Personal Thoughts

I just studied Hosea 2 and it challenges our understanding of God because it is the story of a broken relationship between God and Israel [Hosea 3:1] and God’s churning feelings of hurt and love. This is not the picture theology offers. I would encourage every believer to put themselves in this story in the place of Israel to remind themselves that the Spirit’s grief Paul spoke of is a real thing and is not poetic license [Ephesians 4:30]. “How oft did they provoke him in the wilderness, and grieve Him in the desert!,” the Psalmist sympathetically winced [Psalm 78:40]. The Hebrew means that God was in pain!

We should be grateful God didn’t ask of us what He asked of Hosea: to marry a prostitute [Hosea 1:2]. The prophet would have first hand experience in God’s message for Israel. Israel’s interest in foreign gods and our Lord’s own pain brought Him to this. So Hosea was, himself, torn between letting his wife, Gomer, go when she left him for other men or God’s explicit instruction that at any cost get her back. Chapter 3:2 tells us the price for her ransom was 15 pieces of silver plus a homer and a half of barley. A homer went for 10 pieces of silver; so 1and 1/2 is worth an additional 15 pieces of silver [shekels] … or a total cost of 30 pieces of silver. This was the price of a slave [Exodus 21:32]. This was the price given Judas to betray our Lord [Matthew 26:15].

Hosea against parental wisdom, disparaged his wife to their three children claiming they were probably not his! That’s the voice of unutterable anguish. Notwithstanding, the name “Gomer,” means “to bring to completion.” The Psalmist used the verb to mean fulfillment: “to God who fulfills his purpose for me” [Psalm 57:2 ESV]. There is a demonstrable hint here of what God is thinking!

It seems sacrilegious to study this prophecy because I feel like I am engaging in gossip over another’s pain. Perhaps we insulate ourselves from any real discussion of this text by assuming the theological position that God is impassible, that because He cannot change [Malachi 3:6], he doesn’t really feel hurt. But that’s the point “I change not!” means that He still loves them! …and us!!

The second chapter is a love letter from God asking for another chance to reconcile with Israel whom He loves and wants to make happy and safe [Hosea 2:20-23]. God relates how He feels both in terms of His broken heart and His undying love. He wants to “start over” with a new covenant [Hosea 2:18]. He promises, “I have espoused you to me forever” [Hosea 2:19a; Revelation 21:2, 9].

Hosea [and God?] then mellows the tone of his words, almost as if to say apologetically to his children with a hug, “Yes, you are mine! And I will never disown you!” [That’s the voice of reconciliation [Hosea 2:23b]. We should all be awestruck with Hosea’s and God’s persistence. Divorce was never a solution!

The chapter ends with these words: “My God!”  Remember Thomas in John 20:28? Just a glimpse of such love overwhelms our ability to respond. We have no words—no definition—for such a grace! Someday we, too, will stand in His presence and proclaim, “My God!” As the songwriter penned,

When Christ shall come with shouts of acclamation,
To take me home, what joy will fill my heart!
Then I will bow in humble adoration,
And there proclaim, my God, how great thou art!

There is yet a unity available without compromise within Christianity that will give significant meaning to the “glory and honor” God has bestowed upon us [Hebrews 2:6-8] and to the angels’ inquiry into our redemption [1 Peter 1:10, 12 KJV]. Although I am no prophet, the privilege of participating in a great end time harvest of souls has more to do with the current generation and not mine. We, who have laid out the denominational boundaries that encircle our distinct theologies and the traditions we have cherished above the simple message of the Cross, are unable to see a devotion to God apart from these. It is difficult for us to share in an active fellowship and witness that speaks only of Christ! As Paul asserted, “For I determined not to know any thing among you, save Jesus Christ, and him crucified” [1 Corinthians 2:2] This simple message alone will unite us and Christian unity is a prerequisite to an effective and powerful witness [John 17:21], which is needed in such a time as this, as Jesus prayed, This can only be accomplished by young and innocent believers, whose simple faith is solely in Christ and not encumbered with religious requirements.

