What does the Bible say about human rights?
human rights
Question: "What does the Bible say about human rights?"
Answer: Any honest study of the Bible must acknowledge that man, as God’s special creation, has been blessed with certain “human rights.” Any true student of the Bible will be stimulated toward ideals such as equity and justice and benevolence. America’s founding fathers put it well: “all men are created equal . . . endowed by their Creator with certain unalienable Rights.” Such a statement accords well with Scripture. The Bible says that man is created in the image of God (Genesis 1:27). Because of this, man has a certain dignity and was given dominion over the rest of creation (Genesis 1:26).
The image of God in man also means that murder is a most heinous crime. “Whoever sheds the blood of man, / by man shall his blood be shed; / for in the image of God / has God made man” (Genesis 9:6). The severity of the punishment underscores the severity of the offense. The Mosaic Law is full of examples of how God expects everyone to be treated humanely. The Ten Commandments contain prohibitions against murder, theft, coveting, adultery, and bearing false testimony. These five laws promote the ethical treatment of our fellow man. Other examples in the Law include commands to treat immigrants well (Exodus 22:21; Leviticus 19:33-34), to provide for the poor (Leviticus 19:10; Deuteronomy 15:7-8), to grant interest-free loans to the poor (Exodus 22:25), and to release all indentured servants every fifty years (Leviticus 25:39-41).
The Bible teaches that God does not discriminate or show favoritism (Acts 10:34). Every person is a unique creation of His, and He loves each one (John 3:16; 2 Peter 3:9). “Rich and poor have this in common: / The LORD is the Maker of them all” (Proverbs 22:2). In turn, the Bible teaches that Christians should not discriminate based on race, gender, cultural background, or social standing (Galatians 3:28; Colossians 3:11; James 2:1-4). We are to be kind to all (Luke 6:35-36). The Bible gives strict warnings against taking advantage of the poor and downtrodden. “He who oppresses the poor shows contempt for their Maker, but whoever is kind to the needy honors God” (Proverbs 14:31).
Instead, God’s people are to help whoever is in need (Proverbs 14:21; Matthew 5:42; Luke 10:30-37). Throughout history, most Christians have understood their responsibility to aid their fellow human beings. The majority of hospitals and orphanages in our world were founded by concerned Christians. Many of the great humanitarian reforms of history, including abolition, were spearheaded by Christian men and women seeking justice.
Today, Christians are still working to combat human rights abuses and to promote the welfare of all people. As they preach the Gospel around the world, they are digging wells, planting crops, giving clothes, dispensing medicine, and providing education for the destitute. This is as it should be. There is a sense in which the Christian has no “rights” of his own, because he has surrendered his life to Christ. Christ “owns” the believer. “You are not your own; you were bought at a price” (1 Corinthians 6:19-20). But God’s authority over us does not negate God’s image in us. Our submission to the will of God does not annul God’s command to “love your neighbor as yourself” (Matthew 23:39). In fact, we serve God most when we serve others (Matthew 25:40).
Recommended Resource: The Difficult Doctrine of the Love of God by D.A. Carson.
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What does it mean that man is made in the image of God?
image of God, likeness of God
Question: "What does it mean that man is made in the image of God?"
Answer: On the last day of creation, God said, “Let us make man in our image, in our likeness” (Genesis 1:26). Thus, He finished His work with a “personal touch.” God formed man from the dust and gave him life by sharing His own breath (Genesis 2:7). Accordingly, man is unique among all God’s creations, having both a material body and an immaterial soul/spirit.
Having the “image” or “likeness” of God means, in the simplest terms, that we were made to resemble God. Adam did not resemble God in the sense of God’s having flesh and blood. Scripture says that “God is spirit” (John 4:24) and therefore exists without a body. However, Adam’s body did mirror the life of God insofar as it was created in perfect health and was not subject to death.
The image of God refers to the immaterial part of man. It sets man apart from the animal world, fits him for the dominion God intended him to have over the earth (Genesis 1:28), and enables him to commune with his Maker. It is a likeness mentally, morally, and socially.
Mentally, man was created as a rational, volitional agent. In other words, man can reason and man can choose. This is a reflection of God’s intellect and freedom. Anytime someone invents a machine, writes a book, paints a landscape, enjoys a symphony, calculates a sum, or names a pet, he or she is proclaiming the fact that we are made in God’s image.
Morally, man was created in righteousness and perfect innocence, a reflection of God’s holiness. God saw all He had made (mankind included) and called it “very good” (Genesis 1:31). Our conscience or “moral compass” is a vestige of that original state. Whenever someone writes a law, recoils from evil, praises good behavior, or feels guilty, he is confirming the fact that we are made in God’s own image.
