3. Creation

God created all that now exists in six days and from nothing, and it was all very good. The Father, the Son, and the Holy Spirit acted together in the work of creation. Out of all living things, only man was created in God's image. God granted him dominion over all lesser forms of life and over the earth itself.

1. Q. How did the world come into existence?

A. God created all that now exists in six days, out of nothing (1).

Scripture References: (1) Genesis 1:1-31; Hebrews 11:3

2. Q. What means did God use to create all things?

A. God commanded all things to exist (1).

Scripture References: (1) Genesis 1: 3, 6, 9, 11, 14, 20, 24; Psalm 33:6, 9; Jeremiah 10:12-13; Hebrews 11:3

3. Q. Which Persons of God were active in creation?

A. The Father, the Son, and the Holy Spirit acted together in the work of creation (1).

Scripture References: (1) Genesis 1:26-27; Job 33:4; Psalm 104:30; John 1:1-3; Colossians 1:15-17; Hebrews 1:2

4. Q. What was God's original creation like?

A. All that God created was very good (1).

Scripture References: (1) Genesis 1:31a; Ecclesiastes 7:29

5. Q. How is man different than the animals and plants?

A. Out of all living things, only man was created in the image of God (1).

Scripture References: (1) Genesis 1:26-27; Genesis 9:6; Colossians 3:10; James 3:9

6. Q. In creation, what authority and responsibility did God give to man?

A. God granted him dominion over all lesser forms of life and over the earth itself (1).

Scripture References: (1) Genesis 1:26-28; Psalm 8:6-8

Definitions and Commentary

create (Hebrew: bara): to bring something into existence that did not exist before; to create ex nihilo (i.e. out of nothing) as opposed to using existing materials to fashion something new.

image: a likeness or semblance of something else.

dominion: supreme authority

Creation Ex Nihilo

Paul described God as the One "who gives life to the dead and calls into being that which does not exist" (Romans 4:17, NASB). His words give the perfect definition of the Hebrew word for "create" (bara) used in Genesis 1:1. The word literally means "to bring something into existence when it did not exist before. "In the beginning God created the heavens and the earth." God created everything that now exists ex nihilo, a Latin term meaning "out of nothing."

A sculptor will take a chunk of marble and "create" a beautiful statue. A carpenter will cut down a tree, and "create" a house. But God is not merely a skilled sculptor or carpenter. Unlike human craftsmen, God did not use any pre-existing material in the creation of the world. He did not merely take a lump of disorganized matter and organize it into stars, planets, mountains, oceans, plants, animals, and people. God called into being things which did not exist at all—in any form!

The Bible tells us that God spoke the world into being. Nine times in Genesis 1 we read, "Then God said . . . " In every case, that which He commanded was accomplished. When God said, "Let there be light," there was light. The rocks and trees, the rays of light, the fish, the birds, the animals, and Adam and Eve sprang into existence in obedience to the powerful word of God. Contrary to some godless scientific theories, the Bible says that "by the word of the Lord the heavens were made." God "spoke and it was done; He commanded and it stood fast" (Psalm 33:9).

Six Days

What are we to make of the first chapter of Genesis? We are told that God created everything in six days (Genesis 1:31; also see Exodus 20:11; 31:17). The word for "day" in the Hebrew language (yom) is used in a variety of ways in the Bible. It often refers to a 24 hour day, but it is also used to describe longer periods of time, ages of time, etc. In the New Testament, we are told that "with the Lord one day is like a thousand years, and a thousand years like one day" (2 Peter 3:8, NASB). So how are we to understand the creation account? Does "six days" mean six literal days?

If we allow certain scientific theories to color our interpretation of Genesis 1, we will surely prefer the "thousand years" version of a single day, which is often taken to mean any long period of time. And it doesn't take much imagination to stretch a thousand years into billions and billions of years. But notice how the word is used in Genesis. The individual days of creation are denoted by the phrase, "So the evening and the morning were the first day" (v. 5), ". . . second day" (v. 8), ". . . third day" (v. 13), etc. All of this seems to call to mind a "day" as we know it. And when we study the other uses of the word in the Old Testament, we find that where the word yom is preceded by a numerical adjective (i.e. "first," "second," "third," etc., as in Genesis 1), it always refers to a twenty-four hour day.

Made in the Image of God

The same theories that stretch creation out over multiple eons also portray man as just an advanced animal—one that crawled a little higher out of the same slimy, primordial ooze that gave birth to fish, frogs, and snakes. But we are not merely the creatures who have climbed to the top of the food chain. From the very first chapter of the Bible we are told that we are different.

Then God said, "Let Us make man in Our image, according to our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth." So God created man in His own image; male and female He created them" (Genesis 1:26-27).

God made people, not animals, to be like Himself in some sense. Since God is a Spirit (John 4:24) we know the resemblance cannot be physical. But when we understand that God is a self-conscious being who is morally pure, just, creative, and loving, One who does not act on instinct, but rather because of reason and for a purpose—we can begin to see His image in people. The likeness is more difficult to see in fallen humanity than it was in the beginning. God's image in people has been terribly marred through sin. But God has planted a sense of personal moral responsibility in every person. He has instilled in each one a general sense of right and wrong. He has created people to be reasonable, rational beings. God's image in us is seen in the way we value justice, mercy, and love, even though we often distort them. It is why we are creative, artistic, and musical. These things simply cannot be said about even the most intelligent of the animals.

Dominion Over Creation

From the beginning, God has placed people in charge of the earth (Genesis 1:28). Through the power He created in nature (i.e. heat, cold, storms, floods, famines, plagues, earthquakes, fires, etc.) God often reminds us that He is the only true Sovereign. But He has given humans the authority to use the earth's resources to suit their needs. We may cut, mine, build, cultivate, harness, and domesticate as we see fit. For food, clothing, protection from the elements, or self-defense, we have even been given the authority to kill lesser creatures when necessary.

Certainly we must exercise our God-given authority over creation wisely. We must use, not abuse, the earth and its resources. When people pollute water or air, slaughter animals needlessly, carelessly destroy forests, or stain the landscape with chemicals and garbage, they are not exercising dominion properly. But if we become so concerned to protect the earth and its resources that we forbid the use them as needed—water, air, plant, animal, or mineral—we are disobeying God's command to "subdue the earth."

4. Providence

God orders and directs His universe in every detail. Every event in nature and every human action and decision is according to His decree and purpose. In God's infinite wisdom and power, all things work together for the benefit of His people, and for His glory.

1. Q. To what extent does God order and direct His universe?

A. God orders and directs His universe in every detail (1).

Scripture References: (1) Proverbs 16:33; Ephesians 1:11; Romans 11:36

2. Q. Can anything happen that is not according to God's purpose?

A. Every event in nature and every human action and decision is according to God's decree and purpose (1).

Scripture References: (1) Genesis 50:19-20;Proverbs 16:9; 21:1; Isaiah 45:5-7 Lamentations 3:37-38; Matthew 10:29-30

3. Q. How does God's providence benefit His creatures?

A.God graciously provides life, breath, and nourishment for all living things (1).

