Think about the tree of knowledge, for instance, the lady of Tekoa’s words to King David, when she was searching for him to address a wrong:
“Knowing Good and Evil” Means Making Judgments
The principal thing to state is that “knowing good and evil” does not allude to the ownership of data, similar to one would “know” the capital of Belgium or the compound segments of a cell film.
It is a functioning expression, and alludes to wisdom among good and evil, or all the more basically, making decisions of the tree.
“For the ruler will hear and convey his maidservant from the hand of the man who might devastate both me and my child from the legacy of God.” Then your maidservant stated, “It would be ideal if you let the expression of my master the lord be encouraging, for as the heavenly attendant of God, so is my ruler the lord to recognize good and evil” (2 Samuel 14:16-17).
The lady is here looking for the lord to issue a judgment for her sake. She relates this “knowledge” to the action of God himself or the “Holy messenger of God.” It is the sort of judgment that is related to rulership. So also, when Solomon progressed toward becoming ruler upon David’s passing, he petitions God for astuteness. In any case, tune in to his real words:
And now, O Yahweh my God, you have made your worker lord instead of David my father, in spite of the fact that I am nevertheless a little kid. I don’t have the foggiest idea of how to go out or come in. And your worker is amidst your kin whom you have picked, an incredible people, beyond any reasonable amount to be numbered or meant large number. So give your worker a meeting heart to pass judgment on your kin, to recognize among good and evil. For who can pass judgment on this incredible individual of yours? (1 Kings 3:9).
“Knowing Good and Evil” Represents Moral Maturity
Solomon’s solicitation comes close by his admission that he resembles “a little kid” (v. 7), and this focuses us to the second part of “the knowledge of good and evil.”
It is related to development—the sort of development that is required to be a place of knowledge tree issuing moral decisions.
To need it is to be juvenile, or like a tyke. This is the thing that God said of the offspring of the wild age, before their passage into Canaan:
In addition, your little ones who you said would turn into prey, and your children, who this day have no knowledge of good or evil, will enter there, and I will offer it to them and they will have it (Deuteronomy 1:39).
To come up short on this knowledge isn’t ethically culpable in a juvenile youngster; it is basically regular. Simultaneously, for the individuals who ought to be further along in shrewdness, knowledge of good and evil is normal. Tune in to the writer of Hebrews’ censure to his perusers:
For however at this point you should be instructors, you have need again for somebody to show you the rudimentary standards of the prophets of God, and you have come to need milk and not strong nourishment. For everybody who shares just of milk isn’t familiar with the expression of exemplary nature, for he is a baby. Be that as it may, strong nourishment is for the developed, who on account of training have their faculties prepared to perceive good and evil (Hebrews 5:12-14).
What Did The Tree Mean?
Solidly, the tree spoke to for Adam the decision between submitting to God’s law or seeking after good self-governance: Fearing the Lord (the start of astuteness), or deciding for himself what good and evil are. Learning dutifulness would bring about more noteworthy shrewdness, development, and opportunity. That is the thing that the snake enticed Adam and Eve with: “You will be as divine beings, knowing good and evil” (Genesis 3:5). That is, you will decide for yourselves. You will no be in the situation of kids, having good and evil directed to you. The snake enticed Adam and Eve with the rights of self-ruling, develop adulthood before they had learned accommodation to God—and he enticed them to accomplish this by method for noncompliance. In any case, understand that it could have been accomplished with acquiescence also, without the outcomes of wrongdoing—and that is the disaster. Adam and Eve were to be sure bound to control creation. Getting to resemble divine beings was not an awful thing or a terrible want. Yet, this was to be accomplished similarly the standard of Jesus was accomplished—by accommodation to God (Philippians 2:8-9).
Note likewise, “good and evil” here is most likely a more extensive class than just ethical quality. The quick precursor is God’s judgment over his creation in Genesis 1: “God saw that it was good.” This isn’t an issue of the ethical uprightness of the moon and plants and fishes. It is “good” in the feeling of “fitting” or “lovely.” The tree, as the testing purpose of Adam’s compliance, would likewise be the open door for him to practice his judgment with respect to what is legitimate and fitting. One thing that was exceptionally unfitting in Adam’s activity was that he enabled himself to be drawn away and made subservient to the snake, a “mammoth of the field” (Genesis 3:1), an animal that God had given Adam and Eve a commission to practice territory over.
So a prompt impact of Adam and Eve’s wrongdoing was that their eyes were opened, and they saw that they were exposed. Having carried on of accord with truth, goodness, and excellence by venturing outside of God’s command and looking for self-governance for themselves, at the same time submitting to an animal who they should leader over, they perceived their presentation and powerlessness, and their absence of magnificence. Garments in the Bible speaks to brilliance, and Adam and Eve understood that in their youthfulness they had gone after a divinity that they were not prepared for, in light of the fact that they had not scholarly obedience. Adam and Eve resembled little children who need mama and daddy’s instruments and gadgets, and after getting them, understand they don’t have the foggiest idea how to manage them and basically wind up harming themselves.
God laid an impermanent denial on his kids, who were set to develop into insightful, develop, and free adulthood by method for submission. They were to wind up like divine beings, making a decision concerning good and evil, and the tree was a chance to prepare them in this. In any case, the snake enticed them with holding onto this privilege rashly, by method for insubordination. Adam and Eve judged among good and evil, yet their demonstration of judgment was imperfect and demonstrated lethal.