There is a gospel that must be represented in the streets more than in the churches. Believers must be free to promote a simple faith in Christ and the message of the Cross in whatever words and stories God’s Spirit will employ to draw all men and women unto Himself [John 12:32]. Like missionaries that find themselves inventing motifs and speaking in parables, the believer who shares the gospel story must use themes common to the listener to share God’s love. They must refrain from defending traditional tropes that might even offend the very souls God seeks to save. The church’s old arguments though cherished are stale. If not for the sake of the work, for the sake of the angels, let us consider how we might share with our world our passion for Christ who died for us. If not for our love for souls, for God’s love for them, allow the younger generation of believers the freedom to rethink the approach to evangelism.

While visiting a 71 year old theological graduate from Princeton Theological Seminary, I, in my 30’s, thought to engage him in a discussion over some Koine Greek when he stopped me and confessed that his sole interest now was sharing Jesus with young minds and hearts. He told the story of one young man who sought to broadcast his new found faith in Christ from the town hall steps when the young man’s pastor advised against it until he “grew” a little in Christ and gained some wisdom. My 71 year old “friend” opposed this idea referring to John 4:14 where Jesus told the woman at the Well of Jacob, “the water that I shall give you shall be in you a well of water springing up.” Then my friend added, “Let the water flow!!”

Theology, as a study, is a safe topic because we are studying God: “describing the indescribable,” as it has been put. We are defending a denominational point of view which tends to be more about God’s matchless greatness and less about our weaknesses. Besides, denominationalism is a kind of support group in which it is “safe” to believe what we believe. We make sure of this by selecting the right one that matches our beliefs (or so I was advised by one Presbyter once.) But the safer thing is to keep it about God!

In one Bible study, for example, on Jonah’s tale of God imposing Nineveh on the reluctant prophet, we were able to discuss God’s persistence in sending the prophet because He, God, knew what the people’s response would be. God being slow of anger and full of mercy responded to the king’s decree to repent—what Jonah knew all along would happen [Jonah 4:2].

But when we came to Jonah 4:1, no one was quick to relate to the text [NIV]: “But to Jonah this seemed very wrong, and he became angry.” The Hebrew says, “He was ‘eviled’ with a great ‘evil’ and enraged!” I wanted to know whether or not we were ever is this place: where we wanted God to punish someone we hated because—we rationalized—they deserved punishment; “Let ‘em burn!”

That might have been too personal a question. When Bible studies turn personal some probably think we are heading into dangerous territory. We become far too vulnerable and exposed emotionally. We are leaving the analysis of how we feel in the hands of amateurish counselors—quite unqualified to explain me to me. Anyways, it is always and only the Spirit’s task to “convict” [John 16:8]. So, Bible studies are kept elevated on this level of describing the indescribable God or discussing theology in a comfortable, non-controversial setting.

“Theological distancing” I call it. This is a phrase I coined during the Covid pandemic when it was thought best to keep 6 feet between ourselves and everyone else. We tend to keep our distance from the Biblical message if and when it seems to be getting too personal! But I made a ministry doing it anyways which aggravated some. One elder correctly perceived what I was about. I think he wanted me to “stick to the theology!”

It is this desire to live God’s Word that often brings us to the frontier of Christian thought, where life is a matter of spiritual survival and not just a dogma. Faith is not dogma but trust. Is is not about what we believe but rather Who we believe in. Faith applies to life, itself!

When you’re hurting or grieving or worried or frightened or in pain, I don’t think it helps much to take comfort in a study on Justification by faith or the omnipotence of God. We just want to cry unto the Lord.

Let’s raise the question again for meditation’s sake: Have you ever been ‘eviled’ with a great ‘evil’? I sympathize with a brother who just spent 3 days wrapped in sea weed at the bottom of the Mediterranean, even if he did it to himself. God asked Jonah, “Is it right for you to be angry?” [Jonah 4:4] to which Jonah snorted, “I want to die!” [Jonah 4:9].

