In Acts 2, the Jews who were gathered in Jerusalem, who witnessed the baptism of the Holy Spirit upon the 120 disciples of Jesus, were the descendants of the Israelites who had been scattered by the Assyrians, and some may obviously have been the descendants of the Jews who had not returned to their homeland after the Babylonian captivity.

Now when this was noised abroad, the multitude came together and were confounded, because that every man heard them speak in his own language. And they were all amazed and marveled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. ~ Acts 2:6-11

The 120 disciples who were filled with the Holy Ghost were speaking of the wonderful works of God, and they were doing so in the languages of the nations wherein their fellow Jews were residents, places such as Turkey, Iran, Iraq, etc. These Israelites had made the pilgrimage to Jerusalem to celebrate Pentecost and that is why Peter addresses them as ye men of Israel and the house of Israel throughout Acts 2.

The Parthians were from the region of central – eastern Turkey to eastern Iran. The Medes were from the northwestern region of Iran. The Elamites were from the far west and southwest part of modern day Iran. The the dwellers in Mesopotamia were from today’s Iraq, and parts of modern-day Iran, Syria and Turkey. Judea is most likely the area known as the West Bank in Israel. Cappadocia was in Turkey. Pontus was in the Black Sea region of Turkey. Asia is far reaching, covering the Asian nations where the children of Israel would have scattered. Phrygia was located in modern day Turkey. Pamphylia was in modern day Turkey. Egypt is in Africa, and Libya is in north Africa. Cyrene was an ancient Greek and Roman city near present-day Shahhat, Libya. Rome is located in the central region of Italy.

These locations coincide with those mentioned in Isaiah 11:10 -11.

“…in that day there shall be a root of Jesse, which shall stand for an ensign (signal, or banner) of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.” ~ Isaiah 11:10 -11

Assyria was located in what is now northern Iraq and southeastern Turkey. Egypt, in Africa, Pathros was in upper Egypt. Cush is believed to be Ethiopia. Elam is modern day Iran. Shinar was Babylonia located in modern day Iraq. Hamath is in Syria.

Something that does not need to be missed here is that Isaiah says, “the Lord shall set his hand again  the second time to recover the remnant of his people.“

The first time, God brought the Jews (the southern tribes of Judah and Benjamin) back to their homeland just as he had promised he would do after the Babylonian captivity. The northern tribes that had been scattered by the Assyrians never returned to their homeland and settled in the nations where they had been scattered. Yet, here in Isaiah 11, Isaiah speaks of a second regathering of the remnant of his people.

The promise here was not a regathering into their homeland, but rather unto their Messiah! 

 THE LORD FROM HEAVEN

God sent John the Baptist, the last of the old testament prophets, to introduce Jesus.

John bare witness of him, and cried, saying, this was he of whom I spake, He that cometh after me is preferred before me: for he was before me… He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. ~ John 1:15, and 27

John the baptist testified of Jesus, claiming that even though Jesus came after him, Jesus was before him. This certainly is a reference to the eternal existence of Jesus Christ. John also declared that Jesus has the preference over him, and that he is not even worthy to unlatch the shoes of Jesus.

John, who according to Jesus, was as great as any prophet before him ~ Luke 7:28, speaks of Jesus, not as an another prophet, but as someone unique and so different that John sees himself as unworthy in his presence. In fact John says: “He must increase, but I must decrease.” ~ John 3:30

John did not believe that Jesus was an ordinary man like all the other prophets. John believed Jesus was from above.

He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. ~ John 3:31

All Israel had been waiting in anticipation of, the prophet, who was to come;  who would be unlike all the other prophets, for he would be the Messiah, the redeemer, and the hope of all Israel. He would be the Savior of the world, and the one in whom the Gentiles would trust. He would be the Son of God, begotten of God, and unique from all other men.

When asked if he was, that prophet, John denied and said “I am not the Christ”  (John 1:20-21). John declared that he was the one who would announce the coming of that heavenly prophet who is the Lord, and the God of Israel: I am the voice of one crying in the wilderness, make straight the way of THE LORD. ~ John 1:23

Isaiah the prophet had prophesied that John the Baptist would be the forerunner of God incarnate: The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway FOR OUR GOD. ~ Isaiah 40:3

Jesus was more than a mere prophet, he was and is THE LORD! Jesus was God manifested in the flesh – the Son of God. Jesus’ ministry as “the prophet who was to come” was not like those prophets before him, for they spake only as men behalf of the Lord from heaven. Jesus spoke being the Lord from Heaven.

Unlike the other prophets who were chosen from among men, Jesus came down from above, not with a Word from God, but as the Word of God in the flesh.

Jesus is the prophet whose goings forth have been from of old, from everlasting  (Micah 5:2,) and he is the one whom Moses testified should come (Acts 3:22-23). He is the one the prophet Daniel spoke of as the Son of man in heaven.

I saw in the night visions, and, behold, one like the SON OF MAN came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. ~Daniel 7:13-14

Jesus is the Son of man from heaven: God manifested in the flesh!

And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. ~ John 3:13

Jesus came down from heaven as the living bread of God to give his life for the world ~ John 6:32-51, that those who believe might live through him.

The apostle Paul referred to Jesus as, the Lord from heaven, and the heavenly man. ~ 1 Corinthians 15:47-49

No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him. ~ John 1:18

He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.  ~ John 3:31-36

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KING JESUS

The scriptures testify that Jesus was more than a mere man and more than just another prophet. The scriptures reveal that Jesus Christ is both Lord and King of God’s Kingdom.

Jesus is referred to as Lord some 250 times in the New Testament and the title Lord is applied to God 150 times.

Many New Testament scriptures attest to the divinity of Jesus Christ, yet other scriptures speak of the subservience of Jesus to God the Father. The subservience of Jesus Christ to God the Father, should not be taken to mean that Jesus was an ordinary man like others. Jesus was not an ordinary man.

Jesus is the one whom God has appointed as ruler of his people. Jesus Christ holds a place in God’s kingdom which no other man can claim, because he is the Lord.

Jesus was present when God, by him and through him, called heaven and earth into existence. Jesus was clothed in majesty before the foundation of the world. This is a claim that no other prophet or any other man could ever make.

In his prayer in John 17, just before returning to the Father, Jesus prayed: “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.”

Jesus is King, enthroned at the right hand of God, holding the highest place of honor in God’s Kingdom. He is the one whom God has exalted, and whom commands that all men follow, and he is the one through whom God will judge the world.

There is no other man like Jesus.

THE KING BECAME THE SERVANT

Jesus performed miracles and healed many while on earth in the role of servant anointed by God, but this in no way suggests that his nature changed.

The King and creator of the creation, humbled himself and ministered to his subjects as a servant of God, even though he was, in reality, the King. Those who came to him, having their eyes opened to his true identity would often worship him. Only God can be worshiped.

1. Jesus is, was, and always will be divine.
2. Jesus came into this world to serve, not to rule.
3. During his earthly ministry, he ministered as a servant.
4. His true divine identity was veiled in his human flesh.
5. When the spiritual eyes of those who sought God were opened, they understood that he was more than an ordinary man, and they often worshiped him, and reverenced him.

JESUS IS THE DIVINE SON OF GOD

Then they that were in the ship came and worshipped him, saying, of a truth thou art the Son of God. ~ Matthew 14:33

Have you ever consider that the disciples worshipped Jesus as the Son of God?

If Jesus had been an ordinary man, it would have been idolatry to worship him, but if it was acceptable with God that Jesus was worshipped, then he was more than a mere man when he walked this earth.

The disciples would not have worshipped Jesus as the Son of God if being the Son of God were a common thing as with others. Unlike others, Jesus is God’s own unique Son – the only begotten Son of God.

The apostle John says, the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

Jesus was God with us (Matthew 1:23,) and God manifested in the flesh (1 Timothy 3:16). Yet his divinity was concealed by his humanity. However, for those who came to him searching for the truth, it was revealed to them that he is the Son of God!

The name Son of God, when applied to Jesus speaks his divinity. In his second epistle, the apostle Peter tells us the following:

For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, this is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. ~ 2 Peter 1:16-18

Peter, and the other disciples were eyewitnesses of his glory, and they testified that this man Jesus was more than an ordinary man: he is the Son of God.

As the Son, he his divine, and worthy of worship, for being the Son of God is a revelation of his majesty! John the Baptist proclaimed: “I saw and bare record that this is the Son of God.” ~ John 1:34

If Jesus being the Son of God were not unique, there would be no need for John the Baptist to bear record of Jesus as such. When we examine the testimony of John about Jesus, we see that John declared that Jesus was more than an ordinary man.

John bare witness of him, and cried, saying, this was he of whom I spake, he that cometh after me is preferred before me: for he was before me. ~ John 1:15

John the Baptist proclaimed that Jesus was before him, even though Jesus came after him: this is a reference to the deity of Jesus Christ. John calls him Lord, saying, “I am the voice of one crying in the wilderness, Make straight the way of THE LORD, as said the prophet Esaias.” ~ John 1:23

The title Son of God carries a weight when applied to Jesus that it does not when applied to any other man. Jesus is not an ordinary man privileged to be called God’s child. Jesus is the Lord who came down from Heaven, and eternal life comes through believing he is the Son of God, i.e., believing he is divine!

Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. ~ 1 John 4:15

For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? ~ 1 John 5:4-5

If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. ~ 1 John 5:9-13

And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. ~ 1 John 5:20

THE EXALTED SON OF GOD 

GREATER THAN THE PROPHETS 

God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds…~  Hebrews 1:1-2

Hebrews is a book loaded with comparisons and at the very outset of the epistle the comparison is made between the prophets who spoke from God, but always in a limited capacity, and Christ in whom the fullness of the revelation of God is revealed.

Though no less the Word of God, the prophets could only speak in limited and separate revelations on behalf of God.  The Son however, speaks directly as God in the fullness of God’s authority.

THE HEIR OF ALL THINGS

(God) hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high… (1:2-3)

The Son by whom God has spoken is mentioned, first of all, as heir of all things. Whereas all other prophets spake in the capacity of a servant only, the Son is the heir. He is not simply an heir, but the heir of all things.

The Son is heir of God’s glory and expression. He is heir of creation and the redeemer of it, and he is the heir of God’s throne – when he had by himself purged our sins, sat down on the right hand of the Majesty on high… (1:2-3)…But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. (1:8)

The speaking of God by his Son is more than the speaking forth of the words of truth, it is the whole revelation of himself in the person of Jesus Christ. God is revealed fully by his Son.

SUPERIOR TO THE ANGELS

Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. (1:4-8)

As the heir of God, the Son is greater than the angels. By inheritance, Jesus obtained a more excellent name than all the angels. The name specifically being referred to here by the author of Hebrews is not the proper name, Jesus, though the name of Jesus is above every name in heaven, and in earth, and under the earth (Philippians 2:8-11).

The name being referred to by the writer of Hebrews is that of Son – “Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, THOU ART MY SON, this day have I begotten thee?

Some may argue that Son is a title and not a name, but the point being made by the author of Hebrews is that God never said to the angels “You are my Son, today I have begotten you.”

He then goes further giving more scriptural proof saying – “and again” – a reference to other scriptures which prove his case.

AND AGAIN, I will be to him a Father, and he shall be to me a Son.

AND AGAIN, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him.

With much scriptural evidence the author of Hebrews will repeatedly pile on throughout his epistle to show how truly glorious the Son is, for the glory of the Son is one of the major themes throughout the book of Hebrews.

EXALTED

And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. (1:4-8)

In 2:6-7 the author of Hebrews will quote from Psalm 8 – What is man, that thou art mindful of him? or the son of man that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands.

The Son who has been made so much better than the angels, is the same who lowered himself in holy humility, taking a position in which he too was made lower than the angels to bring redemption to humanity (2:9-10).

What does it mean that Jesus was made a little lower than the angels?

In 1:7 and 14, the writer of Hebrews tells us the angels are spirits – And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire…Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

In contrast, Jesus came in the flesh as the seed of Abraham.

For verily he took not on him the nature of angels; but he took on him the seed of Abraham. (2:16)

Jesus is God manifested in the flesh. He is the God-man. He fully identifies with God, being of one with God’s divine essence and he fully identifies with humanity having humbled himself to take on flesh and blood.

It is in view of Christ’s humility  – his taking on flesh and blood to suffer for us –  that the the author of Hebrews is setting forth how Jesus was made so much better than the angels. Yes, he is far superior to the angels because of his divine essence, for the angels are commanded to worship him (1:6). Yet the message being communicating here is that of the exaltation of the Son of God AFTER he had purged our sins and sat down on the right hand of the Majesty on high. 

The enthronement of the Son, post resurrection, is at the foundation of the epistle. If we miss the glorious exaltation of the Son in chapter one, we will likely miss the weight of the entire message of the epistle. The Son, who took on flesh and blood to give his life for the sin of the world, is exalted, and from this vantage point, the author will take us from truth to another showing us the exalted Son of God.

ENTHRONED IN RIGHTEOUSNESS 

But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. (1:8-9)

The exaltation of Jesus is the exaltation of righteousness. Christ is the King of righteousness. Isaiah prophesied of Jesus saying, “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice (righteousness) from henceforth even for ever. The zeal of the LORD of hosts will perform this.”

For more on the fulfillment of Isaiah’s prophecy concerning Jesus exalted on the throne of David follow the link at the end of this teaching.

THE LORD FROM THE BEGINNING AND FOR EVER

And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?(1:10-14)

The glory of the exalted Christ is that he is both Lord from eternities past, and Lord triumphant, being exalted in his victory over death whereby he redeemed us with his blood. God, who made the worlds through his Son, gives life to the dead through the Son as well. As Paul says in 2 Corinthians 4:6, God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. 

The glory bestowed on the Son is unmatched, for he is glorified and exalted as both creator and redeemer.

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THE EXALTED CHRIST (THE FULFILLMENT OF GOD”S PROMISE TO DAVID)

When the angel Gabriel appeared to Mary he said concerning Jesus, “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him THE THRONE OF HIS FATHER DAVID“(Luke 1:32).

Though some interpret the reign of Christ from the throne of David as a future millennial throne previously occupied by the anti-Christ, the Bible teaches that Jesus is enthroned NOW at the right hand of God.

According to the authors of the new testament, the exaltation of Jesus at the right hand of God is the fulfillment of God’s promise that he would raise up His Son, the Messiah, to reign upon the throne of David.

In Acts 2, Peter interprets the resurrection and exaltation of Jesus at the right hand of God as THE FULFILLMENT of the scriptures that the Messiah would reign from the throne of David.

Notice carefully how Peter articulates this:

Therefore BEING A PROPHET, AND KNOWING that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, HE WOULD RAISE UP CHRIST TO SIT ON HIS THRONE; HE SEEING THIS BEFORE SPAKE OF THE RESURRECTION OF CHRIST, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by THE RIGHT HAND OF GOD EXALTED, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, THE LORD SAID TO MY LORD, SIT ON MY RIGHT HAND, UNTIL I MAKE THY FOES THY FOOTSTOOL. Therefore let all the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified, both LORD AND CHRIST (Acts 2:30-36).

In the texts above, Peter is quoting David from Psalm 110 when he says, “the Lord said unto my Lord, sit thou at my right hand, until I make thy foes thy footstool.”

FIRST, notice the words “the Lord said to my Lord, sit thou on my right hand…”

Peter quotes this in reference to David, as a prophet, knowing that God would raise up the Messiah to sit on his (David’s) throne. So as a prophet, foreseeing the enthronement of the Messiah on his (David’s) throne, David said, “The Lord said unto my Lord, SIT ON MY RIGHT HAND.” As a prophet, David foresaw by the Spirit of God that the promise of the Messiah reigning on his throne would not be an earthly enthronement, but a heavenly one, at the right hand of God.

In the gospels, Jesus said: “David himself, SPEAKING BY THE HOLY SPIRIT, declared: “‘The Lord said to my Lord: “Sit at my right hand until I put your enemies under your feet”‘ (Mark 12:36, See also Matthew 22:41-45).

SECONDLY, notice the next part of the text that Peter quotes from David: “till I make your enemies your footstool.”

These very same words are employed by the author of Hebrews in describing the enthronement of Jesus at the right hand of God (Hebrews 1:13; 10:13) and in 1 Corinthians 15:25-26 the apostle Paul applies them to the exalted Jesus as well.

Also Psalm 110 is the Psalm which testifies that the Messiah would be a priest FOREVER after the order of Melchizedek (v.4). The author of Hebrews expounds on this and tells us that Jesus, the exalted King at the right hand of God, is also our great high priest FOREVER after the order of Melchizedek.

The historical Melchizedek (Genesis 14) prefigured Christ as a King and Priest, and not a priest only. Under the Law of Moses one could not be a King and a priest.  The priests came only from the tribe of Levi and the Kings were descendants of David from the tribe of Judah.

The writer of Hebrews explains how Jesus, being from the tribe of Judah (the tribe of King David), is qualified to be a priest. He is qualified because His priestly ministry is not earthy (Hebrews 8:4), but heavenly, at the right hand of God where He is enthroned (Hebrews 8:1-3).

THIRDLY, Notice that David specifically identifies the Messiah as his Lord: “The Lord said to MY LORD…”

In Acts 2 Peter says, “Therefore let ALL THE HOUSE OF ISRAEL know assuredly, that God hath made the same Jesus, whom ye have crucified, both LORD and Christ” (v.36). Peter doesn’t tell the people of Israel that Jesus will be Lord when he one day returns. Peter declares that Jesus is Lord and Messiah NOW at the right hand of God. The gospel which was preached to house of Israel by the apostles, was not a gospel of a futuristic enthronement of the Messiah, but rather, the declaration of His exaltation NOW!

