And the LORD God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life (Genesis 3:22-24).

If you have taken a look at my recent “Ambling” posts, you will recall my visit to the Angel Oak south of Charleston, SC. What an impressive tree it is—considered to be the oldest living thing east of the Mississippi. The Angel Oak reminded me of a presentation on the moral history of mankind I developed a few years ago—using four key trees of the Bible. For today’s post, I’d like to offer an abbreviated version of it that WOC readers may find helpful as a way to present the Gospel in a unique way. Here are THE story trees:

In the original Garden of creation, God gave special attention to tree one and tree two, which were tied to the destiny of humankind, the tree of life and the tree of the knowledge of good and evil. Tree three was placed in the center of human history by God—Calvary’s tree that shouldered the Creator Himself as He bore the eternal weight of our sin. At the far end of this present age is the tree four, the tree of life promised in the future paradise. This tree, clearly the reappearance of the original tree of life, will be for the healing of the nations in the coming Kingdom ruled over by King Jesus.

Let’s take a closer look at these four trees: Adam and Eve disobeyed God by eating of the forbidden tree, the tree of the knowledge of good and evil. They were apparently looking for the knowledge of evil by experience, instead of by trust in and obedience to the Creator. Their bad decision resulted in their death. Not only that, the consequence of death became their legacy. To keep them from living perpetually in a fallen spiritual condition, God barred them from access to the paradise of Eden and specifically from its tree of life [Read Genesis 3].

A further penalty was that God cursed the ground, making the earth resist the efforts of man to make his living—an act of discipline that reminds every one of us every day that things are not right. One sign of the curse was the appearance of thorns and thistles on the land. Hear the words of God’s ominous judgment: “In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return” (Gen. 3:19).

This series of events is called “the Fall” (Gen. 3). Theologically, then, we can consider the tree of life to be the symbol of the creation—with its promise of eternal life and fellowship with God. The tree of the knowledge of good and evil, then, becomes a tree of death and serves as the symbol of the Fall. This resulted in an earth that was full of “sins and sorrows.” Yet God, with great love for His creation, was grieved by these circumstances. So He made a way not only for people but for His entire creation to be reconciled to Him (Acts 3:19-21; Col. 1:20):

He sent Jesus, His only Son, to earth to experience the full weight of this sin and sorrow and then to die a sacrificial death on a tree (Tree three: the cross of Calvary) to make atonement for Adam and Eve’s devastating act of disobedience. Not only was Jesus’ death eternally significant for sinful humanity, it provided for the ultimate restoration of the creation to its original state of peace and harmony (shalom). This truth is powerfully illustrated by the fact that Jesus was executed on a tree, which we we know from the apostle Paul was a curse (Gal. 3:13).

Further, His pain was increased by the curse on the earth—represented by the crown of thorns that was pressed down upon His brow. But wonder of all wonders, the “old rugged cross,” the second tree of death, actually became a provider of new life. We got our first hint of that when Jesus promised the penitent thief crucified with Him, “Today you will be with Me in Paradise” (Lk. 23:43).

When Christ was taken down from the cross to be placed in the tomb, nearly everyone expected His body to eventually return to dust, just like the bodies of all people who had come before. Scripture tells us, however, that Jesus’ body did not suffer such corruption (Acts 2:31). God preserved it and Jesus was resurrected. This great event signaled the ultimate defeat of death and the lifting of the curse.

