God indeed specifies that Adam and Eve need to be kept from the tree of life because they might eat from its fruit and genuinely live forever in their fallen state (Genesis 3:22-24), so its properties are rather extraordinary--while a deity could banish them from existence by merely thinking about it, whether or not they have eaten from any tree, this statement indicates that the Biblical tree of life really was more than just an ordinary tree, even though its metaphysical nature is tied to and subordinate to God's. Like God's statement in Genesis 11 about how humans actually could make a tower to heaven, whatever is meant by heaven in that case, the comment about protecting the tree of life from now-fallen humans is one of many things that people tend to completely overlook in Genesis (other examples would be the obvious pro-nudity philosophy and the possibility of billions of years elapsing between the events of Genesis 1:1 and 1:2). The tree of life is quite literally presented as being able to offer eternal life to whoever eats from it.
Of course, even such a tree could only exist due to other things in existence, namely the laws of logic that dictate all possibility and necessity, the otherwise empty space that holds matter, and the uncaused cause who directly or indirectly brings matter into existence. It is God, as the uncaused cause of the cosmos, that is the true source of eternal life even over the tree of life, which is merely one of his Edenic creations. Genesis already establishes that in Biblical theology, God created the universe and the tree of life within it, but 1 Timothy 6:16 does later state that God is the only being that can exist forever due to its own nature, something that on its own excludes the idea that eternal life in hell is the default fate of all the unsaved. Even in an unspoiled Eden, eternal life would have only been contingent on divine willingness to share the metaphysical longevity of the uncaused cause with the beings created in its image.
Genesis eventually moves away from the tree of life after the disobedience of the first humans, with the last mention of it in that book saying that God placed cherubim to guard the tree once humans had been expelled from the garden. Revelation 2:7 refers to it next: Jesus promises the church in Ephesus the opportunity to eat from the tree of life that is in "the paradise of God" if they are victorious. Revelation 22, however, goes into more specifics of its new placement. It describes the tree of life as sprouting up on both sides of a river in New Jerusalem just before Revelation 22:3 says that there will not longer be any curse, almost certainly referring to the curses placed on humankind in Genesis 3. The tree of life and the removal of the "curse" might be related more deeply beyond both pertaining to New Jerusalem.
The leaves of the tree of life, after all, are said to be for the "healing" of the nations (Revelation 22:2). Despite its fairly important eschatological role and its connection to the initial Edenic state, the Bible is silent about this abnormal creation between Genesis 3 and Revelation 2. The tree of life is nonetheless something associated with paradise in both the very first and last book of the Bible, making it a somewhat inseparable part of some of the most central events in Biblical theology. As unusual and potent as the tree of life is presented as being, its ability to impart immortality and healing would still ultimately be metaphysically derived from that of God.
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