The Human Condition

We are called to walk in the way of God. The Old Testament presents the way through the Torah, the prophets, and the way of wisdom that leads to blessings. The New Testament presents The Way, as exemplified through Jesus, in which we can start living within today and receive the completed realization of it at a future final consummation. Understanding human nature provides an appropriate background to understanding the appropriate lifestyle of the People of God. (98)

Old Testament Proclamation

  1. Human Nature is not a primary purpose of Scripture, but is a main object of concern in such examples as Genesis 1-11 and Romans 1-3. There are some Characteristics of Old Testament Anthropology that help identify terms. The OT does not use many different terms when talking about human beings. The inner person is not separated from the outer person or flesh. An overlap of meaning is suggested by the parallelism in Hebrew poetry (Psa 84:2). The heart and soul is another way of saying “you” (Pro 2:10-11). Scobie notes that the OT does not make a distinction between body and soul or body, mind, and spirit (656). I find some disagreement with this perspective. One example is the use of the word לב in Genesis 6:5. Although not always a concrete word for heart, the OT frequently employs the word for use as man’s inner life and the totality of man’s “immaterial personality functions.”[2] There is a separation made between the “you” and the “heart” in some Psalms (Psa 37:3-4) showing at least a distinction. I do agree with Scobie that the two are closely kept together I  n the OT. Some Main Anthropological Terms show that the physical body is created by God and is to be respected. The body can be strong and beautiful (1Sam 9:2), height brings respect (Pro 25:6), and even males have beauty (Gen 39:6). However, beauty can be “dangerous and deceptive” (Pro 11:22). Hebrew does not have a separate word for body; בּשׂר, is the word for flesh. It is the most delicate part of man (Isa 40:6). It can also refer to animals and all living things. Man is shown not to be even semi-divine. He is limited and his life is short. As Scobie points out, the Hebrew for blood, דּם, is closely related to בּשׂר because its life is found in the blood. “When the blood ebbs away, so does life” (657). Blood is treated with respect and through sacrifice it is given back to God. Another important word is, נפשׁ, sometimes translated soul, which Scobie says is seldom appropriate (658). But it seems Scobie is determine to remove any ties to distinguishing between an inner life and the human body or that the inner life and the flesh work together as a single unit. I think this is significant because the two are separate entities of the same person. Scobie is correct in that the two must co-exist in order for there to be a life. But I do think they are separate in that they hold different traits and explain some of the war in our inner life. Scobie acknowledges that human beings have a longing, desire, or yearning. Later in the NT, quarrels are shown to reside in these cravings that produce sin outwardly (1Tim 6:4). The נפשׁ is connected with vitality and thus Scobie feels it is not so much that we have a נפשׁ, but that we are a נפשׁ. Often, the Hebrew word means mind, life, or soul, but it can also mean; being, appetite, or creature. I agree that using too rigid of a definition is not supported by the Hebrew uses, but to rule out the distinction between body, soul, and mind, is not supported by its use either.
  1. Sin is found as an outcome from early human history or as Scobie calls “prehistory” that exists in all mankind since Creation and the Fall, and are universal stories of “Everyman and Everywoman” (659). Especially, after the account in Genesis 1-3 the Scripture authors were amazed at this condition (Psa 8:4-6). Mankind was good, a crown achievement, that was spoiled through man’s sin. All Have Sinned is found to permeate the OT and also the NT in an honest disclosure of man’s sinfulness. Referrals to a person being righteous are through a life pleasing to God rather than demonstrating a life impervious to sin (Job 1:1). There is no one who does not sin (1Kgs 8:46). The Nature of Sin is rebellion against God as asserting autonomy over him (Gen 3). The Hebrew word translated as murmuring in the desert, לין, does not do justice to the narratives. It meant rebellion against God, his leaders, and his word (Isa 1:2, Num 14:9). I found that another word translated as murmur, רגן, also carries the meaning of rebellion and a backbiter.[3] Sin is also shown to derive from disobedience (Sir 15:11-15). It is not an unfortunate deviation, but an “offence directed against YHWH himself” (663). Sin is also folly or the opposite of wisdom (Pro 18:2).
  1. Judgment is the inevitable consequence for sin. It is more than a verdict. It is discernment between good and evil (1Kgs 3:9). It is not handing down a judicial action, but rather an action as a result of what is the right response toward an evil. The Lord is judge and is a God of justice (Psa 9:8, Isa 30:18). Deuteronomy 28 is strong with the idea that the pious will find reward on earth while the impious will reap trouble. Death enters because of sin (Gen 3) and separation from God who is the source of life (Wis 2:24).
  1. Anxiety characterizes human life. Anxiety is caused in part by fear. However, fear can be healthy as in the fear of the Lord (Psa 19:9), it can be natural as in the feat of a real threat from another king (Isa 7:4), or fear can be the negative type that weighs down the heart and causes sleepless nights (Psa 102:7). Anxiety is a normal human condition, but one that can show lack of faith and trust in God.
  1. Suffering tries our faith in God and often there is no answer to it at all. The songs of lament are fully of the experience of human suffering. The previous chapter on the Suffering Servant outlines this idea well. There is the oppression from others such as social injustice, the suffering from illness, but also the suffering from drought or war that raises difficult questions when they afflict the righteous. Suffering is shown to be a consequence of sin (Deu 28:15-68), but it also experienced by God’s servants (Psa 69:20-21). The Lord can be seen as a possible source for suffering like a parent disciplines a child (Pro 3:11). God is in control of these forces (Job 41:1-2) and uses them for his purposes.