Scripture References: (1) Psalm 104:10-30; 145:15-16; 147:9; Acts 17:25

4. Q. How does God's providence especially benefit Christians?

AThrough His providence, God causes all things to work together for the good of those who love Him ⁽¹⁾.

Scripture References: (1) Romans 8:28-39; Philippians 1:6

5. Q. What is the highest purpose of God's providence?

A. The highest purpose of God's providence is to bring glory to Himself (1).

Scripture References: (1) Isaiah 60:21; 63:14; Ezekiel 28:22; Proverbs 16:4; Romans 9:22-23; Romans 11:36; Ephesians 1:5-6

Definitions and Commentary

providence: God's continual preserving and sustaining of creation, as well as His predestinating, ordaining, and directing of every action of every created thing, all for His own glory.

decree: a command from God, whether spoken or unspoken, written or unwritten, commanding the occurrence of an event, decision, or action.

ordain: to establish or order by appointment, decree, or law.

Meticulous Providence

"Providence" is a theological term describing God's preserving, sustaining, ordering, ruling and governing of His creation. "Meticulous" providence depicts God as ordering and directing everything—every detail in the universe. As we say in our statement of faith, "Every event in nature and every human action and decision is according to His decree and purpose." In Ephesians 1:11 we are told that God "works all things according to the counsel of His will." And Paul concluded the eleventh chapter of Romans with these grand and all encompassing words of praise to God: "For of Him and through Him and to Him are all things, to whom be glory forever. Amen" (Romans 11:36, emphasis added in each case).

Despite the words of Ephesians 1:11 and Romans 11:36 (among many other passages), meticulous providence is not the common understanding among Christians. Though almost all Christians say things like "God is sovereign," or "God is in control," most become skeptical when God is said to decree the occurrence of destructive or tragic events. Many will protest when He is said to order and direct the free choices of the human will. And they often complain when God is said to ordain and decree sinful actions as part of His perfect plan. Instead, they prefer to think that when bad things happen—when people sin, or when tragic events occur—though God had nothing to do with planning the event, He responds like a hero, miraculously causing all things to work together for good. But does this understanding represent God's providence biblically?

The only way to properly understand God and praise Him for His providence is to search the Scriptures. What relationship does God have to the good things that happen? What about the multitudes of seemingly insignificant things? What about disasters, or tragic events? What about sin? Do the Scripture's portray God merely as an all-knowing and all-powerful responder to otherwise natural or human events? Or is He shown to be the sovereign Designer of all things?

Every Good Thing

Though we, as Christians, are taught to be holy in all our conduct (1 Peter 1:15), to discipline ourselves for the purpose of godliness (1 Timothy 4:7), and to present our bodies as living sacrifices to God (Romans 12:1), we are also informed that in all these good things "it is God who works in [us] both to will and to do for His good pleasure" (Philippians 2:13). Though we "press toward the goal" of perfection as Paul did (Philippians 3:14), we must understand that it is God who has begun, and will complete, the good work in us (Philippians 1:6;). He has, in fact, predestined us "to be conformed to the image of His Son . . . " (Romans 8:29). As Paul assured the Thessalonian Christians concerning their sanctification and preservation, "He who calls you is faithful, who also will do it" (1 Thessalonians 5:24, emphasis added).

We are not passive, either in our sanctification or our endurance in the faith. But the working of godliness and endurance in us—our pursuit of holiness—our ever-increasing and eventually perfect conformity to the image of Christ—is the work of God's providence from beginning to end. He has declared that it will occur, and He will bring it to pass.

Even our spiritual birth and subsequent faith in Christ—our regeneration and justification—were according to God's decree. Just as the Thessalonians were chosen from the beginning for salvation (2 Thessalonians 2:13), God chose all believers, predestinating them to adoption as His children (Ephesians 1:4-5). And notice that Paul was converted to Christ "when it pleased God" (Galatians 1:15-16). God determined not only that Paul would be saved (cf. Acts 9:15), but also whenand where he would be saved.

The characteristics of God's providence are evident in every aspect of the Christian life, from His creation of spiritual life in us, to faith, to spiritual growth, and even to death. It is at God's appointed moment that every person dies (cf. Deuteronomy 32:35; Job 14:4; Psalm 139:16; Hebrews 9:27). And for the Christian, death, though understandably frightening, is a blessed event. It is the moment God has providentially chosen for the end of earthly struggles and the beginning of heavenly perfection.

"Insignificant," or "Natural" Occurrences

In teaching His followers not to be fearful about persecution or death, Jesus said, "Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father" (Matthew 10:29). Notice that Jesus did not say, "apart from your Father's knowledge. " He was not merely saying the Father knows when a sparrow dies. He was speaking of God's providence—His ordaining of even something as insignificant as the death of a sparrow. He goes on to say, "But the very hairs on your head are numbered," again referring to God's providential determination of the most minute and seemingly insignificant facts and events, not merely His knowledge of them.

Every day we see birds, squirrels, and other animals in search of food. This is such a common, ordinary event that we rarely take notice or thought. But who provides the food for these animals to eat? Are they on their own in this world, left to scratch out an existence as best they can? Or do they have a Provider? Consider the following passages that answer this question:

The young lions roar after their prey, and seek their food from God (Psalm 104:21).

This great and wide sea, in which are innumerable teeming things, living things both small and great. . . . These all wait for You, that you may give them their food in due season. What You give them they gather in; You open Your hand, and they are filled with good (Psalm 104:25, 27-28).

He gives to the beast its food, and to the young ravens that cry (Psalm 147:9).

God's providence is not merely over the "big" things, but also the smallest, most insignificant events. And if He provides the food for every creature in the sea, how thankful we should be when He sets a meal before us. Remember that it is God who "gives to all life, breath, and all things" (Acts 17:25). And it is also God who ordains the death of even the most insignificant creature. As the psalmist writes, referring to every creature on earth, "You take away their breath, they die and return to their dust" (Psalm 104:29). God orders and directs everything according to the counsel of His will.

Destructive or Tragic Events

When an ocean liner strikes an iceberg and sinks, and hundreds of people drown as a result, are we supposed to believe such a tragic accident happened according to the counsel of God's will? When an earthquake kills thousands of people, is it really appropriate to say that it happened according to God's purpose? What about destructive storms? What about devastating droughts that bring famine? Aren't those events just "accidents" or "natural occurrences"?

To answer these questions biblically, consider the following passages:

I am the Lord, and there is no other; I form the light and create darkness. I make peace and create calamity; I, the Lord, do all these things (Isaiah 45:6-7).

Who is he who speaks and it comes to pass, when the Lord has not commanded it?
Is it not from the mouth of the Most High that woe and well-being proceed? (Lamentations 3:37-38).

If a trumpet is blown in a city will not the people tremble? If a calamity occurs in a city has not the Lord done it? (Amos 3:6).

Whatever the Lord pleases, He does, in heaven and in earth, in the seas and in all deep places. He causes the vapors to ascend from the ends of the earth; He makes lightening for the rain; He brings the wind out of His treasuries (Psalm 135:6-7).

Moreover, He called for a famine in the land; He destroyed all the provision of bread (Psalm 105:16).

