Our focus here is on the distinction between sin as an evil act and sin as a power or force, as a compulsion to act in its own behalf.  The power of sin like gravity, is ever present at work to corrupt the inner nature of man; and when given into, man commits sins by his outward actions.   The simple sentence, “I sin,” is a complete sentence because it has a noun “I” and the verb “sin” that implies the action of committing sins.  If however, as Paul writes, “…the law of sin in my members,” (Rm. 7.23) here the word sin is a noun, not indicating the action of sinning but of a present power of sin.  I believe the word “sin” appears over forty-one times in Romans 5-8, forty times as a noun, which identifies a thing present, such as a power, and only once as a verb, indicating the act of sinning. This is an important fact to remember.

This Episode begins by initiating a more detailed study of the events of the fall of Adam and Eve and its subsequent effect on all humanity. The Episode is an attempt to explore these events more closely, unveiling the truth of what happened in the Garden of Eden; considering both the natural and the spiritual realms in which man is intended to live and experience.   To do so there need to be laid a foundation of understanding that is to be built upon, a foundation of some key ideas and Biblical concepts.  This introductory Episode of “What Really Happened in the Garden” is too much to be discussed in a single setting.  Thus, it is divided into four Episodes, each parts; each part set to answer specific questions.  This Episode, Part I, addresses the following questions:

1. What is the significance of the Tree of the Knowledge of Good and Evil, and the Tree of Life?  Are they really trees with potent fruit or are they symbolic of something spiritual?
2. If man is body, spirit, and soul, how has the fall affected the total man?

We are now ready to build upon the foundation laid by those six scriptures in Part 1of the previous Episode:  Eph. 4.20-24; 2 Cor. 5.17; Col. 3.10; Gal. 6.15; Rm. 6.4; and Rm. 7.6 and now attempt to establish the mystery of how those two wills that seemingly act independently of one another come together as one in the new man.  Even as man has two eyes to see, both looking at the same objects and giving direction to our walk, in like manner the new man can see as one in the natural as well as in the spiritual and to make godly decisions in life⎯it is part of his or her new nature.  After all, life is intended to be spontaneously experienced, as our souls interact with the natural world through our bodies and also interact with the spiritual world through our spirits, we are made complete as our spirits are now bonded in unity with the Holy Spirit; this was as promised by Jesus in Jn. 14.16  “And I will pray the Father, and He will give you another Helper, that He may abide with you forever.”  

Just how do we “balance” these two wills: the natural will tied to decision making in the worldly environment, decisions that govern the course of our natural lives, and the spiritual will focused on God but also having influence on our natural lives as well as having eternal implications?  However, is the word “balance” the proper term to use; for it implies a proportioning of time, energy, and resources between the two different wills: the natural and the spiritual?   Is this what we really want to do, to divide up our time, energy, and resources between worldly and spiritual pursuits?  Or, is there something greater than balancing the natural and spiritual wills; is there a dimension “in Christ” in which the two wills actually begin to merge into one? Is there a point where the natural will and the spiritual will seem to come into union with one another and we simply live life guided by one new will?  Indeed there is.  We must look into this matter of wills more closely because so much depends upon it.  

I recently noticed a large billboard along the highway that read: “Where are you going? To Heaven or to Hell?”  Is this the one thing, the goal for which Paul wrote?  Does eternity and eternal life come down to being in the right “place” at the end of time?  Is the grand purpose in all creation to save man from the destruction of hell for the bliss of heaven? Absolutely not!  This is an extremely narrow and immature view that maligns and demeans the provision of God as revealed in the Gospel of Christ. It is a deception, a distraction propagated by fleshly thoughts and desires and perpetuated by the enemy of our God.  It sends man into delusions and fantasies.

That phrase, “the upward call of God” is at the center of this passage of scripture and is at the core of the context of the scripture. In other words, the term “the upward call “ throws light on the surrounding verses and helps to explain the verses before and after its use. The entire passage hinges on the proper understanding of this phrase, the upward call or high calling of God.

Because it is stated, “the upward call ‘of God,’” it is clear the one who is doing the calling is God the Father. And to whom is He calling, and why or for what purpose is He calling? These and other questions need answering. And to answer it we must consider the following three verses which will shed light on these questions.

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Qualifying for the Race — The single qualification to enter this race is having spiritual life; a man without spiritual life, zoe, has no vitality and is unfit and unable to run this race. For the believer, it is written in 1 Jn. 512  “He who has the Son has life; he who does not have the Son of God does not have life.” Therefore God has chosen us in Christ (Eph. 1.4), He is our sole qualification; and furthermore, it is written in Jud. 1.1  “we are called, sanctified by God the Father, and preserved in Jesus Christ;” which may more broadly be interpreted as, “being called we have received an invitation to enter that race, and have been consecrated or set apart by God to be a runner in it, and that He watches over us attentively as we run the race before us, able to preserve us to the finish.” Heb. 12.1-2 continues,

“let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus.”

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Ps. 122.1-2  “1I was glad when they said to me, ‘Let us go into the house of the Lord.

2Our feet have been standing within your gates, O Jerusalem!’”

Just who is the “I” in this verse; and why is he “glad” to hear the beckoning call from the passerby?  Firstly, many, including myself, can identify as the “I” in this verse, perhaps you may also.  The reason being is that I too was once the one standing within your gates of Jerusalem.  No, I was not in the city Jerusalem, Israel; there is a physical Jerusalem and a heavenly spiritual Jerusalem. (See Heb. !2.22, Gal.4.26)  The first is the abiding place for the natural man, the man of flesh; the latter city is the abiding place for the spiritual man, as it is written,  Heb. 12.22  “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem,…”   It was within this latter case I found my feet were “standing” within the gates of religion, just as the hearer in this verse.

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The previous Episode began laying the foundation for understanding just what is the “normal” Christian life.  The “normal” that we see today seems to fall far short of the normal Christian life revealed in scripture—where there is a higher standard set.  It seems that over time the Church has evolved to what it is today, but its evolution has largely been guided more by the mind of man, in a religious way involving certain doctrines, rituals, and routine; and not after Christ which brings life to the inner man, life that is new and spontaneous.  There is a vast difference between Christianity as a religion and Christianity as life.  We will now further examine the remainder our Ephesian passage in more detail.

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About 50 years ago, when I was quite young in the faith, I came across a book written by Watchman Nee entitled, "The Normal Christian Life." I was totally overwhelmed and amazed by the fact that what we may "think" is a normal life for a Christian is not at all normal, especially when compared to Biblical, New Testament, standards.  It seems that on the one hand there is the church that has "evolved" over the years, that has become more sophisticated and formal, and today it is a center for the Christian “religion.” Many would describe this church as a good church with a good pastor, good worship and good caring people; perhaps family and community minded. I am reminded of an old saying, “The good is the enemy of the best” meaning that settling for something that is simply “good” and seemingly safe and comfortable can prevent you from striving for something higher, or the “best.” In regards to our faith, it implies that complacency, combined with mediocrity, can be a hindrance from pressing on to greater revelation and life in Christ; to a place where spiritual understanding dispels complacent behavior.