What does it mean to be ‘Lost’?

What does it mean to be Lost?   Usually, in the context of Christianity, one is not speaking of location confusion when using the term lost. To say, “he is lost,” is to say something other than, “he does not know how to make his way from his home to the church building.” The term lost is commonly used in the salvific sense, or regarding a person’s present spiritual condition and eternal destination. Much like a traveler needs to know his or her locale, destination and route in order to make a successful journey, every spiritual pilgrim needs to know his or her spiritual whereabouts, objective and way in order to enjoy the benefits of spiritual triumph.

This question concerning ‘lostness’ may be one of the most important in order to have a better understanding of what it means to be ‘found’ or ‘saved’ in the spiritual sense (i.e. what it means to be a Christian). Essentially, this question is seeking to understand a major difference between those who are Christians and those who are not. There are real distinctions between those who are lost and those who are found, but it is vitally important to know what the actual distinctions are in order to have an appropriate posture towards those in each group.

In an answer to this main question, the following structure will be provided. First, we will attempt to understand the basic nature of humanity, and subsequently try to grasp the chief end or ultimate purpose of humanity. Next, we will delve into some of the effects of sin upon human nature and how they relate to human purpose. Then we will look at the significance of using the term lost to describe every human sinner apart from or without Christ. Last, we will continue our search of the Scriptures to discover how one who is lost may become found. After all, one’s ‘lostness’ or ‘foundness’ is not merely of temporal interest. These categories, and one’s placement underneath each heading, are of supreme significance both in this life and in the eons to come.

What is the nature of humanity?   There seems no better place to begin a study of human nature than at the beginning – the act of God’s creating work. At the creation of humanity, God said, “Let us make man in our image, after our likeness.”[1] This phrase, though, has been at the center of much confusing talk concerning the nature of humanity. From misconceptions about God to misappropriating the ‘likeness’ of God in man, many have taken this phrase and run in strange and unhelpful directions. There is much that one may learn from this phrase, and a closer and wider look at the Scriptures is always beneficial, but we may at least gather that ‘man’ or humanity is a special or unique creation among all else that God has made.

On an aside, I quite agree with Wayne Grudem (a systematic theologian) concerning usage of the term ‘man’ as a reference to the entire human race.[2] One must refrain from postulating the unsuitable use of the masculine term to entitle all humanity unless he or she is willing to oppose God’s own use of the term. It is plain from the context of the previous verse cited that God described His own creation of humanity with the use of the masculine term in reference to the totality of male and female human beings. The Scripture also says, “God created man in his own image, in the image of God he created him; male and female he created them” (emphasis added).[3] There is no mistaking the interchangeable use of ‘them’ – both male and female – and ‘him’ or ‘man.’

Grudem adds that some may find objection still and claim that the use of word ‘man’ as a suitable expression of the concept ‘all humankind’ is merely a Hebrew language feature and not to be continued in our own day. However, such an argument is unconvincing when one reads the opening sentences of Genesis chapter 5 (just a few chapters after the previous citations). “When God created man, he made him in the likeness of God. Male and female he created them, and he blessed them and named them Man when they were created” (emphasis added).[4] It appears therefore that God not only uses the term ‘man’ in reference to the entire human race, but God has chosen to label or ‘name’ humankind with the same masculine term. This is not to say that ‘man’ is the only satisfactory term, but it must at the very least be considered appropriate.

At any rate, the nature of man is directly tied to the creation of man. For God is not merely the organizer of molecules; He is the special and intentional designer of all that He has created, including humankind. In other words, if one wants to know what humankind really is, one would do well to ask the God who drew man into existence and brought humans into being.

Referring to the original passage cited above, man is the unique creation of God. Man was created in the ‘likeness’ of God, and this is no easily articulated semblance. Grudem says, “as we read the rest of Scripture, we realize that a full understanding of man’s likeness to God would require a full understanding of who God is in his being and in his actions and a full understanding of who man is and what he does.”[5] Alas, a full comprehensive knowledge of God and man is something that no sensible person can claim; therefore, an attempt to communicate completely what likeness man has or is of God will result in an inadequate sketch. Yet, there is great value in the sketch.

In every way that man is like God, man carries the divine likeness or bears the image of God. The image of God is the basis for essential human value and dignity. God’s image upon humankind is the reason that man is of pronounced value and the reason that man’s degradation is not only vexing but also immoral and wicked.

It may be said, then, the nature of man or the intended essence of every human is to be like Godto bear God’s image and reflect that image to all others.

