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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 3:22–24. His four-level outline is real structure in the source text, so it is rendered as structure.
Sentence being passed upon the offenders, we have here execution, in part, done upon them immediately. Observe here,
I.How they were justly disgraced and shamed before God and the holy angels, by the ironical upbraiding of them with the issue of their enterprise: "Behold, the man has become as one of us, to know good and evil! A goodly god he makes! Does he not? See what he has got, what preferments, what advantages, by eating forbidden fruit!" This was said to awaken and humble them, and to bring them to a sense of their sin and folly, and to repentance for it, that, seeing themselves thus wretchedly deceived by following the devil's counsel, they might henceforth pursue the happiness God should offer in the way he should prescribe. God thus fills their faces with shame, that they may seek his name, Psa 83:16. He puts them to this confusion, in order to their conversion. True penitents will thus upbraid themselves: "What fruit have I now by sin? Rom 6:21. Have I gained what I foolishly promised myself in a sinful way? No, no, it never proved what it pretended to, but the contrary."
II.How they were justly discarded, and shut out of paradise, which was a part of the sentence implied in that, Thou shalt eat the herb of the field. Here we have,
1.The reason God gave why he shut man out of paradise; not only because he had put forth his hand, and taken of the tree of knowledge, which was his sin, but lest he should again put forth his hand, and take also of the tree of life (now forbidden him by the divine sentence, as before the tree of knowledge was forbidden by the law), and should dare to eat of that tree, and so profane a divine sacrament and defy a divine sentence, and yet flatter himself with a conceit that thereby he should live forever. Observe,
(1.)There is a foolish proneness in those that have rendered themselves unworthy of the substance of Christian privileges to catch at the signs and shadows of them. Many that like not the terms of the covenant, yet, for their reputation's sake, are fond of the seals of it.
(2.)It is not only justice, but kindness, to such, to be denied them; for, by usurping that to which they have no title, they affront God and make their sin the more heinous, and by building their hopes upon a wrong foundation they render their conversion the more difficult and their ruin the more deplorable.
2.The method God took, in giving him this bill of divorce, and expelling and excluding him from this garden of pleasure. He turned him out, and kept him out.
(1.)He turned him out, from the garden to the common. This is twice mentioned: He sent him forth (Gen 3:23), and then he drove him out, Gen 3:24. God bade him go out, told him that that was no place for him, he should no longer occupy and enjoy that garden; but he liked the place too well to be willing to part with it, and therefore God drove him out, made him go out, whether he would or no. This signified the exclusion of him, and all his guilty race, from that communion with God which was the bliss and glory of paradise. The tokens of God's favour to him and his delight in the sons of men, which he had in his innocent estate, were now suspended; the communications of his grace were withheld, and Adam became weak, and like other men, as Samson when the Spirit of the Lord had departed from him. His acquaintance with God was lessened and lost, and that correspondence which had been settled between man and his Maker was interrupted and broken off. He was driven out, as one unworthy of this honour and incapable of this service. Thus he and all mankind, by the fall, forfeited and lost communion with God. But whither did he send him when he turned him out of Eden? He might justly have chased him out of the world (Job 18:18), but he only chased him out of the garden. He might justly have cast him down to hell, as he did the angels that sinned when he shut them out from the heavenly paradise, Pe2 2:4. But man was only sent to till the ground out of which he was taken. He was sent to a place of toil, not to a place of torment. He was sent to the ground, not to the grave, - to the work-house, not to the dungeon, not to the prison-house, - to hold the plough, not to drag the chain. His tilling the ground would be recompensed by his eating of its fruits; and his converse with the earth whence he was taken was improvable to good purposes, to keep him humble, and to remind him of his latter end. Observe, then, that though our first parents were excluded from the privileges of their state of innocency, yet they were not abandoned to despair, God's thoughts of love designing them for a second state of probation upon new terms.
(2.)He kept him out, and forbade him all hopes of a re-entry; for he placed at the east of the garden of Eden a detachment of cherubim, God's hosts, armed with a dreadful and irresistible power, represented by flaming swords which turned every way, on that side the garden which lay next to the place whither Adam was sent, to keep the way that led to the tree of life, so that he could neither steal nor force an entry; for who can make a pass against an angel on his guard or gain a pass made good by such force? Now this intimated to Adam,
[1.]That God was displeased with him. Though he had mercy in store for him, yet at present he was angry with him, was turned to be his enemy and fought against him, for here was a sword drawn (Num 22:23); and he was to him a consuming fire, for it was a flaming sword.
