Adam was made in righteousness and holiness, but he also had a free will that could choose to obey or disobey God. Sadly, Adam chose poorly. He listened to his wife Eve and ate the fruit from the tree of the knowledge of good and evil, which God had forbidden him to do. Because of Adam’s transgression, every person is guilty before God, since Adam represented all humanity. Additionally, everyone has a corrupt human nature, because all humans are descendants of Adam who fell into a sinful state of being.
Still, Adam had faith that God would provide a savior as promised in Genesis 3:15. He demonstrated this faith by naming his wife Eve, which means “the mother of all living” (Gen. 3:20).
2. Noah

We cannot know what is in the hearts of fellow Christians as they seek to honor God in their daily lives, and we should not impose restrictions on believers where God has given us liberty. Although it is human nature to do so, we also should avoid comparing ourselves with other believers and thinking that they are better than we are—or that we are better than they are—for whatever reason, since all of us are sinners in need of God’s grace in Christ.

Do you ever feel like other people are better Christians than you are? Maybe they read their Bibles more, give more money to the church, pray more for others, are involved in church ministry, do more good deeds, or never seem to do anything really sinful. It’s easy to get discouraged when we start comparing our own Christian walk with other believers we know.
One of the big reasons this happens is that humans are geared to think that keeping rules is how we are right before God, and they are actually correct about this (see Lev. 18:5; Luke 10:25–28). The problem is that no one can keep God’s law perfectly. This is why Jesus came: we need his perfect righteousness and perfect sacrifice to be counted to us through faith in Christ so we can be declared justified before God.
Some Christians can add requirements that the Bible doesn’t dictate.
Even while knowing they have peace with God in Christ alone, Christians are often prone to think that they will be closer to God by keeping certain rules and living certain lifestyles. The problem with this is that some Christians can add requirements that the Bible doesn’t command, or they may consider certain lifestyle choices to be more spiritual than others. What is a Christian to do when it comes to knowing how to live according to God’s word in this world?
The Westminster Confession of Faith gives us excellent counsel in this area in its chapter, “Of Christian Liberty and Liberty of Conscience”:

God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to his Word; or beside it, if matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also. (WCF 20:2)

Look at the phrase, “or beside it.” With these words, the Westminster Confession of Faith reminds Christians that they are not bound by any “doctrines and commandments of men” that are not found in God’s word. It is also true that believers must be considerate of their neighbors, not causing them to stumble (Rom. 14:13–23: 1 Cor. 8:7–13). The sixteenth-century pastor and theologian John Calvin reminds Christians to use their freedom responsibly and lovingly.
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We think God won’t mind a few sins here and there. The problem with this thinking is that we don’t get it. We don’t get how holy God is, and we don’t get how sinful we are. Isaiah understood it when he saw a vision of the Lord in his glory. He cried out, And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!” (Isa. 6:5) Isaiah saw his own sinfulness. He saw his total inadequacy to stand before God.

A lot of people think, “I’m not perfect, but I’m a pretty good person. God will let me into heaven.” This kind of thinking reminds me of the Esurance commercial where the woman says, “That’s not how it works; that’s not how any of this works!”
According to the Bible, getting into heaven by our own good deeds is “not how it works.” God is holy, which means that he is pure goodness, and he made human beings to be in a loving relationship with him. Because of the fall of man in the garden of Eden, “all have sinned and fall short of the glory of God” (Rom. 3:23).
Learning what it means that God is holy helps us to understand why the only way we can come to the Father is through Jesus. Here are seven essential things every person needs to know about the holiness of God:
1. God is different from his creation.
While humans have certain attributes that image their Creator, they are different kinds of beings than God. For starters, humans are created beings (finite), while God is spirit (infinite)—he has no beginning and no end:

“I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” (Rev. 1:8)

In his classic book The Holiness of God, theologian R. C. Sproul writes,

When the Bible calls God holy, it means primarily that God is transcendentally separate. He is so far above and beyond us that He seems almost totally foreign to us. To be holy is to be ‘other,’ to be different in a special way” (p. 38). “And one called to another and said: ‘Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!’” (Isa. 6:3)