Socially, man was created for fellowship. This reflects God's triune nature and His love. In Eden, man’s primary relationship was with God (Genesis 3:8 implies fellowship with God), and God made the first woman because “it is not good for the man to be alone” (Genesis 2:18). Every time someone marries, makes a friend, hugs a child, or attends church, he is demonstrating the fact that we are made in the likeness of God.
Part of being made in God’s image is that Adam had the capacity to make free choices. Although he was given a righteous nature, Adam made an evil choice to rebel against his Creator. In so doing, Adam marred the image of God within himself, and he passed that damaged likeness on to all his descendants (Romans 5:12). Today, we still bear the image of God (James 3:9), but we also bear the scars of sin. Mentally, morally, socially, and physically, we show the effects of sin.
The good news is that when God redeems an individual, He begins to restore the original image of God, creating a “new self, created to be like God in true righteousness and holiness” (Ephesians 4:24). That redemption is only available by God’s grace through faith in Jesus Christ as our Savior from the sin that separates us from God (Ephesians 2:8-9). Through Christ, we are made new creations in the likeness of God (2 Corinthians 5:17).
What is human nature? What does the Bible say about human nature?
human nature
Question: "What is human nature? What does the Bible say about human nature?"
Answer: Human nature is that which makes us distinctly human. Our nature is distinct from the animals and the rest of creation in that we can think and feel. One of the chief distinctions between human beings and the rest of creation lies in our ability to reason. No other creature has this ability, and there’s no question that this is a unique gift bestowed by God. What is unique about this is that it enables us to reflect on our own nature, the nature of God, and from that to derive knowledge of God's will for His creation. No other part of God’s creation has a nature capable of doing so.
The Bible teaches that God created human beings in His image. To be in God’s image is part of our nature. This means that He enables us to have some understanding of Him and of His vast and complex design. Our human nature also reflects some of God’s attributes, although those are limited and, unlike Him, finite. We love because we are made in the image of the God who is love (1 John 4:16). Because we are created in His image, we reflect His nature, and we can be compassionate, faithful, truthful, kind, patient, and just, although these attributes are distorted by sin, which still resides in our nature.
Originally, human nature was perfect by virtue of having been created so by God. The Bible teaches that human beings were created “very good” by a loving God (Genesis 1:31), but that goodness was marred by the sin of Adam and Eve and, subsequently, the entire human race fell victim to the sin nature. The good news is that at the moment of conversion, the Christian receives a new nature. Second Corinthians 5:17 tells us, “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” Sanctification, on the other hand, is the process by which God develops our new nature, enabling us to grow into more holiness through time. This is a continuous process with many victories and defeats as the new nature battles with the “tent” (2 Corinthians 5:4) in which it resides—the old man, old nature, the flesh. Not until we are glorified in God’s presence will our new nature be set free to live for eternity in the presence of the God in whose image we are created.
Recommended Resource: Created in God's Image by Anthony Hoekema.
What does it mean to believe in the sanctity of life?
sanctity of life
Question: "What does it mean to believe in the sanctity of life?"
Answer: The phrase “sanctity of life” reflects the belief that because people are made in God’s image (Genesis 1:26), human life has an inherently sacred attribute that should be protected and respected at all times. While God gave humanity the authority to kill and eat other forms of life (Genesis 9:3), the murdering of other human beings is expressly forbidden, with the penalty being death (Genesis 9:6).
Humanity was created in God’s image, but sin has corrupted that image. There is nothing inherently sacred in fallen man. The sanctity of human life is not due to the fact that we are such wonderful and good beings. The only reason the sanctity of life applies to humanity is the fact that God created us in His image and set us apart for all other forms of life. Although that image has indeed been marred by sin, His image is still present in humanity. We are like God, and that likeness means that human life is always to be treated with dignity and respect.
The sanctity of life means that humanity is more sacred than the rest of creation. Human life is not holy in the same sense that God is holy. Only God is holy in and of Himself. Human life is only holy in the sense of being “set apart” from all other life created by God. Many apply the sanctity of life to issues like abortion and euthanasia, and while it definitely applies to those issues, it applies to much more. The sanctity of life should motivate us to combat all forms of evil and injustice that are perpetuated against human life. Violence, abuse, oppression, human trafficking, and many other evils are also violations of the sanctity of life.