Also consider Job, whose great personal losses of possessions, servants, and family members were caused by robbery, murder, fire from heaven, and strong wind. His physical suffering was due to an illness of some sort that caused painful boils. When His wife, in her anger at God, wanted him to "curse God and die," Job responded very differently.

But he said to her, "You speak as one of the foolish women speaks. Shall we accept good from God, and shall we not accept adversity?" In all this Job did not sin with His lips (Job 2:10).

Job understood that all of his losses, and all of his suffering, were from the Lord. He did not ultimately attribute the strong wind that collapsed the house and killed his children to "nature." He did not see the murderous raiders themselves as the ultimate source of the loss of his livestock and servants. He did not see his boils as merely an illness. Job knew that all of these things came ultimately from the hand of God. He did not even seek to protect God's reputation by pointing the finger at Satan. And incidentally, neither did his wife. Even in her anger, she too attributed all to God.

Sinful Behavior

In the first two chapters of Job, we learn that the sinful actions of certain people, as well as Satan's evil will, brought about much of his suffering and loss. This raises a difficult question: If God's providence is all encompassing—If God really works everything according to the counsel of His will—does this mean that even the sinful actions of people and the evil worked by Satan are according to His decree and purpose?

Before we answer that question, we need to affirm what the Bible says about the character of God. God is perfectly good. He is perfectly and infinitely holy, righteous, and just. As Psalm 92:15 says, "there is no unrighteousness in Him." People are sinful. Satan is nothing but evil. But "as for God," David writes in Psalm 18:30, "His way is perfect." We must never blame God, or ascribe evil to Him as if He were guilty of it. We must never infer that God sins, or that He himself tempts men to sin (cf. James 1:13). "What shall we say then?" Paul asks in Romans 9:14; "Is there unrighteousness with God? Certainly not!"

The Bible leaves no doubt that in one sense, the sinful actions of men are not according to God's will. When men sin, they violate God's law. They go against His Word. They do what He has forbidden them to do. Joseph's brothers sinned when they cast their brother into a pit, sold him to slave traders, and lied to their father. Pharaoh sinned when he disobeyed God and refused to let the Israelites go. Judas sinned when he betrayed Christ. The Pharisees, Pilate, and the Roman soldiers sinned when they falsely accused, tortured, and murdered Jesus. Each of these men acted willfully, and in direct opposition to God's will in the sense that sin is always contrary to God's moral standard. But the Bible tells us just as plainly that in another sense, every one of these men was serving God—carrying out His will perfectly. In disobeying His law, in violating His divine moral standard, they accomplished His providential purpose.

Let's look briefly at each of these situations:

1. Joseph's Brothers

This familiar account is found in Genesis 37-50. Joseph's brothers hated him out of jealously. They plotted together to murder him. Only one brother—Reuben—did not want to kill Joseph. But even he was in favor of casting him into a pit, where he would most likely die. After they did this deed, they all sat down to eat a meal. When slave traders came along, Judah persuaded his brothers that they might actually profit from their hatred by selling Joseph. For twenty shekels of silver, Joseph was sold into slavery and taken to Egypt. The brothers then killed a young goat, dipped Joseph's colorful coat in the blood, and told their father that he had been killed by wild beasts.

Eventually, when a famine depleted their food supplies, Joseph's brothers went to Egypt. There, plenty of food was stored, because God had enabled Joseph to inform the Pharaoh that a famine was coming. Pharaoh placed Joseph in charge of governing Egypt, and Joseph stored vast quantities of grain before the famine struck. When Joseph's brothers found that he was governing Egypt, they were grieved because of what they had done. But Joseph said to them, " . . . do not therefore be grieved or angry with yourselves because you sold me here; for God sent me before you to preserve life . . . . So now it was not you who sent me here, but God" (45:5, 8). The psalmist interprets the account of Joseph in the same way, attributing the event to God's providence alone. Joseph's brothers are not mentioned at all: "He sent a man before them—Joseph—who was sold as a slave" (Psalm 105:17).

Later, after their father Jacob died, the brothers feared that Joseph would feel free to avenge their act of hatred. They said to one another, "Perhaps Joseph will hate us, and may actually repay us for all the evil which we did to him" (50:15). But Joseph, understanding God's providential purpose in his brothers' sin, replied, "Do not be afraid, for am I in the place of God? But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive" (50:20, emphasis added).

Considering all the evil done by Joseph's brothers in sinfully causing Joseph to be sent to Egypt, we might feel more comfortable saying God used it for good. But that is not what the Bible says. Through Joseph, God tells us that He "meant" it for good. All aspects of this event—even the hatred, conspiracy to commit murder, and lying—were providentially ordained by God as His means of sending Joseph to Egypt and saving His chosen people.

2. Pharaoh's Rebellion

After commanding Moses to go back to Egypt to set the Israelites free, the Lord said to Him:

"When you go back to Egypt see that you perform before Pharoah all the wonders which I will put in your power; but I will harden his heart so that he will not let the people go" (Exodus 4:21 NASB, emphasis added).

This sounds very strange. God clearly wanted to free the Israelites. He told Moses that He was sending him to bring about their release. But then God immediately informed Moses that the release of the captives would not go smoothly, because He was going to harden Pharaoh's heart "so that" Pharaoh would not let them go.¹

Pharaoh's first response to God's command to free the people is recorded in the next chapter:

But Pharaoh said, "Who is the Lord that I should obey His voice to let Israel go? I do not know the Lord, and besides, I will not let Israel go" (Exodus 5:2 NASB).

Pharaoh's disobedience is clearly shown here to be the result, not the cause, of the Lord's providential hardening of his heart. In other words, the Lord did not harden Pharaoh's heart because he disobeyed; the Lord hardened his heart so that he would disobey. Why would the Lord do this? Why would it be His purpose that Pharaoh sinfully disobey Him? In this case, we are not left to speculate. We are told that it was not merely God's purpose to free the Israelites, but to free them through the great signs and judgments which He poured out on Egypt due to Pharaoh's rebellion. As God says to Moses:

You shall speak all that I command you, and your brother Aaron shall speak to Pharaoh that he let the sons of Israel go out of his land. But I will harden Pharaoh's heart that I may multiply My signs and My wonders in the land of Egypt. When Pharaoh does not listen to you, then I will lay My hand on Egypt and bring out My hosts, My people the sons of Israel, from the land of Egypt by great judgments (Exodus 7:2-4, NASB, emphasis added).

Without Pharaoh's rebellion, neither the great plagues nor the parting of the Red Sea would have been necessary. The Israelites would have walked quietly and peacefully out of Egypt. But apart from the plagues and the other awesome displays of God's power, God's glory would not have been magnified as He intended. In the final analysis, God's providential purpose is declared to Pharaoh in Exodus 9:15-16:

For if by now I had put forth My hand and struck you and your people with pestilence, you would then have been cut off from the earth. But, indeed, for this reason I have allowed you to remain, in order to show you My power and in order to proclaim My name through all the earth (NASB, emphasis added).

