Deuteronomy 30:19 (KJV): “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:”

ABSTRACT

This theological exploration reframes the Garden of Eden as the original divine sanctuary, where the Tree of Life symbolized communion with God, embodying His law, provision, and resurrection power as the Most Holy Place, while the Tree of Knowledge represented a counterfeit Holy Place leading to deception and separation through disobedience. It distinguishes two decays: a God-ordained transformative process in creation (like a seed dying to bear fruit) versus the terminal decay introduced by sin, resulting in the first death—a temporary sleep for the righteous awaiting resurrection—and the second death, an eternal annihilation for the unrepentant. The narrative traces redemption from Eden’s first gospel promise of a Deliverer and sacrificial covering, revealing God’s pre-planned love through freedom of choice, protective boundaries, and Christ’s ultimate sacrifice to restore access to eternal life. Personal responsibilities include daily choosing dependence on Christ, joyful obedience, and self-sacrificial love toward neighbors by directing them from worldly counterfeits to true spiritual nourishment, culminating in the glorious restoration where the redeemed regain the Tree of Life in God’s presence.

FANTASTIC BEGINNINGS: THE GARDEN OF GOD’S DESIGN

In the quiet hum of a world untouched by sorrow, in a garden planted by the hand of God Himself, humanity took its first breath. This was the Garden of Eden—not just a paradise of sensory delight, but the world’s original sanctuary, a place of open-faced communion between the Creator and His children. Here, God walked with man in the cool of the day, and the veil between heaven and earth was thin, almost transparent. At the heart of this sacred space stood not one, but two pivotal trees, the furniture of this divine temple. The Bible tells us, “And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil” (Genesis 2:9, KJV). These were not arbitrary tests of loyalty; they were the physical embodiment of the two great principles upon which all spiritual existence rests: absolute dependence on God for life, or a declaration of independence from Him. One tree offered perpetual life through communion; the other offered a knowledge of good and evil through disobedience, a path that led inexorably to separation and death. The choice between them was, and remains, the central question posed to every soul. “The tree of life in the Garden of Eden was the center of all. Beneath its branches the holy pair had their first lessons. It was the temple of God, and Adam was the high priest, to offer sacrifice to God” (Manuscript Releases, vol. 10, p. 327, 1990). This understanding reframes the entire narrative of redemption. The sanctuary model, later given to Moses, was not a new invention but a gracious restoration of a divine pattern lost at the Fall, a roadmap designed to teach a fallen race the way back to the Edenic communion they had forfeited. To support this, the Bible declares, “And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed” (Genesis 2:8, KJV), emphasizing the divine intentionality of the sanctuary space. Further, “The Lord is in his holy temple, the Lord’s throne is in heaven: his eyes behold, his eyelids try, the children of men” (Psalm 11:4, KJV), underscoring God’s presence in His sacred dwelling. Additionally, “The tree of life was to perpetuate immortality. The fruit had a life-giving power” (The Story of Redemption, p. 41, 1947). “The tree of life was a symbol of Christ, the source of eternal life” (The Spirit of Prophecy, vol. 1, p. 86, 1870). This framework reveals Eden as a divine blueprint for communion, guiding humanity back to God’s presence through Christ.

A TALE OF TWO DECAYS

The story of Genesis unfolds a profound and often overlooked distinction between two entirely different kinds of decay, two forms of “death.” One was woven into the very fabric of God’s “very good” creation—a natural, beautiful, and life-giving process. The other was a tragic intruder, a terminal curse born of disobedience. God’s initial command was one of multiplication and life through transformation. He declared, “Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so” (Genesis 1:11, KJV). Embedded in this decree is a principle of resurrection; for a seed to bring forth new life, its outer shell must fall into the ground, break down, and die. Jesus Himself affirmed this divine mechanism, stating, “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24, KJV). This decay unto life is not a consequence of sin but a glorious illustration of God’s creative power, a cycle of sacrifice and renewal. “The seed buried in the ground produces fruit, and in this we are taught the lesson of the resurrection” (Christ’s Object Lessons, p. 87, 1900). This God-ordained process stands in stark contrast to the decay that befell humanity. The Bible further illustrates, “And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so” (Genesis 1:24, KJV), showing the divine order of life-giving transformation. Additionally, “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22, KJV), highlighting the redemptive contrast to sinful decay. Moreover, “The seed sown produces a harvest, teaching us the principle of life through death” (Education, p. 104, 1903). “Every seed sown in the ground is a lesson of Christ’s death and resurrection” (Selected Messages, vol. 1, p. 246, 1958). This distinction clarifies God’s original design for life against the curse of sin’s decay.