Why do we make it so much harder for God to get His message of love out there to others who will listen if we share! Why not say what God wants said and sense the joy in knowing God is gracious and merciful. Then take the boat home—not the fish!

Peter informs us that the angels, commissioned to keep us safe [Psalm 91:11], have been more than curious about our relationship with God:

“Of which salvation the prophets … prophesied of the grace that should come when … [they] testified beforehand the sufferings of Christ, and the glory that should follow…. which things the angels desire to look into.” [1 Peter 1:10-12].

As believers in Christ, it should be a priority for us to join them in searching out the provisions of our salvation that, not only, our lives might provide answers for them, but also, that we “receive not the grace of God [in any sense] in vain. [2 Corinthians 6:1]. All theology should ultimately be about the life, death and resurrection of our Savior; this should occupy our interest as believers [1 Corinthians 2:2].

I have been spending endless hours in retirement over the last 4 years studying about “The Cross” and why our Savior had to die. An evangelistic message is never sufficient to quench our thirst for learning all we can about Jesus’ death and resurrection. No one can study Romans and conclude differently. So, after writing my first book on “The Cross” I rewrote it and rewrote it, and rewrote it again, investigating not just our Savior’s death, but what led up to it, and what resulted afterward. For this I found it necessary to reach back to the Garden of Eden for answers.

The theology correctly teaches that Adam’s sin in Eden was not an isolated event but one that introduced to humanity a depravity that made it, now, impossible for us to please God [Romans 3:23}. So God decided to seek a reconciliation through the death and resurrection of His Son [John 3:16; Romans 11:32; Galatians 3:22].

If you are taught in Torah Law [Hebrews 10:1] the motif of Jesus becoming a “ransom” for us [Mark 10:45] provides an explanation, even if you show no interest in what Augustine (354-420 AD) called “original” sin. The Council of Trent met between 1545 A.D. and 1563 A.D. to address original sin. The Council contended that baptism provided the cleansing for this. The stain of Adam’s disobedience was expunged from the record at Calvary! John Stott [in The Cross of Christ. Downers Grove, IL:InterVarsity Press. 2021. page 96, 181] wrote, “there is a strong biblical emphasis on the influence of our inheritance, what we are ‘in Adam.’ The doctrine of original sin means that the very nature we have inherited is tainted and twisted with self centeredness.” [Mark 7:21-23; John 8:34].

But I have come to see all this in a simpler light. When Adam, after eating of the forbidden fruit of the knowledge of—not just— good [but also ] evil, and being confronted by God, he projected blame first on his wife and then God, Himself, “The women You gave me….” [Genesis 3:12]. It was then, I surmised from the Biblical record of all that followed, that God said to Himself, “Mankind’s heart has ossified in seeking to know evil, he needs a new heart!” [Ezekiel 36:26].

If one is curious about our salvation, study the heart! I find this enlightening because it speaks to a lot more than free will. The heart, in Biblical language, is the seat of all our emotions, intelligence, conscience, decisions, desires, and reason. And as such it must become, thanks to Calvary, the place where the Spirit of God resides as our guide and teacher [John 14:17; 16:8]. This is way Jesus had to die and this is why He rose again from the grave-to giev us a new heart [Jeremiah 31:33].

“Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” – Romans 6:4.

I found the Parable of the Tares particularly encouraging [Matthew 13:24-30; 36-43]. Sadly some translations will fail to describe what to me is essential in this story. The word “tares” is loosely read “weeds” in some versions which is unfortunate because the actual word speaks to a species of wild grass, darnel, that looks a lot like wheat. It was scattered among the wheat seeds the night after the farmer planted the wheat; so, they germinated and grew together—an important point [Matthew 13:24-25].

A blade of wheat or ryegrass [another word used to describe it] would appear similar. According to Matthew 13:26 it wasn’t until the plants were nearing harvest time that it was evident that this wild grass was inseparably mixed in with the wheat. In Matthew 13:28 the man’s servants wonder if they should go through the field and uproot the wild grass, but the farmer advised against this because it would be impossible to do without disturbing the wheat [Matthew 13:29]. The were told to wait for the harvest.

