Dr. Meredith Kline, Prologue, Lecture 20
© 2012, Dr. Meredith Kline and Ted Hildebrandt
If we may get started gentlemen and ladies. Alright shall we pray together as we start? “Oh Lord we call upon thy name, we give thee thanks Lord that thou hast redeemed our life from the pit and thou has crowned us with love and compassion. We thank thee that thou has by thy Spirit has united us with Christ Jesus that we are united unto him that has been raised from the dead and exalted on high. Therefore we pray of thee that being in this state that we might set our affections on those things which are in the heavens with Christ Jesus for our life is hid away with him. We thank thee that we know that when he shall appear we shall be like him and that we shall share in the reward which he has earned for us of fellowship with thee and eternal life in thy presence. We pray that in this world as we are called of thee to serve thee as witness of the Lord Jesus that we may do so in such a way that thy church might witness in such a way that from the nations there might be brought forth a company of those that shall sing a new song of praises of the redeemer. It is wondrous to be involved in this great enterprise of grace in the name of the one who is king of kings and lord of lords. The one to whom all authority of heaven and earth, has been given that he has commissioned us to go forth with the assurance that he is with us through all our days till the end of the age. May it be so and may thy church triumph in thy name, gathering the elect from every people so that there may be joy in heaven both now and forever. May we find our part in this blessed ministry we pray through Christ our Lord. Amen.”
Covenant of Creation: review summary
Alright,
folks we are analyzing the Covenant of Creation you may recall. Maybe I should
mention at the outset that I am not wearing a Halloween Frankenstein mask up
here tonight. I just had a little surgery under the eye a couple of days ago
to remove something that apparently was benign thankfully. But in any case, that
accounts for the problem, now we go on from there.
So we’re analyzing the Covenant of Creation, and let’s see, we had
dealt then with the Lord’s claims in the first two chapters as the one who is
the creator of all and has claim of all and so on. We had dealt in the second
chapter with the claim of his goodness and the way he created man in his image
and bestowed upon him this wonderful garden of God, sanctuary, paradise.
Then we had moved onto chapter 3 which corresponds then to the
stipulation section in the pattern of the treaties remember. We had dealt with
the general principles involved there: the imitation of God and the service of
God. Then we were the dividing the creation, the Covenant of the Creation
commandments for the rest of the areas culture and cult: the kingly function
and the priestly function. We had dealt with the first of those with the
cultural with the royal task. We saw that it can be summed up in the thought
that man’s cultural assignment, his historical mission, which would by the way
be primarily fulfilled once he had passed his probation. That historical
mission could be summed up we said in terms of the idea of the city of God. This
was the thing that was to be developed in terms of the dual functions of pro-creation
and labor. The citizens of the country of the city would be produced. The
architectural statement of the city would be produced. The family itself would
constitute the authority structure of the city. So the cultural assignment
which would have taken in any case many generations to fulfill was one then
that was moving on from his initial the role of the royal gardener of the
paradise of God to the point where there was a global mastery manifested in man.
Man’s proprietorship and dominion over the world would have been advanced
to the point it would come into expression in the world-wide holy city of God.
It would be the temple of God at the same time. So this was the royal priestly
function in view from the beginning. We know the first Adam failed in this,
but nevertheless it is worthwhile to note that the eschatological goal of the
city of God that was placed before the first Adam is still the objective of
God’s purposes. It’s still the goal of redemptive history. It is now, of course,
accomplished for us by Christ as the second Adam but in our thinking about the
Lord Jesus and his mission while then here is one component. He is the one who
is building the great city of God doing it through redemptive means now to be
sure but nevertheless that is the ultimate goal where his people will be the holy
people, the new Jerusalem. You see there is an identification of the people
themselves with the city of God with the new Jerusalem. The bride of Revelation
is the city. So this is the ultimate achievement of Christ redemptively by the Spirit.
The priestly function: Cultic ministry
Now getting back to the first Adam and the assignment that was
his from the beginning there is then the priestly aspect. While treating the
second in order here we are nevertheless wanting to make the point along the
way, that the priestly is the prior function. The priestly function has priority
over the royal function. The royal task is ancillary, it’s subordinate, it contributes
to the achievement of the goals of man’s priestly functioning which are what
then? Well we turn in our Kingdom Prologues then to page 52, under the
heading of cultic ministry. I’ll just sort of highlight maybe the headings under
that section.