Beyond the sanctity of life, there is a much better argument against these things: the greatest commandments. In Matthew 22:37-39 Jesus says, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' This is the great and foremost commandment. The second is like it, 'You shall love your neighbor as yourself.'” In these commandments, we see that our actions are to be motivated by love for God and love for others. If we love God, we will value our own lives as part of God’s plan, to do His will until it comes about that His will is better served by our deaths. And we will love and care for His people (John 21:15-17). We will see to the needs of the elderly and sick. We will protect others from harm—whether from abortion, euthanasia, human trafficking, or other abuses. While the sanctity of life can be the foundation, love must be the motivation.
Recommended Resource: Created in God's Image by Anthony Hoekema.
Why did God create us?
why did God create us
Question: "Why did God create us?"
Answer: The short answer to the question “why did God create us?” is “for His pleasure.” Revelation 4:11 says, “You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being.” Colossians 1:16 reiterates the point: “All things were created by him and for him.” Being created for God’s pleasure does not mean humanity was made to entertain God or provide Him with amusement. God is a creative Being, and it gives Him pleasure to create. God is a personal Being, and it gives Him pleasure to have other beings He can have a genuine relationship with.
Being made in the image and likeness of God (Genesis 1:27), human beings have the ability to know God and therefore love Him, worship Him, serve Him, and fellowship with Him. God did not create human beings because He needed them. As God, He needs nothing. In all eternity past, He felt no loneliness, so He was not looking for a “friend.” He loves us, but this is not the same as needing us. If we had never existed, God would still be God—the unchanging One (Malachi 3:6). The I AM (Exodus 3:14) was never dissatisfied with His own eternal existence. When He made the universe, He did what pleased Himself, and since God is perfect, His action was perfect. “It was very good” (Genesis 1:31).
Also, God did not create “peers” or beings equal to Himself. Logically, He could not do so. If God were to create another being of equal power, intelligence, and perfection, then He would cease to be the one true God for the simple reason that there would be two gods—and that would be an impossibility. “The LORD is God; besides him there is no other” (Deuteronomy 4:35). Anything that God creates must of necessity be lesser than He. The thing made can never be greater than, or as great as, the One who made it.
Recognizing the complete sovereignty and holiness of God, we are amazed that He would take man and crown him “with glory and honor” (Psalm 8:5) and that He would condescend to call us “friends” (John 15:14-15). Why did God create us? God created us for His pleasure and so that we, as His creation, would have the pleasure of knowing Him.
Recommended Resource: Knowing God by J.I. Packer.
Why did God create us?
why did God create us
Question: "Why did God create us?"
Answer: The short answer to the question “why did God create us?” is “for His pleasure.” Revelation 4:11 says, “You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being.” Colossians 1:16 reiterates the point: “All things were created by him and for him.” Being created for God’s pleasure does not mean humanity was made to entertain God or provide Him with amusement. God is a creative Being, and it gives Him pleasure to create. God is a personal Being, and it gives Him pleasure to have other beings He can have a genuine relationship with.
Being made in the image and likeness of God (Genesis 1:27), human beings have the ability to know God and therefore love Him, worship Him, serve Him, and fellowship with Him. God did not create human beings because He needed them. As God, He needs nothing. In all eternity past, He felt no loneliness, so He was not looking for a “friend.” He loves us, but this is not the same as needing us. If we had never existed, God would still be God—the unchanging One (Malachi 3:6). The I AM (Exodus 3:14) was never dissatisfied with His own eternal existence. When He made the universe, He did what pleased Himself, and since God is perfect, His action was perfect. “It was very good” (Genesis 1:31).
Also, God did not create “peers” or beings equal to Himself. Logically, He could not do so. If God were to create another being of equal power, intelligence, and perfection, then He would cease to be the one true God for the simple reason that there would be two gods—and that would be an impossibility. “The LORD is God; besides him there is no other” (Deuteronomy 4:35). Anything that God creates must of necessity be lesser than He. The thing made can never be greater than, or as great as, the One who made it.
Recognizing the complete sovereignty and holiness of God, we are amazed that He would take man and crown him “with glory and honor” (Psalm 8:5) and that He would condescend to call us “friends” (John 15:14-15). Why did God create us? God created us for His pleasure and so that we, as His creation, would have the pleasure of knowing Him.
What does it mean that man is made in the image of God?
image of God, likeness of God
Question: "What does it mean that man is made in the image of God?"
Answer: On the last day of creation, God said, “Let us make man in our image, in our likeness” (Genesis 1:26). Thus, He finished His work with a “personal touch.” God formed man from the dust and gave him life by sharing His own breath (Genesis 2:7). Accordingly, man is unique among all God’s creations, having both a material body and an immaterial soul/spirit.
Having the “image” or “likeness” of God means, in the simplest terms, that we were made to resemble God. Adam did not resemble God in the sense of God’s having flesh and blood. Scripture says that “God is spirit” (John 4:24) and therefore exists without a body. However, Adam’s body did mirror the life of God insofar as it was created in perfect health and was not subject to death.
