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I. Now, it is hardly possible to study the Scripture accounts without leaning to the opinion that "the tree of life," and "the tree of the knowledge of good and evil," were strictly sacramental — in other words, that as symbolical trees they did what they could never do as material. "The tree of life," whatever were its foliage and fruit, was clearly not one of those trees which the earth had been appointed naturally to produce. Placed in the centre of the brilliant scenery of Eden, it answered purposes peculiar to itself. It is not classed among the trees good for food; and if therefore all those trees, as affording nourish-meat by their fruit, were trees of life, it must have been in some far different sense that this single tree was emphatically styled "the tree of life." Besides, it should be remembered that when man had sinned by eating of the fruit of the tree of knowledge, God gave as a reason for expelling him from Eden — "Lest he put forth his hand and take also of the tree of life, and eat and live for ever." So that, in some way or other, immortality was to have been consequent on the eating of this tree. Indeed, there are various passages in which, as well as in our text, mention is made of "the tree of life"; and we suppose that what is intended by the figure in these later instances must have been typified by "the tree in the midst of the garden." But when Solomon speaks of the eternal wisdom as "a tree of life" — when Christ declares to the Church of Ephesus, "To him that over-cometh will I give to eat of the tree of life which is in the midst of the Paradise of God" — or when, as in our text, a blessing is pronounced on those who do God's commandments, as having "right to the tree of life," there can be nothing clearer than that by taking of "the tree of life" is meant a participation of that eternal life with God in heaven which Christ Jesus has merited for His followers. Therefore we seem justified in concluding that "the tree of life" in Paradise was nothing less than an instructive symbol of that Second Person in the Trinity, who in every age has been the life of the world.

II. And now, assuming, as we think we may, that Christ, as represented to us in Scripture, is "the tree of life," we pass on to consider the blessing pronounced on those who do God's commandments — "that they may have right to the tree of life, and may enter in through the gates into the city." Now, the persons whom the text pronounces blessed are those that do God's commandments. The terms on which they partake of the tree of life are those of absolute right: "that they may have right to the tree of life." Right presupposes debt, and a debt can never coexist with gift. We think, then, that we must carry with us your ready assent when we argue that forasmuch as the doing of God's commandments which is mentioned in the text puts man into the position of having "right to the tree of life," the supposed obedience must be something more than a mere creature obedience, even though that obedience were wrought up to an unspotted perfection. We are required, then, to search for a doing of the commandments which shall be productive of right; for if none such be discovered the pronounced blessing will have none on whom to descend. The moral law exists no longer as a covenant. It can hardly, therefore, be to obedience to the commandments of this law that the blessings are annexed. But there is a commandment peculiar to the gospel which we may obey, and obedience to which shall procure for us right. "This is His commandment," saith St. John, "that we believe on the name of His Son Jesus Christ"; and there is the most exact agreement between this statement and the answer of Jesus to the Jews. When they asked Him, "What shall we do to work the works of God?" Jesus said, "This is the work of God, that ye believe on Him whom He hath sent." So that the great commandment under the gospel dispensation — a commandment which distinguishes the dispensation from the legal — is simply the commandment to believe on the Saviour. This commandment, we, though weak and insufficient, may thoroughly do — not indeed in our own strength, for "this is the work of God," but through the power of the quickening Spirit which stirs us from the lethargy of our nature, and enables us to put faith in the sacrifice and righteousness of Christ. But if a man thus strengthened by supernatural assistance do the commandment which belongs especially to the gospel, he will certainly "have right to the tree of life." Yes, "have right" — for the commandment requires faith in the Lord Jesus Christ; and what is it which faith effects for him who is enabled to exercise it, if it be not that it incorporates him into the mystical body of the Saviour, and so causes him to appear in the sight of God as having suffered and obeyed in Christ? And thus we vindicate, as we hope, the truth that a believer, though in himself he can deserve nothing but utter condemnation, yet in Christ may have right to all that is magnificent and glorious. He passes into the saint's rest,, a conqueror, yea, more than a conqueror, through Him that loved him," angels chanting his welcome, and God Himself approving his credentials of victory. He enters, as you observe it stated in the last clause of our text, "through the gates into the city." He is not admitted, as it were, by stealth, whilst the sentinels sleep; he is not admitted by bribery, the keepers consenting to overlook the deficiencies of his passport; he is not admitted surreptitiously, through some neglected breach, or by a secret subterranean passage; but amid the blazings of Deity, and with thousand times ten thousand spirits gazing on his march as a mighty one, going forward to his right, he "enters in through the gates into the city." Who will not confess that Christ much. Oh, for a faith in Christ, that we may obtain the blessedness of those who do God's commandments. This is the thing wanted, the thing to be prayed for with earnestness and sincerity. Then, when we feel that we have right, how glorious will the Saviour appear!

(H. Melvill, B. D.)

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KJV: Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

WEB: He said to me, "See you don't do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God."