The first point I'm making is: What did it take for man, for Adam,
there in the beginning to be made aware of his priestly obligations, duties and
privileges? It is something I would say that didn’t require per se some
special revelation. Man is made with a sense of deity. He knows not only the “thatness”
but the “whatness” of God. He knows that God is the one that is great and holy
and the one who is to be adored and worshipped with our whole souls. That sense
of deity within man already tells him that this is his calling to be involved
in priestly adoration of the one who is his God and maker. So that is there, that
is this priestly assignment from the beginning to be involved in the
confrontation with this God of glory who had made mankind in his own image, that
God of glory. We analyzed the concept of paradise. We suggested that God of
glory was manifested on the top of the mountain of God and the top of Armageddon,
the mount of assembly, the earth’s a projection of the heavenly reality. There
was the greatness of God and man stands from the beginning in the presence of
the glory and that he should be evoked. He knows from him adoration right from
the outset.
The consecration is the other point I combined there and on page 52.
“Adoration and consecration” because he stands under this great God of glory,
the one who is the great King. He, Adam, is the servant, to the one who is his
Father in heaven. Adam, the son, knows then that his life is a stewardship
right from the beginning. He knows that the has this proprietorship over the
earth that it’s not an ultimate proprietorship but it is one that he has under
in stewardship to the Lord. Therefore it is his function to be handing over, to
be consecrating, to the Lord the fruits of his royal victories in the world. So
there is consecration of that sort, a positive kind of consecration. In a
moment we are going to be speaking about a second kind of consecration the
negative thing: the guardianship of the sanctity of the garden type of thing. But
first the priestly function we note is one of positive consecration that we
should be in worship with the doxological expressions and praises of our lips,
committing ourselves in praise and thanksgiving to God. But also then taking of
the fruits of our labor under God’s blessing and giving those back to him.
Symbolism expressed in positive consecration
On
page 53, I guess it is, that I get into some discussion of how that might have
come to expression from the beginning. In the exercise of sinless worship,
before the fall, as man worshiped God, would there be any place for symbolism? Would
this function of consecration come to expression in symbolic, token, visible
offerings? Or is this kind of visible symbolism something that enters into the
religious relationship only after the fall?
Well, I think the answer is clear enough that there is a place for
visible, outward symbolism even quite apart from the presence of sin because,
the Lord himself made use of symbolism right from the beginning. You think of
the Sabbath and at the Sabbath the observance is a token expression that all of
our time is to be consecrated to God. So there is the one day in seven in this
weekly cycle that we talked about the last time, the ordinance of the Sabbath.
That is a God ordained token, a symbol of the greater heavenly, eschatological
realities and within the gardens along with the ordinance of the Sabbath. The
Lord sets up these trees, now they’re real trees, but the Lord invests them
with symbolic meanings that is the “Tree of Life” and the “Tree of Discerning
and the knowing of good and evil.”
So the Lord himself has instituted the visible symbolism as a part
of a pure and sinless worship right from the beginning. You might even ask
whether it would have been in place for man right there in the Garden of Eden,
apart from sin, to take animals as later on we know after the fall, there is
the whole burnt offering. It was especially symbolic of the whole idea of
consecration where animal life is taken and is placed on the altar and is
consecrated to God in token expression. All that is under man’s dominion is to
be consecrated. In principle, I would have no problem with conceiving of that from
the beginning, although there was a place, it would have been appropriate there
at the mountain of God considerably to set up the altar and to have a token
sacrifice of that kind.
Now mind you, if there were such a sacrifice that was appropriate
at the beginning, of course, it would not be expiatory. There was no need for
expiation. It would simply have given expression to the thought of consecration.
But that at least, as far as I can see, it would not have been inconsistent
with the situation there given the view that at least I adopted the other week.
It would have been appropriate as part of man’s dominion of animals to use
them for whatever purposes for food for this, that or the other but also for
religious symbolism. But in any case, that question apart, certainly from the
beginning it was man’s duty as a priest to consecrate himself and at least in
verbal expression from his heart through his lips to give verbal expression to
the Lord that “all that we have is yours Lord,” that would have been a duty
from the beginning. That would have been positive consecration.
