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Bible Facts Little Understood by Christians[1]


Tree of Life


In Genesis and Revelation


The tree of life first comes into view in the opening chapters of the book of Genesis.  This tree was one of numerous trees in the garden in Eden of which Adam was commanded to eat (Genesis 2:9, 16).  Adam had been created for the specific purpose of assuming the rulership over the earth, and the fruit of the tree of life was a provision for Adam as he exercised this rule.


An evident connection between man’s rule and his partaking of the tree of life can be seen by noting the appearance of this tree in the book of Genesis when man was in a position to rule, the absence of this tree during the entire period when man is not in a position to rule, and the reappearance of this tree in the book of Revelation when man will once again be brought back into a position to rule (cf. Genesis 1:26-28; Revelation 2:26, 27).  The period during which man has been banned from eating of the tree of life began following Adam’s fall, resulting in his disqualification to rule; and it will end following the issues of the judgment seat, at which time man will once again find himself in a position to rule.


But an issue beyond the thought of regality in connection with the tree of life came into view following the fall.  Adam, following the fall, was driven from the garden to prevent his partaking of the tree of life for another purpose.  Adam could not be permitted to eat of this tree in a fallen condition, for had such occurred he would have lived forever in that fallen state.  Thus, not only did God in His grace and mercy remove Adam from the garden, but “a cherubim . . . and a flaming sword that turned every way,” was placed at “the east of the garden . . . to guard the way to the tree of life [to prevent fallen man from reentering the garden and partaking of this tree]” (Genesis 3:22-24).


Studying Genesis 3:22-24 apart from the context and related Scripture could lead one to believe that the purpose for the tree of life was to provide perpetuity of life for Adam in his unfallen state.  However, such could not have been the case at all.  “Death” did not enter into the picture until after Adam’s sin, at which time he was barred from the tree of life.  Adam had lived in an undying state prior to his sin, as he continued to live in an antithetical dying state following his sin; and to say that the tree of life was given to Adam in his unfallen state to provide perpetuity of life, preventing death, cannot be correct (even though it could have provided such perpetuity following the fall).


In Revelation 2:7, partaking of the tree of life has been promised to the overcomers from among those already possessing eternal life.  Consequently, in this passage, the tree of life can have nothing whatsoever to do with perpetuity of life; and it is the same in the Genesis account when man was first brought upon the scene to rule and to reign.


The tree of life in both Genesis chapters two and three and Revelation chapter two appears in a different setting entirely.  The tree of life reserved for Christians is associated peculiarly with a provision for those who will rule and reign as co-heirs with Christ; and viewing Adam’s position in the Genesis account — created to rule and reign, in possession of life, with the fruit of the tree of life at his disposal — the same would hold true.  This would have to hold true, for that seen relative to the tree of life in Revelation chapter two is drawn from that which was first seen relative to this tree in Genesis chapters two and three


The fruit of the tree of life was in the past (seen in the book of Genesis) and will be in the future (seen in the book of Revelation) a provision for the rulers in the kingdom.  This is an evident fact that must be recognized.


Wisdom, Understanding


Happy is the man who finds wisdom, and the man who gains understanding;


For her proceeds are better than the profits of silver and her gain than fine gold.


She is more precious than rubies, and all the things you may desire cannot compare with her.


Length of days is in her right hand, in her left hand riches and honor.


Her ways are ways of pleasantness, and all her paths are peace.


She is a “tree of life” to those who take hold of her, and happy are all who retain her.” (Proverbs 3:13-18).


Following the introduction to “the tree of life” in the opening chapters of Genesis, there are only four references to this tree throughout Scripture until one arrives at Revelation 2:7.  Solomon used the expression “a tree of life” four times in the book of Proverbs (3:18; 11:30; 13:12; 15:4); and it is within this revelation given through Solomon that one finds the connection between the tree of life in the books of Genesis and Revelation


And through putting all of this together, the reason then becomes apparent why this tree, with its fruit, was among the trees provided for Adam and Eve to eat in their unfallen state, and why fruit from this tree is being reserved for overcoming Christians to eat of during the Messianic Era.


(Then, there is also a connection between this tree and the complete restoration of the nations of the earth beyond the Messianic Era, with all of mankind realizing the purpose for man’s creation in the beginning [Revelation 22:2].)