While the seed was designed for transformative decay, humanity was formed for perpetual life through communion with God. The scripture is clear about our origin: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7, KJV). Our physical bodies, made from the earth, were subject to the natural laws of created matter, but they were sustained against decay by a divine provision—the Tree of Life. Sin severed this connection. The sentence pronounced upon Adam was not a new law of nature but the consequence of being cut off from the divine life source: “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Genesis 3:19, KJV). This second type of decay was not redemptive but terminal. “In order to possess an endless existence, man must continue to partake of the tree of life. Deprived of this, his vitality would gradually diminish until life should become extinct” (Patriarchs and Prophets, p. 60, 1890). The tragedy of the Fall, therefore, was not the introduction of death into the universe—for a form of it already existed in the seed—but the subjection of humanity to a type of death that was alien to its nature, a decay leading to extinction rather than glorious transformation. This truth is further amplified in Romans 5:12, which states, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (KJV). And the apostle James confirms the process: “Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (James 1:15, KJV). The Bible adds, “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23, KJV), contrasting sin’s penalty with God’s gift. Also, “For the living know that they shall die: but the dead know not any thing” (Ecclesiastes 9:5, KJV), emphasizing the terminal nature of sinful decay. Further, “Man’s life was to be sustained by the tree of life” (The Story of Redemption, p. 40, 1947). “Sin separated man from the life-giving source, bringing death” (The Great Controversy, p. 533, 1888). Without divine intervention, this second decay would be our final, irreversible end.

ETERNAL DESTINIES: THE SLEEP OF THE RIGHTEOUS AND THE END OF THE WICKED

From this foundational understanding of two decays, we can now grasp the vital biblical distinction between the first death and the second death. The first death, which all humanity faces as a consequence of Adam’s sin, has been transformed by the gospel into a temporary, unconscious state of rest for the righteous—a sleep. The second death, however, is the final, irreversible execution of sin’s penalty, an eternal cessation of existence from which there is no awakening. The apostle Paul, echoing the metaphor of the seed, describes the first death of the believer as a planting that precedes a glorious harvest. He writes, “So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body” (1 Corinthians 15:42–44, KJV). This is not a description of an ending, but of a transition. This is why the Scriptures so often refer to this first death as sleep. To the believers in Thessalonica, who were grieving for their departed loved ones, Paul offered this comfort: “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him” (1 Thessalonians 4:13–14, KJV). The first death is a quiet pause, a silent rest in the grave, awaiting the voice of the Life-giver. The Bible adds, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (1 Thessalonians 4:16, KJV), affirming the resurrection hope. Also, “And many of them that sleep in the dust of the earth shall awake, some to everlasting life” (Daniel 12:2, KJV), reinforcing the temporary nature of the first death. Further, “The righteous dead will be raised to receive their immortal bodies” (Selected Messages, vol. 1, p. 304, 1958). “The first death is but a sleep, not an eternal loss” (The Desire of Ages, p. 527, 1898).

In stark and solemn contrast stands the second death, the final and horrifying end for unrepentant sin. This is not a sleep but an annihilation, a complete and utter destruction of being. The book of Revelation describes this ultimate judgment with chilling finality: “And death and hell were cast into the lake of fire. This is the second death” (Revelation 20:14, KJV). This is the destiny reserved for those who have persistently rejected God’s mercy, as John clarifies: “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Revelation 21:8, KJV). There is no resurrection from this death; it is the full and final reaping of a life sown to the flesh. “The first death is the one which is passed upon all men, but the second death is reserved for those who persist in sin. There will be no resurrection from this death” (Testimonies for the Church, vol. 2, p. 211, 1870). In another place, she emphasizes the contrast: “The death referred to in these scriptures is not that pronounced upon Adam, for all mankind suffer the penalty of his transgression. It is the ‘second death’ that is placed in contrast with everlasting life” (The Great Controversy, p. 544, 1888). The Bible further states, “The soul that sinneth, it shall die” (Ezekiel 18:20, KJV), underscoring the finality of the second death. Also, “The wicked shall be turned into hell, and all the nations that forget God” (Psalm 9:17, KJV), confirming the fate of the unrepentant. Additionally, “The second death is the final punishment of the wicked” (Early Writings, p. 292, 1882). “Those who reject Christ will face eternal destruction” (Testimonies for the Church, vol. 5, p. 120, 1882). Christ, by becoming the ultimate seed who fell into the ground and died, restored the principle of resurrection to humanity. For the righteous, the first death is now merely the planting, the sowing, that precedes the glorious harvest of eternal life. For the wicked, there is only the final, fiery consumption of the second death.