[2.]That the angels were at war with him; no peace with the heavenly hosts, while he was in rebellion against their Lord and ours.
[3.]That the way to the tree of life was shut up, namely, that way which, at first, he was put into, the way of spotless innocency. It is not said that the cherubim were set to keep him and his for ever from the tree of life (thanks be to God, there is a paradise set before us, and a tree of life in the midst of it, which we rejoice in the hopes of); but they were set to keep that way of the tree of life which hitherto they had been in; that is, it was henceforward in vain for him and his to expect righteousness, life, and happiness, by virtue of the first covenant, for it was irreparably broken, and could never be pleaded, nor any benefit taken by it. The command of that covenant being broken, the curse of it is in full force; it leaves no room for repentance, but we are all undone if we be judged by that covenant. God revealed this to Adam, not to drive him to despair, but to oblige and quicken him to look for life and happiness in the promised seed, by whom the flaming sword is removed. God and his angels are reconciled to us, and a new and living way into the holiest is consecrated and laid open for us.
Historical interpretation
Four Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
God said, “Behold, Adam has become like one of us, knowing good and evil.” Even though by saying, “He has become like one of us,” he symbolically reveals the Trinity, the point is rather that God was mocking Adam in that Adam had previously been told, “You will become like God, knowing good and evil.” Now even though after they ate the fruit Adam and Eve came to know these two things, before they ate the fruit they had perceived in reality only good, and they heard about evil only by hearsay. After they ate, however, a change occurred so that now they would only hear about good by hearsay, whereas in reality they would taste only evil. For the glory with which they had been clothed passed away from them, while pain and disease that had been kept away from them now came to hold sway over them.
Having finished this it says, "Behold, Adam has become like one of us, knowing good and evil." [ Gen. 3:22 ] By saying that "he has become like one of us," Scripture also revealed symbolically something about the Trinity. But at the same time God was actually addressing Adam ironically, seeing that Adam had been told, "you will become like God, knowing good and evil."
However, although Adam and Eve became aware of both these things from eating the fruit, prior to the fruit they were in practice only aware of the good, hearing about evil by report, but after eating it there was a change, so that they only heard by report of the good, whereas they tasted evil in practice. For the glory in which they had been wrapped left them, and the pains which had previously been kept away from them now dominated them.
"And now, lest he stretch out his hand and take from the fruit of the Tree of Life as well, and eat it and live for ever..." [ Gen. 3:22 ] For if he had the audacity to eat of the Tree of which he was commanded not to eat, how much the more would he make a dash for the Tree concerning which he had received no commandment? But because it had been decreed against them that they should exist in toil and sweat, in pains and pangs, God, who when they were still free from the curse and clothed in glory was prepared to give them immortal life, now that they were clothed in the curse, kept them back from eating of the Tree of Life, lest by eating of it and living forever, they would have to remain in a life of pain for eternity.
God's intention, then, was that this life-giving gift, which they would have received from the Tree of Life, might not be turned to misery and actually harm them even more than what they had acquired through the Tree of Knowledge. For from the Tree of Knowledge they had acquired temporal pains, whereas the Tree of Life would have made those pains eternal. From the Tree of Knowledge they had acquired death which would release them from the bonds of their pains, whereas the Tree of Life would have made them entombed all their lives, leaving them forever tortured by their pains. So it was that God kept them back from the Tree of Life, for it was not appropriate, either that a life of delight should be provided in the land of curses, or that eternal life should be found in the transient world.
Had they eaten, however, one of two things would have happened: either the sentence of death would have been proved false, or the life-giving characteristic of the Tree of Life would have been proved not to be genuine. In order, therefore, that the sentence of death might not be annulled, and the life-giving characteristic of the Tree might not be proved false, God kept Adam at a distance from it, lest he suffer loss from the Tree of Life as well, just as he had already been harmed by the Tree of Knowledge.
If Adam had rashly eaten from the tree of knowledge he was commanded not to eat, how much faster would he hasten to the tree of life about which he had not been so commanded? But it was now decreed that they should live in toil, in sweat, in pains and in pangs. Therefore, lest Adam and Eve, after having eaten of this tree, live forever and remain in eternal lives of suffering, God forbade them to eat, after they were clothed with a curse, that which he had been prepared to give them before they incurred the curse and when they were still clothed with glory.