That part of the story occurred in the past. We who are alive today remain in a period between the initial provision of our ultimate salvation from the curse of sin and death and the consummation when we will actually see the “day of salvation.” We look back with utmost gratitude to the time when Jesus Christ bore the penalty of our sin, and we celebrate that act in the taking of the Lord’s Supper. In this period between the cross and the consummation, however, all of creation continues to suffer from the effects of the Fall and the curse. The apostle Paul described our circumstances:

In my opinion whatever we may have to go through now is less than nothing compared with the magnificent future God has planned for us. The whole creation is on tiptoe to see the wonderful sight of the [children] of God coming into their own. The world of creation cannot as yet see reality, not because it chooses to be blind, but because in God’s purpose it has been so limited— yet it has been given hope. And the hope is that in the end the whole of created life will be rescued from the tyranny of change and decay, and have its share in that magnificent liberty which can only belong to the children of God! It is plain to anyone with eyes to see that at the present time all created life groans in a sort of universal travail. And it is plain, too, that we who have a foretaste of the Spirit are in a state of painful tension, while we wait for that redemption of our bodies which will mean that at last we have realized our full [rights as His children]” (Romans 8:18-23 J. B. PHILLIPS).

This might have been, in part, what Martin Luther implied when he said, “God writes the Gospel not in the Bible alone, but also on trees, and in the flowers and clouds and stars.” What a fantastic future for all of us! See how it is pictured in the Revelation. In chapter 2 of John’s vision we hear the pledge of Jesus Christ to those who repent of their sin and then persevere in the faith: “To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God” (Revelation. 2:7). Ah, there it is again—the reappearance of that wonderful tree—Tree four: the tree of life. [See the story of this image] In this passage it is still a promise, but when we get to the final chapter of the Bible we see it finally as the great bookend of Scripture and of human moral history:

He showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations (Revelation. 22:1-2)

There we have the biblical story of the four trees:

Tree One: creation—the tree of life
Tree Two: fall—the tree of death
Tree Three: redemption—the tree of atonement
Tree Four: restoration—the reappearance of the tree of life

Here, in fact, is the entire gospel—the “good news” for all people and for the entire creation. What a story of great hope it is for you and me, and even for the Angel Oak, which could live to see the coming reconciliation of all things to the Father by the Son. (Colossians 1:20).

The LORD God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life (Genesis 3:22-24).

There’s always a bittersweet nature to nature.  It displays the “Eternal power and divine nature” of its Creator and it gives evidence of the divine curse, a curse that was not the result of anything arising out of the non-human elements of nature, but the result of Adam’s sin.  It was a disciplinary action that first denied humanity access to the sustenance of the tree of life, nourishment that apparently prevented the negative aspects of aging that lead to eventual death, and then made the earth more difficult for people to cultivate and control.

The apostle Paul refers to this action in these words: “The creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it”—the Creator.  As a result, “The whole creation has been groaning as in the pains of childbirth right up to the present time” (Romans 8:20, 22).  Robert Frost, one of my favorite poets, captured this truth in one of his most quoted poems—quoted especially in early spring when many early buds and blossoms unfurl with a golden hue that will give way to leaves of green and blooms of many colors as the plants prepare for their seasonal work.

Nature’s first green is gold,
Her hardest hue to hold.
Her early leaf’s a flower;
But only so an hour.
Then leaf subsides to leaf.
So Eden sank to grief,
So dawn goes down to day.
Nothing gold can stay.

One tree that dramatically shows the progression from leaf to flower is the dogwood, one of our most attractive trees, not only for its amazing metamorphosis, but also for its mature shape and form.  It is lovely in all seasons.  We often think of the dogwood flower as the white “bloom” we see in the spring, but the white “petals” are actually bracts (small specialized leaves that protect the actual flower inside). These fade away when the actual leaves appear.  By summer the red dogwood fruit appears, fruit that is toxic to humans but not for birds.

Like the gold of early dogwood “flowers” cannot remain and like the gold of sunrise cannot remain, so the sinless state of humanity did not remain: “So Eden sank to grief/So dawn goes down to day/Nothing gold can stay.”  This reality has colored our view of nature since the day we were banished from the Garden.  Hence nature groans, we groan, and even the Holy Spirit groans.  This truth can have a tendency to lead us to despair, but, as Paul points out, it should not.  There is hope for us and for nature itself.  We all may groan in the present, but there is hope.  Consider the rest of what the apostle reveals:

I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. For the creation waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.