SACRED CENTER: EDEN’S SANCTUARY: THE TREE OF LIFE AS THE MOST HOLY PLACE

When we view Eden through the lens of the sanctuary, the Tree of Life emerges as far more than a mythological fountain of youth; it stands as the antitype of the Most Holy Place, the very center of divine presence and power. Its location in the restored paradise confirms this connection, for John saw “a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life” (Revelation 22:1–2, KJV). Just as God communed with Israel from above the Mercy Seat, the place of His throne on earth, so the Tree of Life grows directly from His throne in heaven. The Mercy Seat was the point of access to God’s life-giving presence, a place where divine mercy met the demands of the holy law. God’s instruction to Moses was specific: “And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony” (Exodus 25:22, KJV). This is precisely the role the Tree of Life played in Eden. Access to it was conditional upon obedience, and when that condition was broken, access was barred by the same class of heavenly beings who overshadowed the Mercy Seat: “So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life” (Genesis 3:24, KJV). The Bible adds, “And let them make me a sanctuary; that I may dwell among them” (Exodus 25:8, KJV), showing God’s desire to commune with His people. Also, “The Lord is nigh unto all them that call upon him, to all that call upon him in truth” (Psalm 145:18, KJV), affirming access to God’s presence through obedience. Further, “The Tree of Life represents Christ, the source of immortality” (The Story of Redemption, p. 41, 1947). “Obedience to God’s law grants access to eternal life” (Testimonies for the Church, vol. 1, p. 204, 1868). The Tree of Life was the sacred center of Eden’s sanctuary, embodying God’s presence and provision.

The Tree of Life was not only the symbolic location of God’s presence but also a living representation of the sacred contents of the Ark of the Covenant itself. The Ark contained three holy items: the Ten Commandments, the pot of manna, and Aaron’s rod that budded. Each of these finds its perfect parallel in the Tree of Life. First, the Tree represented God’s Law, the foundation of His government. Access to the Tree was contingent upon obedience to God’s command, and in the new earth, this condition remains: “Blessed are they that do his commandments, that they may have right to the tree of life” (Revelation 22:14, KJV). “The condition of eternal life is now just what it always has been—just what it was in Paradise before the fall of our first parents—perfect obedience to the law of God” (Steps to Christ, p. 62, 1892). Second, the Tree represented God’s divine provision, symbolized by the pot of manna. Just as manna sustained Israel in the wilderness, the fruit of the Tree of Life sustained humanity in Eden. The promise to the overcomer is a return to this divine sustenance: “To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (Revelation 2:7, KJV). Third, the Tree represented God’s resurrection power and divine authority, symbolized by Aaron’s rod that miraculously budded, blossomed, and bore fruit overnight (Numbers 17:8). This dead stick brought to life is a powerful type of resurrection—the very principle embodied in the Tree of Life, which bears perpetual fruit and whose leaves are for the “healing of the nations” (Revelation 22:2, KJV). The Bible states, “For the Lord is good; his mercy is everlasting; and his truth endureth to all generations” (Psalm 100:5, KJV), reflecting the eternal nature of God’s law. Also, “O taste and see that the Lord is good: blessed is the man that trusteth in him” (Psalm 34:8, KJV), paralleling the Tree’s sustenance. Additionally, “The law of God is the foundation of His government” (Testimonies for the Church, vol. 6, p. 10, 1900). “The Tree of Life’s fruit sustains eternal life” (Early Writings, p. 289, 1882). These parallels reveal the Tree of Life as the ultimate symbol of God’s law, provision, and resurrection power.