Negative type of Consecration: priestly guardianship
The
other kind which is talked about on page 54, you might say is negative type of
consecration it has to do with the fact that Adam is placed there, with Eve, of
course, in a holy place. We analyzed Eden as being a sanctuary, as a holy
place, the mountain of God. God is there, there is a present sanctification of
the place. It is a holy place and it is a priest’s function to be a guardian
of sanctuary. That is certainly later on when redemptively the sanctuary
reality is reproduced in Israel that certainly is a function then of the Levitical
priest to be on guard there. It is sort of like a military outpost type of
function that belongs to the priest lest the strange, the defiled one, should enter
into the holy precincts. His job is to keep them out, that is his priestly
guardianship function later on. That surely belonged there from the beginning.
In fact we have a text that indicates as much there in Genesis 2:15.
Now when we were talking about the cultural commission we could appeal to proof
text where we went to in Genesis 1:28 where God blessed them and told them to
multiply and have dominion. Now if you’re looking for a proof text for the
priestly function of guardianship, I suggest you find it over in chapter 2
verse 15. It says, “the Lord God took the man put him in the Garden of Eden to
work it.” I guess we talked about that when we talked about the nature of
paradise and we said there was a labor function there. We said that along with
the strong language of subduing it, there was also the language of serving the
garden in the verb ‘avad. So that verb appears here in 2:15, that he
was placed there “to work it,” “to serve it,” ‘avad.
But now the second verb there is the Hebrew word shamar
which means “to keep” or “to guard.” Sometimes the translations give you the
flavor all that is being described is this gardening function that Adam was
placed in the garden of God to sort of dig up and cultivate the ground and to
sort of keep it in the sense of keeping the thorns and the thistles and what
not out. So this is all just an agricultural function but I think the context points
in quite a different direction and that is the verb “shamar” then that is used
regularly for the function of the Levitical priests that we were just talking
about. They are to guard the sanctuary. That the best proof that that’s the
intention here I think is to flip over to the next chapter, Genesis 3, because
there we find once Adam and Eve have forfeited their right to do this or even
to be in the Garden of Eden and they are being expelled from the garden, that
the Lord has placed now the cherubim there. To do what? Now you repeat that
verb and we know the function of the cherubim was not be farmers there and to
cultivate the tomato plants but the Lord put the cherubim there with the
flaming sword to shamar, to guard the sanctity of the garden. That is
the replacement for 2:15 as assigned to Adam. So I think the way to read Gen. 2:15
is that here we have a neat summary of everything we are trying to say.
We are trying to say that man had a cultural task and that he also
had a cultic task--a king and a priest. As a king he is subduing the garden
and developing it and as a priest because it is a holy garden he is guarding
the sanctity of the place. So there is a primary function and it is a key
function in terms of the whole probationary testing that’s about to develop.
So
here is Adam set on guard against the strangers. What strangers he and Eve are
the only ones around? Aha no, Satan is going to be brought into the picture. Satan
is going to be that alien, that defiled one, that has no right to be thrusting
himself into the presence of God there at the mount of glory and the holy place.
So Adam take his stand there as the priest of God, as the military outpost and he’s
going to have to be alert. Because God in his wisdom, according to his purpose
is going to bring you into this critical testing, this probation, where the
probationary task is going to be precisely that you should stand there as the
priest of God in the name of the Holy God and keep the sanctity of God’s holy
garden in tact by resisting the intrusion of this alien, evil presence. So this
is sort of a general statement in Gen. 2:15 that points to what is actually
right at the core and the heart of all of Adam’s testing. Man’s priestly
functions were to go on throughout history, but right here at the very
beginning there was to be a critical application of this function of guarding
the garden. This was going to be the probationary task. This is the act of
obedience that Adam was to have performed. He failed.
This was the act of obedience that one act of righteousness that
our Lord Jesus performed whereby he earned eschatological heaven for himself
and for us. In his case too, the act of righteousness which was to guard God’s
holy sanctuary to resist the intrusion of Satan into it. In those temptations
of Jesus which of course so interestingly echoed the phenomenon of the first Adam’s
temptation.
Israel’s guardianship of the Sanctuary: Canaan
So here then is the man’s negative consecratory function as a priest. As I say it is the very fundamental thing throughout all of history, the whole history of Israel, in a way can be subsumed under this theme. Israel is called out to be a theocratic nation, to be a kingdom of priests and a holy nation. So they are invested once again with the functions that pertain to the original community of God’s people and as such they must maintain the sanctity of God’s garden.
Now
in their case the task is somewhat complicated because by the time they come on
the scene, God’s garden, the holy place, is overrun with the enemy Baal. The
worshippers of Baal are in that particular “New Eden” that Canaan land that God
has staked out for himself. So Israel’s involvement with this negative
guardianship of consecration takes the form, first of all, of holy war. So
Israel’s great covenant commandment is to go in and cleanse the house of God.