Old Testament Promise

  1. Human Nature needs a drastic change in order to comply with heavenly expectations. The People of God are promised a new heart and a new spirit (Jer 17:9). He will renew our heart and put a right spirit within us (Eze 36:25-27).
  1. Sin has reached the infectious height in which there is no repentance of man or divine forgiveness without God’s intervention (Jer 13:23, Hos 5:3-4). Change is left to a future hope.
  1. Judgment is a future event frequently spoken of in the OT. It will fall on God’s own people (Eze 7:8) and all mankind (Psa 96:13). There will still be a division between the wicked and the righteous nonetheless (Dan 2:2, Psa 104:35, 2Mac 7:14).
  1. Anxiety will intensify toward the end (Isa 41:10-11), but deliverance and peace will be abundant after the final culmination of events (2Es 2:27).
  1. Suffering is found mostly in terms with this present world. For the wicked, it will continue after last things. Though peace tarries, Habakkuk says to wait for it to be fully realized (2:3). Tears will be wiped away (Isa 35:10) and there will be no more crying (Isa 65:19).

New Testament Fulfillment

  1. Human Nature is given an answer and antidote with the Christ event. The NT begins with this account and doesn’t add much to the anthropological record. The NT bases its position on the OT record. Here again Scobie argues that the distinction between body and soul, mind and spirit referenced in the NT speaks to the complete human package and not to a tripartite human being (1Ths 5:23). However, he doesn’t square with Scriptures that make a definite distinction (Heb 4:12). Scobie says to live after the flesh is to live after this world, not a response to another nature found in our person (Rom 7:14). I agree that sin or evil is not bound to flesh (677). I agree that it goes as far as one rebels against God (Col 1:22). However, the work of the flesh is contrasted to that of the spirit (Gal 5:19-21). And if we live by the spirit we will not satisfy the source for the desire to do sin as explained in the OT proclamation section (Eph 2:3). Scobie spends a significant amount of time defending his position. Occasionally, he does touch on the promise portion of this component by saying that those who respond to the grace of God through Christ Jesus receive a new and pure heart (Matt 5:8).
  1. Sin is left behind when we respond through repentance (Luk 5:32). Jesus pronounced the forgiveness of sins (Mar 2:10). Both Jews and Greek are under the power of sin (1Joh 1:8) and have been invited to be separated from it (Gal 3:28). The flesh is the world of decay and weakness and being “in the flesh” is to live in this decaying world and view this life as all there is (1Cor 3:3). Sin came into the world through Adam and now life through Jesus Christ (Rom 5:12).
  1. Judgment is done according to deeds as a result of sin’s consequences (1Pe 1:17). God’s wrath is kindled against sin and is coming (Luk 21:23). There is a future event that is starting to unravel now (Joh 12:31). Jesus came not to begin the wrath process, but to save those who would believe from it (Joh 12:47).
