Augustine of Hippo : "And then, lest Adam stretch forth his hand to the tree of life and live forever, God dismissed him from paradise." It is well put, "he dismissed," and not "he excluded," so that he might seem to be drawn down by the weight of his own sins to a place that suits him. A bad man generally experiences this when he begins to live among good men, if he is unwilling to change for the better. He is driven from the company of good men by the weight of his bad habit, and they do not exclude him against his will but dismiss him in accordance with his will. — TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.22.34 Ephrem the Syrian : God now sends him "to work the earth from which he had been taken, " [ Gen. 3:23 ] so that he who had been harmed by the ease in the Garden might be benefited by toil on the earth. Ephrem the Syrian : When Adam sinned God cast him forth from paradise, but in his grace he granted him the low ground beyond it, settling him in the valley below the foothills of paradise; but when mankind even there continued to sin they were blotted out, and because they were unworthy to be neighbors of paradise, God commanded the ark to cast them out on Mount Qardu. — HYMNS ON PARADISE 1.10 Tertullian : Now, although Adam was by reason of his condition under law subject to death, yet was hope preserved to him by the Lord's saying, "Behold, Adam is become as one of us;" that is, in consequence of the future taking of the man into the divine nature. Then what follows? "And now, lest he put forth his hand, and take also of the tree of life, (and eat), and live for ever." Inserting thus the particle of present time, "And now," He shows that He had made for a time, and at present, a prolongation of man's life. Therefore He did not actually curse Adam and Eve, for they were candidates for restoration, and they had been relieved by confession. [Against Marcion 2.25] — Against Marcion Book II Tertullian : "Behold the man is become as one of us," Genesis 3:22 He is either deceiving or amusing us in speaking plurally, if He is One only and singular. Or was it to the angels that He spoke, as the Jews interpret the passage, because these also acknowledge not the Son? Or was it because He was at once the Father, the Son, and the Spirit, that He spoke to Himself in plural terms, making Himself plural on that very account? Nay, it was because He had already His Son close at His side, as a second Person, His own Word, and a third Person also, the Spirit in the Word, that He purposely adopted the plural phrase, "Let us make;" and, "in our image;" and, "become as one of us." For with whom did He make man? and to whom did He make him like? (The answer must be), the Son on the one hand, who was one day to put on human nature; and the Spirit on the other, who was to sanctify man. With these did He then speak, in the Unity of the Trinity, as with His ministers and witnesses. [Against Praxeas 12] — Against Praxeas