This is Jesus later on part of his ministry when he comes on the
scene the house of God has been made into a “den of thieves.” It’s been a
house of prayer but now it’s an abomination, a desolation, it’s become a “den
of thieves.” So part of Jesus’ ministry is this very thing. He has to cleanse
the temple which he does.
That’s what Israel had to do. It had to cleanse the Canaan temple
that God has claimed for himself that involved then this task inflicting
virtual final judgment upon this land of Canaan, upon the Canaanites who are
the devotees of Baal and are obliterating all of the installations of the Baal
cult and so on. So their first task then was to cleanse God’s temple and then
from that point on to maintain its sanctity by keeping Baal worship out of it.
Wherever Baal worship raised its ugly head within the land, they were to
squelch it. That’s in Deuteronomy 13 that prescribes it for them. So this is a
central, crucial task for God’s people in this raging war that marks the whole
course of human history. So that was going on in Israel.
As it’s been debated then and in the case of our Lord Jesus he
comes on the scene he cleanses the temple and returns it to its Old Testament
manifestation there. Then, of course, on the larger scene at the final judgment
Christ comes, at the parousia, the final judgment of the world. That’s what he
is doing. He is functioning as God’s great priest and now not just the land of
Canaan but whole world is to be taken over as God’s holy temple once again. Task
number one is get the Baal worshipers out of it, all of the unbelievers out. So
he comes in cleansing fire taking vengeance against all of those that know not
God and obeyed not the gospel of the Lord Jesus Christ. At that point Jesus is
performing this function he’s throwing Satan and all of Satan’s hordes out of
God’s world so that it is sanctified forever as the holy New Jerusalem. So this
is a very fundamental theme that we are talking about and the life of the first
Adam. But then, of course, all the more so the ministry of the second Adam. So
the guardianship of the sanctuary in Genesis 2:15 takes them in that direction.
The
primacy of priesthood over the royal task: Culture subordinated to cult
Then
as I said the primacy of priesthood over against the royal task. Priesthood is
man’s primary office. A man’s experience began with this priestly function of
beholding and endearing God. It’s primacy is not just a matter of historical
priorities but of the teleological subordination of the kingly occupation to
the priestly cultic objectives. What was the purpose of the cultural task? The
cultural task was to produce humanity? What is humanity? Humanity is the
living temple of God. So the goal of the royal priestly task was to build, yes
the city of God. But the city of God is the temple of God especially when you
think you have it in terms of humans beings who are God’s temples in the Spirit.
So the whole function of culture and of priesthood is to provide the holy
temple for the priestly worship and adoration of the Lord.
So there is this subordination of cultural to cult in biblical religion.
It receives beautiful expression there in 1 Corinthians 15. Again looking at
our Lord Jesus, where he subordinates culture to cult because when the whole
world has been subdued to him and the kingdom is his then he delivers over the
kingdom to the Father that God may be “all in all.” So Jesus subordinates his
kingly triumphs to the service of the glory of the Lord.
Well I tried to develop that thought and some of its negative
opposites both in ancient ritual. The whole Canaanite religion was the opposite
of this. Biblical religion subordinates the higher interests to cult. In
Canaanite religion, cult subordinated to culture. They engaged in the
fertility cult which was what their cult was in order to promote prosperity in
the area of culture. They engaged in the religious rights of the fertility cult
so that they would be fertile and abundant in field, in flock and in family
which is the whole area of culture. Now that’s a prostitution of the cult to
culture.
Of course, unhappily it is in the warped message that we hear
around today in the health and wealth type gospel thing. There’s the tendency
in that direction to make sure the worship of the Lord served the ends of our
being wealthy and happy in the cultural realm. The biblical order is the
culture consecrated in cult, in worship, to the glory of the Lord.
Okay, that’s I think sufficient then to analyze the general
stipulations of the covenant of creation and along the way at least we have
hinted rather strongly at the very specific stipulation of the covenant which
actually comes through more in the form of a prohibition, the “tree of the
knowledge of good and evil,” is related to what we were just saying. This
standing on guard against Satan is something to which man is alerted in that
negative form as we’ll be seeing, the negative form of the prohibition not to
eat from “the tree of the knowledge of good and evil.” We’ll be coming to that
presently.