It is now necessary to say why, even though man did not receive the knowledge from the tree, it is called “the tree that gives the knowledge of good and evil;” for it is not a trifle to learn why a tree has such a name. In fact the devil said, “On the day when you eat of the fruit of the tree, your eyes will be opened and you will be like gods, knowing good and evil.” How can you maintain, you ask me, that it did not provide him with the knowledge of good and evil? Who said, in fact, that it provided him with this knowledge? The devil, you will answer. So do you put forward the testimony of the enemy and the conspirator? The devil said, “You will be gods.” Did they really become gods? Therefore, since they did not become gods, they did not receive the knowledge of good and evil either. For the devil is a liar and never speaks the truth. In fact the Gospel says, “He never stays in the truth.”
See again God's considerateness. "the Lord God said," the text says, "'Lo, Adam has become like one of us in knowing good and ill." ' Do you see how remarkable is the ordinariness of the expression? Let us, however-, take it all in a sense befitting God. You see, the intention at this point is to remind us through these words of the deception practiced on them by the devil through the instrumentality of the serpent. I mean, that was when that creature said, "'If you eat, you will be like gods,'" and they presumed to taste it in the hope of achieving this equality. Hence also God wanted again to make them ashamed, to bring them to a sense of their- sins and to show them the gravity of their disobedience and the excess of the deception, said, "'Lo, Adam has become like one of us.'" Great is the reproach in this sentence, capable of touching the heart of the transgressor. Was this your reason, he is saying, for despising my commandment, that you had notions of equality? Lo, you have become what you expectedÐor rather, not what you expected but what you deserved to become."'Lo,'" he says, "'Adam has become like one of us in knowing good and evil.'" This, in fact, is what the guileful devil said to them through the serpent, that " 'your eyes will be opened, and you will be like gods, knowing good and evil.'"
"'Now there is a risk that at some time he may put out his hand and pick fruit from the tree of life, eat it and live forever.'" See here, I ask you, the l.ord's loving kindness. I mean, we must study the saying precisely so that nothing concealed under the surface can escape us. When God gave Adam the command, he bade him abstain from nothing, with the single exception of that tree, and when he presumed to taste it he received the sentence of death; he made this clear to him in giving him the command in case he should break it, though he had given him no express instructions about the tree of life. I mean, since he created him immortal. as I see it and you can understand, it would have been possible for Adam, if he had wanted, to partake of that tree along with the others, a tree that was able to provide him with endless life hence he was given no instruction about it.
If, however, someone of a meddling nature should enquire why it was called the tree of life, let him learn that it was not possible for human beings to discern all God's works precisely by following their own reasoning. The Lord, you see, decided that the human being created by him should have some practice in disobedience and obedience while living in the garden, and decided to provide examples there of these two trees, one of life, the other of death (so to say) in the sense that tasting it and breaking the command brought death on him. So when by partaking of this tree he became liable to death and subject in the future to the needs of the body, and the entry of sin had its beginnings as the result of which death also was fittingly provided for by the Lord, no longer did he allow Adam in the garden but bade him leave there, showing us that his sole motive in doing this was his love for him.
To learn this precisely, we must read again the words of Sacred Scripture. "'Now there is a risk that at some time he may put out his hand and pick fruit from the tree, eat it and live forever.'" In other words, since he had given signs of considerable intemperance through the command already given him (he is saying) and had become subject to death, lest he presume further to lay hold of this tree which offers endless life and go on sinning forever, it would be better for him to be driven from here. And so the expulsion from the garden was a mark of care rather than necessity. Our Lord, you see, is like this: he reveals his care for us in punishing no less than in blessing, and even his punishment is inflicted for the sake of admonition. Because if in fact he knew that we would not get worse by sinning and escaping, he would not have punished us; but to check our decline into greater evil and to stem the tide of wickedness, he applies punishment out of fidelity to his own loving kindness which is exactly what he did in this case: in his care for the firstformed human being he bade him be driven out of the garden. "The Lord God sent him out of the garden of delight to till the soil from which he was taken." See here once again, I ask you, the precision of Sacred Scripture: "The Lord God sent him out of the garden of delight," the text says, "to till the soil from which he was taken." See, he puts the sentence into effect, driving him out of the garden of delight and obliging him to till the soil from which he was taken. It was not without purpose that he said, "from which he was taken." It was that he might in this work have a constant reminder of his humiliation, and be in a position to know that his subsistence derived from that source, and the composition of his body originally came from the soil hence, he says, till the soil from which he himself was composed. He had said as much also in the sentence, "'In the sweat of your brow may you eat your bread.'" Accordingly at this point also he says the same thing in the phrase, "to till the soil from which he was taken."