The image of God refers to the immaterial part of man. It sets man apart from the animal world, fits him for the dominion God intended him to have over the earth (Genesis 1:28), and enables him to commune with his Maker. It is a likeness mentally, morally, and socially.
Mentally, man was created as a rational, volitional agent. In other words, man can reason and man can choose. This is a reflection of God’s intellect and freedom. Anytime someone invents a machine, writes a book, paints a landscape, enjoys a symphony, calculates a sum, or names a pet, he or she is proclaiming the fact that we are made in God’s image.
Morally, man was created in righteousness and perfect innocence, a reflection of God’s holiness. God saw all He had made (mankind included) and called it “very good” (Genesis 1:31). Our conscience or “moral compass” is a vestige of that original state. Whenever someone writes a law, recoils from evil, praises good behavior, or feels guilty, he is confirming the fact that we are made in God’s own image.
Socially, man was created for fellowship. This reflects God's triune nature and His love. In Eden, man’s primary relationship was with God (Genesis 3:8 implies fellowship with God), and God made the first woman because “it is not good for the man to be alone” (Genesis 2:18). Every time someone marries, makes a friend, hugs a child, or attends church, he is demonstrating the fact that we are made in the likeness of God.
Part of being made in God’s image is that Adam had the capacity to make free choices. Although he was given a righteous nature, Adam made an evil choice to rebel against his Creator. In so doing, Adam marred the image of God within himself, and he passed that damaged likeness on to all his descendants (Romans 5:12). Today, we still bear the image of God (James 3:9), but we also bear the scars of sin. Mentally, morally, socially, and physically, we show the effects of sin.
The good news is that when God redeems an individual, He begins to restore the original image of God, creating a “new self, created to be like God in true righteousness and holiness” (Ephesians 4:24). That redemption is only available by God’s grace through faith in Jesus Christ as our Savior from the sin that separates us from God (Ephesians 2:8-9). Through Christ, we are made new creations in the likeness of God (2 Corinthians 5:17).
Recommended Resource: Created in God's Image by Anthony Hoekema.
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What is the difference between the soul and spirit of man?
difference soul spirit
Question: "What is the difference between the soul and spirit of man?"
Answer: The soul and the spirit are the two primary immaterial aspects that Scripture ascribes to humanity. It can be confusing to attempt to discern the precise differences between the two. The word “spirit” refers only to the immaterial facet of humanity. Human beings have a spirit, but are we not spirits. However, in Scripture, only believers are said to be spiritually alive (1 Corinthians 2:11; Hebrews 4:12; James 2:26), while unbelievers are spiritually dead (Ephesians 2:1-5; Colossians 2:13). In Paul's writing, the spiritual was pivotal to the life of the believer (1 Corinthians 2:14; 3:1; Ephesians 1:3; 5:19; Colossians 1:9; 3:16). The spirit is the element in humanity which gives us the ability to have an intimate relationship with God. Whenever the word “spirit” is used, it refers to the immaterial part of humanity that “connects” with God, who Himself is spirit (John 4:24).
The word “soul” can refer to both the immaterial and material aspects of humanity. Unlike human beings having a spirit, human beings are souls. In its most basic sense, the word “soul” means “life.” However, beyond this essential meaning, the Bible speaks of the soul in many contexts. One of these is humanity’s eagerness to sin (Luke 12:26). Humanity is naturally evil, and our souls are tainted as a result. The life principle of the soul is removed at the time of physical death (Genesis 35:18; Jeremiah 15:2). The soul, as with the spirit, is the center of many spiritual and emotional experiences (Job 30:25; Psalm 43:5; Jeremiah 13:17). Whenever the word “soul” is used, it can refer to the whole person, whether alive or in the afterlife.
The soul and the spirit are connected, but separable (Hebrews 4:12). The soul is the essence of humanity’s being; it is who we are. The spirit is the aspect of humanity that connects with God.
Recommended Resource: Created in God's Image by Anthony Hoekema.
Do we have two or three parts? Body, soul, and spirit?
Body soul spirit
Question: "Do we have two or three parts? Body, soul, and spirit? Dichotomy or trichotomy?"
Answer: Genesis 1:26-27 indicates that there is something that makes humanity distinct from all the other creations. Human beings were intended to have a relationship with God, and as such, God created us with both material and immaterial parts. The material is obviously that which is tangible: the physical body, bones, organs, etc., and exists as long as the person is alive. The immaterial aspects are those which are intangible: soul, spirit, intellect, will, conscience, etc. These exist beyond the physical lifespan of the individual.