Jesus is exalted as Lord at the right hand of God: “Wherefore GOD ALSO HATH HIGHLY EXALTED HIM, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that JESUS CHRIST IS LORD, to the glory of God the Father” (Philippians 2:9-11).

In Acts 7, Stephen, in his declaration of the gospel as he stood trial before the Sanhedrin, testified of Jesus saying the following: “David desired to find a tabernacle for the God of Jacob. But Solomon built him a house. Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, HEAVEN IS MY THRONE, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?” (Acts 7:46-50).

The ideology that the fulfillment of God’s promise to David regarding the enthronement of the Messiah, is still something in waiting, is contrary to the scriptures for Jesus is enthroned NOW in fulfillment of God’s promises to David!

When he had by himself purged our sins, (He) sat down on THE RIGHT HAND OF THE MAJESTY ON HIGH… (See Hebrews 1:3).

But unto the Son he saith, THY THRONE, O GOD, IS FOREVER AND EVER: a sceptre of righteousness is the sceptre of thy kingdom (Hebrews 1:8).

I (Paul) Cease not to give thanks for you, making mention of you in my prayers; That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and SET HIM AT HIS OWN RIGHT HAND IN THE HEAVENLY PLACES. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fullness of him that filleth all in all (Ephesians 1:17-23).

Notice that Paul says in Ephesians 1 (above), Christ is already enthroned in Heaven above everything in this world and in the world to come, having all things under His feet.

Jesus enthroned at the right hand of God is not a temporary enthronement as he awaits the lesser one in Jerusalem, Israel. Rather, Jesus entered into his glory after his resurrection (Luke 24:26; John 17:5, 24; Acts 2:33; 3:13) and was enthroned at the right hand of God, where the New Jerusalem is – the true Holy City of God. From there, Christ will reign forever!

When Christ returns he is not taking a lesser throne. He reigns forever, being highly exalted at the right hand of God, and in THAT power, authority, and glory, He will come again!

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JESUS, OUR GREAT HIGH PRIEST

By all evidence, the book of Hebrews was written before the destruction of the temple in 70 A.D. We know this because the writer of Hebrews makes reference to the temple service, the priests, and the sacrifices in the present tense. In the present tense, he makes a comparison regarding the superiority of Jesus’ ministry in the heavens (in the greater and more perfect tabernacle) to that which was on earth (which only served as a shadow and an example) to point men to Christ.

He tells us that if Jesus were on earth he would not be a priest since there are already priests who offer gifts and sacrifices according to the Law. Even though that priesthood which had been ordained by the law was still functioning in the temple it had been made completely ineffective by Christ’s work on earth at the cross, and by his ministry in the heavens as our high priest.

Jesus’ ministry as high priest is not through the Law and when the temple was destroyed in 70 AD, the priesthood which was by the Law and already made ineffective, became completely inoperative.

THE LAW OF A CARNAL COMMANDMENT

According to the Law of Moses, only the descendants of Aaron from the tribe of Levi were commanded and permitted to serve as priests. Jesus, our great high priest, was not a descendant of Levi. He was from the tribe of Judah and of the house of David instead, and there is no place in all the Torah (the Law of Moses) where Moses spoke anything about a priest coming from the tribe of Judah (Hebrews 7:12-14).

The author of Hebrews refers to the Law’s instructions for appointing priests as, the law of a carnal commandment, and tells us that this command has been annulled because it was weak and unprofitable (Hebrews 7:18). Furthermore, the writer of Hebrews tells us that the changing of the priesthood has necessitated a change of the Law as well (Hebrews 7:12) .

Without its priesthood, the Law of Moses is not functional because the priesthood was given to serve as the mediation between God and the people who were under the Law. Therefore, without its priesthood, the Law has no one to serve as its mediator to make intercession for the sins of the people.

The command given by the Law with regards to its priests required a continuous succession of priests who succeeded one another because those priests were all subject to death. This is why the writer of Hebrews says, “the Law made nothing perfect but the bringing in of a better hope did, through which we draw near to God.”  (Hebrews 7:19-23)

The priesthood which was ordained by the Law could not make anything perfect and therefore it had no power to bring men near to God. Those who served as priests under that administration were men with infirmities, meaning, they were all under the power of sin and subject to death like everyone else.

They were appointed by a carnal commandment (Hebrews 7:16), which employed carnal ordinances (Hebrews 9:10), and as long as that priesthood was in force, the true Holiest of all was not yet open (Hebrews 9:8).

JESUS OUR APPOINTED PRIEST

Unlike those priests who were appointed by the Law, Jesus will continue forever as our high priest because he has been appointed as priest forever with an irrevocable oath from God who raised him from the dead. The author of Hebrews tells us Jesus has an unchangeable priesthood which will go on forever without ceasing.

The scriptures reveal that God has repented (changed his mind) at times in his dealings with man (see Exodus 32:11-14; 1 Samuel 15:10-11; Psalms 106:45). God’s character does not change, but he has reversed what he was going do and has expressed regret at times in various Biblical accounts.

However he has promised that he will never change his mind concerning Jesus as our great high priest of the New Covenant. Jesus is God’s guarantee to us that he will never repent, i.e., change his mind. It is by this oath that Jesus was made the guarantee of a better testament. Jesus is our eternal hope!

CHRIST IS A PRIEST FOR EVER AFTER THE ORDER OF MELCHIZEDEK

In expounding on the ministry of Jesus as our high priest, the writer of Hebrews makes several appeals to the Messianic prophecy that Jesus is made a priest after the order of Melchizedek and not after Aaron.

Christ was called of God as was Aaron (Hebrews 10:4-6, 10). Yet his priesthood is not after the order or rank of Aaron’s (Hebrews 7:11).

Christ’s priesthood is after the order of Melchisedek which does not necessarily mean that Melchisedek foreshadowed Christ, but simply that the priesthood of Christ in comparison to Aaron’s is of a different rank.

There are many ways in which Aaron and his descendants under the Levitical priesthood foreshadowed the ministry of Christ and this is expounded especially in the 9th chapter of Hebrews. Yet it is Melchisedek’s priesthood which is similar to Christ’s in it’s order (it’s structure).

If we refer to Melchisedek as a type of Christ we must remember that it is the structure, rank, or order of Melchisedek’s priesthood to which we are referring and not his work as a priest.

Melchisedek’s priesthood is similar to Christ’s in that he was both a king and a priest and scripture records nothing regarding his predecessors or successors. So while the priesthood of Aaron typified the work of Christ, the priesthood of Melchisedek was structured like Christ’s. This is the contrast that is being made by the author of Hebrews with regards to the priesthood of the enthroned Christ and Aaron under the Law.

Beyond the book of Hebrews, there are only four verses throughout the entirely of the scriptures which reference Melchizedek. They are Genesis 14:18-20 and Psalm 110:4.

The writer of Hebrews mentions the name of Melchizedek nine times throughout his epistle. Only two of those references, where the name of Melchizedek is mentioned, concern the historical figure who met Abram (Abraham) after the slaughter of the Kings. The other seven are references expounding on Jesus’ eternal priesthood in contrast to the priests under the law. The emphasis of Hebrews, with regards to the mentioning of Melchizedek, is to reveal the superiority of Christ’s priesthood to those priests who served under the law.

The last mention of Melchisedek by the author of Hebrews is found in chapter seven. At the beginning of chapter eight he sums up everything he has said thus far concerning Jesus our Great High Priest by telling us that Jesus is seated at the right hand of the Majesty on High.

Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. (Hebrews 8:1)

Melchizedek was a king and a priest, and not a priest only. This is something that was not permitted under the Law of Moses. Jesus our great high priest is both king and priest. Unlike those priests under the Law whose work was never finished, Jesus’ has finished his work and is seated as the king of glory at the right hand of the throne of the Majesty on high.

THREE WAYS MELCHISEDEK IS MENTIONED IN SCRIPTURE

Ruth Lasalle Specter points out the thee ways in which Melchisedek is mentioned in scripture – (1) in history (2) in prophecy (3) in doctrine.

1. IN HISTORY (Genesis 14:17-23)

(a). He is the first mentioned priest in scripture.

(b). He appears more than 400 years before the law was given.

(c). He appears 1000 years before the Messianic prophecy of Christ.

(d). There are other priests mentioned in scripture before the Levitical priesthood was established: (1) The priest of Midian is mentioned in Exodus 2:16. (2) Joseph married the daughter of the priest of On (Genesis 41:50). (3) There were Egyptian priests under the rule of Pharaoh (Genesis 47:22, 26).

2. IN PROPHECY

The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek (Psalm 110:4).

3. IN DOCTRINE IN THE BOOK OF HEBREWS

(a). His name is mentioned 9 times in Hebrews.

(b). His name means “King of Righteousness.”

(c). He was as a foreshadowing of Jesus Christ.

WHO WAS MELCHISEDEK?