We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies.  For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what they already have? But if we hope for what we do not yet have, we wait for it patiently.

In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God’s people in accordance with the will of God. And we know that in all things God works for the good of those who love him, who have been called according to his purpose (Romans 8:18-28).

This eventuality is then affirmed by the apostle John in the Revelation: “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse” (Rev. 22:1-3).

Yes, “Eden sank to grief,” but that grief is not eternal.  We are living “east of Eden” now, but our return to Paradise has been assured, and we will once again have access to the tree of life.  That is something to hope for!

Dean and his son Greg recently drove south from Michigan to get a taste of spring in the coastal lowlands of South Carolina, and to do some practice photography with new photo equipment for this website.  Get a taste of what they experienced by clicking on the Ambling menu item above. [Click on the pelican photo to see it in a larger size.]

Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything. If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you (James 1:2-5).

Guest post by Anna Connelly*

In my perfect world it would never snow in April.

The precipitation I woke up to today is proof that my life is far from the ideal. I looked out the window at a colorless, cold scene, that by this time of the year is supposed to be bright and warm, and began to ask frivolous questions. Why is it snowing? Why am I still cold? Why must it be so dull? It’s April for goodness’ sake!

I don’t think I was alone in my frustration. People in West Michigan are sick of scraping ice off windshields, tired of shivering all day in spite of itchy sweaters, and fed up with the dreariness of gray skies. We long for sunshine and flowers, warmer temperatures and lighter clothing. We have paid our winter dues and are ready for spring. But this morning, on April 18, it was snowing and spring seemed about as far away as the island featured in the Travel and Leisure magazine that came in the mail today.

As I watched the snow fall I realized that my reaction to the weather often mirrors Christians’ attitudes toward life in general. Trials come regularly into our lives and have a nasty habit of remaining longer than we might like. We battle through a long winter, and when we feel a slight thaw we think that perhaps God is finally going to redeem our situations and pour out His lovingkindness on us.

And then it snows.

And it gets colder.

And it doesn’t matter that the ground was for a short moment green because now it is covered in white.

We find ourselves crying out with the psalmists, “O Lord, why do You reject my soul? Why do You hide Your face from me?” and “How long O Lord? Will You hide Yourself forever?” We think it is time for God to reveal Himself, but our situations remain difficult and hope seems further away than ever. [Rose in snow image source]

Our snow in April comes in many different forms. It might be…

Relentless fear. Nagging doubt. Persistent loneliness. Continual anxiety. Lingering sadness. Constant sickness. Incessant pain. Unfulfilled passion.

It is easy to become so obsessive about our sufferings that we forget truth. And to forget truth is to live a lie. Giving in to the temptation of hopelessness and despair is to spurn God’s Word, which says that God is “before all things, and in Him all things hold together.” He has promised good things for those who are in Christ, and because of Jesus’ death and resurrection we, too, have died and are raised up to be a new person.

Jesus has made, is making, and will make us new. This newness is a brutal process and often means long periods of seemingly endless suffering. But let us take heart and find joy in our tribulation, for God is sovereign over it all and puts it in our lives to refine us and draw us closer to Himself. We must trust in His ability to make flowers out of frost.

It has stopped snowing in West Michigan. It is still a bit chilly for my liking, but the sun is shining and the ice has melted. The bitterness of snow in April is gone, at least for today. It is a reminder to me of the ultimate hope we have in Christ, that one day we will be with Him forever. Our winter is but a breath, and one day spring will last for eternity.

*It is a joy for me to be able to let Anna Connelly, a young new writer, provide today’s devotional.  It’s hard for me to believe that the one I remember as a baby has now grown up and become both an accomplished writer and musician (violin and piano).  I worked with her dad, Jim Connelly, for several years when I was director of creative services for Cornerstone University.  Jim is a wonderful artist/illustrator and has done dozens of illustrations for Christian ministries.  Anna is a 2010 graduate of Moody Bible Institute.  She states one of her writing purposes as being “a writer striving to tell the stories of the thorns and petals of life—illuminations of the greater rose of redemption.” I like that.  And I believe she succeeded with this devotional.