All human beings possess both material and immaterial characteristics. It is clear that all mankind has a body containing flesh, blood, bones, organs, and cells. However, it is the intangible qualities of mankind that are often debated. What does Scripture say about these? Genesis 2:7 states that man was created as a living soul. Numbers 16:22 names God as the “God of the spirits” that are possessed by all mankind. Proverbs 4:23 tells us, “Above all else, guard your heart, for it is the wellspring of life,” indicating that the heart is central to man’s will and emotions. Acts 23:1 says, “Paul looked straight at the Sanhedrin and said, ‘My brothers, I have fulfilled my duty to God in all good conscience to this day.’” Here Paul refers to the conscience, that part of the mind that convicts us of right and wrong. Romans 12:2 states, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind.” These verses, and numerous others, refer to the various aspects of the immaterial part of humanity. We all share both material and immaterial qualities.
So, Scripture outlines far more than just soul and spirit. Somehow, the soul, spirit, heart, conscience, and mind are connected and interrelated. The soul and spirit, though, definitely are the primary immaterial aspects of humanity. They likely comprise the other aspects. With this is mind, is humanity dichotomous (cut in two, body/soul-spirit), or trichotomous (cut in three, body/soul/spirit). It is impossible to be dogmatic. There are good arguments for both views. A key verse is Hebrews 4:12: “For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” This verse tells us at least two things about this debate. The soul and spirit can be divided, and the division of soul and spirit is something that only God can discern. Rather than focusing on something we cannot know for sure, it is better to focus on the Creator, who has made us “fearfully and wonderfully” (Psalm 139:14).
Recommended Resource: Created in God's Image by Anthony Hoekema
What is the guff?
guff
Question: "What is the guff?"
Answer: The guff is a term the Talmud uses to refer to the repository of all unborn souls. The Talmud is the Jewish commentary on the Torah, or the Old Testament, and especially the first five books of the Bible known as the Pentateuch. Jewish tradition states that the Talmud began as oral teachings handed down from Moses that were eventually completed sometime between the 4th and 2nd century B.C.
Literally, the word guff means "body." The Talmud essentially says, "The Messiah will not arrive until there are no more souls in the guff.” The Talmud is saying that there are a certain number of souls in heaven waiting to be born. Until they are born, they wait in a heavenly repository called "the guff," and the Messiah will not arrive until every single one of these souls has been born into the physical world.
Is the idea of the guff biblical? No, it is not. Neither the Hebrew Scriptures nor the New Testament teaches that there is a storehouse of souls in heaven. The Bible does not teach that souls are waiting to be attached to bodies when people are born. The Bible is not explicitly clear on when/how human souls are created, but the concept of the guff does not agree with what the Bible does teach about the origin of the soul. It is far more biblical to hold that God creates each human soul at the moment of conception, or that the human soul is generated along with the body through the physical-spiritual union of conception.
Recommended Resource: Created in God's Image by Anthony Hoekema.
Do we have two or three parts? Body, soul, and spirit?
Body soul spirit
Question: "Do we have two or three parts? Body, soul, and spirit? Dichotomy or trichotomy?"
Answer: Genesis 1:26-27 indicates that there is something that makes humanity distinct from all the other creations. Human beings were intended to have a relationship with God, and as such, God created us with both material and immaterial parts. The material is obviously that which is tangible: the physical body, bones, organs, etc., and exists as long as the person is alive. The immaterial aspects are those which are intangible: soul, spirit, intellect, will, conscience, etc. These exist beyond the physical lifespan of the individual.
All human beings possess both material and immaterial characteristics. It is clear that all mankind has a body containing flesh, blood, bones, organs, and cells. However, it is the intangible qualities of mankind that are often debated. What does Scripture say about these? Genesis 2:7 states that man was created as a living soul. Numbers 16:22 names God as the “God of the spirits” that are possessed by all mankind. Proverbs 4:23 tells us, “Above all else, guard your heart, for it is the wellspring of life,” indicating that the heart is central to man’s will and emotions. Acts 23:1 says, “Paul looked straight at the Sanhedrin and said, ‘My brothers, I have fulfilled my duty to God in all good conscience to this day.’” Here Paul refers to the conscience, that part of the mind that convicts us of right and wrong. Romans 12:2 states, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind.” These verses, and numerous others, refer to the various aspects of the immaterial part of humanity. We all share both material and immaterial qualities.