Melchisedek was a real person who was both a King and a priest. He was the King of Salem which is ancient Jerusalem in the land of Canaan (Psalm 76:2). Salem means Peace, and comes from the word Shalom.

When Melchisedek met Abram the Hebrew, as he is referred to in Genesis 14:13, the nation of Israel did not yet exist and Abraham did not yet have a child.

Melchizedek’s subjects were evidently Gentiles because Israel did not yet exist and there is no evidence suggesting that the inhabitants of Salem, where Melchisedek ruled, were in any way in covenant with the God of Abraham.

(a). Abraham had not yet been justified by faith.
(b). Abraham was childless.
(c). There was no covenant of circumcision as of yet.

Melchisedek met Abraham at the same time that the king of Sodom went out to meet Abraham. Unlike the other divine encounters which Abraham had, there is nothing in the context of Genesis 14 that would lead us to believe that Melchisedek was a pre-incarnation of Jesus.

At other times when God or angels visited Abraham, Abraham built altars and worshipped God. This did not occur when Melchisedek met him.

Abram (Abraham) left his homeland of Haran and went into the land of Canaan (Genesis 12:1-4). Later, Abram was living in the land of Canaan and Lot was in Sodom when both the king of Sodom and Melchisedek came to meet Abram after he and his servants defeated the kings who had plundered Sodom.

WHY DID ABRAHAM PAY TITHES TO MELCHISEDEK?

Abraham’s tithe was an ancient Arab custom. You may find it surprising to know that tithing did not originate with the nation of Israel. Paying a tenth from the spoil of war (to the reigning or ruling king) was a customary practice in Abraham’s day. Abraham’s tithe was a special one time tithe-tax from the spoils of war.

Under the Arab custom, the spoil-tithe tax was ten percent of the spoil. However under the Mosaic Law, the spoil-tithe tax which came from the spoils of war was only one percent and was given to the Levites, and one tenth of that one percent, was given to the priests (information courtesy of Russell Earl Kelley. See also Numbers 31:27-30).

Abraham did not give Melchisedek a tenth of his own personal wealth. In fact there is no record that Abraham gave Melchisedek anything from his personal possessions. At other times when God appeared to Abraham, Abraham offered sacrifice to God from His substance (Genesis 12:7-8; 13:14-18).

MELCHISEDEK WAS NOT GOD OR CHRIST

God does not mediate as a priest for himself. Every priest is taken from among men and ordained for men. (Hebrews 5:1).

MELCHISEDEK was not Christ before His incarnation, there was only one incarnation of the Son of God. Before His incarnation, Christ was “yet to come.”

• (b) The Law of Moses is said to have been added till the seed, who is Christ, was to come. (Galatians 3:24)

• (a) Adam (as the first man) is said to be the figure of Him that was to come. (Romans 5:14)

• (c) When the fullness of the time was come, God sent forth his Son, made of a woman, made under the law… (Galatians 4:4).

• The scriptures do not support multiple incarnations of the Son of God.

Christ, who is divine, is qualified to be our great high priest because he clothed himself with humanity.

1. He was tempted as a man.
2. He suffered as a man.
3. He is acquainted with our infirmities as a man.
4. He offered prayers as a man.
5. He was perfected as a man.
6. He made reconciliation for our sins as a man.

Jesus did not lay aside his deity when he came into this world. Jesus, being deity, was clothed with humanity and took the form or position of a servant though He was Lord of all. The king of glory came to serve and to give his life as a ransom for many. He did not come to be served though he was worthy of this privilege.

As our great high priest, Jesus is touched with the feeling of our infirmities and he knows firsthand the pain that all of us face at different times in our lives. He knows firsthand the pain of being rejected because he suffered for us being rejected by his people. Yet, he trusted in God and committed himself to the One who judges righteously. According to the scripture he is our example in suffering wrongfully (1 Peter 2:19-25). After he had suffered unjustly at the hands of sinful men, he was vindicated by God when he raised him from the dead and gave him the highest place of honor. The God and Father of our Lord Jesus Christ has given us a faithful high priest in the person of Jesus, and in Jesus, God has become personally acquainted with all of our sufferings.

WITHOUT ANCESTRY

Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. (Hebrews 7:3)

It is the writer of Hebrews, not the Genesis account, who makes this startling statement. Genesis is a book heavy on genealogical records. Yet there is none given for the historical Melchisedek. He mysteriously appears on the scene and is gone after three short verses.

Genesis never says Melchisedek had no ancestry or descendants, but the absence of the mention of these is by divine design and the writer of Hebrews draws on this to elaborate on the priesthood of Jesus Christ. The absence of any genealogical record makes Melchisedek’s priesthood like unto Christ’s in structure. Christ was made a priest not through his genealogical ancestry, but by an oath from God instead.

The writer of Hebrews is not telling us that Melchisedek had no ancestry or descendants, but rather that he was a priest apart from these.

Consider the following points:

• Ester 2:17 says, “She had neither father nor mother…”

• “Without”, does not mean Melchisedek had no parents or descendants.The Greek word for “without” means “apart from”, or “separate from.” Melchisedek was a priest in scripture “apart from” his ancestry and descendants.

• In this manner Melchisedek prefigured Christ’s priesthood with regards to rank or structure. Christ was made priest apart from his pedigree in the flesh.

• It cannot be true that Melchisedek was a divine figure, i.e. Christ incarnate in the Old Testament, for then Christ would have been a priest before Aaron and there would have been no need for the Levitical priesthood to foreshadow the work of Christ, which was at that time, still to come.

• Neither can it be correct to say that Melchisedek was Christ incarnate under the Old Testament because he was without ancestry or descendants for Christ has ancestry according to the flesh.

MADE LIKE THE SON OF GOD, ABIDETH A PRIEST FOREVER (HEBREWS 7:3)

Melchisedek was not the Son of God. The scripture says, “he was made like unto the Son of God”, similar in rank. It is important to notice that the author of Hebrews does not say the Son of God was made like unto Melchizedek, but rather, Melchizedek was made like unto the Son of God.

…made like unto… (similar to, or a resemblance of…)

It is significant that the author of Hebrews says “the Son of God”rather than “the Son of man” when speaking of Jesus’ Priesthood. Both titles (Son of God and Son of Man) are employed throughout scripture in reference to Jesus, but in reference to Jesus as high priest, the name, Son of God, is specifically referenced.

Jesus’ priesthood is predicated in his being the Son of God. Notice the following scriptures.

Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.(Hebrews 4:14)

So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. (Hebrews 5:5)

Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. (Hebrews 7:3)

For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. (Hebrews 7:28)

AFTER THE ORDER OF MELCHIZEDEK

After the order of… i.e., “after the similitude of”, or “similar to”… (Hebrews 7:15).

Jesus is not a Melchizedek priest with a Melchizedek priesthood. He is no one’s successor and there will be no one succeeding him. He stands alone as the One God called to be our exalted and enthroned priest at the right hand of the Majesty on high.

Melchizedek was a king and priest whom God caused to come on the scene in history and recorded within the pages of scripture as a revelation of the order of Christ’s priesthood.

Jesus is our King – Priest. His work is finished and he is exalted forever. The focus is Jesus, and not Melchizedek.

When a defense of the biblical account of the virgin birth of Jesus Christ is given, more times than not, it is defended from the stand point of systematic theology.

According to Wikipedia, systematic theology is a discipline of Christian theology that formulates an orderly, rational, and coherent account of the doctrines of the Christian faith.

In systematic theology, the virgin birth is a crucial doctrine because of the important place it holds in the biblical revelation of the deity of Jesus Christ. If Jesus’ birth is not miraculous, then there is nothing unique about him from all other men. Therefore, the significance of the virgin birth within systematic theology is extremely important.

However, there is another area in which the significance of the virgin birth of Jesus is just as important, and which actually proves just how unwise those “so-called scholars” who reject the virgin birth really are.

If Jesus was not born of a virgin, the biblical narrative that Jesus is the Messiah becomes unreliable, because the testimony of the New Testament with regards to the birth of John the Baptist, who was sent to announce the coming of the Messiah to the people of Israel (John 1:31), is intertwined with the announcement of the birth of Jesus.

According to Luke, it was in response to the news which Mary had received from the angel Gabriel regarding the miraculous conception of Jesus, which she declared to Elisabeth, that the babe (John the baptist) leaped in her womb for joy.

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. (Luke 1:39-45)

The miraculous conception of Jesus is very significant with regards to the biblical record of John the Baptist and his mother Elisabeth, who in response to the babe leaping in her womb, declared “there shall be a performance of those things which were told to her (Mary) from the Lord.” 

Furthermore, if Jesus were not born of a virgin, then the biblical account of Joseph, the husband of Mary, also becomes unreliable.

Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. (Matthew 1:18-20)

If Jesus was not born of a virgin, what then do we make of the instructions which Joseph received in a dream from the angel of the Lord ?

