, but he also lost his original created nature. See Gen. 3:23

Henceforth, let no one reach out to the tree of life to partake of its fruit and live forever. If Adam dared to consume what was forbidden, how much more would he desire to eat from that which was permissible? Yet, God had decreed that humanity would toil in labor, face hardships, and endure sickness, ensuring that by partaking of the tree of life to secure eternal existence, they would not suffer eternal anguish during their earthly lives. Thus, God prevented those under the curse from tasting the fruit of that particular tree, meant for their immortality, until they were liberated from curses and restored to glory. He acted to ensure that the gift of life would not lead to their torment, and that what they drew from the tree of life would not result in greater misfortune than that caused by the tree of knowledge. From the former, they received temporary afflictions, while the latter would have rendered those ailments everlasting; from the former, they encountered death, which frees them from the chains of suffering, whereas the latter would have condemned them to a living death, perpetuating their existence in misery. Therefore, God removed access to the tree of life. Furthermore, it was inconsistent to associate blessed life with a world full of curses and to seek eternal life within the confines of a temporal realm.

The Scripture adds, ‘To understand the good and the evil,’ and subsequently warns that Adam must not reach out his hand to take from the tree of life and eat, thus living forever. Since the devil has already seduced humanity into polytheism by asserting, ‘In the day you take from the tree, your eyes will be opened, and you will be like the gods, knowing good and evil’ (Gen. 3:5), God, as if engaging in irony to rebuke man's trust in the devil, states in plurality, ‘He is as one from Us,’ addressing the notion of divinity that the serpent instilled in Adam. It should be noted that Scripture sometimes employs irony in its messages. For instance, when addressing Israel, it says, ‘If ye will go to Me wickedly, I will go to you wickedly’ (Lev. 26:27), indicating that 'wickedness' carries an ironic meaning. Similarly, when describing how God set a trap for Ahab, presenting a falsehood disguised as truth through deceptive prophets, we see the use of irony and divine justice. If God's statement ‘One from Us’ is not about Adam's fault, why is it followed by ‘To understand the good and the evil,’ as if God possessed a duality of knowledge? Such a thought is not only audacious to voice but even to entertain regarding the Almighty, who is simple in essence, power, and understanding, possessing the sole knowledge of goodness. None of the rational beings created by Him can hold a complex understanding made up of opposites. The awareness that acknowledges one side inevitably fosters ignorance of the other, as just as the eye cannot focus both up and down simultaneously nor perceive the upper and lower realms without shifting focus, the same holds true for knowledge. Thus, Scripture portraying God as sympathetic to Adam's plight seeks to highlight the folly of polytheism, rooted in deception. If these assertions are valid, they adequately respond to the questions raised. Moreover, should you uncover greater truths within Scripture, share with me the wisdom that divine grace imparts to you. When it says, ‘And now let not the man stretch forth his hand, and take of the tree of life, and eat, and live forever,’ it delineates divine providence concerning incompatible entities, preventing evil from achieving immortality by virtue of union with goodness. The Creator wishes for the man, who has already experienced the knowledge that encompasses opposites, to remain pure in himself.

Rather, as stated by Solomon, God made man upright, which means that humanity inherently possessed knowledge of good alone, yet individuals allowed themselves to entertain many thoughts (Ecclesiastes 7:29) upon gaining insight into both good and evil. Thus, Adam acquired the understanding of evil after the fall while still retaining the knowledge of good.

Rather than dismissing these views, it may be more fitting to consider this sacred declaration from a different perspective.

What perspective is that? Rather than adhering to divine commands, Adam attempted to seize the authority of legislation, choosing to govern his own life according to his will instead of relying on God's guidance. He believed he had the capacity to discern good from evil without the permission and wisdom of the Supreme Being. Had he not taken it upon himself to assert this within his own being, he would not have sought to elevate himself to the stature of the First Cause, who possesses an inherent, eternal wisdom to discern truth. He would have refrained from placing his desires above the ultimate Discernment that governs all creation and imparts blessings through knowledge. Consequently, as God stated, Adam has demonstrated through his actions that he prefers to manage life independently, rejecting divine commands. He viewed himself as a co-legislator rather than a recipient of divine law, a provider rather than one who requires providence, and a sovereign rather than a subject. Thus, it is sensible to expel him from Paradise for two principal reasons. First, in order to prevent him from descending further into unrestrained indulgences that may lead to even graver sins. Second, to ensure that in his struggle and experiences of exile, he might grasp the reality of his own limitations and realize it would be far more beneficial to anchor his thoughts and actions to divine providence and comprehend how little he truly understands good and evil on his own.

However, the interpretations previously mentioned may not fully satisfy if we believe our sacred texts suggest or imply contrary meanings in a derogatory, sarcastic, or mocking fashion. While there are exceptional cases within expansive writings, does not the use of comparison and analogy diminish the weight of mockery? If such an assertion were valid, one would indeed warn against any careful wording that mitigates harsh criticism. Instead, the phrase "as one of Us" serves to lessen the sting of irony and soften reprimand. It is notably different to say in reproach, "Behold, Adam has become one of Us," compared to stating, "As one of Us." The former conveys a forceful and scathing criticism, while the latter, utilizing analogy and comparison, tempers the rebuke. Why would there be mockery alongside a moderation of contempt, when one could have chosen a direct approach without sarcasm from the outset?