So, Scripture outlines far more than just soul and spirit. Somehow, the soul, spirit, heart, conscience, and mind are connected and interrelated. The soul and spirit, though, definitely are the primary immaterial aspects of humanity. They likely comprise the other aspects. With this is mind, is humanity dichotomous (cut in two, body/soul-spirit), or trichotomous (cut in three, body/soul/spirit). It is impossible to be dogmatic. There are good arguments for both views. A key verse is Hebrews 4:12: “For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” This verse tells us at least two things about this debate. The soul and spirit can be divided, and the division of soul and spirit is something that only God can discern. Rather than focusing on something we cannot know for sure, it is better to focus on the Creator, who has made us “fearfully and wonderfully” (Psalm 139:14).
Recommended Resource: Created in God's Image by Anthony Hoekema.
What is the conscience?
conscience
Question: "What is the conscience?"
Answer: The conscience is defined as that part of the human psyche that induces mental anguish and feelings of guilt when we violate it and feelings of pleasure and well-being when our actions, thoughts and words are in conformity to our value systems. The Greek word translated “conscience” in all New Testament references is suneidēsis, meaning moral awareness or moral consciousness. The reaction of the conscience occurs when there is an awareness that one’s actions, thoughts, and words conform to, or are contrary to, a standard of right and wrong.
There is no Hebrew term in the Old Testament which is equivalent to suneidēsis in the New Testament. The lack of a Hebrew word for conscience may be due to the Jewish worldview, which was communal rather than individual. The Hebrew’s consciousness was of himself as a member of a covenant community which related to God and His laws as a group, rather than an autonomous self-awareness between an individual and his God or his world. In other words, the Hebrew was confident in his own position before God if the Hebrew nation as a whole was in good fellowship with Him.
The New Testament concept of conscience is more individual in nature and is seen in three major areas. First, conscience is a God-given capacity for human beings to exercise self-evaluation and critique. Paul refers several times to his own conscience as being “good” or “clear” (Acts 23:1, 24:16; 1 Corinthians 4:4). This tells us that Paul examined his own words and deeds and found them to be in accordance with his morals and value system which were, of course, based on God’s standards. His conscience verified that they were in accord with those standards and were, therefore, blameless.
Second, in the New Testament conscience is consistently portrayed as a witness to something. Paul refers to the Gentiles as having consciences that bear witness to the presence of the law of God written on their hearts, even though they did not have the Mosaic Law (Romans 2:14-15). He also appeals to his own conscience as a witness that he speaks the truth (Romans 9:1), that he has conducted himself in holiness and sincerity in his dealings with men (2 Corinthians 1:12), and that his conscience tells him his actions are apparent to both God and the witness of other men’s consciences (2 Corinthians 5:11).
Third, conscience is portrayed as a servant of the individual’s value system. An immature or weak value system produces a weak conscience, while a fully informed value system produces a strong sense of right and wrong. In the Christian life, one’s conscience can be driven by an inadequate understanding of scriptural truths and can produce feelings of guilt and shame disproportionate to the issues at hand. Maturing in the faith strengthens the conscience and applies its promptings to issues of greater consequence in the Christian life.
This last function of the conscience is the issue Paul addresses to the Corinthian church regarding the issue of eating food that had been sacrificed to idols. He makes the case that since idols are not real gods, food sacrificed to them is nothing. But some in the church were weak in their understanding and believed that such gods really existed. Eating food that had been sacrificed to the gods would have horrified them because their consciences were formed by the erroneous prejudices and superstitious views that often accompany spiritual immaturity. Therefore, Paul encourages those more mature in their understanding not to exercise their freedom to eat if it would cause the consciences of their weaker brothers to condemn their actions. The lesson here is that if our consciences are clear because of mature faith and understanding, we are not to cause those with weaker consciences to stumble by exercising the freedom that comes with a stronger conscience.
Another reference to conscience in the New Testament is to a conscience that is “seared” or rendered insensitive as though it had been cauterized with a hot iron and hardened and calloused, no longer feeling anything (1 Timothy 4:1-2). Those with a seared conscience are those who no longer listen to its promptings, who can sin with abandon, delude themselves into thinking all is well with their souls, and treat others insensitively and without compassion.
As Christians, we are to keep our consciences clear by obeying God and keeping our relationship with Him in good standing. We do this by the steady application of His Word, renewing and softening our hearts continually. This also enables us to tread carefully around those whose consciences are weak, treating them with Christian love and compassion.
Recommended Resource: Created in God's Image by Anthony Hoekema.
What does it mean to have a seared conscience?
seared conscience
Question: "What does it mean to have a seared conscience?"
Answer: The seared conscience is referred to in 1 Timothy 4:2 where Paul talks about those whose consciences—their moral consciousness—have been literally “cauterized” or rendered insensitive in the same way the hide of an animal scarred with a branding iron becomes numb to further pain. For human beings, having one’s conscience seared is a result of continual, unrepentant sinning. Eventually, sin dulls the sense of moral right or wrong, and the unrepentant sinner becomes numb to the warnings of the conscience that God has placed within each of us to guide us (Romans 2:15).