The main problem with those who question the virgin birth is that they call into question the integrity of God’s word. To undermine the virgin birth is to undermine the biblical record of not only Jesus, but also of John the Baptist, his mother Elisabeth, Mary the mother of Jesus, and Mary’s husband Joseph.

To undermine the virgin birth is cast to doubt on God’s power revealed in the Word of God. It was at the announcement of his miraculous birth that the angel Gabriel informed Mary that her child is the Son of God and the promised Messiah. It was during this encounter that the angel of the Lord answered Mary’s question (“How shall this be, seeing I know not a man?”)  with the words,“For with God nothing shall be impossible.”

The statement, “with God nothing shall be impossible”, was a spoken by the angel Gabriel in context to the virgin Mary conceiving a child, who is the Son of God.

At the inauguration of the service of the tabernacle of Moses, God demonstrated his acceptance of the offerings which foreshadowed Christ by consuming the sacrifices by fire from his holy presence.

And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and THE GLORY OF THE LORD APPEARED unto all the people. AND THERE CAME A FIRE OUT FROM BEFORE THE LORD, and CONSUMED upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. (Leviticus 9:22-24)

This fire which consumed the sacrifices came from the presence of God from within the holy of holies. This demonstration of God’s glory was repeated at the dedication of the temple which Solomon built, except this time the fire came down from Heaven.

Now when Solomon had made an end of praying, THE FIRE CAME DOWN FROM HEAVEN, and CONSUMED the burnt offering and the sacrifices; and THE GLORY OF THE LORD FILLED THE HOUSE. And the priests could not enter into the house of the Lord, because THE GLORY OF THE LORD HAD FILLED THE LORD’S HOUSE. And when all the children of Israel saw how the fire came down, and the glory of the Lord upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the Lord, saying, For he is good; for his mercy endureth for ever. (2 Chronicles 7:1-3)

In both cases, in the tabernacle of Moses and in the temple of Solomon, God’s glory was manifested as he accepted the sacrifices which foreshadowed the sacrifice of Jesus.

Throughout the old testament, the sacrifices which were a type of Christ were offered to God as a sweet fragrance and were accepted by God. They were never rejected by God.

These sacrifices were holy and they were to be accepted on the behalf of the people (Lev 22:20, 21, 25, 27). By virtue of these offerings, the people were sanctified and made holy in the sight of the Lord.

Ephesians 1:6 tells us, “we have been accepted in the beloved,” but how? Does God accept us because he rejected Jesus when he died on the cross? NO! Absolutely not.

We are accepted in the beloved because of God’s acceptance of the sacrifice of Jesus for us.

And be ye kind one to another, tenderhearted, forgiving one another, even as God FOR CHRIST’S SAKE HATH FORGIVEN YOU. Be ye therefore followers of God, as dear children; And walk in love, as Christ also hath loved us, and hath GIVEN HIMSELF FOR US AN OFFERING AND A SACRIFICE TO GOD FOR A SWEET SMELLING SAVOR. (Ephesians 4:32-52)

Jesus Christ died as an unblemished lamb whose blood is pure and holy; and because he is holy and accepted by God, we are sanctified and accepted by God in him.

Had God condemned Jesus by treating him as a condemned sinner under his wrath, Jesus would not have been a sweet fragrant sacrifice and offering to God.

Whenever God’s wrath was revealed under the law, he would not accept the sacrifices and offerings as a sweet aroma (Leviticus 26:31, Jeremiah 14:11-12). Yet, when God’s people returned to him in repentance, God accepted both them and their atonement sacrifices as a sweet fragrance (Ezekiel 20:40-41).

Christ gave himself for our sins as a sweet fragrant offering and sacrifice to God, and for his sake we are cleansed by his blood.

When God consumed the sacrifices at the dedication of the tabernacle under Moses, divine fire burned upon the altar. Earlier in Leviticus 6, God had instructed Moses concerning the fire upon the altar, saying, “it shall not be put out” and “it shall never be put out” (see Leviticus 6:9-13).

This is significant because of the important role which the brazen altar of sacrifice had in connection to the golden altar of incense within the holy place.

In scripture, the incense from the golden altar is associated prayer (Revelation 8:3). By all evidence the burning of the incense upon the golden altar must have been accomplished with the divine fire from the brazen altar.

In Leviticus 10, not long after God had consumed the sacrifices with the divine fire from his presence, Aaron’s two sons, Nadab and Abihu, took it upon themselves to offer incense with “strange fire.” When they did this, divine fire once again came from the presence of the Lord, but this time, it devoured the two sons of Aaron, and they died under the judgment of God.

This all foreshadowed Christ, who is man’s only approach to God. All other ways lead to God’s judgment. Through Christ alone we are enabled to approach and stand in the presence of a holy God. Jesus gave himself for us as a sweet smelling savor to God (Ephesians 5:2) and it is through him alone that the divine presence of God burns within our hearts.

God sent John the Baptist, the last of the Old Testament prophets, to introduce Jesus.

John bare witness of him, and cried, saying, this was he of whom I spake, He that cometh after me is preferred before me: for he was before me… He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. ~ John 1:15, and 27

John the baptist testified of Jesus, claiming that even though Jesus came after him, Jesus was before him. This certainly is a reference to the eternal existence of Jesus Christ. John also declared that Jesus has the preference over him, and that he is not even worthy to unlatch the shoes of Jesus.

John, who according to Jesus, was as great as any prophet before him ~ Luke 7:28, speaks of Jesus, not as an another prophet, but as someone unique and so different that John sees himself as unworthy in his presence. In fact John says: “He must increase, but I must decrease.” ~ John 3:30

John did not believe that Jesus was an ordinary man like all the other prophets. John believed Jesus was from above.

He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.” ~ John 3:31

All Israel had been waiting in anticipation of, the prophet, who was to come;  who would be unlike all the other prophets, for he would be the Messiah, the redeemer, and the hope of all Israel. He would be the Savior of the world, and the one in whom the Gentiles would trust. He would be the Son of God, begotten of God, and unique from all other men.

When asked if he was, that prophet, John denied and said “I am not the Christ.”  ~ John 1:20-21. John declared that he was the one who come to announce the coming of that heavenly prophet who came down from above: He is Messiah, the Son of God!

I am the voice of one crying in the wilderness, make straight the way of THE LORD. ~ John 1:23

Jesus was more than a mere prophet, he was and is THE LORD! Jesus’ ministry as a the prophet who was to come was not like those prophets before him, for they spake only as men on behalf of the Lord from heaven. Jesus spoke being the Lord from Heaven.

Unlike the other prophets who were chosen from among men, Jesus came down from above, not with a Word from God, but as the Word of God in the flesh.

Jesus is the prophet whose goings forth have been from of old, from everlasting  ~ Micah 5:2; and he is the one whom Moses testified should come ~ Acts 3:22-23. He is the one the prophet Daniel spoke of as the Son of man in heaven.

I saw in the night visions, and, behold, one like the SON OF MAN came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. ~Daniel 7:13-14

Jesus is the Son of man from heaven!

And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. ~ John 3:13

Jesus came down from heaven as the living bread of God to give his life for the world ~ John 6:32-51, that those who believe might live through him.

Jesus is the heavenly man who came down from God, eternally existing with God, and he is the only one who can reveal God and bring man near to God.

The apostle Paul referred to Jesus as, the Lord from heaven, and the heavenly man. ~ 1 Corinthians 15:47-49

No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him. ~ John 1:18

He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.  ~ John 3:31-36

The words  “all our righteousnesses are as filthy rags” come from Isaiah 64:6 which in it’s entirety says the following:

But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.

Unfortunately this scripture has often been cited to support the unhealthy Calvinist doctrine of total depravity, even though Isaiah did not say this as a theological statement about about the individual good works of every person.

Isaiah’s words had to do with the nation of Israel who had forsaken their covenant with God.

In Isaiah chapter 1, God says the following through the prophet Isaiah: Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land: But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. How is the faithful city become an harlot! it was full of judgment; RIGHTEOUSNESS lodged in it; but now murderers (v.18-21)

Notice that God says of Jerusalem, “righteousness lodged in it, but now murders.” Israel had turned away from the Lord and that is why Isaiah says “we are all as an unclean thing, and all our righteousnesses are as filthy rags.

In fact you can see similar language in the context of Isaiah 64 as in Isaiah chapter 1.

Notice the following:

Thou meetest him that rejoiceth and WORKETH RIGHTEOUSNESS, those that remember thee in thy ways: behold, thou art wroth; FOR WE HAVE SINNED: in those is continuance, and we shall be saved. But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Be not wroth very sore, O Lord, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people. Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste (v.5-11).

Israel was called to serve the Lord in the beauty of holiness, and Jerusalem was to be a city on a hill wherein righteousness would dwell. However, the people of God had forsaken him and the holy city was now ruined by iniquity, and that is why Isaiah says, “all our righteousnesses are as filthy rags.”