2. God must uphold all his attributes.
Because he is spirit, God is always purely all of his attributes in complete perfection and unity. It is impossible for God to allow his mercy to override his justice. His holiness never conflicts with his love.
God must be true to all his attributes, because to do otherwise would be to deny his own self. As theologian Michael Horton so aptly states in his book The Christian Faith, ‘God would not be God if he did not possess all his attributes in the simplicity and perfection of his essence” (p. 229).
3. God’s holiness reveals our utter sinfulness.
We think God won’t mind a few sins here and there. The problem with this thinking is that we don’t get it. We don’t get how holy God is, and we don’t get how sinful we are. Isaiah understood it when he saw a vision of the Lord in his glory. He cried out,

And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!” (Isa. 6:5)

Isaiah saw his own sinfulness. He saw his total inadequacy to stand before God. He understood that he needed to be cleansed so he would not be destroyed by God’s utter goodness and purity.
We find another such example in the Gospel of Luke. When Peter witnessed the miracle of the great catch of fish:

But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord.” (Luke 5:8)

And when we get it—when we realize that there is nothing about us that is untouched by our depraved nature and how impossible it is for us to stand in righteousness before God on our own merits—this is when we must run to the foot of the cross and cling to Christ, our only hope.
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Actions do have consequences in this world. If people are mean, they won’t have many friends. If plants aren’t watered, they will die. On the other hand, a person who is driving safely might be hit and killed by a drunk driver. Cancer may strike a little child for no known reason. Both believers and unbelievers experience sorrows and joys in this fallen world.

Many Christians think that if something good happens to them, it’s because God is rewarding them for being obedient. On the flip side, if something bad happens to them, they think that God is punishing them for some sin in their life. We all know people who have received good things they didn’t deserve, as well as others who have received bad things they didn’t deserve.
Consider Jesus’ words about our heavenly Father who “makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matt. 5:45). Frequently Christians read verses regarding blessings and curses in the Old Testament that were meant for the nation of Israel and attempt to apply these promises to their lives today. The Mosaic covenant (also called the old covenant; see Gal. 4:24) was a conditional agreement between God and the people of Israel that was mediated by Moses (Exod. 19–24) with different outcomes based upon the people’s obedience to its terms.
This covenant was extremely important for two reasons: 1) it showed the nation of Israel (and us) the impossibility of keeping God’s law perfectly due to our sinful natures, teaching us about our need for a savior, and 2) the Mosaic covenant provided a forum for Christ to come and be the perfect Son of Israel who would obey God’s law in all things and be the once-for-all sacrifice for sin.
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The Bible instructs all believers to gather regularly to hear the preaching of God’s Word, receive baptism and the Lord’s Supper (these are also known as Sacraments), and pray together (Heb. 10:25; 1 Cor. 10:16). Christ is present in these means of God’s grace through the power of the Holy Spirit (Matt. 18:20; John 14:16–17, 26). While the Holy Spirit is not limited to using Word, Sacrament, and prayer in his work of sanctification, these are God’s ordinary means of grace. 

The good seed cannot flourish when it is repeatedly dug up for the purpose of examining its growth. — J. C. Kromsigt

One of my favorite things about trees, especially mature ones, is the way they provide shade and shelter from the natural elements. Yet, everyone knows a seedling doesn’t give much of either. Trees need a consistent supply of sun, water, and nutrients over a long period of time to survive and thrive.
Christians often wonder whether they are growing in holiness.
Sanctification is a slow process of dying to the flesh (mortification) and living unto God (vivification). Just as it is impossible to know exactly what a tree seedling is going to look like in ten years, it can be frustrating to attempt to evaluate a person’s growth in Christ over the short term.
In his parables Jesus uses the image of plants to describe spiritual growth in the gospels of Matthew and John (see Matt. 13:1–32 and John 15:1–7):

“Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. He who has ears, let him hear.” (Matt. 13:8-9, the Parable of the Sower)

Jesus uses the metaphor of a vine and its branches to describe the organic union believers have with him.
Throughout the New Testament, believers are encouraged to grow in long-term community with each other in the local church (Acts 2:42; Eph. 4:11–13; Col. 3:16).
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Some people think that, because believers are saved by God’s grace in Christ, they can sin whenever they feel like it because God will forgive them anyway. A fancy word for this is antinomianism. This kind of cheap grace does not take into account the Holy Spirit’s work of sanctification in the lives of all Christians (John 16:7–15). All believers bear the fruit of the Spirit because they are branches attached to the vine of Christ (John 15:4–5; Gal. 5:22–23; Col. 1:10).