3. The Crucifixion of Christ

The most dramatic example of God's providence in ordaining sinful behavior is seen in the crucifixion of Jesus. The Pharisee's murderous plot was sinful. Judas' betrayal was sinful. Pilate's cowardly decision to crucify Jesus was sinful. Every stroke from the Roman soldier with the scourge was a sinful stroke, and every blow from those who drove the nails was a sinful blow. All of these men were guilty of murder in the highest degree. Nothing could possibly be more evil than the murder of the holy and blameless Son of God. Yet in every detail of this event, God's providential decree and purpose was precisely carried out.

As Isaiah foretells the event:

But He was wounded for our transgressions,
He was bruised for our iniquities; . . .
He was led as a lamb to the slaughter, . . .
Yet it pleased the LORD to bruise Him;
He has put Him to grief.
(Isaiah 53:5, 7, 10, emphasis added)

Additionally, consider the prayer of the early disciples after the crucifixion:

For truly against your holy Servant Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever Your hand and Your purpose determined before [lit. "predestined"] to be done (Acts 4:27-28, emphasis added).

It is clear from these passages that God not only predestined the crucifixion of Christ, but also brought it to pass. It is just as clear, since Christ was without sin and did not deserve to die, that He could not be put to death by men apart from their sinful actions. Therefore, in God's providence, it was necessary that men sin in order to accomplish His purpose. And we know that the men who carried out this hideous, but divinely ordained plan, were held responsible by God. As Jesus said of Judas, "It would have been good for that man if he had never been born" (Mark 14:21). And concerning the Jewish leaders who brought about the crucifixion, Peter said they did the deed "by lawless hands" (Acts 2:23). And Stephen later called them "the betrayers and murderers" of Jesus (Acts 7:52).

It is difficult for us to understand how a man can do God's will through sinful behavior, and then be held responsible for his sinful actions. How can this be right? The question has been asked before, and answered by someone much more qualified than I. In Romans 9, Paul raises this question in a discussion of God's sovereignty, using His dealings with Pharaoh as an example:

For the Scripture says to the Pharaoh, "For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth" [quoting Exodus 9:16]. Therefore He has mercy on whom He wills, and whom He wills He hardens. You will say to me then, Why does He still find fault? For who has resisted His will?" (Romans 9:17-19).

These two questions (better understood as protests) raised hypothetically by Paul, could be stated like this: "If God's will is accomplished through the sinful behavior of men like the Pharaoh, then why does God still hold them responsible for their sin? After all, wouldn't it have been impossible, in God's providence, for Pharaoh to resist God's eternal purpose and not sin as he did? And if it were impossible, in God's providence, for Pharaoh not to sin, how can God rightly judge him for his sin?

Here is Paul's answer to that question:

But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, "Why have you made me like this?" Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor? (vv. 20-21).

Notice that Paul makes no attempt to deny that God does exactly what this hypothetical protester is complaining about Him doing. He simply affirms that God has the right to do as He pleases. In fact, in the way he answers, Paul affirms that God carries out His will through the sinful actions of men. And he affirms that God does hold them responsible for those same sins—sins which are, in a providential sense, according to God's will and impossible to avoid. Paul doesn't try to soften this truth by explaining it in more acceptable terms, or by merely remaining silent about a difficult truth. He boldly tells the hypothetical protester, who does not prefer to see God the way Paul has presented Him, that it is not his place to question God. It is as if Paul is saying, "Stop telling God what he may or may not do with His clay!"

Solomon certainly knew of God's dealings with Joseph's brothers and the Pharaoh, yet he acknowledged the providence of God when he wrote:

A man's heart plans his way, but the Lord directs his steps (Proverbs 16:9).

The king's heart is in the hand of the Lord, like the rivers of water;
He turns it wherever He wishes (Proverbs 21:1).

By this understanding of providence, though, are we implying that God is "the author of evil?" If we mean that He himself sins, participates in sinful behavior, or personally tempts men to sin (cf. James 1:13-14), then we are to be corrected. But if we simply intend to acknowledge that God, in His providence, is the "Author" of everything (Romans 11:36; Ephesians 1:11)—that He exercises meticulous providence, not by merely responding well to tragic events and sinful actions, but by actually determining that they should occur and bringing them to pass as part of His sovereign and perfect plan—then our understanding is biblically informed.

But there is one more question: Do we know how a holy God hardened Pharaoh's heart to sin? Are we able to explain how God's providence moved Joseph's brothers to sinfully sell him into slavery? Can we say exactly how God ensured that men would sinfully crucify Jesus exactly as He had purposed? Do we know how He accomplishes all of this while remaining righteous and upright Himself? No, we do not. We have not been given this knowledge in the Scriptures. And as John Calvin once said, "When God closes His holy mouth, I will desist from inquiry." Rather than speculating, we simply rest assured, based on the testimony of God's Word, that God remains morally blameless, while His human instruments bear the full weight of responsibility for their sins.

Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out (Romans 11:33).

All for Our Good

Romans 8:28-39 is the Christian's precious jewel in understanding God's providence. The passage begins:

And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose (v. 28, NASB).

For the Christian, the knowledge of God's providential ordering and directing of every event, decision, and action, brings great peace. Whatever pain we feel, whatever difficulties we face, whatever persecution we endure, whatever losses we mourn, we have hope in the promise that God is causing it all to work together for our good.

As one way of understanding this, imagine a very large and beautiful tapestry hanging on a wall, all woven with black and white thread. The scene created is exquisite, and from a short distance away, the beauty is evident in the way the shades blend together. But as you move closer and closer, you begin to lose sight of the whole scene. When you get right up next to the tapestry, pressing your eye into one particular place, all you can see is one shade, perhaps black. From your vantage point, there is no beauty, only darkness.

In God's wisdom, some Christians seem to spend their lives "in the black." It seems that suffering is their lot in life. Others prosper and enjoy a life of relative ease. Why the difference? Only God knows. But He has given all believers the promise that He is causing all things to work together for their good. Because of this, no matter what our circumstances, we can thank God for what He is doing, even when life hurts. We are all, in a sense, buried in the cloth of that tapestry, at one place or another, as we make our way through life. But we trust that in God's providence, all is for our good.

All for His Glory

Clearly, God's purpose with Pharaoh was to glorify Himself. Throughout the Scriptures, His powerful works in Egypt are frequently mentioned as a stimulus for praise. And in Romans 9, Paul affirms God's sovereignty and providence as the Potter who uses His clay for His glory:

What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, even us whom He called, not of the Jews only but also of the Gentiles (Romans 9:22-24).

Do you understand what Paul is saying? God will be glorified in all that He does. He is a God of many attributes, all of which are good and perfect. He puts them all on display for men to see—His wrath, His power, His justice, His grace, His love and His mercy. And being the sovereign Ruler of the universe, He will ensure that He is glorified through every display of His attributes and character.

Pharaoh's life, providentially ordered by God, did not serve to glorify God for His mercy as much as it did for His wrath and power. Paul's life, also providentially ordered by God, did not serve to glorify God for His justice and wrath, but rather for His grace and mercy. And so it is, one way or the other, with every person. Every believer has been predestined to adoption as God's child, according to the good pleasure of His will, "to the praise of the glory of His grace" (Ephesians 1:5-6). On the other hand, concerning the destruction of the wicked city of Sidon the Lord declares:

Behold, I am against you, O Sidon;
I will be glorified in your midst;
And they shall know that I am the Lord,
When I execute judgments in her,
and am hallowed in her (Ezekiel 28:22).