And how will that statement of the Lord stand, after the sin of the first man: “Behold, Adam is become like one of us, knowing good and evil?” For he must not to be thought to have been such before the sin that he was wholly ignorant of good. Otherwise, it must be admitted that he was created like an irrational and senseless animal; and this is quite absurd and foreign to the Catholic faith. No, rather, according to the pronouncement of the most wise Solomon, “God made man right,” that is, to enjoy continually the knowledge of good alone. But they sought many thoughts. So they were made, as it was said, “knowing good and evil.” After the fall, therefore, Adam conceived a knowledge of evil, which he did not have. But he did not lose the knowledge of good, which he did have.
And He said: Behold, Adam has become like one of us, knowing good and evil. On this St. Augustine comments: "Since, he says, it is said in any manner and in any way, God nevertheless declared, it should not be understood otherwise, that He said 'one of us,' except that the plural number is taken on account of the Trinity, just as it was said 'Let us make man,' just as also the Lord about Himself and the Father said: 'We will come to him and make our abode with him' (John 14). Therefore it was repeated upon the head of the proud one by which outcome he desired what was suggested by the serpent 'You will be like gods.' Behold, he says, Adam has become like one of us. For these words are of God, not so much insulting him, as deterring others from being proud in that way; for the sake of those for whom these words were written: He has become, he says, like one of us, knowing good and evil. What else should be understood except that an example of instilling fear was proposed? because not only did he not become as he wanted to become, but he did not even maintain what he had become. On this point elsewhere: 'Nor are they the words of God confessing,' he says, 'but rather reproaching.' Behold, Adam has become like one of us, just as the Apostle says: 'Grant me this wrong' (II Cor. 12:13), surely he wants it to be understood from the contrary."
"Now, therefore, lest he stretch out his hand and take also from the tree of life and eat and live forever, the Lord sent him out of the paradise of pleasure, to till the ground from which he was taken. The above words are God's; but this action followed because of those words. For alienated from the life he would have received with the angels if he had kept the commandment, but also from the life he was leading in the paradise, in a certain happy state of the body, he necessarily had to be separated from the tree of life, whether because that happy state of the body would continue through it with visible matter by invisible virtue, or because in it there was also the visible sacrament of invisible wisdom. He had indeed to be alienated from there, either as already dying or even as excommunicated, just as also in this paradise, that is, in the Church, men are accustomed to be removed from the visible sacraments of the altar by ecclesiastical discipline."
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Summary
Genesis 3:22 records the LORD God's profound declaration following humanity's disobedience, revealing His assessment of Adam's new, tragic "knowledge" of good and evil. This pivotal verse details God's decisive, yet merciful, action to prevent fallen humanity from accessing the tree of life, thereby ensuring they would not live eternally in a state of sin and separation, a divine decision rooted in both perfect justice and profound compassion for His creation.
Context
Literary Context
This verse is a climactic pronouncement within the immediate aftermath of the Fall, as narrated in Genesis 3. It directly follows Adam and Eve's transgression of eating from the forbidden tree of the knowledge of good and evil, their subsequent awareness of nakedness, and their failed attempts to hide from God. The divine interrogation and pronouncement of curses upon the serpent, Eve, and Adam precede this verse. Genesis 3:22 serves as the divine rationale for the expulsion from the Garden, which is then immediately described in Genesis 3:23-24, marking a definitive transition from paradise to a world outside Eden.
Historical & Cultural Context
The concept of a divine council or a plurality within the Godhead, hinted at by "as one of us," resonates with ancient Near Eastern cosmologies where gods often deliberated. However, the biblical narrative distinctly presents a singular, sovereign God. The Garden of Eden itself, with its two unique trees, functions as a sacred space, a proto-temple where God walked with humanity. The "tree of life" and "tree of the knowledge of good and evil" are not merely botanical specimens but symbolic representations of humanity's relationship with God—dependent life through obedience versus independent, self-defined knowledge through rebellion. The expulsion from this sacred space signifies humanity's broken fellowship with God and the loss of immediate access to His sustaining presence, a profound cultural and spiritual shift.