Costly grace is the Incarnation of God. — Dietrich Bonhoeffer, The Cost of Discipleship

Cheap grace is worthless. It tries to rob you of your peace and rest in Christ. Christians always need to be on the lookout for cheap grace and stay far away from it. Here are two kinds of cheap grace that pretend to be the costly grace God gives us in Christ:
1. Grace without Christ
Some people think that God saves us by his grace in Christ, but we must be obedient to get and keep God’s grace fully. There have been various words used over the years to describe this kind of cheap grace, including legalism, prevenient grace, works-righteousness, and covenant faithfulness. You can always recognize this kind of cheap grace by this one test: If someone is telling you that there is something you need to do to add to Jesus’ completed work on your behalf—that Jesus’ finished work is not enough to save you—then you need to run away from this false teaching.
Many Christians are told that this kind of grace is true grace; the people who teach cheap grace may be ignorant, thinking that conditional grace is God’s grace—but it isn’t. There are many verses in the Bible that affirm the truth that salvation comes from outside of us through the work of Christ, not from anything we do (for some examples, see Rom. 5:1; 6–8; 15–17; Rom. 8:1–11; 2 Cor. 3:4–5; 5:17; Eph. 2:8–9; Titus 3:4–7). The works James is talking about in his letter are the fruits of the Holy Spirit’s work in the lives of believers (James 2:14–26). These works do nothing to save a person; rather, they are evidence of a person’s adoption into God’s family in Christ.
2. Grace without the Spirit
Some people think that, because believers are saved by God’s grace in Christ, they can sin whenever they feel like it because God will forgive them anyway. A fancy word for this is antinomianism.
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Christ is building his church at this very moment by the power of the Holy Spirit (Matt. 16:18; John 3:5-8; 16:5-15), and the kingdom of God will mercifully continue to grow until Christ’s second coming: The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. (2 Pet. 3:9)

Jesus spoke about the kingdom of God numerous times during his earthly ministry. What is the kingdom of God, and what is its significance for Christians in this world?

Being asked by the Pharisees when the kingdom of God would come, he answered them, “The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.” (Luke 17:20-21)

God’s kingdom doesn’t grow by the might or power of earthly rulers.
At the time Jesus did his ministry work, people were expecting the Messiah to usher in a glorious earthly kingdom. Instead, Jesus came to be a suffering servant, taking upon himself the punishment we deserved and dying the humiliating death of crucifixion that we might live, and the story doesn’t end there.
Jesus was raised from the dead and he ascended to heaven, and the glorious kingdom of God is indeed growing—but not in a way that is admired by the world:

He said therefore, “What is the kingdom of God like? And to what shall I compare it? It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches.” (Luke 13:18-19)

The kingdom of God and the goal of creation are inextricably connected.
God’s kingdom is growing not by the might or power of earthly rulers but rather by the Holy Spirit’s work in regenerating people to new life in Christ through the faithful proclamation of God’s word (Matt. 28:18-20).
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Just as sometimes children disobey their parents and are disciplined for their own good, God disciplines us because we are his beloved children in Christ, and he will use our failures to teach us through the work of the Holy Spirit who dwells within us. Earthly children don’t stop belonging to their parents when they are disobedient, and likewise God’s children are never forsaken by their Father in heaven.

One of the most important aspects of the Christian life I learned about in seminary has to do with our freedom in Christ to love and obey God. I’m always thankful to my professor R. Scott Clark for emphasizing the following point, and it’s something I wish I had learned as a new Christian.
The point Dr. Clark made to his students is that as Christians we need to distinguish between contingent and consequent duties. When it comes to our salvation in Christ, a contingent duty would be something we need to do to be saved and/or remain saved, whereas a consequent duty is something we need to do because we are saved.
Jesus kept all the contingent duties of God’s law on our behalf that we should have kept.
Since Adam’s fall in the garden of Eden, there is no path via performing contingent duties to earn eternal life because we “all have sinned and fall short of God’s glory” (Rom. 3:23). Thus, when it comes to our salvation there is nothing we can do to save ourselves. We are dead in our sins and trespasses, and only God can give us new life in Christ by the power of the Holy Spirit. This is why Jesus and Paul make the following points:

“Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” (John 3:7-8)
And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience. (Eph. 2:1-2)
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. (Eph. 2:8-9)

Even one sin prevents us from having a righteous status before our holy God (Rom. 3:23).
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As believers we can trust that God is at work in these disappointments for his glory and our growth in holiness. He may be testing our faith to see if we are willing to trust him even when circumstances make no sense or are terribly unjust and evil, and this kind of faith is a great testimony to the world of what is most important—our relationship with God that will last for all eternity. The pain we face as sinful human beings in the rejections of life cannot compare with all the rejection that Christ, who was without sin, willingly suffered because of his great love for us. The rejections we experience should also make us even more determined to treat others with love and respect.