In God's providence, He is fully glorified through the ultimate end of believers and unbelievers alike, although in strikingly different ways. "The Lord has made everything for its own purpose, even the wicked for the day of evil" (Proverbs 16:4 NASB). And it is not only people who serve to bring Him glory. Every event in nature serves the same ultimate purpose. A beautiful sunset and a hurricane can be contrasted in the same way. One serves to glorify God for His ability to create and display incredible beauty. The other serves to glorify Him for His awesome power and the destructive capability of His wrath. "For of Him, and through Him, and to Him are all things, to whom be glory forever. Amen."

_________________________

^1. Many will assert that Pharaoh first hardened his own heart, and God, in response, hardened it further as a means of judgment. It is interesting to note, however, that between Exodus 4:21 and Exodus 14:17 there are eighteen references to as the last seven. Five times the reference is neutral (i.e., his heart "was hardened," or "became hard."), and three times as the last seven. Five times the reference is neutral (i.e., his heart "was hardened," or "became hard."), and three times Pharaoh is said to harden his own heart. But in five of the eight references where God is not directly said to harden Pharaoh's heart, we are still told that it happened "as the Lord had said," or "just as the Lord had spoken through Moses." In addition to this, in five places (4:21; 7:3; 9:16, 10:1-2; and 11:9) purpose clauses are used to conclusively demonstrate that the Lord was doing His work, in His way, not in response to any human action or attitude, but rather to accomplish His specific purpose (by a "purpose clause," I am referring to the use of the words "so that," or "that," or "for this reason." For example, "I exercise regularly so that I will be more healthy," or "I put bait on the hook so that the fish will be attracted to it.").

5. The Fall and Its Effects

God made Adam perfect, holy, and upright, appointing him representative and head of the human race. He fell from his original righteousness into sin when he disobeyed God's command. By his sinful act, Adam brought all people into a state of death and condemnation, passing to each one of them a corrupt sinful nature.

1. Q. What was Adam like in God's original creation?

A. God made Adam perfect, holy, and upright (1).

Scripture References: (1) Genesis 1:27, 31; Ecclesiastes 7:29

2. Q. How is Adam physically related to the rest of mankind?

A. Every person who has ever lived descended physically from Adam (1).

Scripture References: (1) Genesis 1:28; Acts 17:26

3. Q. How is Adam morally and spiritually related to the rest of mankind?

A. God appointed Adam as the moral and spiritual representative for all mankind (1).

Scripture References: Romans 5:12-19; 1 Corinthians 15:22

4. Q. Did Adam remain as he was, perfect, holy, and upright?

A. Adam fell from his original righteousness into sin when he disobeyed God (1).

Scripture References: Genesis 2:16-17; 3:1-24; Ecclesiastes 7:29

5. Q. What is sin?

A. Sin is any failure to be holy, as God is holy, in thought, word, or deed (1).

Scripture References: (1) 1 John 3:4; 5:17; 1 Peter 1:14-16

6. Q. How did Adam's sin affect the rest of mankind?

A. By his sin, Adam brought all people into a state of death and condemnation, passing to each one of them a corrupt sinful nature (8).

Scripture References: (1) Psalm 51:5; 58:3; Romans 3:19, 23; 5:12, 15, 17-19; 1 Corinthians 15:22; Ephesians 1:3

Definitions and Commentary

original righteousness: the upright and blameless moral and spiritual state of Adam and Eve before the first sin.

The Fall of Man: the first actual occurrence of sin; the moment in time when God subjected mankind to universal sinful corruption and condemnation, resulting in decay and death for all creation.

representative: one whose decision(s) and/or action(s) produce consequences for those represented.

original sin: The result of the first sin—the universal corruption, guilt, and condemnation of the human race.

Original Righteousness

God's original creation was without defect. During the six days of creation, God looked six times upon what He had made and saw "that it was good" (Genesis 1:4, 10, 12, 18, 21, 25). After completing His creation, "God saw everything that He had made, and indeed it was very good" (Genesis 1:31). There was no sin or death in the original creation, but rather perfect holiness and peace.

Having been made in the image of God and placed in a sinless, deathless creation, Adam and Eve had the ability to reflect God's holiness—the ability to remain sinless. As we will see in this chapter and the next, Adam and Eve were the only two human beings (that is, apart from Jesus) to enter into life with a will that was truly free. They were morally and spiritually free, able to obey God and live, or disobey Him and die.

Augustine (a 5th century theologian) explained the different moral and spiritual states of mankind like this:

1. Adam and Eve before the Fall—able to sin, able not to sin
2. All of humanity after the Fall—unable not to sin
3. Believers after regeneration—able to sin, able not to sin
4. Believers in heaven—unable to sin

The Fall of Man

Adam and Eve were not placed in God's creation to merely relax and do as they pleased. They were told what their purpose was, and they were commanded to fulfill it. God said to them, "Be fruitful and multiply; fill the earth and subdue it" (Genesis 1:28). They were put in the garden of Eden "to tend and keep it" (Genesis 2:15). They were even told what they were permitted to eat. God said, "Of every tree of the garden you may freely eat" (Genesis 2:16). He granted them free access to a rich variety of fruit with only one restriction. They were not permitted to eat the fruit of the tree of the knowledge of good and evil. God assured Adam that if he ate of that one tree, he would die (Genesis 2:17).

It was Eve who was first tempted by the serpent (Satan in the form of a snake, cf. Revelation 12:9; 20:2). His tactic in deceiving Eve, one which he has never stopped using, was to call into question the character and the word of God. Notice the nature of Satan's question as he asked Eve, "Has God indeed said, 'You shall not eat of every tree of the garden?'" (Genesis 3:1). Do you see how he not only questioned, but also twisted God's words? God said they could eat freely of every fruit except one. God's actual instructions emphasized His benevolence. He provided a rich variety of fruit with only one prohibition. Satan's misquote puts the emphasis on what they were not permitted to have. It was as if he were asking, "Has God restricted you from having all you could ever want? What a selfish, unloving, unkind God He is!"

Eve's response to Satan's question (Genesis 3:2-3) was close to what God actually said. It is interesting, however, that she added to God's instructions by saying, "nor shall you touch it" (Genesis 3:3). Perhaps Adam had added these words in relating God's command to Eve as a means of keeping her far away from the tree. Perhaps Eve added them herself because she suddenly began to see God as unreasonably restrictive. In either case, Satan responded by accusing God of lying:

Then the serpent said to the woman, "You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil" (Genesis 3:4-5).

Satan not only portrayed God as dishonest, but also as prideful and insecure. He wanted Eve to think God had lied because He was withholding something good from her— something He selfishly wanted only for Himself—something that could be gained by eating the forbidden fruit. At the same time, Satan portrayed himself as the one who truly desired the best for Eve—the one who wanted her to have every desire of her heart—the one who would tell her the truth. At the core of Satan's scheme, however, was his evil desire to slander God, destroy the purity of His creation, and kill Adam and Eve. In this scene, we see Satan precisely as Jesus describes him in John 8:44 when He said to the Pharisees:

You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.