At the point of salvation, we are cleansed from the sin inherited from Adam and all personal sins. But as we continue in our Christian walk, we are still prone to sin. When we do, God has provided us with a bar of soap to restore us to the point of salvation. “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9). When we allow ourselves to practice mental attitude sins, we are quenching the Holy Spirit. We are commanded not to quench the Holy Spirit who indwells us (1Thessalonians 5:19). When we continue in our mental attitude sins without confessing and begin to practice these sins in our bodies (James 1:15), we grieve the Holy Spirit, which we are not to do (Ephesians 4:30). Once again, we have the choice to confess and repent or to continue in sin and backsliding. When we continue in sin, our souls begin to become morally callous. We finally come to a point where our conscience is seared and is unable to help us determine right from wrong. It is as if a hot iron was applied to our conscience and it is destroyed. Even worse, we don’t care how sinful we are. This is what is meant in 1Timothy 4:2, where Paul is referring to false teachers: “Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron.” You can easily see this with pure evil. A serial killer, for example, has had his conscience seared, and it no longer operates and guides him in what is right and what is wrong.
Christians who keep sinning despite divine discipline can actually sin themselves right out of this life and into God’s presence. God does this in order to keep such a one from doing any more damage to himself and to his witness for His Holy Name. “If anyone sees his brother commit a sin that does not lead to death, he should pray and God will give him life. I refer to those whose sin does not lead to death. There is a sin that leads to death. I am not saying that he should pray about that. All wrongdoing is sin, and there is sin that does not lead to death” (1 John 5:16-17). These sins do not cause us to lose our salvation, but they definitely affect our relationship with God and others. We are wise if we never deteriorate to the point of having our consciences seared.
What is the definition of sin?
definition of sin
Question: "What is the definition of sin?"
Answer: Sin is described in the Bible as transgression of the law of God (1 John 3:4) and rebellion against God (Deuteronomy 9:7; Joshua 1:18). Sin had its beginning with Lucifer, probably the most beautiful and powerful of the angels. Not content with his position, he desired to be higher than God, and that was his downfall, the beginning of sin (Isaiah 14:12-15). Renamed Satan, he brought sin to the human race in the Garden of Eden, where he tempted Adam and Eve with the same enticement, “you shall be like God.” Genesis 3 describes Adam and Eve’s rebellion against God and against His command. Since that time, sin has been passed down through all the generations of mankind and we, Adam’s descendants, have inherited sin from him. Romans 5:12 tells us that through Adam sin entered the world, and so death was passed on to all men because “the wages of sin is death” (Romans 6:23).
Through Adam, the inherent inclination to sin entered the human race, and human beings became sinners by nature. When Adam sinned, his inner nature was transformed by his sin of rebellion, bringing to him spiritual death and depravity which would be passed on to all who came after him. We are sinners not because we sin; rather, we sin because we are sinners. This passed-on depravity is known as inherited sin. Just as we inherit physical characteristics from our parents, we inherit our sinful natures from Adam. King David lamented this condition of fallen human nature in Psalm 51:5: “Surely I was sinful at birth, sinful from the time my mother conceived me.”
Another type of sin is known as imputed sin. Used in both financial and legal settings, the Greek word translated “imputed” means “to take something that belongs to someone and credit it to another’s account.” Before the Law of Moses was given, sin was not imputed to man, although men were still sinners because of inherited sin. After the Law was given, sins committed in violation of the Law were imputed (accounted) to them (Romans 5:13). Even before transgressions of the law were imputed to men, the ultimate penalty for sin (death) continued to reign (Romans 5:14). All humans, from Adam to Moses, were subject to death, not because of their sinful acts against the Mosaic Law (which they did not have), but because of their own inherited sinful nature. After Moses, humans were subject to death both because of inherited sin from Adam and imputed sin from violating the laws of God.
God used the principle of imputation to benefit mankind when He imputed the sin of believers to the account of Jesus Christ, who paid the penalty for that sin—death—on the cross. Imputing our sin to Jesus, God treated Him as if He were a sinner, though He was not, and had Him die for the sins of the entire world (1 John 2:2). It is important to understand that sin was imputed to Him, but He did not inherit it from Adam. He bore the penalty for sin, but He never became a sinner. His pure and perfect nature was untouched by sin. He was treated as though He were guilty of all the sins ever committed by the human race, even though He committed none. In exchange, God imputed the righteousness of Christ to believers and credited our accounts with His righteousness, just as He had credited our sins to Christ’s account (2 Corinthians 5:21).