The farmer in this parable represents Jesus, Himself, [Matthew 13:37] and the seeds according to Matthew 13:38 are you and I, the believers. That was unexpected! In the previous parable of the Sower, the seed was the Word of God. Here it is the Word taking root in our lives! So then, what or who is the wild grass seeds? They are the “children of the evil one” [Matthew 13:38]. The enemy that scattered them among us was the devil [Matthew 13:39]. Can you get the picture?

The Lord’s message to His church is that He will deal with this matter at the harvest, at His return “at the end of the world or the age” [Matthew 13:40]. (Some copyist anxious for Christ’s return—as they should be—added the word “this” [the end of this age). Amen.

How does this encourage me? Foremost, Jesus told us in this parable that we cannot determine who is who is this world until He returns. There are a number of persons who now appear to be children of the evil one but like the thief on the Cross next to Jesus that asked to be remembered, they turn out to be wheat! Jesus is the expert horticulturalist who can recognize darnel or wild grass from wheat while it is still growing.

Speaking of growing, the seeds of such evil that we might identify today were probably planted generations ago. I always thought things were much nicer in gramma’s day—but maybe not. The evil in this world in a real sense has in this age—as in previous ages—we might say—been developing along with the Savior’s ministry. And the encouraging point is that some, prayerfully: many, who now are violent [like Nineveh in Jonah’s time: Jonah 3:8] will repent and turn to the Lord. They will prove to be wheat and we were too quick to tear them from the ground and through them on the fire!

There are some who participate in or associate with the worse of the worse perhaps because they knew no other life or they lacked the advantages you and I had growing up in Sunday School or Catechism. On Golgotha’s Hill that day: there was something about that dying thief’s heart that didn’t match the actions that put him on that Roman cross. I think that he asked Jesus to remember him because this message of the kingdom of God had been circulating in Judea during the time of this thief’s rampage and somehow he knew there had to be something more, something real, about our Savior regardless of how things appeared.

Pray for those who riot and destroy things. Many have been academically poisoned in their thinking, but we pray the day will come that they, too, will be introduced to the “Man on the middle cross.” I am also encouraged knowing that our Lord who knows the heart may yet open many [Acts 16:14].

And be encouraged for the harvest can’t be far away [Luke 21:28].

In the King James we read, “How long wilt thou go [gad] about, O thou backsliding daughter? For the LORD hath created a new thing in the earth, a woman shall encompass a man.” What is the new thing God’s going to do [in Jeremiah 31:22] under the terms of the New Covenant [Jeremiah 31:31-34]? Most English translations mimic the KJV and some see this in a protective sense [NET & RSV. “protect a man;” The LXX adds “in safety”]. The CSB and NASB20 say “shelter a man.” But the CSB footnote says that a woman will “court” a man, which is admittedly different. The Amplified Bible adds in parenthesis the words, “tenderly love.”

Backsliding vs. Encompassing

The words “backsliding” and “encompassing” differ in spelling only by a single letter, and that letter is one of two different ‘s’ sounds, so they are homophones. We must assume this was deliberate on the part of the prophet. He might have chosen a better word for “encompass” but wanted to use this writing style to shock and awe us. In Jeremiah 31:21 the prophet exhorts Israel to return to Palestine and to the Lord. They turned “from” Him; now they must return back “to” Him!

The Woman

The idea of a woman “encompassing” a man means according to John Calvin, “Jehovah would make the feeblest of them more than a match for the most powerful of their foes.” In Jeremiah 31:11 we read, “For the LORD hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he.” And He used a woman to do so? I can think of only one woman in the Bible that might fit that description: Esther [Esther 4:14].