In the first of these four passages, wisdom and understanding are said to be “a tree of life.”  Viewing this in the light of the wisdom and understanding possessed by Solomon as he ruled over Israel is the association provided by Scripture to correctly understand one facet of the tree of life.  Solomon possessed wisdom and understanding as he ruled; and Christians must, in like manner, possess wisdom and understanding as they rule, as would have been necessary for Adam had he ruled.


1)  Solomon Properly Equipped


Shortly after Solomon ascended the throne following the death of David, the Lord appeared to him in a dream and said, “Ask! What shall I give you?”  Solomon, recognizing that he was but as a “little child” in understanding the affairs of state within the kingdom over which he ruled, asked for wisdom and knowledge (“an understanding heart to judge”).  Solomon asked God for the ability to judge the people of Israel in equity, justice, and righteousness.


Such a request pleased the Lord, and Solomon was granted not only “a wise and understanding heart but also “riches and honor.”  His ability to rule, his material wealth, and the respect that he commanded — all coming from the hand of the Lord — would later be shown to exceed that of any king upon the face of the earth (1 Kings 3:5-15; 2 Chronicles 1:7-17).


Solomon’s ability to judge among his people in a unique manner through the wisdom and knowledge that the Lord had bestowed began to be displayed through a decision that he rendered concerning two women and a child.  These two women dwelled alone in the same house, and both had given birth to sons, one three days before the other.  The son born last died one night because his mother lay upon him; and as the other mother slept with her son at her side, the mother of the dead child took the living child from his mother’s side and placed the dead child in its stead.  However, upon awakening, the mother now in possession of the dead child realized that the child was not hers and found that her child was still alive and being claimed by the other mother.  Not being able to resolve the matter between themselves, their case was brought before Solomon.


Solomon was told what had allegedly occurred; and as he listened to both women claiming the living child, he was unable to ascertain which one was the true mother.  He then called for a sword and commanded that the child be divided into two parts, giving half to each woman.  Solomon, in his wisdom, knew that the true mother would be revealed through the actions that each woman would take when they heard his decision.


And this is exactly what occurred.  The true mother pleaded for the child’s life, telling Solomon to not harm the child but to give him to the other woman.  The other woman, whose child had died, on the other hand, insisted that the child be divided.  Solomon then knew which of the two was telling the truth, and the child was returned to his true mother (1 Kings 3:16-27).


Solomon’s wisdom in this matter spread throughout all Israel and the people “feared the king, for they saw that the wisdom of God was in him to administer justice.”  Not only did God give Solomon wisdom to judge in all matters, but Solomon possessed wisdom of such a nature that it spread throughout the entire known world.  His wisdom “excelled the wisdom of all the men of the East and all the wisdom of Egypt.  For he was wiser than all men . . . and his fame was in all the surrounding nations . . . And men of all nations, from all the kings of the earth who had heard of his wisdom, came to hear the wisdom of Solomon” (1 Kings 3:28; 4:29-34).  The queen of Sheba came “to test him with hard questions” (1 Kings 10:1ff), and in the end stated,


It was a true report which I heard in my own land about your words and your wisdom.

However I did not believe the words until I came and saw with my own eyes; and indeed the half was not told me. Your wisdom and prosperity exceed the fame of which I heard. (1 Kings 10:6b, 7)


2)  Christians Properly Equipped


The wisdom and understanding that Solomon possessed as he ruled in the kingdom of Israel (associated with “a tree of life”) provides the central reason why the tree of life is found in association with Adam’s rule in Genesis and with the Christians’ rule yet future.  The fruit of this tree would have provided (for Adam) and will provide (for Christians) the necessary wisdom and understanding to govern in equity, justice, and righteousness.


God’s bestowal of wisdom, understanding, riches, wealth, and honor upon Solomon typifies that which He will bestow upon overcoming Christians during the coming age.  Through the fruit of the tree of life, God will provide the necessary wisdom and understanding to rule in the kingdom; through being co-heirs with God’s Son, Christians will come into possession of unlimited riches and wealth, for all the Father’s possessions will belong to the Son; and in these positions, Christians will realize a status of honor and glory befitting those elevated to such noble rank (Genesis 24:10, 36, 53; John 16:13-15; 1 Peter 1:9-11; 4:12, 13; Revelation 4:11; 5:12).