Curses and the blessings
Now in chapter 4 we
deal with material that would correspond to the ancient treaties to the curses
and the blessings. So that was sometimes the last, the sixth of the six
divisions in the treaties. We also noted as in Exodus 20 the sanctions, the
curses and the blessings, were interspersed among the commandments. But in any
case, that’s one of the standard sections, the curses and the blessings.
Now we ask ourselves: was there in God’s administration of his
covenant relationship to Adam at the beginning curses and blessings? What were
the promised blessings and what were the threatened curses? Well there were
both. The curses were verbalized we’ll come to them in a minute. It was here
that “the day you eat of them you will die” came to verbal expression. I think primarily
the blessings were symbolized. We’re talking about symbolism from the beginning
a moment ago and among the symbols we said was the symbolism of the Sabbath.
There was also the symbolism of the “tree of life.” Right there in those two symbols
God gave expression to his promise of blessing. What would be the reward of
obedience performing particularly the key probationary task of guarding the
sanctuary? It would have been the obtainment of heaven. Heaven, God’s Sabbath and
sharing with him in that.
So on page 57, I have a little section where I try to develop the
presence of that prospect of ultimate glorification. So on the very day in
which man had been made in the image of God he in the beginning had two aspects
of that glory. We said he had the dominion and moral excellence but didn’t have
a third one. So that right in the way he was made in the likeness, in this
glory-Spirit, there is this virtual promise that your future and the way of
obedience is to be like this glory spirit in terms of physical glorification as
well. So that was one way in which this promise might have been conveyed.
The tree of life
But
secondly, and perhaps more obviously, there is the tree of life and you can
read if you would the discussion of that on the next 2 or 3 pages. But the main
point here is that here was a “tree of life.” It was not the tree of forbidden
fruit, the other tree was that. But it is the tree at least we might say of the
reserved fruit. Access to this tree was reserved. It wasn’t valued as
forbidden completely but it was reserved until they could of eat of it in a
worthy manner and not eat the damnation to themselves here at the Lord’s
sacramental tree. The tree of life would have served as sort of a sacramental
symbol of the confirmation of the covenant relationship if there had been this
successful probation. Meanwhile it was reserved for that time.
Now the fact that the “tree of life” has to do with not just life
as man enjoyed it from the beginning, but life as it would have been in that
higher level had he passed that probation involving confirmation in
righteousness, confirmation in eternal life and the destination of glorification.
That is what the tree of life had in view that beyond the probation type of
experience is indicated by the way in which the “tree of life” is associated
with the “probation tree.” In the text, in your biblical account of it, but
also just physically the two of them are together in the midst of the garden. They
belong together so the association of the “tree of life” with the “probation
tree” is one signal the tree of life has to do with the outcome of this
probationary task.
Then one other indication along that line, of course, is that elsewhere
in the Bible and the redemptive history as heaven is achieved by the Lord Jesus
for his people and paradise is restored and consummated. Here again the tree
of life reemerged. So the tree of life has its place in the consummation state
of heaven. So the tree of life then along with the Sabbath was pointing to this
ultimate goal of heaven including glorification and so forth.
The threatened curse
Let
me just mention the threatened curse and I’ll come back maybe and throw a
little chart on the board trying to sum up this whole covenant of creation for
us on page 63. The other sanction then along with the promise of everlasting
life, heavenly life, glorified life is the curse: “In the day you eat thereof
you will die.” The language of “in the day” or you’re going to do such and
such I take is just to be not so much a temporal, chronological idea as the
idea of certainty. As surely as you sin, so surely shall death overtake you. The
ways of sin are certainly going to be death. In the day you sin you will
certainty die is the thought.
What kind of death?
Now
what do you think, what kind of death was that? Physical death? Was Adam threatened
with physical death at that point? What function would physical death have
performed? Hell is what God has prepared for the devil and his angels and for reprobate
men. Hell is not a place of physical death. In fact, in order to go to hell the
reprobate would have to experience physical resurrection. That’s an amazing
thing isn’t it. There is a final resurrection both of the wicked and of the
righteous, it’s amazing isn’t it? But nevertheless in order to pass from the
intermediate state whatever it is for the reprobate, they have to experience
physical resurrection. It is as though in the body, not experiencing physical
death, but in the body that they experience hell. That is what Adam was
threatened with from the beginning. Apart from what we know it worked out
otherwise, Adam fell and God institutes a whole program of redemption at the
end of which, of course, will be hell for the unbelievers.