Someone once said, “Don’t let the opinion of one or two people decide what you think about yourself.” Here are eight good things to remember after experiencing rejection:
1. People say and do unkind things because of their selfish desires.
We are all prone to think our motives are purer than they actually are. The people from whom we have experienced rejection likely feel they are justified in their actions for a variety of reasons. Of course, these are not necessarily good reasons, but the likelihood of such people recognizing their selfish motivations is slim to none most of the time:

Every way of a man is right in his own eyes, but the LORD weighs the heart. (Prov. 21:2)
The heart is deceitful above all things, and desperately sick; who can understand it? (Jer. 17:9)

As much as we wish other people would acknowledge the pain they have caused in our lives and ask for our forgiveness, this doesn’t often occur. Even when it does, it can be years before they understand and are sorry for their actions. It’s best not to expect an apology and instead forgive the person as Christ has forgiven us.
2. There is good in reflecting on possible factors leading to the rejection.
If we reflect on the rejection we have experienced, we may find some patterns. Perhaps we have a tendency to make friends with people who already have a well-established social network, and they don’t have the time or feel the need to commit to a relationship with another person. Or it may be that we have unreasonable expectations for the relationship and the person feels excessively burdened by them. We may have sinned against the person in some way either knowingly or unknowingly that made them unwilling to continue the relationship.
While we may have thought that our job performance was stellar at an organization from which we were fired, others may have seen our work differently for a variety of reasons. Taking time to assess our patterns of behavior and responsibility in the rejection can help us make changes in future interactions with others. We may even need to ask someone’s forgiveness, but we shouldn’t expect a full restoration of the relationship. Earning someone’s trust again or being able to trust someone who has hurt you takes time and doesn’t always occur.
3. People don’t always want our help.
Perhaps we reached out to a friend or someone at work or church, or in our family, in an attempt to be a good influence in their lives in some way. Yet, the person saw our “counsel” as criticism. While it can be frustrating to say or do nothing when we want to help a person, it is good to remember the words of George Washington from his Rules of Civility:

Give not Advice with[out] being Ask’d & when desired [d]o it briefly. (Rule 68)

Knowing when to give counsel and when to be silent requires the wisdom that comes from much prayer, Bible reading, and life experience. The process of acquiring such wisdom cannot be rushed. Sometimes a relationship can go on for years before enough trust is established for advice to be solicited—and received.
4. There are positive steps we can take to produce a different outcome in the future.
Take some time to think about people you know at church and work and in your community who are kind, yet somewhat shy. Perhaps they have experienced rejection as well and are hesitant to try to build new relationships. In many cases, they would love to have a friend who would enjoy their company. Be sure to pay attention to appropriate boundaries if you or the other person are married or in a dating relationship with someone else.
Maybe you can plan a walk or hike together, go to a matinee, or meet for coffee.
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If Adam and Eve were equal in their roles and responsibilities in the garden prior to the fall, then Eve would have been held equally responsible as Adam in keeping the covenant, but this was not the case. It is Adam who was held responsible for breaking the covenant, not Eve, because he was the federal head (Gen. 3:17-19, cf. Hos. 6:7). Adam and Eve no longer existed in true righteousness and holiness as they did before the fall. The prior ordered relationship that already perfectly existed between Adam and Eve in Genesis 2 is altered post-fall, with the husband and wife both having sinful natures.