The tree of life in Eden was a literal tree with literal fruit, as will be the tree of life in the New Jerusalem following the millennium (Revelation 22:2).  However, there is a possibility that the tree of life in the midst of the paradise of God, reserved for Christians during the millennium, may not be a literal tree as such.  There is a sense in which Christ Himself is the Tree of Life, a tree upon which Christians will one day feed, similar to that seen in John 6:48-56.


But, a feeding upon Christ in the preceding sense would be at a future time alone.  Scripture associates a present feeding in this respect with “manna,” not with a “tree.”  The tree of life is located in the paradise of God and is connected with regality, something from which Christians are presently estranged.


This is not the day when Christians are to rule and reign.  That day lies in the future.  Thus, any feeding upon Christ today could not be associated with the tree of life.  Rather, it would have to be associated with manna.


(In Genesis 1:12, God introduced an unchangeable statement concerning trees.  Trees that yield fruit will always yield their fruit “according to its kind.”


The tree of life is located in the paradise of God and associated with regality; and fruit born by this tree must be viewed accordingly.  The tree will bear fruit “according to its kind,” associated with the paradise of God and with regality; and this fruit can be eaten by man only after he finds himself exercising regality in the paradise of God, during the Messianic Era.)


Insofar as a feeding upon manna with respect to Christ, note the third overcomer’s promise (Revelation 2:17).  The Israelites fed upon literal manna in the wilderness, but Christ is the Manna upon which Christians feed.  Christ is “the bread of life”; and we “eat the flesh of the Son of man, and drink his blood.”  Through this process, we acquire that wisdom that comes from above; or, as Scripture states, “Christ . . . became [‘has become’] for us wisdom . . . .” (John 6:48-58; 1 Corinthians 1:30; cf. 1 Corinthians 2:6-10; Ephesians 1:8; Colossians 1:9, 28).


Christ is the Living Word that came down from heaven; and feeding upon the Living Word is accomplished through feeding upon the inseparable Written Word.  In Christ are “hidden all the treasures of wisdom and knowledge” (Colossians 2:3); and feeding upon Him, through the Written Word, allows us to develop and grow, becoming more and more like Him through acquiring this wisdom and knowledge.


Wisdom and knowledge acquired during the present time though is not for the purpose of equipping Christians to rule and reign.  We are living during the time Christ is in heaven, with the present existing kingdom under the dominion and control of Satan.  Wisdom and knowledge presently being acquired is for the sole purpose of equipping Christians to carry on the Lord’s business during His time of absence.


Wisdom and knowledge of a nature that will equip Christians to rule and reign will be acquired only from the “tree of life” in the midst of the paradise of God.  If this is a reference to Christ Himself, such a feeding upon Christ can only refer to something that is not available today but reserved for the overcomers during the coming age.  Christians allowed to eat of the “tree of life” in that day will, through eating of this tree, be properly equipped for carrying on the Lord’s business following His return when He is revealed as “King of kings, and Lord of lords”; and Christians carrying on His business then will do so through reigning as co-heirs with Him.


John, in two of the books that he wrote — the gospel of John and the book of Revelation — deals with the entire matter of saved individuals partaking of manna during the present time and partaking of both, the “tree of life” and “hidden manna,” yet future.  Six of the eight times that John deals with the matter have to do with man eating of manna during the present time, during man’s 6,000-year day.  And the seventh and eighth times have to do with man eating of the “tree of life” and “hidden manna” during a future time, during the Lord’s 1,000-year day, during the Messianic Era (ref. chapter 7 of this book for comments on the “hidden manna”).


The six eating’s occurring during man’s 6,000-year day are seen in gospel of John:


  1. Life — spiritual life, a passing “from death to life derived through the One who said “I am the resurrection, and the life” (John 1:4; 10:10; 11:25).


  1. Food — the “bread of life” (John 6:35).


  1. Water — the “living water” (John 4:14; 7:37).


  1. Breath — a continued breathing beyond the Spirit breathing life into the one having no life at the beginning (John 20:22).


  1. Light — the “light of life” (John 8:12).


  1. Dwelling Place — abiding “in the vine” (John 15:1-5).


But the Lord’s 1,000-year day will follow Man’s Day; and John dealt with man eating during this day through reference to both “the tree of life” and “hidden manna,” providing a seventh and an eighth eating of Christ within that which he later wrote, recorded in the book of Revelation:


  1. The Tree of Life — related to regality and a future inheritance in Christs kingdom (Revelation 2:7).


  1. The Hidden Manna — also related to regality and a future inheritance in Christs kingdom (Revelation 2:17).


Then, a reference to “the tree of life” in association with the ages beyond the Messianic Era is also seen at the end of this same book (Revelation 22:2).


