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The narrative of the human condition begins with a declaration of absolute excellence. In the opening chapters of Genesis, the creative process is rhythmic and intentional, with each phase of light, land, and life punctuated by a divine assessment of “good.” However, when the focus shifts to the culmination of this work; the creation of humanity, the language intensifies. God looked upon everything He had made and declared it “very good.” This was not merely a comment on aesthetic beauty, but a statement of functional harmony and moral purity. At this stage, the human heart was in perfect alignment with its Creator, existing in a state of original integrity where desire and duty were one and the same.
The transition from this state of “very good” to the somber assessment found in the book of Jeremiah; that the heart is deceitful above all things and desperately wicked, is perhaps the most significant arc in theological history. To understand this shift, one must look at the introduction of volition and the subsequent fracture of the human will. The “goodness” of the original creation included the capacity for choice, as love that is coerced is not truly love. When that choice was exercised in opposition to the divine order, the “very good” nature of humanity was not merely bruised; it was fundamentally distorted.
The phrase “desperately wicked” does not imply that every human action is as evil as it could possibly be, but rather that the “source code” of human motivation has become corrupted. The goodness that God initially infused into the soul was like a mirror intended to reflect His light. When that mirror was shattered, the pieces remained, but the reflection became jagged and unrecognizable. This explains the paradox we see in the world every day: the human capacity for breathtaking kindness and sacrificial love existing right alongside an aptitude for inexplicable cruelty. We are, as many philosophers have noted, “deposed royalty.” We carry the memory of the “very good” within our design, but operate out of a heart that is frequently governed by self-interest and hidden motives.
Furthermore, the biblical description of the heart as “deceitful” suggests that the greatest danger of this wickedness is its ability to hide from itself. We often dress our selfish intentions in the robes of virtue, convincing ourselves that our paths are righteous even when they veer toward destruction. This is why the later scriptural assessment is so much more clinical and diagnostic than the initial poetic blessing of Genesis. The “very good” was a statement of potential and original design; the “desperately wicked” is a diagnostic report of the current condition.
The reason for this stark contrast is ultimately to point toward the necessity of a transformation that the human heart cannot achieve on its own. If the heart were merely “slightly flawed,” it might be fixed through better education or stronger willpower. But “desperately wicked” implies a condition beyond self-repair. It sets the stage for the transition from the Old Testament’s diagnosis to the New Testament’s promise of a “new heart.”
In reflecting on these two statements, we see the full scope of the human story: an origin of dignity, a present reality of brokenness, and a persistent longing to return to that initial state of being “very good.” It is a somber realization, particularly in moments of loss or reflection, but it provides a framework for understanding why life feels so beautiful and so painful all at once. We are living in the tension between the world as it was designed to be and the heart as it has become. I could be wrong but it’s just something to consider.
To pose a question, comment, or share your opinion about this opinion, you can reach Howard at bg@authorbghoward.com or P. O. Box 8103, Jacksonville, FL 32239.