  1. Anxiety characterizes mankind in the NT like it did in the OT. We are told not to be anxious, but to be prayerful (Phi 4:6). Again the fear of the Lord is a healthy version of fear (Luk 1:50). All experience the cares of this world (Mat 13:22), and are tempted to deal with anxiety through riches (Mar 4:19), drugs (Luk 21:34), or some other escape. Worry and distraction are signs of an unhealthy fear or anxiety (Luk 10:38-42). We can place our anxieties on Christ because he care for us and trust in him will remove it (1Pe 5:7).
  1. Suffering is not God’s will. Believers are called to relieve suffering wherever possible (Matt 25:31-46, Luk 10:30-37). Sin can produce suffering and even sickness, but the NT rejects any sweeping idea that all suffering is caused by sin (Luk 13:16). There is a new suffering for righteous, that could lead to martyrdom, but that this suffering is a rejoicing (Col 1:24, 1Pe 4:13-16). Suffering produces positive results when done in Christ (Rom 5:3-5). It can be better endured when shared in community (1Cor 12:26). The ultimate suffering has been done to bring peace and redemption to many through Christ (Isa 53).

New Testament Consummation

  1. Human Nature will not change completely until the final events (Rev 22:11).
  1. Sin will also not change until the final events and will worsen closer to the end.
  1. Judgment permeates the NT. All persons must face it at the end of their lives.
  1. Anxiety will remain and will heighten toward the final culmination. Jesus warns not to be concerned with it, but to fully trust and rely on him in the hour of trial (Matt 10:17-20). We must be on guard against these worries (Luk 21:34-36).
  1. Suffering will be eliminated at the final culmination of events. We are told to rejoice because our reward is great (Matt 5:11). The God of grace will restore, support, and strengthen after the short time of suffering (1Pet 5:10).

Reflections

  1. The main focus of history and BT is on God.
  1. The OT and NT use anthropological terms to demonstrate the condition and culture of humanity.
  1. Human beings are God’s crown creation, but are also are rebellious, disobedient, and foolish.
  1.  Without the recognition of sin there is no belief in divine judgment.
  1.  Anxiety is a human characteristic, but we are told to overcome it through a whole trust in God who will remove all fear.
  1.  Suffering is an ongoing riddle in the human condition: God’s ministers and believers are called to address the needs of those who suffer in any way possible wherever and whenever we find it.

Bibliography

Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke, Theological wordbook of the Old Testament.  2 vols. Chicago: Moody Press, 1980.

Brown, Francis, Edward Robinson, S. R. Driver, Charles A. Briggs, and Wilhelm Gesenius, The new Brown, Driver, and Briggs Hebrew and English lexicon of the Old Testament. Lafayette, Ind.: Associated Publishers and Authors, 1981.

Charles H. H. Scobie, The Ways of Our God: An Approach to Biblical Theology, Grand Rapids: Eerdmans, 2003, 567-612.

[1] Charles H. H. Scobie, The Ways of Our God: An Approach to Biblical Theology, Grand Rapids: Eerdmans, 2003, 567-612.

[2] Harris, et al., Theological wordbook of the Old Testament (2vols.; Chicago: Moody Press, 1980).

[3] Brown, et al., The new Brown, Driver, and Briggs Hebrew and English lexicon of the Old Testament (Lafayette, Ind.: Associated Publishers and Authors, 1981).