ls him for a lesson; because he knows himself
deprived of that place on account of sin, and because by the things
that have a bodily existence in that paradise, he is instructed in
things pertaining to the heavenly paradise, the way to which is
prepared for man by Christ.

Reply Obj. 5: Apart from the mysteries of the spiritual
interpretation, this place would seem to be inaccessible, chiefly on
account of the extreme heat in the middle zone by reason of the
nighness of the sun. This is denoted by the "flaming sword," which is
described as "turning every way," as being appropriate to the
circular movement that causes this heat. And since the movements of
corporal creatures are set in order through the ministry of the
angels, according to Augustine (De Trin. iii, 4), it was fitting
that, besides the sword turning every way, there should be cherubim
"to keep the way of the tree of life." Hence Augustine says (Gen. ad
lit. xi, 40): "It is to be believed that even in the visible paradise
this was done by heavenly powers indeed, so that there was a fiery
guard set there by the ministry of angels."

Reply Obj. 6: After sin, if man had [eaten] of the tree of life, he
would not thereby have recovered immortality, but by means of that
beneficial food he might have prolonged his life. Hence in the words
"And live for ever," "for ever" signifies "for a long time." For it
was not expedient for man to remain longer in the unhappiness of this
life.

Reply Obj. 7: According to Augustine (Gen. ad lit. xi, 39), "these
words of God are not so much a mockery of our first parents as a
deterrent to others, for whose benefit these things are written, lest
they be proud likewise, because Adam not only failed to become that
which he coveted to be, but did not keep that to which he was made."

Reply Obj. 8: Clothing is necessary to man in his present state of
unhappiness for two reasons. First, to supply a deficiency in respect
of external harm caused by, for instance, extreme heat or cold.
Secondly, to hide his ignominy and to cover the shame of those
members wherein the rebellion of the flesh against the spirit is most
manifest. Now these two motives do not apply to the primitive state.
because then man's body could not be hurt by any outward thing, as
stated in the First Part (Q. 97, A. 2), nor was there in man's body
anything shameful that would bring confusion on him. Hence it is
written (Gen. 2:23): "And they were both naked, to wit