Human Condition Apart from God in Scripture

The human condition apart from God, as depicted in Scripture, is characterized by alienation, spiritual death, and a state of being "outside" God's covenant and community. This separation is a fundamental aspect of biblical anthropology, contrasting sharply with humanity's created purpose.

Humanity was created by God and for God, made in His image and likeness ^[4]. The Bible takes the existence of God for granted, referring to the Divine Being through terms like 'El, 'Eloah, and 'Elohim ^[2]. However, humanity's original uprightness was corrupted by "inventions" that led to the breaking of God's law, as seen in the account of Adam and Eve ^[14]. This fall resulted in a condition where humans are naturally separated from God.

This separation is described in various ways. For instance, the apostle Paul reminds the Ephesians that before their conversion, they were "without Christ," lacking knowledge of the Messiah and having no claim to the blessings that flow from Him ^[9]. They were "aliens from the commonwealth of Israel," excluded from the civil and religious privileges of the Jewish people, and "strangers from the covenants of promise," having no part in the covenant made with Abraham ^[9]. This state implies a lack of participation in God's redemptive plan and promises.

The concept of being "outside" God's community is also evident in the Old Testament. Daniel 2:11 states that the gods, unlike humans, do not dwell with flesh, highlighting a divine-human divide ^[3]. In the New Testament, Paul instructs the Corinthians to "remove the evil person from among yourselves," stating that "those outside God will judge" ^{[1, 5]}. This suggests a clear distinction between those within the community of faith and those outside, with different implications for divine judgment. The practice of excommunication in Jewish tradition, for offenses ranging from keeping a fierce dog to taking God's name in vain, further illustrates the concept of being cast out from the religious community ^[7]. Some interpretations of Jude 1:19 suggest that certain individuals "separate themselves" from the vital, spiritual reality of Church communion, even if they outwardly participate in ordinances ^[8].

The human condition apart from God is not merely a lack of privilege but also a state of spiritual estrangement. The prophet Hosea speaks of Israel transgressing God's covenant "like men," implying a common human tendency to break agreements with God as easily as with fellow humans ^[10]. This highlights a pervasive human inclination away from God's will. The author of Hebrews warns against being "carried aside" by "divers" and "strange doctrines" that are foreign to the truth, emphasizing the need for grace to be established in faith rather than relying on external observances ^[12].

Despite humanity's fallen state, the original dignity of creation is acknowledged. The psalmist notes that God placed humanity "next in dignity to angels, and but a little lower," crowning them with dominion over the world ^{[11, 13]}. This reflects the initial creation in God's image and the authority granted to Adam ^[11]. However, this original glory is now marred by sin, leading to a condition where humanity cannot profit God and is unworthy of His favor ^[4]. The human tendency to claim self-righteousness, as seen in Job 35:2, further underscores the departure from God's perspective ^[6].