Key Themes
Genesis 3:22 contributes significantly to several overarching themes in Genesis and the broader biblical narrative. It underscores the consequences of sin, demonstrating how disobedience immediately ruptures humanity's relationship with God and alters their very nature, leading to a loss of innocence and the introduction of death. It highlights divine sovereignty and wisdom, as God, despite human rebellion, maintains control and acts with foresight to prevent an even greater tragedy. The verse also introduces the theme of divine mercy in judgment, as God's act of preventing eternal life in a fallen state is ultimately a compassionate measure, preserving the possibility of future redemption. Finally, it sets the stage for the biblical narrative's central quest: humanity's desperate need for restoration and a new way to true, eternal life, a theme that finds its ultimate fulfillment in the New Testament.
Exposition and Analysis
Key Word Analysis
This word signifies a deep, experiential understanding, not merely intellectual acquisition. In this context, it refers to knowing good by experiencing God's perfect design and knowing evil by having chosen it and suffering its devastating consequences, rather than a neutral, objective understanding. This "knowledge" is born of disobedience and leads to shame and separation.
This term describes that which is pleasant, beneficial, excellent, or morally upright. Before the Fall, humanity experienced only "good" in God's perfect creation and through obedience. After the Fall, their understanding of "good" became tainted by the experience of "evil," losing its unadulterated quality.
Signifying that which is bad, harmful, morally corrupt, or distressing. This is the new, painful experiential knowledge humanity acquired through their transgression. It represents the rupture of shalom, the introduction of suffering, and the corruption of their nature.
Verse Breakdown
"And the LORD God said,"
This opening phrase emphasizes the divine authority and solemnity of the pronouncement. It highlights that this is a direct, deliberate declaration from the sovereign Creator, Yahweh Elohim, underscoring the gravity of the moment and the finality of the decision.
"Behold, the man is become as one of us,"
The interjection "Behold" (H2005, hên') draws immediate attention to a significant observation. The phrase "as one of us" (H259, ʼechâd') is a profound theological statement. While some interpret it as God addressing His heavenly court (angels), the most robust theological understanding, particularly from a Trinitarian perspective, sees it as an early, subtle hint of the plurality within the Godhead—Father, Son, and Holy Spirit—deliberating humanity's altered state. It signifies a divine recognition of humanity's new, albeit corrupted, experiential knowledge.
"to know good and evil:"
This clause clarifies the nature of humanity's transformation. It is not an intellectual gain of moral wisdom, but a tragic, experiential "knowing" (H3045, yâdaʻ') of evil through having chosen it, and a corrupted understanding of good in light of that choice. This knowledge brought shame, fear, and a broken relationship with God, as evidenced by their immediate attempt to hide themselves.
"and now, lest he put forth his hand, and take also of the tree of life,"
This marks God's crucial preventive action. "Lest" indicates a protective measure. God foresees the danger of fallen humanity, now tainted by sin, gaining access to perpetual physical life. To "put forth his hand" (H3027, yâd') and "take" (H3947, lâqach') implies a deliberate act of appropriation. The "tree of life" (H6086, ʻêts' and H2416, chay') symbolizes eternal life and unhindered communion with God.
"and eat, and live for ever:"
This final clause states the terrifying consequence God seeks to prevent. If fallen humanity were to "eat" (H398, ʼâkal') from the tree of life, they would "live for ever" (H2425, châyay' and H5769, ʻôwlâm') in their corrupted, sinful state. This would condemn them to an eternal existence of misery, separation from God, and spiritual death, making redemption impossible. God's intervention is thus an act of profound mercy, preserving the possibility of a future, true eternal life.