There is a lot of debate going on currently regarding male and female roles in marriage and the church. Increasingly, some Christians are arguing that there was no authority structure in Adam and Eve’s relationship in the garden of Eden prior to their fall into sin.
According to this line of thinking, if there was no relationship order before the fall, then authoritative male headship was not God’s original design but rather part of the post-fall curse. The conclusion of those who argue this way is that husbands and wives are to equally submit to each other, and all those verses in the New Testament about wifely submission and women not being able to teach authoritatively in the church must mean something else. Is this actually true? No. Here’s why.
We learn about God’s original design for men and women in the second chapter of Genesis.
In Genesis 2 God made a conditional covenant with Adam before Eve was created:
The Lord God took the man and put him in the garden of Eden to work it and keep it. And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden,  but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” (Gen. 2:15-17)
In Genesis 2 we also learn that God made Eve, an image-bearer of God, to be a helper to Adam:
Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for him.” Now out of the ground the Lord God had formed every beast of the field and every bird of the heavens and brought them to the man to see what he would call them. And whatever the man called every living creature, that was its name.  The man gave names to all livestock and to the birds of the heavens and to every beast of the field. But for Adam there was not found a helper fit for him. So the Lord God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh. And the rib that the Lord God had taken from the man he made into a woman and brought her to the man. Then the man said,
“This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man.”
Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. (Gen. 2:18-24)
In these two passages we learn that God made Adam first and then made Eve from the rib of Adam for the specific purpose of being a helper to Adam. Additionally, before God created her, God gave Adam the direct command not to eat from the tree of the knowledge of good and evil, along with specific sanctions if Adam failed to pass the test of fidelity to his sovereign King. God also gave Adam authority to name the animals before Eve existed.
Authoritative male headship was part of God’s original design in the garden of Eden.
As Denny Burk points out in an article for The Gospel Coalition, one of the key arguments against authoritative male headship is based on an interpretation of Genesis 3:16 that denies the reality of order in marriage before the fall.[1] (See below for more on Genesis 3:16.) Yet, Adam’s headship before the fall is on display in the following circumstances:

Adam—not Eve—was given the responsibility to keep God’s command not to eat from the tree of the knowledge of good and evil. In Genesis 2:16-17, God made a conditional covenant with Adam (also known as the covenant of works) to test his fidelity to his Creator. Eve had not been created at the time God commanded Adam not to eat of the tree of the knowledge of good and evil. Adam was the covenant head who represented all of humanity, and by his disobedience he brought condemnation on himself and all his posterity. Similarly, Jesus was the covenant head who, by his fully obedient life and perfect sacrificial death, secured salvation and eternal life for all who trust in him (see Romans 5:12-21 regarding the first Adam and the last Adam).
Adam exercised authority over the animals by naming them (Gen. 2:19). Similarly he called the helper God gave to him “Woman” (Gen. 2:23). Post-fall, Adam would give his wife the name Eve, “because she was the mother of all living” (Gen. 3:20), showing his faith in God’s promise to provide a savior for mankind.
Even though Eve sinned first, God placed the fault on Adam, as he was the one who bore the responsibility to keep God’s command in Genesis 2:16-17:

And to Adam he said,
“Because you have listened to the voice of your wife    and have eaten of the treeof which I commanded you,    ‘You shall not eat of it,’cursed is the ground because of you;    in pain you shall eat of it all the days of your life;thorns and thistles it shall bring forth for you;    and you shall eat the plants of the field.By the sweat of your face    you shall eat bread,till you return to the ground,    for out of it you were taken;for you are dust,    and to dust you shall return.” (Gen. 3:17-19)
Satan sought to overthrow God’s established order for the human family.
The fact that the serpent approached Eve and not Adam is an indication of Satan’s attempt to overthrow God’s design for the order of creation:
Now the serpent was more crafty than any other beast of the field that the Lord God had made. He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?” (Gen. 3:1; see also Gen. 3:2-7)
According to theologian Meredith Kline in Kingdom Prologue: Genesis Foundations for a Covenantal Worldview,
Various factors may have entered into the tempter’s strategy of approaching the woman rather than Adam. Certainly in maneuvering Adam out of the position of primary response Satan was defying and subverting the structure of authority God had appointed for the human family. Moreover, there would be greater contradiction of this same divine institution if Eve could be induced to lead the family head into sin than if it happened the other way around.[2]
Kline continues regarding Satan’s attack against the social structure God had ordained:
Satan’s challenge to God’s authority compelled man to choose between two masters. It was part of Satan’s falsifying of the situation that he projected for himself the image of lordly benefactor. While he was getting the woman to separate in theory between God’s interests and her own and to act in a spirit of self-interest over against the (insinuated) inconsiderateness of God, Satan managed to strike the pose of one who was himself concerned for man’s best interests. At every turn he forced onto man this choice between authorities.
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