By Greg Gilbert

Excerpted from this article at 9 Marks.

THE GOSPEL

God

The beginning of everything is God. Any complete understanding of the Christian gospel must begin with him and nothing else. “In the beginning,” says Genesis 1:1, “God created.” There is no more foundational truth than that, and the implications are staggering.

Especially so in our day. The idea that the world itself is not ultimate, but that it sprang from the mind, word, and hand of Someone Else is nothing short of revolutionary. It means that everything in the universe has a purpose, including us. Far from being the result of random chance, mutations, re-assortments, and genetic accidents, human beings are created. Every one of us is the result of an idea, a plan, and an execution—a fact which brings both meaning and responsibility to human life (Gen. 1:26-28).

One implication of this is that no one is autonomous. Despite all our talk about rights and liberties, we are not as free as we would like to think. We are created. We are made. And therefore we are owned. God makes claims on each one of us, one of which is the right to tell or command us how to live (Gen. 2:16).

Yet God’s claim on our lives also includes the grand privilege of ruling over his creation under him, a kind a vice-regency over the entire world. “Fill the earth and subdue it,” God told Adam. “Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground” (Gen. 1:28). Had humans obeyed, the world would have been a paradise and we would all be princes—creation bringing forth its fruits, with Adam and Eve ruling over all of it, in perfect relationship with God, the world, and one another.

God’s plan was “very good” (Gen. 1:31), so good that the stars sang together and the angels in heaven shouted for joy (Job 38:7). All creation looked at God’s establishment of the world and its order, and they rejoiced. All of them, that is, except humans.

Man

It is often noted that Adam’s sin—violating God’s command by taking fruit from the tree of the knowledge of good and evil—sprang from pride. Adam wanted to be, and thought he could be, “like God.” That’s what the serpent promised Eve, and both Adam and Eve jumped at the chance to shed the vice-regency and take the crown itself. I’m sure their sin was rooted in pride, but surely there was more than pride at work in Adam’s sin. There was discontent, too. Adam did not just look at God’s position on the throne and wish he could be there. He also looked at his own situation—his own exalted position over creation—and wished himself not there.

In all the universe, there was only one thing that God did not place under Adam’s feet: God himself. Yet Adam decided that this arrangement was not good enough for him. So he rebelled.

The consequences were disastrous for Adam and Eve, their descendants, and the entire creation. Adam and Eve themselves were cast out of the idyllic garden of Eden. No longer would the earth willingly and joyfully present its fruits and treasures to them. They would have to work hard to get them. Even worse, God had promised them that death would follow disobedience (Gen. 2:17). They didn’t physically die right away. Their bodies continued to live, lungs breathing, hearts beating, limbs moving. But their spiritual life—the one that matters most—ended immediately upon their removal from the garden. Their fellowship with God was severed. And thus their hearts shriveled, their minds filled with selfish thoughts, their eyes darkened to the beauty of God, and their souls became sere and arid, utterly void of that life God gave them in the beginning, when everything was good.

Still worse, this spiritual death did not stop with Adam and Eve. They passed it on to the rest of us. As Paul wrote to the Romans, “Many died through one man’s trespass.” And again, “Because of one man’s trespass, death reigned through that one man” (Rom. 5:15, 17).

This doctrine of original sin—that Adam’s guilt was imputed to all humanity and his corruption passed from one generation to the next—is probably one that many people would rather disconnect from the trampoline. “What difference does it make?” they might ask. Yet it seems to me that if the author of a passage of Scripture—not to mention the Author—found those words worth including, there must be some reason for them. They must explain something, illumine some problem, or somehow enable worship.

So it is with the doctrine of original sin. This is not something that is dispensable to the gospel. In fact, to disconnect it or leave it out would create a gaping hole in the story. After all, the doctrine of original sin explains why one hundred percent of human beings are less than perfect. It illumines why we distrust biographies that say nothing negative about their subjects. If humans know anything beyond a shadow of doubt, it’s that everyone, even our most exalted moral heroes, have flaws. Human beings are not basically good at all, and that is something we need to know in order to understand the gospel of Jesus Christ. Until you have a sober understanding of the problem, you will not see the need for a solution.

If the story of history ended with a dismissal from Eden, the future would hold nothing but darkness and despair, pain and separation, hell and judgment. But the story doesn’t end there. God acted.

In the darkest moment, even as he pronounced his curse against Adam and Eve, God let fall a word of hope. It wasn’t much more than a word, either. It was just a hint, just a phrase tacked onto the end of God’s sentence against the serpent. One misplaced sob, one distracted second, and Adam and Eve might have missed it. But it came—the tiniest flicker of light: “He shall bruise your head,” God declared, “and you shall bruise his heel” (Gen. 3:15).

The story was not over. Here was some gospel, some good news in the midst of the cataclysm.

The rest of the Bible tells the story of how the tiny seed of hope God planted on that day germinated, sprouted, and grew. For thousands of years, God prepared the world for his stunning coup de grace against the serpent. When it was all over, the sin Adam inflicted on his entire race would be defeated, the death God pronounced over his own creation would be dead, and hell would be brought to its knees. In essence, the Bible presents the story of God’s counter-offensive against sin. It presents the grand narrative of how God made it right, how he is making it right, and how he will one day make it right finally and forever.

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September 2006
Greg Gilbert

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