Fruit of the Righteous


The fruit of the righteous is a tree of life; and he who wins souls is wise

(Proverbs 11:30).


The second mention of the “tree of life” in the book of Proverbs is in connection with righteousness and soul-winning.  This is the identical connection one will find in the New Testament when studying the Christians’ association with the tree of life.


The “righteous” in Proverbs 11:30 are the ones who will be allowed to eat of the tree of life.  With respect to Christians, such righteousness cannot be looked upon as synonymous with the imputed righteousness of Christ, for every Christian possesses this righteousness.  But, as is plainly revealed in Revelation 2:7, not every Christian will be allowed to eat of the tree of life.  The righteousness in this verse can only have to do with “the righteous acts of the saints,” which form the wedding garment.  The “righteous” are those Christians who will be properly clothed at the marriage supper of the Lamb (Revelation l9:7-9, ASV).  These are the Christians who will comprise the Church consisting of firstborn sons (Hebrews 12:23) and subsequently enter into the kingdom in positions of power and authority with Christ (Matthew 24:45-47; cf. vv. 48-51).


Soul-winning in the New Testament is largely misunderstood in Christian circles today.  The common terminology, which is not at all correct, is to equate soul-winning with carrying the message of salvation by grace to the unsaved.  In fact, equating soul-winning with the message of salvation by grace serves only to obscure both issues, leaving one hopelessly mired in a sea of misinterpretation.  Soul-winning is one thing, and proclaiming the message of salvation by grace is another.  The former has to do with the saved, and the latter has to do with the unsaved.  The messages involved in both issues MUST be kept separate and distinct, which necessitates Christians understanding proper distinctions in these two realms.


Salvation by grace, carried to the unsaved, is the presentation of the simple gospel message.  The unsaved are to be told “that Christ died for our sins according to the Scriptures” (1 Corinthians 2:1, 2; 15:3).  Christ has paid the penalty for sin.  The work of redemption has been accomplished on man’s behalf, and God is satisfied.  Provision has been made for unredeemed man to be saved through receiving that which Christ has done on his behalf.  And he does this through simply believing on the Lord Jesus Christ (Acts 16:31).


Redeemed man, on the other hand, is to hear an entirely different message.  He is to be taught the reason for his salvation.  He is to be told that Christ has gone awayto receive for Himself a kingdom”; he is to be told that during the time of his Lords absence he is to be busy with the talents and pounds that the Lord delivered to and left in charge of His servants (Christians); he is to be told that a day of reckoning is coming; he is to be told that the Lord will return to judge His servants on the basis of their faithfulness in carrying out His business during His time of absence; and he is to be told that the outcome of this judgment will determine every Christians’ position in the coming kingdom (Matthew 25:14-30; Luke 19:11-27).  It is within this overall message to the saved that one finds the salvation of the soul taught in Scripture, not within the message of salvation by grace, proclaimed to the unsaved.


“Soul-winning” has to do with winning those who are already saved to a life of faithfulness to the Lord.  “Soul-winning” is winning ones life.  This involves winning Christians to be occupied with the Lord’s business during His time of absence, anticipating His return.  And more specifically, this involves winning Christians to be occupied in this manner with that portion of the Lord’s business delivered to them personally.


Illustrated in the parables of the talents and the pounds, one servant was responsible only for bringing forth an increase in the talents or the pounds that had been placed in his possession, not in those that had been placed in another servant’s possession.  Issues and determinations resulting from the judgment seat will be based strictly on the evaluation of works performed by Christians in complete keeping with that set forth in these two parables.


 Direct references to the salvation of the soul are found in New Testament passages such as Matthew 16:24-27; Hebrews 10:38, 39; James 1:21; 5:19, 20; 1 Peter 1:9-11 and are always spoken of in a future sense within a context dealing with those who are already saved.  Soul-winning is associated with the righteous acts of the saints, with overcoming, and with one day being extended the privilege of eating of the tree of life.  This is the reason that soul-winning is found within a context of this nature in Proverbs 11:30.  It is the wise who win souls (lives).



Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness like the stars forever and ever. (Daniel 12:3)


Hope Realized


Hope deferred makes the heart sick, but when the desire comes, it is a tree of life. (Proverbs 13:12)


The third mention of the “tree of life” in the book of Proverbs is in connection with hope that is realized.  There is no tree of life as long as one’s hope is deferred.  Only when “the desire comes [hope is realized]” does the tree of life come into view.


This thought from the book of Proverbs is in perfect accord with the Christians’ present hope in the light of the two previous references to the tree of life in this book.  Christians have been “begotten” from above to a “living hope” through the “resurrection of Jesus Christ from the dead.”  Christ lives, and Christians will live with Him.  But this fact is not the object of one’s hope.  Hope is described as “living” because of resurrection, but hope itself lies in things beyond resurrection.  These things are revealed as an “inheritance” and a “salvation” (1 Peter 1:3-5).


Hope,” “inheritance,” and “salvation” are inseparably linked in Scripture.  It is only because we are saved (passive, salvation of the spirit) that we can possess a “hope.”  And the hope that Christians possess looks ahead to the reception of an inheritance within a salvation (future, salvation of the soul) to be revealed.


The “blessed hope” in Titus 2:13 is one of the more familiar passages written to Christians in this respect.  This hope is often said to be the return of Christ, but that’s not what this or any other passage in the New Testament dealing with the Christians’ hope teaches at all.  Hope, as in Titus 2:13, is associated with the “appearing of the glory of the great God and our Savior Jesus Christ” (ASV).  The construction of the Greek text actually makes hope synonymous with the appearing of this glory. 


Christians are the ones who possess this hope, as they are the ones who will participate in Christ’s glory when it is revealed.  In this respect, participation in the coming glory of Christ will be the realization of one’s present hope, for one cannot be separated from the other.


Christians realizing their present hope, and the overcomers in Revelation 2:7 who will be allowed to eat of the “tree of life,” are one and the same.  This is the reason Proverbs 13:12 teaches that hope realized is “a tree of life.”  Those Christians one day coming into a realization of their present hope will be the ones who constitute the rulers in the kingdom, the ones allowed to eat of the tree of life to equip them for service in their respective capacities in the kingdom.


A Wholesome Tongue


A wholesome [‘tranquil’] tongue is a tree of life, but perverseness in it breaks the spirit.

(Proverbs 15:4)


The epistle of James in the New Testament forms the commentary for the fourth and last mention of the “tree of life” in the book of Proverbs, demonstrating a number of things about the use of the tongue and showing the connection between Proverbs 15:4 and the three previous references to the tree of life in this book.  James is an epistle dealing strictly with the salvation of the soul, providing certain indispensable information necessary for a proper understanding of this all-important subject.  The tree of life, on the other hand, is reserved for those Christians realizing the salvation of their souls; and a proper understanding of the tree of life is integrally related to a proper understanding of this salvation.


James mentions the tongue in chapter one (vv. 26, 27) and then goes into a lengthy discourse in chapter three concerning this small member of the body and what it is capable of doing (vv. 1ff):


Even so the tongue . . . boasts great things. . . .is a fire, a world of iniquity. . . . it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell [Gehenna] . . . no man can tame the tongue.  It is an unruly evil, full of deadly poison. (3:5-8)


A Christian’s spirituality can be seen through the control of his tongue, for the tongue can be properly controlled only through the use of that wisdom and knowledge that comes from above (James 3:13-18).  This thought from the epistle of James takes one back to Proverbs 3:13-18, where wisdom and knowledge are associated with the tree of life.  And it is in this same respect that “a wholesome tongue” also finds its association with the tree of life.  A wholesome (tranquil) tongue results from the proper use of divinely imparted wisdom and knowledge.


Concluding Thoughts:


Man’s rule over the earth must wait for the time when Revelation 2:7 will be brought to pass.  He that “overcomes” will realize the salvation of his soul (life), realize that blessed hope, come into possession of the required wisdom and knowledge necessary to rule as a co-regent with Christ in the kingdom, and be shown to have a wholesome tongue [a tranquil tongue] in this rule.


This is what Scripture teaches concerning the presence of the tree of life in Eden, the absence of the tree of life in the world today, and the coming inheritance of the saints, when Christians will be allowed to eat from the tree of life, which is in the midst of the paradise of God.”


[1] Taken from Arlen L. Chitwood’s book, Judgment Seat of Christ, The Lamp Broadcast, Inc., pp. 75-87