SHADOWY DECEPTIONS: EDEN’S SANCTUARY: THE TREE OF KNOWLEDGE AS THE COUNTERFEIT HOLY PLACE

Just as the Tree of Life corresponds to the Most Holy Place, the Tree of the Knowledge of Good and Evil functions as a symbolic counterpart to the Holy Place—the chamber of daily ministry, decision, and communion. The tree itself was not inherently evil, but it became the focal point of a counterfeit worship experience, a false sanctuary where humanity turned from the Creator to the creature. The furniture of the true Holy Place—the Table of Shewbread, the seven-branched Candlestick, and the Altar of Incense—represented the elements of a life lived in fellowship with God: spiritual nourishment from His Word, illumination from His Spirit, and communion through prayer. At the forbidden tree, Satan offered a diabolical parody of each of these sacred functions. The Table of Shewbread, which held the “bread of the presence,” symbolized constant fellowship and dependence on God’s word for life. Yet Eve, turning away from this divine nourishment, partook of the forbidden fruit, accepting the serpent’s word over God’s. “Had Eve refrained from entering into controversy with the tempter, she would have been safe… But she ventured to answer him, and fell by the very act of debating with him” (Patriarchs and Prophets, p. 55, 1890). She ate from a counterfeit table, and the spiritual food turned to poison in her soul. The Bible states, “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105, KJV), contrasting God’s true light with Satan’s deception. Also, “The entrance of thy words giveth light; it giveth understanding unto the simple” (Psalm 119:130, KJV), emphasizing true spiritual nourishment. Further, “Satan’s promises are a counterfeit of God’s truth” (The Great Controversy, p. 560, 1888). “By disobedience, Eve chose a false source of knowledge” (The Story of Redemption, p. 37, 1947). This false choice led to spiritual ruin.

The seven-branched Candlestick represented the perfect, divine light of God’s Spirit and truth, a lamp to the feet and a light to the path (Psalm 119:105). The serpent, a being described by the apostle Paul as one who can transform himself into an “angel of light” (2 Corinthians 11:14, KJV), offered a counterfeit illumination. He promised, “For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Genesis 3:5, KJV). This was a promise of enlightenment through self-exaltation, a light independent of God. But this false light led only to darkness. “Their eyes were indeed opened, but to what? To see their own shame and ruin” (Patriarchs and Prophets, p. 56, 1890). Finally, the Altar of Incense symbolized the sweet communion of prayer, with the prayers of the saints ascending to God like fragrant incense. After partaking of the forbidden fruit, this open fellowship was shattered. Instead of seeking God, “Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden” (Genesis 3:8, KJV). Prayer was replaced by fear, and communion was severed by guilt. The Bible adds, “The eyes of the Lord are upon the righteous, and his ears are open unto their cry” (Psalm 34:15, KJV), showing true communion with God. Also, “The sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight” (Proverbs 15:8, KJV), contrasting false worship with true prayer. Further, “Satan’s light is a delusion leading to destruction” (Testimonies for the Church, vol. 5, p. 292, 1882). “Disobedience broke the communion with God” (Education, p. 25, 1903). The original sin was therefore not merely an act of disobedience but a fundamental act of false worship, where humanity turned from the true sanctuary of God’s presence to a counterfeit altar of self-will, seeking life, light, and knowledge from the prince of darkness.

DIVINE REDEMPTION: THE FIRST GOSPEL AT THE MERCY SEAT OF EDEN

In the chilling silence that followed humanity’s fall, as shame and fear descended upon our first parents, the character of God shone forth not in wrath, but in breathtaking mercy. His response to their sin was not primarily punitive but redemptive, constituting the first gospel sermon ever preached. This divine response was, in essence, the first sanctuary service, where mercy triumphed over judgment at the symbolic Mercy Seat of Eden. The first act of this redemptive plan was the promise of a Deliverer. To the serpent, God declared a prophecy that would echo through all of human history: “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15, KJV). This was not just a curse upon Satan; it was a glorious promise to humanity. It foretold a coming conflict and a guaranteed victory through the “seed of the woman,” a direct prophecy of Christ who would ultimately crush the serpent’s authority. “The divine sentence pronounced against Satan after the fall of man was also a prophecy, embracing all the ages to the close of time… Through divine mercy, man was to be restored to favor with God” (Patriarchs and Prophets, p. 65, 1890). The Bible states, “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil” (Hebrews 2:14, KJV), affirming Christ’s victory. Also, “And the God of peace shall bruise Satan under your feet shortly” (Romans 16:20, KJV), echoing the promised triumph. Further, “Christ’s death was the fulfillment of the first gospel promise” (The Desire of Ages, p. 25, 1898). “God’s mercy provided a way of salvation” (The Story of Redemption, p. 46, 1947).