But meanwhile there is now a place for physical death. So that the
kind of death that Adam was threatened with at the beginning now becomes the
second death. In the description of things where, for example, in the book of
Revelation, the second death is hell. It is the second one because now after
the fall as I say in terms of the redemptive program, there is physical death
which is the first death. Now within this new context physical death does have
some point.
Functions
of death
I
guess that you should be thinking through, certainly in a pastoral sense or
just thinking of our own death, as well as trying comfort and console and give
meaning to God’s people that are facing death. What are the purposes of
physical death now within this range of human experience? Well for one thing
without the shedding of blood there’s no remission of sins. So in order for
redemption to be achieved now there was going to have to be physical death and
the shedding of blood. So now there is a need for physical death at that very
basic level. That was the way in which there could be hope after the fall both through
the hope of everlasting life through death and through the atoning death of the
Savior.
But then of
course, death serves, and you as pastors and teachers probably thought this
thing through and made these points and many others, but you know for sure one
thing that the immanence of death gives urgency to the preaching of the gospel
doesn’t it? The people have to realize that they don’t have forever to doubt
here and to reflect on whether we will or will not accept this gospel. There is
a sense of urgency because of the reality of death. In the experience of the
saints we grow old and with age then there are the afflictions--old saints
suffering for years hopelessly with cancer or so on. It’s a deliverance to them.
They long to be delivered and to be with the Lord which is better. Physical death
makes this possible. It becomes a blessing in the life of God’s people. We
would rather be with the Lord. So there are all kinds of rationales and reasons
for the presence of physical death in this history after the fall and in terms
of God’s redemptive purposes.
Now apart from all of that, physical death just served no purpose
whatsoever at all if what God had in view was, in the simple terms, creation, they
fail and that will be the end. That I submit is what the options were? So
summing up: the sanctions of the covenant were the blessings and the curses that
were nothing less than heaven and hell. That is what Adam was confronted with from
the beginning. Heaven, the blessing, if he passes probation. Hell if he should
fail in terms of the covenant of creation. Of course, God has this other thing
in view from the beginning but that’s not involved in the terms of the Covenant
of Creation with Adam. At the appropriate point God enters in and he reveals
this redemptive program and he proceeds to administer it and so forth.
The two phases of the Creation Covenant: Probation and Conferral
Well,
just trying to set out now quickly a little summarizing overview what we just
have been trying to say. Here then is God’s Covenant of Creation with Adam and
it has two phases. The first phase is the probation phase. The probation
phase and the next phase we can call the conferral phase. In Kingdom
Prologue I actually make two separate covenants out of that. It doesn’t
matter, that’s a matter of formal difference, the ideas are the same. Here I’m
just speaking terms of one covenant with two stages. There’s a conferral phase.
The conferral phase will be subdivided into two stages. We’ll call it two
stages: the confirmation and then there is the consummation
stage.
Now, under the first phase, the probation phase, we see in that
things had a cultic focus, especially the probationary test itself. There was
that sanctification, the guardianship of the guarding function. The idea there is
Armageddon. It’s the holy garden of God and that they must guard the sanctity of
it as we were saying. That cultic task that priestly task is theirs. Although
we haven’t quite come to it yet, then there the tree of knowledge comes in and
that connection.
The tree of knowledge of good and evil
We
might as well say something about that right away then since I’m there now. What
was the tree of the knowledge of good and evil? Here was the tree then that
told man that he was going to have to do with a knowing of good and evil, a
discerning between good and evil. This was not some new knowledge that he was going
to acquire, that he didn’t have before. He already knew the difference between
good and evil and so on. What this tree was telling him was that as the
guardian of God’s garden he was going to be confronted with the necessity of
knowing good and evil. This is the kind of function that this tree by its name
called its attention to. It’s the language, and the particular verses that you
will find there in the Kingdom Prologue. It’s the language which
elsewhere describes kings and judges when they are confronted with having to
give a verdict to make a decision between good and evil. So the tree of the
knowing of good and evil was telling Adam that you are going to be confronted by
Satan. It will be your task to discern evil from him and to pronounce him evil
and to throw him out of the good garden of God. Of course, Adam does the
opposite but nevertheless that’s what this tree of knowledge was calling him to
do. It was this very high and solemn function and obligation where this human creature
is going to find himself involved with the realities of a warfare that already
has broken out in heaven and where he must play his part on the behalf of God
over against the adversary above the human level region. Adam was going to get
caught up in its task as a judge even of superhuman beings, of angels.
Transcribed by Katie
Bishop
Rough edited by Ted Hildebrandt