Maybe the words amount to an aphorism as if the prophet were foretelling of a time when wives will take on a greater role or different role in relation to their husbands, maybe as protectress. This form of the word “to encompass” can mean “to no longer be aloft” toward her husband. Maybe they will show themselves more affectionate. [We, men, can only hope!]

Matthew Henry interpreted, “A woman [is] the virgin Mary, [who] enclosed in her womb the Mighty One [The Hebrew word used here for “man”]; … God is called … the Mighty God (Jeremiah. 32:18), as also is Christ in Isaiah. 9:6, where his incarnation is spoken of, as it is supposed to be here. He is El-Gibbor, the mighty God.”

The Man

What about considering the “woman” to be the Jewish nation and the man [the word references his strength, not gender] being the Lord? God calls Israel a “virgin” in verse 21. Verse 22 would then speak of a day when the Jewish people would once again embrace the Lord in their hearts. This interpretation supports verse 31-34 about the New Covenant and a new heart given to God’s people. It also makes more sense out of the first part of verse 22 [NKJV]: “How long will you gad about, O you backsliding daughter?”

The Signposts

God spoke of sign-posts (guide posts) they can read to identify the way back. Whether speaking literally of the trip to Jerusalem under Nehemiah or spiritually of repentance and serving God, they could not feign ignorance. These signposts could speak of actual monuments erected to a past filled with lessons learned along the way. In a literal sense, they will be returning to Judea from exile. In a spiritual sense, they have learned well the Schema [Deuteronomy 6:4] that God alone is the One and only true God. When Jeremiah awoke from his vision [Jeremiah 31:26] he shared God’s promise of the New Covenant which comes through Christ. “The restoration of Israel is grounded on God’s covenant in Christ…” [Jamieson, Fausset & Brown Commentary]. “Erect for yourself guideposts and look to the way you came. Return to your cities and your God.”

One More thing

But now consider one more thing, Isaiah 43:19, where God promises doing a “new thing” and asks if we will recognize it when it happens. “But, Lord, how can we, unless you tell us what and when?” He only gave us this: a woman shall encompass a man. The distinctions that once separated them and kept them so far apart will no longer be tools of dissension. A woman will be restored to her rightful Edenic place at a man’s side and as a man’s aid and companion [Genesis 2:20]. Relationships will be restored. Hearts will be made new and there will be peace. The  Bride of Christ will be one with her Lord.  [Numbers 6:24-26].

Bishop Richard Chenevix Trench, Archbishop of Dublin, 1864-1884, wrote “Notes on The Parables of Our Lord,” a copy of which I discovered on my bookcase, and I proceeded to enjoy reading. Dr. Trench has made the task of learning our Lord’s Parables much easier (also thanks to Google for providing the translation of the Latin footnotes, where necessary). His work indexed 30 parables; so, this plans to be a most delightful journey into the future, since our Savior’s parables give us glimpses into “The Kingdom of Heaven.” We are stretching our faith to peer through the lattice work at the gate of Glory, our eternal residence, to see what we can see in anticipation of that day when those gates will swing wide open and welcome us home.

Richard Trench called the parable, “A wonderful instrument.” It is a necessary vehicle for knowing God. To explain Truth without the parables in theological jargon (maybe gibberish), it would mean, as Trench pointed out, “… for the worst; giving up of living realities which truly stir the heart, and getting of dead metaphysical abstractions in their room.” Perhaps, I went too far in quoting the Bishop, but what is clear is that a glimpse of heaven cannot be understood in technical terms but only through the analogies of this life that give us that glimpse. We are Moses, asking of God, “shew me thy glory” [Exodus 33:18]. If, for example, a married couple, as believers, have come to—even in a small way—experience the “oneness” God spoke of to Adam they have caught a glimpse of, what Paul called, “the great mystery” concerning Christ and the Church. [Ephesians 5:32].