Sources

I Corinthians “I Corinthians 5:13 (LEB) — But those outside God will judge. Remove the evil person ⌞from among yourselves⌟.”
Easton's Bible Dictionary “Easton's Bible Dictionary: God — (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argume”
Daniel “It is a rare thing that the king requires, and there is no other who can show it before the king, except the gods, whose dwelling is not with flesh. -- Daniel 2:11”
Torrey's Topical Textbook “Torrey's Topical Textbook: Man — Made for God -- Pr 16:4; Re 4:11. God's purpose in creation completed by making -- Ge 2:5,7. Cannot profit God -- Job 22:2; Ps 16:2. Unworthy of God's favour -- Job 7:17; Ps 8:4. Created By God. -- Ge 1:27; Isa 45:12. By Christ. -- Joh 1:3; Col 1:16. By the Holy Spirit. -- Job 33:4. After consultation, by the Trinity. -- Ge 1:26. On the sixth day. -- Ge 1:31. Upon the earth. -- De 4:32; Job 20:4. From the dust. -- Ge 2:7; Job 33:6. In the image of God. -- Ge 1:26,27; 1Co 11:7. After the likeness of God. -- Ge 1:26; Jas 3:9. Male and female. -- Ge 1:27; 5:2. A l”
1 Corinthians “1 Corinthians 5:13 (NASB) — But those who are outside, God judges. REMOVE THE WICKED MAN FROM AMONG YOURSELVES.”
Job “Job 35:2 (LITV) — Do you think this to be just, you that say, I am more just than God?”
Smith's Bible Dictionary “Smith's Bible Dictionary: Excommunication — (expulsion from communion). + Jewish excommunication.--The Jewish system of excommunication was threefold. The twenty-four offences for which it was inflicted are various, and range in heinousness from the offence of keeping a fierce dog to that of taking God's name in vain. The offender was first cited to appear in court; and if he refused to appear or to make amends, his sentence was pronounced. The term of this punishment was thirty days; and it was extended to a second and to a third thirty days when necessary. If at the end of that time the offe”
Jude (Presbyterian) “Jamieson, Fausset & Brown on Jude 1:19: These be they--showing that their characters are such as Peter and Paul had foretold. separate themselves--from Church communion in its vital, spiritual reality: for outwardly they took part in Church ordinances (Jde 1:12). Some oldest manuscripts omit "themselves": then understand it, "separate," cast out members of the Church by excommunication (Isa 65:5; Isa 66:5; Luk 6:22; Joh 9:34; compare "casteth them out of the Church;" Jo3 1:10). Many, however, understand "themselves," which indeed is read in some of the oldest manuscripts as English Version h”
Ephesians (Methodist/Wesleyan) “Adam Clarke on Ephesians 2:12: That at that time ye were without Christ - Not only were not Christians, but had no knowledge of the Christ or Messiah, and no title to the blessings which were to proceed from him. Aliens from the commonwealth of Israel - Ye were by your birth, idolatry, etc., alienated from the commonwealth of Israel - from the civil and religious privileges of the Jewish people. Strangers from the covenants of promise - Having no part in the promise of the covenant made with Abraham, whether considered as relating to his natural or spiritual seed; and no part in that of the co”
Hosea (Presbyterian) “Jamieson, Fausset & Brown on Hosea 6:7: like men--the common sort of men (Psa 82:7). Not as Margin, "like Adam," Job 31:33. For the expression "covenant" is not found elsewhere applied to Adam's relation to God; though the thing seems implied (Rom 5:12-19). Israel "transgressed the covenant" of God as lightly as men break everyday compacts with their fellow men. there--in the northern kingdom, Israel.”
Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 8:5: God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world. glory and honour--are the attributes of royal dignity (Psa 21:5; Psa 45:3). The position assigned man is that described (Gen 1:26-28) as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there used. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is very evident, however, by the a”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:9: about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14. divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7). strange--foreign to the truth. doctrines--"teachings." established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in Co1 8:8, Co1 8:13; Co1 6:13; Rom”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 2:7: a little--not as BENGEL, "a little time." than the angels--Hebrew, "than God," "Elohim," that is, the abstract qualities of God, such as angels possess in an inferior form; namely, heavenly, spiritual, incorporeal natures. Man, in his original creation, was set next beneath them. So the man Jesus, though Lord of angels, when He emptied Himself of the externals of His Divinity (see on Phi 2:6-7), was in His human nature "a little lower than the angels"; though this is not the primary reference here, but man in general. crownedst him with glory and h”
Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 7:29: The "only" way of accounting for the scarcity of even comparatively upright men and women is that, whereas God made man upright, they (men) have, &c. The only account to be "found" of the origin of evil, the great mystery of theology, is that given in Holy Writ (Gen. 2:1-3:24). Among man's "inventions" was the one especially referred to in Ecc 7:26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage law, joining one man to "one" woman (Mat 19:4-6). "Man" is singular, namely, Adam; "they," plural, Adam, Eve, an”

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