Eve became convinced that Satan was right. She began to doubt God. She looked at the fruit (Genesis 3:6) and saw that it is good for food (forgetting that she had a rich abundance in the other trees), that it was visually attractive (although the entire garden must have been a place of stunning beauty), and that it would make her as wise as God (ironic, since she had just begun to find the deceitfulness of Satan more appealing than the wisdom of God). She not only ate the fruit herself, but also took some to Adam who foolishly and sinfully did the same.

At what point did Eve sin? During a discussion of the Fall of Man, a perceptive young girl asked her pastor if it were sinful to doubt God's goodness and truthfulness. The pastor assured her that such doubt is indeed sinful, because it calls God's perfect character and infallible Word into question, even if only in the mind. It is a form of private, mental blasphemy, the pastor said. The girl responded by saying that it seemed to her that Eve sinned before she ate the forbidden fruit, because in order to do so, she first had to distrust God. The pastor had to agree with her astute observation. The eating of the fruit was the overt action most commonly thought of as the Fall of Man. But the Fall really began covertly, in a place much deeper than Eve's eyes or taste buds. It began in her heart.

Adam as Our Representative—the Doctrine of Original Sin

Despite Eve's leading role in the commission of the first sin, whenever this important event is mentioned in the New Testament, Adam is always depicted as the one responsible. For example, consider Paul's words in 1 Corinthians 15:22:

For as in Adam all die, even so in Christ all shall be made alive.

It is largely from this text as well as Romans 5:12-19, which we will discuss below, that we learn of the doctrine of Adam's representative relationship to the rest of mankind—the doctrine commonly known as "original sin." Original sin does not refer to the first act of sin, but rather to the results of that act.

Adam's representation must first be understood in a physical, biological sense. All people everywhere descend from Adam through the normal process of procreation. God "made from one man every nation of mankind to live on all the face of the earth" (Acts 17:26). There is an indisputable physical connection between Adam and every person on earth. But Adam does not merely represent the human race as its biological father. God also appointed him as the moral and spiritual representative for every human being. Because of Adam's sin, every person is a spiritually dead sinner from the moment of conception (cf. Romans 5:19). And because Adam's sin brought physical death into the world (cf. Romans 5:12), the mortality rate among humans stands at a consistent 100%. We all die.

Adam did not die physically the moment he sinned, but God subjected his body to the effects of physical corruption which meant he would gradually deteriorate and eventually die. Adam did, however, experience another kind of death immediately—spiritual death. The formerly clear image of God in him was suddenly and terribly marred. He had been created a morally blameless being with the ability to reflect God's holiness. But now, having sinned against God, he became unholy, guilty, and unavoidably prone to sin.

Because of Adam's sin and immediate spiritual death, all who descend physically from him are born spiritually dead. It is as if Adam's spiritual DNA, which became distorted when he sinned, passes from one generation to the next, causing all people to bear this sad resemblance to their first father. Though Adam's act of representation in this sense is not fully explained in the book of Genesis, we can see it clearly through the Bible's consistent descriptions of every one of his descendants:

Then the Lord saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually (Genesis 6:5).

The heart is deceitful above all things and desperately wicked (Jeremiah 17:9).

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened" (Romans 1:18-21).

As it is written, "There is none righteous, no, not one; There is none who understands; There is none who seeks after God. They have all turned aside; They have together become unprofitable; there is none who does good, no, not one" (Romans 3:10-12).

. . . for all have sinned and fall short of the glory of God (Romans 3:23).

And you He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others (Ephesians 2:1-3).

This universal wickedness is not something that is learned. It is the natural state of every person. No one comes into this life as a "clean slate," only later becoming a sinner through experience. David tells us that he possessed a sinful nature at birth (Psalm 51:5). He writes in Psalm 58:3 that "The wicked are estranged from the womb; They go astray as soon as they are born, speaking lies." And as Paul wrote in Ephesians 2:3, Christians were formerly sinfully depraved "by nature," just as the rest of humanity. People do not become sinners when they sin; they sin because they are sinners "by nature". Just as a newborn baby rattlesnake possesses lethal poison and instinctively knows how to coil and strike, human beings naturally behave according to the sinful nature they inherited from Adam.

Our inherited sinful nature is easy to see and understand in the world around us. It is an unarguable fact that every society in the history of the world has gravitated over time toward evil, not toward good. This alone should dispel the false notion that people are basically good. It they were, it would stand to reason that there would have been at least a few examples where the opposite occurred—where the good overwhelmed the evil, and a society steadily progressed toward perfection. But not even one single example of this can be found in the annals of history.

There is one other important aspect of Adam's representation. A sinful nature is not all we inherited from him. We also inherited his guilt. Paul demonstrates this in Romans 5 where he teaches about imputation. Imputation is having something credited to your account. As Christians, our sin was imputed to Jesus Christ as he paid our debt on the cross. When we are justified before God, it is because God imputes the righteousness of Christ's obedience to us. Just as God saw Jesus Christ according to our sinfulness and punished Him accordingly, He sees us according to Christ's righteousness and rewards us accordingly. We will discuss this at length in chapter 13 (Justification), but it is important to understand the principle here.

In writing Romans 5:12-19, Paul's purpose was to teach Christians about the beauty of Christ's representative act on their behalf and the imputation of His righteousness. In doing so he uses Adam's representative act of sin as a sort of inverse but parallel truth. In verses 18 and 19 it becomes particularly clear. Here we see not only what we inherit from Christ through His representative act, but also what we inherited from Adam through his representative act:

Therefore, as through one man's offense judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free gift came to all men resulting in justification of life. For as by one man's disobedience many were made sinners, so also by one Man's obedience many will be made righteous.

From Christ and by God's grace, believers acquire imputed righteousness. It is important to remember that it is His righteousness—something that is not our own, yet is credited to our account. But in this passage, Paul is just as clear in saying that as a result of Adam's sin, something is imputed to us in the same way—guilt resulting in condemnation. Paul clearly says that it was the one man's offense—the one man's disobedience—that resulted in all men being made sinners, subjected to judgment, and condemned. In verse 16, Paul writes that "the judgment that came from one offense resulted in condemnation." "One offense," Paul says—one single sin—resulted in the condemnation of the entire human race. And since only guilty people are condemned by a just God, it becomes clear that one single sin resulted in the guilt of the entire human race.

True Christians love the idea of imputation as it concerns Christ's righteousness being imputed to the believer. But many chafe at the idea of inheriting guilt and the resulting condemnation from Adam. "Unfair!" they protest. "I didn't eat the fruit!" Many try to soften the impact by saying that God only does this because He saw that we would have done the same as Adam and Eve, had we been in their place. Though it is undoubtedly true that we would have sinned like Adam and Eve, such is not the focus of Romans 5, nor does it do justice to the true understanding of imputation.

Paul's emphasis in this passage is on the fact that in the wisdom of God, one man's act results in consequences for others. Christ's perfect obedience results in wonderful consequences for all whom God sees as being in Him—that is, all believers. On the other hand, Adam's sinful disobedience results in shameful consequences for all whom God sees as being in him—that is, all of humanity. This is the proper understanding of representation and imputation.