Literary Devices
The passage employs several significant literary devices. Anthropomorphism is evident in the depiction of the LORD God speaking, observing, and making a decision, attributing human-like actions and thought processes to the divine. This makes God's interaction with humanity relatable and immediate. There is also a profound Irony in humanity's pursuit of "knowledge" (from the forbidden tree) leading not to elevation but to degradation and expulsion. What was seemingly gained—an experiential knowledge of good and evil—was in reality a devastating loss of innocence, communion, and access to eternal life. The phrase "as one of us" introduces Divine Council Language, suggesting a deliberation within the divine realm, whether among the persons of the Trinity or with heavenly beings. This adds a sense of gravitas and cosmic significance to the decision. Finally, the "tree of life" functions as powerful Symbolism, representing not just physical immortality but also the fullness of life, blessing, and unhindered communion with God, which is now tragically withheld.
Theological and Thematic Connections
Genesis 3:22 is a foundational text for understanding the depth of the Fall and the trajectory of God's redemptive plan. It profoundly illustrates that sin's consequence is not merely physical death but a spiritual separation from the source of life, necessitating a divine intervention to prevent an eternal perpetuation of this broken state. God's act of guarding the tree of life, while a judgment, is simultaneously an act of profound mercy, preserving humanity from an eternal curse and setting the stage for a future, true restoration of life through a different, divinely appointed means. This passage underscores God's unwavering sovereignty, His perfect wisdom in governance, and His ultimate commitment to a holy and righteous relationship with His creation, even when that relationship is fractured by human rebellion.
Reflection and Application
Genesis 3:22 serves as a stark reminder of the profound gravity of sin and its capacity to distort our understanding of life, leading to separation from God and the true source of flourishing. It challenges us to recognize that God's judgments, even when seemingly severe, are always rooted in His perfect wisdom and profound mercy, aiming to prevent greater harm and preserve the pathway to genuine, eternal well-being. This passage compels us to understand that true life is not found in self-determination or the pursuit of forbidden knowledge, but in humble submission to God's perfect will and in seeking Him as the ultimate source of all life. It calls us to reflect on the consequences of our own choices and to appreciate the divine grace that prevents us from being eternally locked into the destructive patterns of sin, always pointing us toward the hope of redemption.
Questions for Reflection
FAQ
What does 'the man is become as one of us' mean?
This phrase is a profound theological statement. While some interpretations suggest God is consulting with His heavenly court or angelic beings, the most common and robust theological understanding, especially from a Trinitarian perspective, views it as an early, subtle hint of the plurality within the Godhead—Father, Son, and Holy Spirit—deliberating humanity's changed state. In either case, it signifies a weighty and deliberate divine decision.
Did humanity gain wisdom by 'knowing good and evil'?
No, the "knowledge" here is experiential, not intellectual wisdom or moral enlightenment. It means humanity now knew evil through having committed it and experiencing its destructive consequences, rather than simply knowing good through obedience to God. It was a tragic, not beneficial, acquisition, leading to shame, fear, and brokenness, as seen in Genesis 3:7-10.
Why did God prevent access to the tree of life? Was it a punishment?
While it was a direct consequence of sin, preventing access to the tree of life was primarily an act of divine mercy, not merely punishment. Allowing fallen humanity to live eternally in a state of sin and separation from God would have been an eternal curse, locking them into perpetual misery and spiritual death. God's action preserved the possibility of future redemption and the eventual restoration of true eternal life through a different means.
Does this verse imply God didn't want humanity to be like Him?
Humanity was already created in God's image, reflecting His character (see Genesis 1:26-27). The "as one of us" refers to the experiential knowledge of good and evil, a knowledge God possesses inherently without having to commit evil. God prevented humanity from achieving a distorted, corrupted form of eternal life in their fallen state, which would have been an eternal misery and prevented any future reconciliation or redemption.
Christ-Centered Fulfillment
Genesis 3:22, by denying fallen humanity access to the tree of life and thus eternal life in their sinful state, powerfully underscores the profound brokenness introduced by the Fall and the desperate need for a new way to eternal life. This need is perfectly and gloriously fulfilled in Jesus Christ. He is the true "Tree of Life" and the only means by which humanity can regain access to eternal life and an unhindered, restored relationship with God. Jesus declared, "I am the way, the truth, and the life; no one comes to the Father except through Me." He promised that "whoever believes in Him should not perish but have eternal life." Through His atoning sacrifice on the cross, Christ overcomes the curse of the Fall, bears the penalty for sin, and offers abundant, unending life (as promised in John 10:10). Believers in Christ partake in this true, eternal life now, and are assured of ultimate access to the restored tree of life in the new heavens and new earth, as beautifully depicted in Revelation 22:2 and Revelation 22:14.