 

Romans 3:10-18 says the following:

10. As it is written, There is none righteous, no, not one:

11. There is none that understandeth, there is none that seeketh after God.

12. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

13. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

14. Whose mouth is full of cursing and bitterness:

15. Their feet are swift to shed blood:

16. Destruction and misery are in their ways:

17. And the way of peace have they not known:

18. There is no fear of God before their eyes.

These verses are often used as a main text to support the concept of total depravity.

Total depravity is the Calvinist doctrine that human nature is thoroughly corrupt and sinful as a result of the fall of Adam. According to the Merriam-Webster dictionary, the definition of depraved is – very evil: having or showing an evil and immoral character. In addition, Merriam- Webster  defines depravity as a very evil quality or way of behaving: an evil or immoral act.

The question I would like to present here is this: Does the whole counsel of scripture support the belief that all humanity is totally depraved (having very evil and immoral character)?

The question is not, “Has all humanity been effected by sin?” The question is that of total depravity. Is all (unsaved) humanity completely evil to the core?

If all humanity has become totally depraved through the fall of Adam, then it would stand to reason that all of Adam’s descendants, without exception, would be totally depraved.

Does the Biblical account of all the people in the Bible support this ideology, or does the testimony of scripture refute it? I contend that the Biblical record refutes it, and I would like present the reasons why I make that claim.

Beginning in Genesis 4, the concept of totally depravity is called into question.

After Cain became angry because God had accepted Abel’s offering and had not accepted his offering, God told Cain that sin was knocking at the door and that he should not allow it to rule over him, least it become his master (see Genesis 4:6-7).

God did not deal with Cain as if he were totally depraved. On the contrary, God instructed Cain to rule over this sin that was knocking at the door. The Bible tells us that Cain murdered his brother not because he was totally depraved, but because his deeds were evil and his brother’s was righteous. 

For this is the message that ye heard from the beginning, that we should love one another. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous. (1 John 3:10-11)

If all humanity were totally depraved, then this would include Abel, yet the apostle John tells us that Abel’s works were righteous. Remember the definition of depravity is a very evil quality or way of behaving: an evil or immoral act. The Bible never describes Abel in this way. On the contrary, the Bible repeatedly describes Abel and his works as righteous.

If Cain and Abel had been totally depraved, Cain would have been unable to rule over the sin knocking at the door, and Abel would not have done that which was righteous.

In the gospels, the Lord Jesus Christ declared that Abel was righteous (Matthew 23:35) and the writer of Hebrews tells us: Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. (Hebrews 11:4)

No matter how you stack it, the statement, “Abel obtained witness that he was righteous,” completely dismantles any concept of total depravity: a theology that does not take into account the testimony of scripture concerning the real people who lived for God.

If the doctrine of total depravity were true, it would be true of everyone, but what about those in scripture who sought after God?

WHAT ABOUT ENOCH?

The Bible says, Enoch walked with God (Genesis 5:24). The author of Hebrews tells us: By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. (Hebrews 11:4)

Enoch was such a man of God, who pleased God, he never died! Jude tells us that Enoch prophesied of the coming of the Lord as well (Jude 1:14).

WHAT ABOUT NOAH?

The Bible says Noah was a just man and perfect in his generations, and Noah walked with God (Genesis 6:9). Noah was righteous in the sight of the Lord (Genesis 7:1) and in Ezekiel, God mentions Noah along with Daniel and Job as righteous (Ezekiel 14:14, 20).

In the New Testament, the apostle Peter refers to Noah as a preacher of righteousness (2 Peter 2:5) and the writer of Hebrews testifies of Noah’s righteousness as well.

By faith Noah, being warned of God of things not seen as yet, moved with fear (the fear of the Lord), prepared an ark to the saving of his house; by the which he condemned the world, and became the heir of the righteousness which is by faith  (Hebrews 11:7).

WHAT ABOUT ABRAHAM?

The scriptures tells us, Abraham believed God and it was counted to him for righteousness (Genesis 15:6; Romans 4:3, 9, 22; Galatians 3; 6; James 2:23).

Abraham had integrity of heart (Genesis 20:5-6) and a faithful heart towards God (Nehemiah 9:7, 8) and Abraham is called the friend of God (2 Chronicles 20:7; Isaiah 41:8; James 2:23). Throughout scripture God is referred to as the God of Abraham, Isaac, and Jacob (Matthew 32:22; Mark 12:26; Luke 20:37; Acts 3:13; 7:32).

Jesus said Abraham rejoiced to see my day: and he saw it, and was glad (John 8:56) and God’s promise to Abraham was to bless all the nations through his seed: Jesus Christ (Acts 3:25; Galatians 3:16).

Abraham is called the father of faith and the father of all who believe  (Romans 4:16; Galatians 3:7, 9, 29) and the blessing of Abraham comes on the Gentiles through faith in Jesus Christ (Galatians 3:14).

In Genesis 18, God said of Abraham, “Shall I hide from Abraham that thing which I do; Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him. ~ Genesis 18:17-19

Abraham was a man of faith who obeyed and feared God (Genesis 22: 12; 26:5; Hebrews 11:8). We see also that Isaac and Jacob were men of faith who feared the Lord and obeyed him as well.

Also, the apostle Peter refers to Sarah, Abraham’s wife, as an example of holy women, who trusted God, by adorning themselves with a meek and quite spirit (1 Peter 3:4-6).

Lot, Abraham’s nephew, also was a righteous man.

In 2 Peter 2:7-10, the apostle Peter references Lot as an example of how the Lord is able to deliver the godly out of temptations. Peter calls Lot a just and righteous man whom the Lord delivered from the fitly lifestyle of the inhabitants of Sodom and Gomorrha.

We also read of others in the scriptures, who feared God, before we ever get to Moses and the Exodus of Israel from Egypt. For example the Hebrew midwives feared God and refused to obey the King of Egypt (Exodus 1:17) and because they feared the Lord, many lives of Hebrew children were spared, and God gave the midwives familes (Exodus 1:20-21).

WHAT ABOUT JOSEPH, MOSES, JOSHUA, AND CALEB?

Joseph fled from sin when he was tempted by Potiphar’s wife (Genesis 39:7-12) and forgave his brothers who betrayed him.

Moses is called the man of God (Deuteronomy 33:1; Psalm 90:1; 1 Chronicles 23;14) and was a very humble man (Numbers 12:3) and interceded for Israel seeking God’s forgiveness and favor (Exodus 32:11). Moses feared the Lord (Deuteronomy 9:16-29) and was faithful in God’s house (Numbers 12:7; Hebrews 3:5).

Furthermore, the author of Hebrews says, By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. Through faith he kept the Passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned (Hebrews 11:24-29).

Moses’ successor, Joshua, was chosen by God to lead the children of Israel into the Promised Land because he was a man who sought God, feared God, and trusted God. Also the mantle which God had placed on Moses was transferred to Joshua before he led Israel into the Promised land (Deuteronomy 31:14, 23; 34:9).

During the time of Moses we read of others like Caleb, who along with Joshua were the only 2 among the 12 spies who trusted God and because of their faith they were rewarded by God. In fact God said of the following about Caleb:

But My servant Caleb, because he had another spirit with him, and hath followed Me fully, him will I bring into the land where into he went; and his seed shall possess it (Numbers 14:24).

WHAT ABOUT PHINEHAS AND OTHERS?

We also read of Phinehas, who was of priestly descent. He was zealous for God’s holy justice and turned God’s wrath away from the children of Israel (Numbers 25:7-13) and his zeal for God was counted as righteousness to him and to his generations (Psalm 106:30-31). God gave to him and his descendants a covenant of peace because he was jealous with zeal for the Lord.

Job also was a righteous man (Ezekiel 14:14, 20). In fact the Bible says he was perfect and upright, and one that feared God, and eschewed evil (Job 1:1). Job was such a godly man that God even showcased him in the face of Satan (Job 1:8). Job was God’s servant, a man accepted by God (Job 42:7-8) and an example of patience (James 5:10-11) and he learned that God is merciful and compassionate.

As we venture through the scriptures we read of God’s servants such as Gideon, Deborah, Ruth, Naomi, Boaz, Hannah, Samuel, Jonathan, Elijah, Elisha, Isaiah, Jeremiah, Ezekiel, Nehemiah, Ezra, Esther and others who feared God, sought him, and were righteous in his sight.

When God sent Samuel to anoint David to be king over Israel, God said to Samuel: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart (1 Samuel 16:7). David was a man after God’s own heart (1 Samuel 13:14; Acts 13:32).

In 2 Samuel David said, “the Lord rewarded me according to my righteousness: according to the cleanness of my hands hath he recompensed me” (2 Samuel 22:21) and “the Lord hath recompensed me according to my righteousness; according to my cleanness in his eye sight” (2 Samuel 22:25).

David walked with God in truth, and in righteousness, and in uprightness of heart (2 Kings 3:6) and David’s heart smote him after he sinned against God (2 Samuel 24:10).

King Solomon was blessed by God because his father, David, walked before God in truth, and in righteousness, and was righteous in his heart (1 Kings 3:6; 1 Kings 9:4). David is also the one who said, “Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.”