Interestingly, the verse which may explain this most clearly is also the most controversial. It is Romans 5:12:

Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned . . . (emphasis added).

Notice that the words we have put in italics—"because all sinned"—are written in the past tense. Many will say that it was Paul's intent here to refer to the inevitable acts of sin personally committed by all people during their own lives. But Paul did not write, "because all sin," (indicating a present and ongoing reality). He did not write, "because all will sin" (indicating something in the future). He wrote, "because all sinned," referring to something that occurred in the past. We believe that in verse 12, Paul is saying what the rest of the passage affirms: When Adam sinned, God saw him as the representative of all of humanity. We were all, in a sense, in Adam when he sinned, and therefore we all actually sinned. So if a person were to contend that imputed guilt is unfair, saying "I didn't eat the fruit," we would respond, based on Romans 5:12 and the overall meaning of this passage, by saying, "Yes, you did." Just as "in Adam all die" (1 Corinthians 15:22), so in Adam, "all sinned" (Romans 5:12).

Most importantly, we need to understand that if we fight to deny the doctrine of Adam's imputed guilt, we are unknowingly fighting at the same time against the greatest benefit of true Christianity—the imputed righteousness of Christ. If Paul were saying that our condemnation is based solely on our own sin, then his parallel between Adam and Christ makes no sense unless our reward in heaven is based solely on our own righteousness. If God cannot justly condemn based on the imputed guilt of our sinful representative, namely Adam, neither can He justly reward based on the imputed righteousness of our perfect Representative, namely Christ. So if we are willing to accept the reward of Christ's imputed righteousness, we must also accept the pain and shame of Adam's imputed guilt and condemnation.

6. Man's Inability

The Fall brought every man into a state of utter depravity, meaning all aspects of his being are distorted by sin. Apart from the grace of God, fallen man treats sin as his master, God as an enemy, and the message of the cross as foolishness. Until he is born again, he possesses neither the desire nor the ability to love God, to keep His laws, to understand the gospel, to repent of sin, or to trust in Christ.

1. Q. What is the natural spiritual condition of every person?

A. Every person ⁽¹⁾ enters into life in a natural state of utter depravity, meaning all aspects of his being are distorted by sin ⁽²⁾.

Scripture References: (1) Romans 1:28-32; 3:10-12; Ephesians 2:1-3 (2) Genesis 6:5; Jeremiah 17:9; Titus 1:15

2. Q. What master does every natural person obey?

A. Every natural person obeys sin as his master ⁽¹⁾.

Scripture References: Romans 6:16-18; Ephesians 2:1-3; Titus 3:3

3. Q. How does every natural person treat God?

A. Every natural person treats God as an enemy ⁽¹⁾.

Scripture References: Romans 5:10; 8:6-8; Colossians 1:21; James 4:4

4. Q. What is the natural person's response to the true gospel?

A. To every natural person, the true gospel is foolishness ⁽¹⁾; he considers it either untrue, unimportant, or unnecessary.

Scripture References: (1) Acts 17:32; 26:22-24; 1 Corinthians 1:18, 21; 2:14; 2 Corinthians 2:15-16

5. Q. Can a natural person change his spiritual condition?

A. The natural person is unable to change, possessing neither the desire nor the ability to love God, keep His laws, understand the gospel, repent of sin, or trust in Jesus Christ ⁽¹⁾.

Scripture References: (1) John 3:19-20; Ephesians 2:1-9; Colossians 2:13 John 3:3; 6:44, 65; Romans 8:6-8; 1 Corinthians 2:14;

Definitions and Commentary

natural man: every person who has not been born again by the Spirit of God; a carnal, fleshly person; every non-Christian, including many who profess to be Christians.

utter depravity: unholiness in every dimension of being; the inherited condition of being radically distorted by sin in every aspect of humanity.

The Natural Man

As we said in the last chapter, every person enters into life with a corrupt nature. We do not become sinners when we sin; we sin because we were born sinners. But several questions remain: How sinful are we by nature? How deeply does sinful corruption permeate our being? How seriously does our inherited sinful nature affect our relationship with God? And what can a person do to alter or improve his natural state?

The term "natural man" is a theological description of the unregenerate person. Paul uses the term in 1 Corinthians 2:14 to describe the person who remains in his natural condition of inherited depravity. It refers to every person who has not been born again by the Spirit of God (cf. John 3:3, 5; James 1:18). In other words, it describes every non-Christian, as well as many who profess to be Christians.

All people, in their natural state, are equally and utterly depraved. We will explain the meaning of "utter depravity" more fully in a moment, but for now it seems right to say that even though all people are equally depraved, some people sin more than others. Even among non-Christians, no one would equate the sins of a peace-loving Hindu or Buddhist with those of mass-murderers like Adolf Hitler or Saddam Hussein. Those two men were responsible for the murders of millions of people, along with countless other evils. Because of this obvious difference, we can easily say that not all people sin in the same ways, with the same frequency, or with the same horrendous effects on others. Nevertheless, as we said before, all people in their natural state are equally and utterly depraved.

"Utter depravity" (often referred to as "radical corruption") does not indicate the number or type of actual sins committed by a particular individual, but rather the fact that every dimension of the natural person is distorted by sin. The natural will, the natural affections, the natural intellect, the natural emotions, the natural view of self, the natural view of others, the natural view of God, and the natural view of sin—all are stunted, distorted, and perverted in the natural person.

The term "total depravity" is often used to describe what we are calling "utter depravity" or "radical corruption." It means the same thing and is a perfectly appropriate term if properly understood. But the term "total depravity" can leave the impression that every human being is as bad as he possibly could be. Although every person is equally and utterly depraved, by God's grace not every person stoops to the same depths in actually committing sins. The inherent depravity of genocidal monsters like Hitler and Hussein is no greater than the inherent depravity of Gandhi or Mother Theresa. But it is much easier to see because of the disturbing nature, devastating effect, and incredible number of publicly visible sins. Hitler and Hussein sinned with such frequency and in such shocking ways as to draw the hatred of the entire world. But even they were not as sinful as they could have been. In that sense, no one is totally depraved.

Though no one wants to admit any similarity between himself and Adolf Hitler or Saddam Hussein, we all came from the same father, Adam. From him we all inherited the same nature and the same proneness toward sin. The truth is, though actual sins vary greatly in nature, frequency, and effect on others, the potential for sin is just as great in the heart of every natural person. Thankfully, God in His mercy graciously restrains most people, even in their natural state, from going to devastating extremes. He does this through their conscience, through the law, through fear of consequences, through the influence of parents, through the church, and sometimes even by bringing about their death. But without God's providential restraint, we would all sin with utter abandon. To quote several lines from an old prayer:

O God. It is amazing that men can talk so much
about man's creaturely power and goodness,
when, if Thou didst not hold us back every
moment, we should be devils incarnate.¹

Probing the Depths of Depravity

Just how depraved is the natural man? That's a little like asking, after a funeral, "How dead was he?" No one is only a little dead at his own funeral. Likewise, no one is only a little condemned by God because of a lesser degree of depravity. In the same way that dead is dead, depraved is depraved. So as we probe the depths of human depravity, remember that there is no difference between persons in this area, though there are great differences in terms of actual sins. Everyone will be judged according to his own personal deeds (Matthew 16:27; Revelation 20:12-13). But all sin proceeds from the same sinful human nature (Jeremiah 17:9; Mark 7:20-23; Romans 3:10-18).