There is another benefit to Jesus’ parables. Learning is cumulative, that is, we build the present understanding of life on what we have understood to be true in our past. But what ever does someone do when they learn that in Christ life begins over [John 3:3]! How does one look at the habits and principles by which they governed themselves, the moral code by which society formed their conscience, the lifestyle they have grown comfortable with, and relegate it all to the ash heap of what is no longer who they are or who they want to be? Is life before Christ wasted? Not at all. No past experience is to be dismissed as meaningless while parables are now a real part of learning. Whatever our experience, it has become a real part of our testimony, our witness, not just to others but—most of all—to ourselves of the miraculous love of God.

But there is yet a third benefit. Parables are truth easily recalled. Abstract theology is soon forgotten, or worse, irrelevant bits and pieces of a dead doctrine that is never argued anymore. As our relationship with Christ deepens and our faith becomes stronger we discover how much we have grown in the Truth [1 Peter 2:2]. The parable of life, the story that is us and the stories Jesus shared are readily recallable as reminders of the living hope that embraces the heart, especially in the hard times. Parables become the memorable garb of God’s Word—”no skeletons of truth,” says Dr. Trench, “but all clothed, as it were, with flesh and blood.” The academic ramblings once the entertainment of young minds and collegiate life, we can no longer adequately explain—nor do we want to—to the discouraged or weak in faith. But when I read in Hebrews 12:7 “God deals with us as with sons and daughters,” this is life and, in some comforting way, I get it!

Sometimes a biblical word study can be rewarding. Consider the idea behind our word “to suppose” in Philippians 2:25 [King James Version]: Paul testified, “I supposed it necessary to send … Epaphroditus [to Philippi]….”

The English definition means “to assume that something is the case … but without proof.” When we read about Epaphroditus being near death, his healing and his subsequent trip to Philippi to revive the spirits of a church whose sorrow was near overwhelming [Philippians 2:25-30], this definition isn’t working for us! When Paul testified, “I supposed it necessary to send [him to Philippi], the English word emphasizes the notion that whether or not it was “necessary” to send him was “assumed but without proof.” And this interpretation is irrelevant to the text.

In Philippians 2:25-30, Paul, after much consideration, (1) realizing Epaphroditus’ concern for the believers in Philippi after they had heard that he was near death—the same Epaphroditus who, himself, (2) was burdened for the work there, Paul assumed[?] it necessary to send Epaphroditus to Philippi. (3) They would be overjoyed to see him alive and well. Not only this but (4) Paul, too, was sorrowful until their joy was restored.

These four reasons tell us that the Greek word put an emphasis on the thought process behind the decision and not the proof of it. In verse 28 Paul used the word (in the NET) translated “the more eager” [King James: ‘carefully’] indicating a sense of urgency attached to this necessity. Paul had “proof” of Epaphroditus’ recovery and, if he “supposed” anything, it was the joy by which Epaphroditus would be received in Philippi.

The biblical term means “after a more careful and deliberate, objective, consideration of the facts, I sent him.” This is why most translations went with the idea of “considerable thought” instead of “assume.” The NET reads n verse 25, “I have considered it necessary to send Epaphroditus….”

Now consider one other example, Philippians 2:3 “Let each esteem other better than themselves.” Here the King James Version decided to use our word “esteem” which is a better choice than “assume” because Paul wants us to consider the importance of our relationship with one another and make a deliberate effort to say, “You first!” when it comes to opportunity for ministry and getting in line for blessings. Let’s briefly look at some synonyms of this word “suppose” or “esteem” in the New Testament that carry a different emphasis. [Refer to the chart shown here.]

In Acts 16:27, the warden of the Philippian prison when the angel freed Paul and Silas from their shackles “supposed” the other prisoners had fled. The word here is more like our English word because the guard was planning to take his own life assuming the prisoners fled to freedom—when no one did!

There is a another synonym in Philippians 1:16 in which those opposing the Gospel of grace “supposed [believing] to add affliction to [Paul’s] bonds [he was then incarcerated for the Gospel]:” This word emphasizes personal belief in the results of an intended action. In some cases it answers the question “I should think so!” This word, unlike our word in 2:3, is driven by feeling and not thoughtful consideration. And the feeling here, no doubt, is hate.