Paul cites this text in Romans 4 within the context of justification.

Josiah who was a descendant of David and the King of Judah, was like his father David in that had a tender heart before the Lord and he humbled himself before God when he heard the Word of the Lord (2 Kings 22:19).

We also read of Daniel who had an excellent spirit (Daniel 5;12) whom God called righteous, along with Noah and Job (Ezekiel 14;14,20).

In Nehemiah 7:2, Hananiah is mentioned as a faithful man and more God fearing than most others. 

Furthermore we read in Psalms and Proverbs about those who are righteous and those who seek God and who fear the Lord. Phinehas, mentioned previously, is spoken of in Psalms 106 as righteous.

The apostle Peter tells us that God spoke by the mouth of all his holy prophets (Acts 3:21) and makes reference to the words which was spoken by the holy prophets as they testified of the coming of the day of the Lord (2 Peter 3:2). Furthermore, the author of Hebrews expounds on the faith of some of the old testament saints calling them a great cloud of witnesses that have gone on before us (Hebrews 11-12:1).

According to the testimony of scripture, Adam’s sin did not give every human being a heart of rebellion against God, nor did it give everyone a heart to desire sin. The Psalmist said “My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God” (Psalm 84:2).

NEW TESTAMENT EXAMPLES

When we come into the new testament we see more examples of people who served the Lord, feared Him, and sought him.

We read of Zacharias and Elisabeth, the parents of John the Baptist. The Bible says, they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless (Luke 1:6).

We also read of Simeon, a just and devout man, who was waiting for the consolation of Israel: and the Holy Ghost was upon him (Luke 2:25).

We read of Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser. She was an elderly lady who had been a widow for a long time. The Bible says: she departed not from the temple, but served God with fastings and prayers night and day (Luke 2;36-38).

In Matthew 13:17 Jesus said to his disciples, “many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.”

In Matthew 23:35 Jesus condemned the Pharisees and scribes of all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, who was slain between the temple and the altar.

Furthermore, we read how John the Baptist, the forerunner to Jesus the Messiah, was a just and holy man (Mark 6:20) and he was filled with the Holy Ghost from his mother’s womb (Luke 1:15). We also read how Jesus came to be baptized by John the Baptist, to fulfill all righteousness (Matthew 3:15) and how Jesus said to the temple authorities, “John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him” (Matthew 21:32, see also Luke 7:30).

Joseph, the husband of Mary, the mother of Jesus, was a just man (Matthew 1:19), and Jesus commended Nathanael for being an Israelite indeed, in whom is no guile (John 1:47). We also read of Joseph of Arimathaea who was a good and just man (Luke 23:50-51).

After Jesus was crucified and raised from the dead, we read of men like Cornelius, a Gentile centurion from Caesarea. The Bible says he was a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always (Acts 10:1-2).

Not only did Cornelius fear God, but those of his household did as well.

When the apostle Peter was sent to testify of Jesus to Cornelius and his house, Peter said, “of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:34-35).

Contrary to the doctrine of total depravity which claims that even the good things we do are tainted by sin, Cornelius’s alms giving to the poor had come up as a memorial before God. God did not view Cornelius’s giving to the poor as selfish and tainted by sin, but as righteous works instead. Yet Cornelius still needed Salvation, and because his heart was towards God, God sent Peter to him with the words of Salvation.

In Acts 13 the apostle Paul said to those to whom he was preaching, “Men and brethren, children of the stock of Abraham, and whosoever among you fearth God, to you is the word of this salvation sent” (Acts 13:26).

In both cases: when Peter preached to Cornelius and his house, and when Paul preached in Acts 13, those who feared God had not yet been born again and because of their reverence for God, the word of salvation was sent to them.

With these examples we can see that the words in Romans 3:10-18 cannot be rightly interpreted as a sweeping condemnation that all humanity is totally depraved.

PAUL’S APPEAL TO THE SCRIPTURES

How then should we understand Romans 3:10-18?

Consider the following:

Romans 3:10-18 uses quotes from the old testament which make a distinction between the wicked and the godly. Therefore, we should not come to the conclusion that Paul is citing these scriptures to prove that everyone is only ungodly and totally depraved.

First, notice Romans 3:10-12: As it is written, There is none righteous, no, not one:  There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

These words are taken from Psalm 14 and Psalm 53 which are almost identical Psalms. Both begin with the words, “The fool hath said in his heart, there is no God.”

Psalm 14:1-3 says the following: The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.

Now notice verses 4-7 of the same Psalm: Have all THE WORKERS OF INIQUITY no knowledge? who eat up MY PEOPLE as they eat bread, and call not upon the Lord. There were they in great fear: for GOD IS IN THE GENERATION OF THE RIGHTEOUS. Ye have shamed the counsel of THE POOR, because THE LORD IS HIS REFUGE. Oh that the salvation of Israel were come out of Zion! when the Lord bringeth back the captivity of HIS PEOPLE, Jacob shall rejoice, and Israel shall be glad.

In the original text from which Paul quotes, the ALL who do not seek after God is a reference to the workers of iniquity in contrast to the people of God.

It is not a reference to every person in the Psalm, nor is it a reference to every person in Romans. It is a reference to those who practice lawlessness.

Romans 3:13 is a quote from Psalm 5:9 and Psalm 140:3. In both, the context is referring to deliverance from wicked and evil people. In both Psalm 5 and 140, the Psalmist appeals to God to deliver him from those who are wicked because he is righteous.

Romans 3:14 is a quote from Psalm 10:7 which is a Psalm regarding the wicked who show contempt towards God in their pride and is in contrast to the humble and poor who trust in God.

Romans 3:15 is a quote from Proverbs 6:18. Consider the context of Proverbs 6:16-19:

These six things doth the Lord hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren.

Romans 3:16-17 appears to be commentary made by Paul regarding what has been said in verses 10-15 and not necessarily a direct quote from the old testament.

Romans 3:18 is a quote from Psalm 36:1, which is another reference to the wicked in contrast to those who trust in the Lord.

When we consider the old testament contexts from which Paul quotes in Romans 3:10-18, we cannot conclude that Paul is making a sweeping statement that every person is wicked, wretched, and evil.

CONTEXT IS THE KEY TO PROPER UNDERSTANDING

From Romans 1:18 until 3:18 Paul is not teaching that man is inherently depraved. On the contrary, Paul says, “that which may be known of God is manifest IN THEM; for God hath shewed it unto them” (1:19).

Man in his fallen condition isn’t inherently depraved, for man possess both the knowledge of good and evil (Genesis 3:22).

In Romans 1 the issue is not that they were inherently depraved, but rather, that they chose to do the things they did, and in doing so they rejected the knowledge of God.

Because that, WHEN THEY KNEW GOD, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. (Romans 1:21)

And even as they did not like to RETAIN GOD IN THEIR KNOWLEDGE, God gave them over to a reprobate mind, TO DO those things which are not convenient…(Romans 1:28).

The wrath of God was revealed against them, not because of their inherit depraved nature, but because they rejected the knowledge of God and did those things that are wicked.

In Romans 2 Paul addresses the Jew. Paul does not condemn the law breaking Jew because he is inherently depraved. Paul condemns the law breaking Jew because of his deeds.

Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest DOEST THE SAME THINGS. But we are sure that the judgment of God is according to truth against them which COMMIT SUCH THINGS (2:1-2).

But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man ACCORDING TO HIS DEEDS… (2:5-6)

Paul chides the hardhearted Jew, not over his inherit depravity, but because of his deeds which are in transgression of the Law. Paul doesn’t use the word nature to describe man’s sin in the book of Romans. On the contrary, Paul uses the word nature in reference to the knowledge of good and evil with regards to man’s conscience.

For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, DO BY NATURE the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, THEIR CONSCIENCE ALSO BEARING THEM WITNESS, and their thoughts the mean while ACCUSING or else EXCUSING one another;) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel…(Romans 2:12-16)

When we come to Romans 3, we must continue within this contextual flow of thought when reading verses 10-18, which is not a reference to inherit depravity, but condemnation on those who do such things.

Every description in 3:10-18 has to do with deeds, not nature. It has to do with God’s wrath and judgment against those who do such things.

In 3:22 Paul begins to expound on the righteousness of God and his grace towards all sinners. The contrast has to do with law and grace. The Law finds all men guilty in the sight of God, because the Law exposes man’s sinful deeds.

In chapter 4 Paul appeals to Abraham’s faith to show how Abraham was justified in the sight of God. This is in stark contrast to those referenced in 1:18-3:18. When reading Romans 4 in its entirety, one cannot come to the conclusion that 3:10-18 can be rightly applied to Abraham.

Again, man possess both the knowledge of good and evil, not simply the knowledge of evil. Man does evil because he choose to do evil. We see all throughout the old testament that unregenerate man has desires for both good and evil.