The following depictions of the natural man are taken directly from Scripture, and they describe the universal human condition without distinction:

1. The Natural Man is Enslaved by Sin

In 1 John 5:19 we are told that, with the exception of true Christians, "the whole world lies in the power of the evil one" (NASB). To be under the power of another is to be obligated to behave according to a foreign will, as a slave is compelled to obey his master. Who, or what, holds that power over the natural man? Who is his master? According to this verse, it is Satan ("the evil one"). In another place, as Paul was writing to Timothy, he was hopeful that through gentle, patient instruction, many who were in opposition to the truth would, by God's grace, "escape the snare of the devil, having been taken captive by him to do his will" (2 Timothy 2:26). So in one sense, Satan is the master of the natural man.

But the natural man's slavery is not merely to Satan and his will. The natural man is in bondage to the desires of his own heart. As Paul wrote to Titus, "we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures . . . " (Titus 3:3, emphasis added). James confirms this when he tells us that "each one is tempted when he is drawn away by his own desires and enticed" (James 1:13-14, emphasis added). The responsibility for the natural man's slavery to sin cannot be laid at the feet of another. It is a willful, voluntary enslavement. This is explained nowhere more clearly than in Romans 6. Note the italicized words emphasizing responsibility in the following passage:

Do you not know that to whom you present yourselves slaves to obey, you are that one's slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? . . . For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness. (Romans 6:16, 19)

The natural man does not serve sin out of begrudging obligation when he would rather be holy. He is inclined by nature to love sin and hate holiness. He obeys the master of his choice. For Satan to tempt a natural man to sin is as easy as tempting a hungry dog to eat meat. All he needs to do is set before the man the things he loves best: "the lust of the flesh, the lust of the eyes, and the pride of life . . . " (1 John 2:16). Unless restrained in some way by the grace of God, the natural man, when tempted, will run headlong into sin, satisfying the cravings of his depraved heart the same way a dog, without thinking, satisfies the cravings of its stomach.

2. The Natural Man treats God as an Enemy

Consider the following passage from Romans 1:

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things (vv. 18-23).

It is no wonder that God is angry with the natural man. He is a suppresser of truth and a God-rejecter. He has chosen foolish idols over the worship of the glorious God, and he has exalted his own wisdom over the wisdom of his Creator. It should be no surprise to find that God considers the natural man His enemy (cf. Romans 5:10).

What is less often understood is the fact that the natural man treats God as his enemy. Contrary to popular opinion, the natural man is not eagerly searching for the God he loves. He is studiously (though not always consciously) avoiding the God he hates. Again, notice the italicized words as Paul continues to describe mankind:

And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things that were not fitting; being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same, but also approve of those who practice them (vv. 28-32).

From Paul's words in this passage we can clearly see that the natural man is not a God-seeker (also consider Romans 3:11, "There is none who seeks after God."). On the contrary, he does not like to think about God at all (also consider Psalm 10:4, "God is in none of his thoughts."). In fact, the natural man, even if he is moral or religious and claims to love God, hates Him and everything He represents, including His righteousness. As Paul shows in the above passage, the natural man demonstrates his utter contempt for the righteous judgment of God, not only by scorning God's law himself, but also by fully approving of others who do the same. By approving of the wicked person and his deeds, he actually condemns God and His righteousness. And we must remember that the evil approved of by the natural man does not always appear in forms that are shocking to the conscience. It often appears in forms that on the outside seem very "moral" and/or "religious" (cf. Matthew 23:1-33, specifically vv. 25-28).

Natural man further proves himself an enemy of God by his affection for the world. As James asks, "Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God" (James 4:4). "The world," here and in other places, refers to the mindset of fallen humanity more than worldly goods and possessions. In fact, John distinguishes between the two in 1 John 2:15 when he writes, "Do not love the world or the things of the world."

As Jesus said to His disciples regarding "the world:"

If the world hates you, you know that it hated Me before it hated you. If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you (John 15:18-19).

A natural person, a person who is "of the world," may covet worldly goods. Even more self-condemning, however, is that fact that he is a friend of the world, meaning he approves of those who are still "of the world." In fact, he stands in approval of the whole corrupt system of fallen humanity, which is a God-rejecting system, and in so doing, stands in direct opposition to God Himself. As Paul reminded the Colossians of their former natural state, they were "enemies in [their] mind by wicked works" (Colossians 1:21).

If we could know the heart of man as God does, we would see that the natural man, if he could, would eliminate God from existence. Far from any desire to find God or be rescued by Him, the earnest desire of the natural man is like that of the fool who says in his heart, hopefully and hatefully, "There is no God" (Psalm 14:1). It may seem redundant to say this again, but it is important to understand that the natural man's enmity is not always obvious to human perception. It is commonly obscured by outward morality and various forms of religious expression, sometimes even by a seemingly sincere profession of faith in Christ.

3. The Natural Man Always Rejects the Gospel of God's Grace

No natural person ever has, or ever will truly love God, trust in Christ, repent of sin, or understand the gospel.

That is a strong statement to make. But look with us at three important passages of Scripture that prove it to be true:

• "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God" (John 3:3).

• "For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God" (Romans 8:6-8).

• "But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised" (1 Corinthians 2:14 NASB).

Those three passages have one critical word in common: the word "cannot." The word describes inability. If someone will not do something, it may or may not be because he cannot do it. He may possess the ability while he simply remains unwilling. If properly persuaded, he may change his mind and do the thing requested of him. But if a person cannot do something, we can be absolutely certain that unless he is given new abilities, he will not do it, no matter how strong the persuasion or how great the incentive. His failure to perform as required is rooted in his inability, not his unwillingness.

Though different terms are employed in each case, all three passages refer to the "natural man." Paul calls him by this name in 1 Corinthians 2:14. In John 3:3, he is the one who is not "born again." In Romans 8:6-8 he is the one who possesses "the carnal mind" or the one who is "in the flesh." These different terms all describe one and the same kind of person: the unregenerate person. And according to these three verses, there are four things that the unregenerate person cannot do:

1. He cannot see the kingdom of God (cf. John 3:3)
   The word "see" in John 3:3 refers to spiritual perception of God's kingdom, not entrance into it or visual sight of it. The Greek word for see (eido) can refer to visual sight. But nowhere in the Bible are we given the idea that the kingdom of God, as spoken of by Christ during His earthly ministry, is something visible to human eyesight. It is an invisible, spiritual kingdom. We would not expect anyone, even a regenerate person, to be able to "see" it in the physical sense (at least not until Christ returns).

   We are helped in our interpretation of this statement when we see that the same Greek word is used in Mark 4:11-12, where Jesus is clearly referring to spiritual blindness—the inability to perceive spiritual truth. He explains to his disciples that His reason for speaking in parables is not to make the truth simple and clear, but to restrain some who