Furthermore, if the statement "Behold, Adam has become like one of Us" originated from the lips of a scornful speaker, what logical continuity would follow? It would be akin to saying: "Since Adam, blinded by false hopes, grew proud and, unwillingly, relinquished his reckless ambition, embracing humility instead, thus, he ought to be cast out of Paradise, lest the insolence acquired from his newfound bravery prompts him to attempt what he had not dared to aspire toward before." Is there coherence or contradiction-free meaning in this? The ensuing remark likely affirms what has been stated, for it is written: "And now, lest he reach out his hand and take also from the tree of life and eat and live forever" (Gen. 3:22). If Adam is ridiculed for being deceived in his expectations, it reveals that his strength has turned to weakness. His earlier confidence has dissipated, rendering it unreasonable to deny him access to something previously unrestrained since the failure of his desires and the collapse of his spirit would be sufficient to restrain his prior boldness. This mockery distinctly illustrates his loss of confidence and fragility, further emphasizing that the prohibition from the tree of life signifies that, post-fall, he was fully capable yet ventured to grasp what had been unattainable before—no man hinders one who holds back from their own impulses.

Some assert that "Adam has become like one of Us" does not reference the magnificence of the Trinity but instead pertains to the multiplicity of earthly powers. Yet, I find no validity in this reasoning, aside from the arguments that challenge it. There is no derision of the serpent's counsel present, and Adam was never shown to have had aspirations to embrace an angelic existence. He was a mere step removed from such celestial glory, residing in paradise and, granted by the Creator's providence, enjoying immortality. Thus, this interpretation does not find favor with me, particularly as the language used is such that it diminishes Adam's standing rather than exalting it.

The commentary of various scholars may suggest more profound and perfect insights than mine, yet the weight of numerous temptations often clouds my recollections and hinders extensive analysis. Nevertheless, your inquiries compel me to share my understanding. A brief examination should suffice for your question, and should you wish to add to my insights, it would be as advantageous for you as for me. Perhaps, inspired by your curiosity, we may arrive at further wisdom on this matter, should divine grace allow our reflections to flourish.

When he was initially in paradise, he resembled a beloved son within his father's estate, unburdened by sorrow or work, partaking in a lavish and plentiful meal; but after his expulsion from paradise, as if banished from his native land, he started to toil for his sustenance with anguish and grief.

Hence, we witness a profound interaction within the Holy Trinity, marking a momentous deliberation regarding the fate of fallen humanity, akin to the deliberation that preceded their creation. However, the gravity of this divine counsel transcends mere reproach, and within the implication of mockery lies an earnest and passionate truth: mankind, having yielded to the tempter's influence, not only aspired to divinity but also sought to actualize this desire to the best of his ability. He can do no more for himself; his choice has sealed his destiny: the garden of paradise, a place of trial, is now redundant for one who has completed his test. This serves as the primary explanation for humanity’s expulsion. The secondary reason follows naturally: now, to prevent him from reaching out to partake of the fruit from the tree of life, which would enable eternal life. With humanity's aspirations to become divine, there arose a misguided belief in discovering an autonomous source of life, which disqualified him from utilizing the symbol of everlasting existence to realize his error. The tree of life holds no value for one who, estranged from God’s life, harbors within himself the seeds of death: in this scenario, immortality only perpetuates his demise. His removal from the tree of life is not merely punitive but serves to mitigate his punishment; just as sin alienates him from God, mortality is intended to separate him from the adversary. After stumbling along the path of life, he is called to embrace the safest way of both inward and outward repentance.

This knowledge was gained through submission to wickedness, resulting in a loss of innocence and righteousness. Isn’t it regrettable that Adam, consumed by a desire for equality, failed to see that the devil was only offering a deceptive illusion of equality? Isn’t it tragic that he, due to his own actions, fell into the devil's trap? "And now let not the man stretch forth his hand, and take of the tree of life, and eat, and live forever." In response to Adam’s decision to eat from the tree of the knowledge of good and evil, the Lord denied him access to the fruit of the tree of life. They had been granted the divine ability to perpetuate human immortality through their very bodies. The Lord did not revoke this ability, but it was no longer suitable for Him to sustain immortality through those who had distanced themselves from life in communion with God. Nonetheless, the loss of physical immortality served not just as a punishment but also as an act of divine mercy. Living eternally in an immortal body would entail perpetually sinning and enduring the sufferings to which humanity is condemned in this earthly existence. Death imposes a boundary on these sufferings and halts the destructive potential of unending sin. Moreover, the experiential understanding that happiness cannot be found in this cursed world, ravaged by sin, and that ultimate victory over sin remains unattainable in this life, has diminished humanity's attachment to the temporal. It has stirred within individuals a yearning and hope for joy in the life to come, redirecting their ambitions toward their eternal home in heaven.