God’s second act of mercy was the provision of a covering. Adam and Eve, in their shame, had attempted to cover their nakedness with fig leaves—a flimsy, self-made garment representing all human efforts at self-righteousness. God replaced their pathetic efforts with a covering of His own making. The scripture records this profound act of grace: “Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them” (Genesis 3:21, KJV). This was not merely an act of kindness; it was a deep theological lesson. For skins to be provided, an animal had to die. Here, in the shadow of their sin, our first parents witnessed the first death and learned that sin costs life. This act was the first sacrifice, a type pointing forward to the Lamb of God who would be slain for the sins of the world. “This act was symbolic of the robe of righteousness with which the repentant and believing children of Adam are to be clothed—the robe which Christ Himself has wrought out for them” (Patriarchs and Prophets, p. 62, 1890). The Bible adds, “He hath covered me with the robe of righteousness” (Isaiah 61:10, KJV), symbolizing Christ’s atonement. Also, “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls” (Leviticus 17:11, KJV), pointing to the sacrificial system. Further, “The sacrifice pointed to Christ, the Lamb of God” (The Great Controversy, p. 652, 1888). “God’s provision of skins taught the cost of sin” (Education, p. 25, 1903). The immediacy and completeness of God’s response—restoring the will to resist evil through “enmity,” promising a Victor, and providing a covering—reveal that the plan of salvation was not a hastily devised reaction to sin but a pre-existing, fully-formed strategy of love, confirming that Christ is indeed the “Lamb slain from the foundation of the world” (Revelation 13:8, KJV).

HEART OF LOVE: CONCEPTS THAT REPRESENT GOD’S LOVE

How do these foundational concepts of life, death, and sanctuary reveal the love of God? They show that His love is not a mere passive sentiment but an active, principled, and redemptive force that undergirds all of reality. God’s love is first seen in the freedom of choice He granted humanity. He did not create automatons but moral agents, capable of returning His love freely. The two trees in the garden were a testament to this profound respect for human will. Furthermore, His love is revealed in the clear boundaries He established for life and happiness. The command not to eat of the Tree of Knowledge was not an arbitrary restriction but a loving protection, designed to shield humanity from the devastating consequences of sin. The Bible declares, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV). This love was not an afterthought. “The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’… Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’?” (Patriarchs and Prophets, p. 63, 1890). The intricate sanctuary pattern, revealed from Eden onward, is the ultimate blueprint of a God whose greatest desire is to dwell with His people and who, in His infinite love, has made every possible provision for that communion to be restored, even at the cost of His own Son. The Bible states, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16, KJV), encapsulating God’s sacrificial love. Also, “The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love” (Jeremiah 31:3, KJV), affirming its eternal nature. Further, “God’s love provided the plan of redemption before sin” (Selected Messages, vol. 1, p. 308, 1958). “The sanctuary reveals God’s desire to dwell with His people” (Christ’s Object Lessons, p. 414, 1900). These truths reveal God’s love as the foundation of the sanctuary and redemption.

DUTY DIVINE: CONCEPTS THAT REPRESENT MY RESPONSIBILITY TO GOD

In light of these profound truths, what then is my personal responsibility to God? My foremost duty is to consciously and continually “choose life” by accepting and partaking of the true Tree of Life, who is Jesus Christ. This is not a one-time decision but a daily, moment-by-moment act of dependence and communion. It means I must reject the world’s counterfeit nourishment—its philosophies, its fleeting pleasures, its promises of self-made wisdom—and instead feed my soul on the Bread of Life. My responsibility is to submit to His law as the transcript of His character and the standard for my life, not as a means of earning salvation, but as the joyful expression of a heart transformed by love. As the final book of the Bible promises, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Revelation 22:14, KJV). This obedience is not a burdensome duty but the natural impulse of a heart surrendered to Him. “All true obedience comes from the heart. It was heart work with Christ. And if we consent, He will so identify Himself with our thoughts and aims, so blend our hearts and minds into conformity to His will, that when obeying Him we shall be but carrying out our own impulses… When we know God as it is our privilege to know Him, our life will be a life of continual obedience” (The Desire of Ages, p. 668, 1898). The Bible states, “If ye love me, keep my commandments” (John 14:15, KJV), linking love with obedience. Also, “O how love I thy law! it is my meditation all the day” (Psalm 119:97, KJV), showing delight in God’s law. Further, “Obedience is the fruit of faith in Christ” (Christ’s Object Lessons, p. 312, 1900). “True faith leads to a life of surrender to God” (Steps to Christ, p. 57, 1892). My responsibility, therefore, is to consent daily to this divine blending, to trust in His resurrection power for victory over sin, and to live a life of loving obedience that reflects my choice to abide in Him, the true source of all life.