Lastly there is the well known word indicating personal opinion [and not much more] found in Philippians 3:4 ” If any other man thinks [supposes] that he hath whereof he might trust in the flesh … ” It means to imagine something as opposed to what is truly understood.

Any lesson to learn here? Our first word “to come to a deliberate and considered conclusion” is often translated “to count”—as in Philippians 3:7-8:

But what things were gain to me, those I counted [supposed, considered] loss for Christ. Yea doubtless, and I count  [consider] all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count [consider] …  [the Living Bible reads:] ‘worth less than nothing’  … that I may win Christ…”

Amen!!

How Adam’s sin imputes to all men isn’t so clearly explained in Scripture. This is probably more a translation issue than some reason on God’s part not to reveal it to us. Adam’s disobedience brought death upon all but nowhere is it said to be the reason we disobey! The idea of a fallen human nature might be true but it is only thought to be in our explanations and not the Biblical text. [The New Living Translation of the New Testament uses the phrase “sinful nature” 27 times only in Paul’s Epistles referring to “the flesh.”]

A key verse to know is Romans 5:12, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that [because] all have sinned.” Saint Augustine read this verse in an Old Latin translation; The final phrase “for that all have sinned” he understood to mean, “in whom [Adam] all sinned.” This is not the well-accepted translation of the Greek word, “for.” If we fault Adam for anything it is that, as Francis Godet wrote, “he laid human life open to the power of sin.” By “sin” we mean the revolt of all mankind against God. Some see Adam as our representative or proxy in Eden; so, when he sinned, he did it on our account. We only know that God decided that there was only one way to save Adam and all mankind—through Christ. The first Adam introduced us to evil; the Last Adam defeated and removed it. Paul’s message is grace.

A Few Things We Do Know

(1) Because of Adam’s disobedience, God would forbear any punishment until Christ came [Romans 3:25-26]. Meanwhile mankind is denied access to the Tree of Life [Genesis 3:22, 24].

(2) As Paul said in 2 other verses, Romans 11:32 and Galatians 3:22, “God has concluded [imprisoned: held] everyone in unbelief, that He might have mercy upon all and that the promise by faith of Jesus Christ might be given to us who believe. The word, “concluded” means to hold in prison. This is good news! God was saying that aside from His mercy and Faith in Christ, there is no pathway back to Eden and to Him—there is no salvation and no freedom from the bondage to sin. God passed judgment on mankind, not to punish but to show mercy (grace). Scripture is saying that when Adam was escorted out of Eden, God knew that He would be required [Matthew 26:39] to send His Son to Calvary before mankind would have another opportunity to eat of the Tree of Life [Revelation 22:14].

Romans 5:19 tells us, “as by one man’s disobedience many were deemed [made] sinners, so by the obedience of one shall many be deemed [made] righteous” “Made” is the wrong word. The Greek means more at “appointed” or “declared.” Most Protestants have no problem translating the second clause this way: ” by the obedience of one [Christ] shall many be deemed [declared] righteous.”This supports God’s decision to “conclude all in unbelief.”

(3) Thirdly, Paul called us all sinners. This word used for sinning, meaning to “miss the target,” is defined in Romans 3:23 as “coming up short of the Glory of God [the target]. It was for His glory and to glorify Him we were created and now we missed that highest of callings [Psalm 86:9, 12; Matthew 5:16; 1 Corinthians 6:20].

Whatever happened with Adam, God saw it as an evil touching all mankind. One commentary says, “When Adam sinned, the human race sinned, because the human race was in Adam.” Augustine then declared “The entire human race that was to pass through woman into offspring was contained in the first man… and humanity produced what humanity became….” [Augustine, “On the City of God” 13,3].

