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The trial of Adam, like that of every other man, was whether he would so fat" believe in God as to look for happiness in obedience to the Divine command; or would seek that happiness elsewhere, and apply for it to some forbidden object, of which the tree must have been an emblematical representation. You will ask what that object was? And what information, as to the knowledge of good and evil, Adam could receive from the prohibition? By answering the last question, a way may, in some measure, perhaps, be opened for an answer to the first. A due contemplation of the prohibition might naturally suggest to the mind of our first parent the following important truths; especially if we consider (as we must and ought to consider) that to him, under the tuition of his Maker, all things necessary were explained and made clear, how obscure soever they may appear to us, forming a judgment of them from a very concise narrative, couched in figurative language, at this distance of time. Looking upon the tree of knowledge then, and recollecting the precept of which it was the subject, Adam might learn, that God was the sovereign Lord of all things: that the dominion vested in man over the creatures was by no means a dominion absolute and independent: that without, and beside God, there was no true and real good: that to desire anything without and beside Him was evil; that no temporal worldly good, however fair and tempting its appearance, was to be fixed upon by man as the source of his felicity: that the sole rule for shunning, or desiring things sensible, should be the will and word of God; and that good and evil should be judged of by that standard alone: that the obedience, which God would accept, must be paid with all the powers and affections of the mind, showing itself careful and prompt in even the least instance: that man was not yet placed in a state of consummate and established bliss; but that such state was by him to be earnestly expected, and incessantly desired: and that he must take the way to it, marked and pointed out by God Himself. These particulars seem to flow from the prohibition in an easy and natural train. And they lead us to answer the other question; namely — What was the object represented by the tree of knowledge? It was that object, on which man is prone to set his affections, instead of placing them on a better; it was that object, which, in every age, has been the great rival of the Almighty in the human heart; it was that object, which, in one way or other, has always been "worshipped and served rather than the Creator"; it was the creature, the world; and the grand trial was, as it ever hath been, and ever will be, till the world shall cease to exist, whether things visible, or things invisible, should obtain the preference; whether man should walk "by sight, or by faith." To know this, was the knowledge of good and evil; and this knowledge came by the law of God, which said, "Thou shalt not covet." Man's wisdom consisted in the observance of that law; but an enemy persuaded him to seek wisdom by transgressing it. He did so, and had nothing left but to repent of his folly; a case that happens, among his descendants, every day, and every hour. Let us, therefore, consider the tree of knowledge, in this light, with respect to its nature, situation, design, qualities, effects, and the knowledge conferred by it. The fruit of this tree was, to appearance, fair and pleasant; but, when tasted, it became, by the Divine appointment, the cause of death. Now, what is it, which, in the eyes of all mankind, seems equally pleasing and alluring, but the end thereof, when coveted in opposition to the Divine command, proves to be death? It is the world, with its pleasures and its glories, desired by its votaries, per fas atque nefas, to the denial of God, and to their own destruction. The tree of knowledge was situated in the midst of the garden, as was the tree of life. They stood near together, but they stood in opposition. The Divine dispensations are always best illustrated by each other. Under the gospel Jesus Christ is the tree of life. What is it that opposes Him, and, notwithstanding all that He has done, and suffered, and commanded, and promised, and threatened, is continually, by its solicitations, being ever present and at hand, seducing men into the path of death? Scripture and experience again join in assuring us that it is the world. The tree of knowledge was designed to be the test of Adam's obedience, the subject matter of his trial. The world, with its desirable objects, is the test of our obedience, the subject matter of our trial, whether we will make it our chief good, or prefer the promise of God to it. The apparent qualities of the forbidden tree are represented to have been these. It seemed "good for food, and fair to the sight, and a tree to be desired to make one wise." It is remarkable that St. John, laying before us an inventory of the world, and all that is in it, employs a division entirely similar. "Love not the world," says he, "neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the desire of the flesh, and the desire of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the desire thereof; but he that doeth the will of God abideth forever." Here is a picture of the fatal tree, full blown, with all its temptations about it, drawn, by the pencil of truth, in its original and proper colours. The expressions tally, to the minutest degree of exactness The "desire of the flesh" answers to "good for food"; the "desire of the eyes" is parallel with "fair to the sight"; and the "pride of life" corresponds with "a tree to be desired to make one wise." The opposition between this tree and the other is strongly marked. "If any man love the world, the love of the Father is not in him." And, we are informed, that one leads to death, the other to life. "The world passeth away, and the desire thereof; but he that doeth the will of God abideth forever." Precisely conformable, in every circumstance, was the threefold temptation of the second Adam. He was tempted to convert stones into bread for food, to satisfy "the desire of the flesh." Thus, whether we consider the tree of knowledge as to its nature, its situation, its design, or its qualities, it seems to have been a very apt and significant emblem of the creature, or the world, with its delights and its glories, the objects opposed, in every age, to God and His Word. To reject the allurements of the former, and obey the dictates of the latter, is the knowledge of good and evil, and the true wisdom of man. So that the forbidden tree in paradise, when the Divine intentions concerning it are explained from other parts of Scripture, teaches the important lesson more than once inculcated by Solomon, and which was likewise the result of holy Job's inquiries; "Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding."

(Bishop Horne.)

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KJV: And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

WEB: Yahweh God planted a garden eastward, in Eden, and there he put the man whom he had formed.