NEIGHBORLY CALLING: CONCEPTS THAT REPRESENT MY RESPONSIBILITY TO MY NEIGHBOR

Understanding these concepts also defines my sacred responsibility toward my neighbor. If I have truly partaken of the Tree of Life, I am called to live out the principle of the seed: to die to self so that my life may bring forth fruit for the blessing and nourishment of others. My life is no longer my own; it is to be a channel of the divine life I have received. The book of Proverbs states, “The fruit of the righteous is a tree of life; and he that winneth souls is wise” (Proverbs 11:30, KJV). My responsibility is to be a living “tree of life” in my sphere of influence, offering the fruits of love, joy, peace, and patience to a world starving for spiritual reality. This means I have a solemn duty to act as an agent of restoration, gently pointing my neighbors away from the counterfeit allure of the world’s Tree of Knowledge—its false promises of fulfillment through materialism, pride, and self-indulgence—and toward the true life, healing, and communion found only in Jesus Christ. This is not an optional activity for the Christian; it is the inevitable outflow of a heart filled with Christ’s love. “No sooner does one come to Christ than there is born in his heart a desire to make known to others what a precious friend he has found in Jesus; the saving and sanctifying truth cannot be shut up in his heart… The love of Christ, revealed to us, makes us debtors to all who know Him not” (Steps to Christ, p. 78, 1892). The Bible adds, “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Galatians 6:9, KJV), encouraging perseverance in helping others. Also, “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35, KJV), emphasizing love as a witness. Further, “The Christian is to be a light to those in darkness” (The Ministry of Healing, p. 470, 1905). “Love for souls is the fruit of Christ’s love in us” (Testimonies for the Church, vol. 9, p. 31, 1909). My responsibility is to live a life of self-sacrificing love, becoming a signpost that directs weary and deceived souls to the only path that leads back to the paradise of God.

GLORIOUS FINALE: THE PATH BACK TO THE TREE

The grand narrative of Scripture is a story that begins and ends with the Tree of Life. It is a divine epic that traces the path of humanity from a heartbreaking expulsion to a glorious homecoming. In the beginning, we see the tragic consequence of a wrong choice, as cherubim and a flaming sword bar the way back to the source of life: “So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life” (Genesis 3:24, KJV). For millennia, humanity wandered east of Eden, bearing the curse of decay and separation. But God, in His infinite mercy, did not abandon His children. The entire plan of salvation, foreshadowed in the sanctuary service and fulfilled in the life, death, and resurrection of Jesus Christ, was designed to reopen that barred way. Christ Himself became the Way, the Truth, and the Life. He walked through the flaming sword of God’s justice on our behalf, absorbing its fire into Himself on the cross, so that the path to the Tree of Life could be cleared for all who believe. And so, at the close of the great controversy, the invitation rings out once more, echoing the original promise of Eden but now secured by the blood of the Lamb: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Revelation 22:14, KJV). The journey is complete. The choice, first offered in the sanctuary of Eden, is offered to us today. The Bible states, “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6, KJV), affirming Christ as the path to life. Also, “And this is the record, that God hath given to us eternal life, and this life is in his Son” (1 John 5:11, KJV), pointing to the source of eternal life. Further, “Christ’s sacrifice reopened the way to the Tree of Life” (The Great Controversy, p. 674, 1888). “The redeemed will eat of the Tree of Life in the new earth” (Early Writings, p. 289, 1882). May we, by His grace, choose life, that we may once again eat of that glorious tree and live forever in the immediate, unhindered presence of our God.

“And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3, KJV).