The Fall of Adam

In Romans 5:15 [NET] we read “…if the many died through the transgression of the one man, how much more did … the gift by the grace of the one man Jesus Christ multiply to the many!” (1) The word “transgression” here comes from a Greek word meaning “to deviate from or wander off the path.” It is probably here that Saint Augustine coined the terms “The Fall” and “original sin.” (2) Paul seemed to be saying: If we all died through Adam”s disobedience [and we did!] now Jesus’ death can provide by faith the eternal life we lost when Adam was driven out of Eden [1 Corinthians 15:21]. What Adam broke, Jesus fixed.

Justification Through Christ

Paul, finally, argues in Romans 5:16 “for the judgment was [caused] by one [Adam] to condemnation, but the free gift [through Jesus’ death] is of many offenses unto justification.” Perhaps, we should not leave unnoticed that in Romans 5:15 Paul’s attention was on the sin, whereas in verse 16, it was on the sinner, who was ultimately God’s interest. God’s move to expel Adam and Eve from Eden was not an act of punishment, as if, all God could think about was their disobedience. His thoughts were on the sinner—on us. God evicted Adam and Eve as an act of mercy anticipating the day when Christ would die and rise again to provide for our  justification  [Romans 4:25].

“I beseech you therefore, brethren, by the mercies of God,” Paul wrote to the Romans, “that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.”“ [Romans 12:1-2].

How is God’s desire for our service to Him reasonable? How is it reasonable for a believer to surrender their life—not for a short time, not in part, but—in total and for all time to God’s Will? The answer lies in the logic in three traits that define His will for us: good, acceptable, and perfect. And these three coincide remarkably well to the three aspects of how we understand and learn: what is unchanged, what we can relate to, and what answers to our interest in How much?

1. Good – God’s Will is in substance and nature unchangingly and purely good. How should we understand James 1:17 “Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom is no variableness, neither shadow of turning.” His Will for us is faithful as it is true with “ no variableness, neither shadow of turning.” God, Himself is good, Asaph wrote in Psalm 73:1. Goodness is the indispensable quality of a holy and loving God—a God who changes not [Malachi 3:6].

His Will is reasonable because it is always and only good, never varying or diminishing or becoming other than purely good. His goodness, who He is remains constant and steadfast, unrepentant in love and mercy.

Even Darius, King of the Persians when he saw Daniel was not eaten by the Lions in the den, realized that “God is the living God, And steadfast forever; His kingdom is the one which shall not be destroyed, And His dominion shall endure to the end [always]” [Daniel 6:26]. His mercies are sure [Isaiah 55:3]. His Spirit our guarantee [2 Corinthians 1:22]. Great is His faithfulness [Lamentations 3:23]. Our trust can be in Him; so strong is our assurance that we are completely at peace no matter where His will leads us [Isaiah 26:3].

2. Acceptable – The word is well-pleasing, not only to God but to the believer who obeys. We serve Him not under duress or fear but gladly, joyously, happily. We are David crying,”Show me Your ways, O LORD; Teach me Your paths. Lead me in Your truth and teach me, For You are the God of my salvation; On You I wait all the day.” [Psalm 25:4-5]. We have toyed with our own wills; we have listened to other voices who claimed wisdom; we tried other ways, foolishly. There is no pleasure that can quench that inner thirst for a meaningful life and happiness but the joy of pleasing our Lord.

His will is reasonable because we have proven there is none other as His will that brings a sure happiness.

Jesus’ Sermon on the Mount called us blessed [happy] when we serve and follow Him [Matthew 5:3-12]. It is a joy no longer dependent on circumstances for meaning.

3. Perfect – His will is complete. How much of my life does it encompass? How much of me does it require? Every part and all of me. It has transformed my thinking, given me a new mind, a new perspective, divine insight into God’s heart, and a clearer and ever expanding understanding of God’s Word— and of Himself, also. I hear Paul exclaiming with a resolute conviction, “I am alive in Him; yet not I, but Christ is alive in me: and the life which I now live in this flesh I live because of the faithfulness of God’s Son, who loved me, and gave himself for me.”

His Will is reasonable because it answers to every need, every concern, every desire, every want, every dream I have ever had or might have.