 

Below are some significant thoughts for followers of Christ to consider on  Earth Day (Friday, April 22, 2011).

Jesus Christ

Sermon on the Mount (1st century)

Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also.

No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money. (Matthew 6:19-20, 24)

Alexis deToqueville

Democracy in America (1840)

The greater part of the men who constitute [democratic] nations are extremely eager in the pursuit of actual and physical gratification. As they are always dissatisfied with the position which they occupy, and are always free to leave it, they think of nothing but the means of changing their fortune, or of increasing it. To minds thus predisposed, every new method which leads by a shorter road to wealth, every machine which spares labor, every instrument which diminishes the cost of production, every discovery which facilitates pleasures or augments them, seems to be the grandest effort of the human intellect. . . .

I dread, and I confess it, lest they should at last so entirely give way to a cowardly love of present enjoyment, as to lose sight of the interests of their future selves and of those of their descendants; and to prefer to glide along the easy current of life, rather than to make, when it is necessary, a strong and sudden effort to a higher purpose.

The Project Gutenberg EBook of Democracy In America, Volume 2 (of 2)

T. S.  Eliot

The Idea of a Christian Society (1939)

We are being made aware that the organization of society on the principle of private profit, as well as public destruction, is leading both to the deformation of humanity by unregulated industrialism, and to the exhaustion of natural resources, and that a good deal of our material progress is a progress for which succeeding generations may have to pay dearly.  I need only mention, as an instance now very much before the public eye, the results of soil erosion—the exploitation of the earth, on a vast scale. . . ,  for commercial profit: immediate benefits leading to dearth and desert. . . .

A wrong attitude toward nature implies, somewhere, a wrong attitude towards God, and that the consequence is an inevitable doom. For a long enough time we have believed in nothing but the values arising in a mechanized, commercialized, urbanized way of life: it would be as well for us to face the permanent conditions upon which God allows us to live on this planet

Alexander Solzhenitsyn

From Under the Rubble (1981)

After the Western ideal of unlimited freedom, after the Marxist concept of freedom as acceptance of the yoke of necessity—here is the true Christian definition of freedom: Freedom is self-restriction! Restriction of the self for the sake of others! Once understood and adopted, this principle diverts us—as individuals, in all forms of human associations, societies, and nations—from outward to inward development, thereby giving us greater spiritual depth. The turn toward inward development, the triumph of inwardness over outwardness, if it ever happens, will be a great turning point in the history of mankind. . . .

The concept of unlimited freedom is closely connected in its origin with the concept of “infinite progress,” which we now recognize as false.  Progress in this sense is impossible on our earth with its limited surface area and resources.  We shall in any case inevitably have to stop jostling each other and show self restraint: with the population rapidly soaring, . . . earth herself will shortly force us to do so.  It would be spiritually so much more valuable, and psychologically so much easier, to adopt the principle of self-limitation—and to achieve it through prudent self-restriction.

Francis Schaeffer

Pollution and the Death of Man: The Christian View of Ecology (1970)

The hippies are right in their desire to be close to nature, even walking in bare feet in order to feel it.  But they have no sufficient philosophy, so it drifts into pantheism and soon becomes ugly.  But Christians, who should understand the creation principle, have a reason for respecting nature, and when they do, it results in benefits to man.

Let us be clear: it is not just a pragmatic attitude; there is a basis for it.  We treat it with respect because God made it.  When an orthodox, evangelical Christian mistreats or is insensible to nature, at that point he is more wrong than the hippie who has no real basis for his feeling for nature and yet senses that man and nature should have a relationship beyond that of spoiler and spoiled.  You may, or may not, want to walk barefoot to feel close to nature, but as a Christian what relationship have you thought of and practiced toward nature as your fellow creature, over the last ten years?