A third type of sin is personal sin, that which is committed every day by every human being. Because we have inherited a sin nature from Adam, we commit individual, personal sins, everything from seemingly innocent untruths to murder. Those who have not placed their faith in Jesus Christ must pay the penalty for these personal sins, as well as inherited and imputed sin. However, believers have been freed from the eternal penalty of sin—hell and spiritual death—but now we also have the power to resist sinning. Now we can choose whether or not to commit personal sins because we have the power to resist sin through the Holy Spirit who dwells within us, sanctifying and convicting us of our sins when we do commit them (Romans 8:9-11). Once we confess our personal sins to God and ask forgiveness for them, we are restored to perfect fellowship and communion with Him. “If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness” (1 John 1:9).
We are all three times condemned due to inherited sin, imputed sin, and personal sin. The only just penalty for this sin is death (Romans 6:23), not just physical death but eternal death (Revelation 20:11-15). Thankfully, inherited sin, imputed sin, and personal sin have all been crucified on the cross of Jesus, and now by faith in Jesus Christ as the Savior “we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Ephesians 1:7).
Recommended Resource: Basic Theology by Charles Ryrie.
What is original sin?
original sin
Question: "What is original sin?"
Answer: The term “original sin” deals with Adam’s sin of disobedience in eating from the Tree of Knowledge of Good and Evil and its effects upon the rest of the human race. Original sin can be defined as “that sin and its guilt that we all possess in God’s eyes as a direct result of Adam’s sin in the Garden of Eden.” The doctrine of original sin focuses particularly on its effects on our nature and our standing before God, even before we are old enough to commit conscious sin. There are three main views that deal with that effect.
Pelagianism: This view says that Adam’s sin had no effect upon the souls of his descendants other than his sinful example influencing those who followed after him to also sin. According to this view, man has the ability to stop sinning if he simply chooses to. This teaching runs contrary to a number of passages that indicate man is hopelessly enslaved by his sins (apart from God’s intervention) and that his good works are “dead” or worthless in meriting God’s favor (Ephesians 2:1-2; Matthew 15:18-19; Romans 7:23; Hebrews 6:1; 9:14).
Arminianism: Arminians believe Adam’s sin has resulted in the rest of mankind inheriting a propensity to sin, commonly referred to as having a “sin nature.” This sin nature causes us to sin in the same way that a cat’s nature causes it to meow—it comes naturally. According to this view, man cannot stop sinning on his own; that is why God gives a universal grace to all to enable us to stop. In Arminianism, this grace is called prevenient grace. According to this view, we are not held accountable for Adam’s sin, just our own. This teaching runs contrary to the fact that all bear the punishment for sin, even though all may not have sinned in a manner similar to Adam (1 Corinthians 15:22; Romans 5:12-18). Nor is the teaching of prevenient grace explicitly found in Scripture.
Calvinism: The Calvinistic doctrine states that Adam’s sin has resulted not only in our having a sin nature, but also in our incurring guilt before God for which we deserve punishment. Being conceived with original sin upon us (Psalm 51:5) results in our inheriting a sin nature so wicked that Jeremiah 17:9 describes the human heart as “deceitful above all things and beyond cure.” Not only was Adam found guilty because he sinned, but his guilt and his punishment (death) belongs to us as well (Romans 5:12, 19). There are two views as to why Adam’s guilt should be seen by God as also belonging to us. The first view states that the human race was within Adam in seed form; thus when Adam sinned, we sinned in him. This is similar to the biblical teaching that Levi (a descendent of Abraham) paid tithes to Melchizedek in Abraham (Genesis 14:20; Hebrews 7:4-9), even though Levi was not born until hundreds of years later. The other main view is that Adam served as our representative and so, when he sinned, we were found guilty as well.
The Calvinistic view sees one as unable to overcome his sin apart from the power of the Holy Spirit, a power possessed only when one turns in reliance upon Christ and His atoning sacrifice for sin upon the cross. The Calvinistic view of original sin is most consistent with biblical teaching. However, how can God hold us accountable for a sin we did not personally commit? There is a plausible interpretation that we become responsible for original sin when we choose to accept, and act according to, our sinful nature. There comes a point in our lives when we become aware of our own sinfulness. At that point we should reject the sinful nature and repent of it. Instead, we all “approve” that sinful nature, in effect saying that it is good. In approving our sinfulness, we are expressing agreement with the actions of Adam and Eve in the Garden of Eden. We are therefore guilty of that sin without actually having committed it.
Recommended Resource: Basic Theology by Charles Ryrie.
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