We read in Psalms where the Psalmist says, “My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.” In contrast, the Psalmist says of the wicked man, “For the wicked boasts of his heart’s desire…”

In Romans 7,` Paul addresses this struggle between the desire to do good and the lust for evil. Paul is not speaking from the vantage point of being in Christ. Paul is instead, speaking from the vantage point of one who is unregenerate and under the Law.

Paul expounds on how the Law awakened sinful desires resulting in this inward struggle. The desire to do good was present along with the lust to do evil. The dilemma Paul addresses is the inability to overcome sin in his carnal state – “O wretched man that I am! who shall deliver me from the body of this death?”

This was the result of being carnal (subject to death and futility) -sold under sin.

Man is a sinner because he sins, not because he is inherently depraved. Yet because of the weakness of his carnal nature, man cannot overcome sin. Only in Jesus Christ can man be freed from sin’s power which wars against his soul. Romans 6 expounds on this.

MAN’S CONDITION IN ADAM

Before Adam sinned, he and his wife Eve, were “naked and not ashamed” (Genesis 2:25).

The word naked in Genesis 2:25 comes from the Hebrew word arown, which carries the thought of being partially covered. Though Adam and his wife were physically naked, they were covered with something.

After Adam sinned, the Bible reveals they were “naked and afraid” (Genesis 3:7-10). The word naked in Genesis 3:7 comes from the Hebrew word eyrom, meaning completely naked.

Adam and his wife Eve became void of something (the most likely answer is the glory of God) which covered them prior to sinning, and therefore thy sewed fig leaves together in an effort to cover their nakedness.

They had become carnal mortal beings and subject to death rather than immortal. They were now under the power of the flesh without the presence of the glory of God. Mortality was now at work in humanity.

In Romans 7, the apostle Paul referring to the effect which the Law has on those who are in the flesh, says “we know that the law is spiritual: but I AM CARNAL, sold under sin.

In Adam, humanity is under the power of sin because he is carnal or fleshly.

We can see from the old testament that there were many people in this fallen state of spiritual death, who walked with God, pleased God, desired God, desired to do good in the eyes of God, and who also did good and righteous things in the eyes of God. Many of them are referred to in the new testament as examples for us to follow.

Therefore any concept which perpetrates the idea that man inherited a spiritual nature that drove him to only desire to do evil and that those with this nature have nothing in them that desires to do right, is a wrong concept and ought to be refuted.

In Genesis 3:22-24, God himself states that fallen man is not only capable of evil but is ALSO capable of good.

And the Lord God said, Behold, the man is become as one of us, TO KNOW GOOD AND EVIL: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:” Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

Notice that God does not refer to man in his fallen state as completely evil, but knowledgeable of both good and evil.

God created man in his own image and in Adam that image was marred by Adam’s disobedience. In Christ it is redeemed, for Christ is the image of the invisible God and all who trust in him will be changed into that same image from glory to glory (2 Corinthians 3:18).

The Bible teaches that it was death which came on all men through Adam’s disobedience. Death and spiritual darkness go hand in hand in scripture. Adam’s sin was catastrophic for all humanity because it caused humanity to be under the curse of death, darkness, and futility. Since humanity is in a fallen state, we ALL sin. It is impossible for anyone to live without sinning in their fallen humanity.

This does not mean that Adam’s personal act of disobedience was  judicially imputed to each of us as our own personal sin. The Bible never says that Adam’s personal act of disobedience was imputed to all humanity. In Romans 5 Paul clearly says that sin was not imputed from Adam to Moses, nevertheless death reigned over all.

HOW IS SIN IMPUTED ?

Sin is imputed by the Law, as the apostle Paul argues in the book of Romans. God gave the Law to Israel to impute sin. Through his covenant with Israel, God deliberately gave the Torah to be the means of concentrating the sins of humanity so that he might bring an end to sin’s power through the cross. The Law, as the Light of God, reveals what sin is and its effects on us all.

In Adam all are sinners, not guilty of Adam’s transgression, but guilty of each of our own transgressions. The Law reveals each of our sins. The Law does not reveal that we are all guilty of Adam’s personal act of disobedience.

When those who die without Christ stand before God in the Day of Judgment, God is not going to judge them according to what Adam did. God is going to judge them according to what they did. Every man will give an account for his own sins.

It is the Law which imputes sin because the Law brings to light man’s frailty, man’s carnal desires, and man’s evil deeds which result from the death which came on all through our union with Adam.

Consider the following outline from Romans 5:12 – 21:

Romans 5:12, Wherefore, as by one man sin entered into the world, and death by sin; and so DEATH PASSED UPON ALL MEN, for that all have sinned…

• Notice that it was death that passed or came upon all, not Adam’s personal disobedience.

• The words “for that all have sinned” at the end of verse 12, is literally, “in whom all have sinned.” In Adam (that is, in our fleshly carnal humanity) we have all sinned.

• It is because of our union with Adam “in death” as fallen humanity, that we have all become sinners.

Romans 5:13-14, (For until the law sin was in the world: but SIN IS NOT IMPUTED when there is no law. Nevertheless DEATH REIGNED FROM ADAM TO MOSES, even over them THAT HAD NOT SINNED after the similitude of Adam’s transgression, who is the figure of him that was to come.

• Notice, it was death that reigned over all, not Adam’s act of disobedience being imputed.

Romans 5:15, But not as the offence, so also is the free gift. For if through the offence of one MANY BE DEAD, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

• Through Adam’s offence many are dead.

• Again, it is death that came on all through Adam. This is what Paul is addressing in Romans 5, not Adam’s personal act of disobedience being imputed as our personal sin.

Romans 5:16, And not as it was by one that sinned, so is the gift: for THE JUDGMENT was by one to condemnation, but the free gift is of many offences unto justification.

• The judgment referred to here is death. “For as in Adam all die, even so in Christ shall all be made alive.” (1 Corinthians 15:22)

• Paul says THE JUDGMENT for sin is DEATH and that is what has come upon all.

• Remember verse 14, “Nevertheless DEATH REIGNED FROM ADAM TO MOSES, even over them THAT HAD NOT SINNED after the similitude of Adam’s transgression.”

• Through Adam’s disobedience the judgment, which is death, came on all and reigned over all.

Romans 5:17, For if by one man’s offence DEATH REIGNED BY ONE; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one JUDGMENT CAME ON ALL MEN TO CONDEMNATION; even so by the righteousness of one the free gift came upon all men UNTO THE JUSTIFICATION OF LIFE.

• Notice that it is death that reigns over fallen humanity via Adam’s transgression.

• The judgment is death, “In the day you eat thereof you shall surely die.” (Genesis 2:17)

Romans 5:19-21, For as by one man’s disobedience MANY WERE MADE SINNERS, so by the obedience of one shall many be made righteous. Moreover the law entered, THAT THE OFFENSE MIGHT ABOUND. But where SIN ABOUNDED, grace did much more abound: That as SIN HATH REIGNED UNTO DEATH, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord

• Sin reigning UNTO death is better translated as “sin reigning IN death.”

• In Adam (in the death that came through Adam) we have all becomes sinners, i.e., many were made sinners. The Law entered that the offence might abound – that the effects of Adam’s transgression might be amplified. That is why the Law is called the ministration of death (2 Corinthians 3:7).  In Romans, Paul refers to the Law as “the law of sin and death” (Romans 8:1).

The judgment or condemnation for Adam’s sin was death. Through Adam, sin entered into the world and DEATH spread to all men. Because of death at work in us all, we all sin. This is why the resurrection is so important for us. If Christ had not risen from the dead, our faith would be in vain and we would all still be in our sins as Paul says in 1 Corinthians 15.

In Christ we have received the first-fruit of the Spirit; therefore, resurrection life is already at work in us giving us power over sin. Yet we wait for the promised hope of resurrection when our mortal bodies will be changed and death will be completely swallowed up in victory.

Through the blood of Jesus, our sins are remitted (forgiven, cancelled, and taken away) and through the resurrection of Jesus the sentence of death we inherited in Adam has been overturned.

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For more study on this topic follow the link below:

WHY DID ISAIAH SAY: “ALL OUR RIGHTEOUSNESSES ARE AS FILTHY RAGS?”

https://michaelbattle65.wordpress.com/2016/10/19/why-did-isaiah-say-all-our-righteousnesses-are-as-filthy-rags/

THE BIBLE & ONCE SAVED ALWAYS SAVED THEOLOGY

https://michaelbattle65.wordpress.com/the-bible-once-saved-always-saved-theology/

FREE WILL WAS INCLUDED IN THE SACRIFICAL SYSTEM UNDER THE LAW

https://michaelbattle65.wordpress.com/2018/07/07/free-will-was-included-in-the-sacrificial-system-under-the-law/

GOD TAKES NO PLEASURE IN THE DEATH OF THE WICKED, BUT DESIRES THAT THE WICKED REPENT 

https://michaelbattle65.wordpress.com/2018/07/07/god-takes-no-pleasure-in-the-death-of-the-wicked-but-desires-that-the-wicked-repent/