What is the chief end of man?   This question is found at the opening of both the shorter and the longer Westminster Catechisms.[6] It is the starting place of any real and meaningful approach to understanding not only the nature of man, but also the supreme and universal purpose thereof. For what purpose has man – every man, woman and child – been created? Essentially, this is a ‘meaning of life’ question. Arguably, this is one of the weightiest questions of all time. Far from being unanswerable or even complicated, the Catechism answers the question with the clear and concise statement. “The chief end of man is to glorify God and enjoy him forever.” That’s it! This is no small or easy thing, but its simplicity is amazingly refreshing. Indeed, the purpose for which all things have been created is to bring glory to God and enjoy the benefits of His glory upon creation (Romans 11:36; Revelation 4:11).

Because of the common misunderstanding it is important to note – submission, loving obedience, and a generally selfless posture towards God are not tyrannical and malevolent requirements upon humanity from an uncaring deity. Quite the opposite is actually true. In fact, the greater obedience and loving submission that one experiences towards their Creator, the greater joy and fulfillment he or she experiences as well (Psalm 51:12).

It is a myth that a man must put away all of his good desires and any hope for genuine self-gratification and contentment in order to love God (Galatians 5:1).

If this chief end or highest purpose seems foreign to us, it is not for some lack of truth in the claim. Instead, there is great likelihood that the truth of it sounds bizarre because of our own sinful corruption. Our failure to arrive at our chief end, our inability to achieve our highest purpose, is a universal characteristic of the sinful human race. What may be even more sobering is the cause for such devilish disorientation.

What are the effects of sin upon human nature?   Because humankind was created in the likeness and image of God, and because man’s highest purpose and greatest joy is found in the glory of God and enjoyment of Him, then every human should be marked by a fervent and passionate pursuit of godliness and participation in genuine worship of the one true God. However, the least observant among us will note that this is not the case. In fact, the exact opposite characteristics are what we find to be most ubiquitous.

Sin is any lack of conformity to or transgression of God’s law – the clear revelation of God’s own character and nature. Therefore, sin is man being less than or other than he ought; and this is to his own detriment.

Many have suggested solutions to the problem of sin, this failure to live up to or fulfill humanity’s intended design. Secularly, most would recognize a general selfishness exhibited in barbarism that is measured by degree rather than occurrence in humankind. Lying, stealing, murder, adultery, covetousness, and an unwillingness to submit to virtually any authority are all sinful expressions with which humans have become acquainted – and even comfortable in most cases.

If one thinks this assessment too harsh, he or she ought to consider the spirit and not merely the letter of God’s law. For example, if one is thinks himself successful at avoiding any transgression of the law concerning adultery because he has not had intercourse with another man’s wife, he has done well as far as he believes the law to extend. However, when he is exposed to the spirit of the law or what underlies the concise imperative – namely that everyone is to make strong efforts to preserve both their own chastity as well as others, together in thought, word and deed – then he may realize that he is utterly blameworthy.

A wise person would know that only an individual unaware of the range and depth of God’s law, or one unwilling to acknowledge it, would even hesitate to admit he and all others are completely guilty before God and exceedingly sinful.

The general posture of sinfulness rather than godly pursuit, and the pervasiveness of such offensive insolence, begs the question – WHY? From whence has this total distortion of purpose and joy come? The corruption of human nature is an inheritance from our forefather – Adam, the first man. Charles Hodge describes the grave situation by saying, “the sin of Adam injured not himself only but also all descending from him by ordinary generation.”[7] Hodge goes on to say that there are three things that may be considered subsequent results of the first sin, which was committed by humanity’s first parents. These effects include the personal and universal guilt of all humankind, the corruption of every aspect of human nature derived from our ancient ancestor, and the inability of natural man to do anything of genuine spiritual good.[8] While these consequences are biblically sound and overwhelmingly applicable, it is not expedient to address these stated results in their entirety here. Therefore, the remainder of this section will focus upon the specific effects of sin upon human nature, especially those contributing to lostness, rather than defending the validity of these stated consequences.

If the citations above seem too far above the average person’s ability to grasp, then it might be helpful to simply describe how Adam’s sinful fall has impacted all humankind. The three consequences above may be explained in the following way. First, every human is counted by God as though they sinned just as Adam did from the time Adam sinned (Romans 5:12). This may seem unfair or unwarranted, but rest assured that all humans were represented well in Adam, and any guilt that he procured for other humans has been multiplied a thousand times over by the daily sin of those who may claim the lack of accurate representation. Second, every aspect of human nature – mind, body, will, etc. – has been negatively affected by the curse of God upon sin (Ephesians 2:3). This result begins to place our fingers on the pulse of lostness. Because of Adam’s sin, God cursed all creation and human nature has been marred and distorted so much so that man perceives the Object of his highest purpose and greatest joy as the most antagonistic rival to such things.

Third, man in his natural state is opposed to genuine spiritual good and godliness (Galatians 5:17-21). This truth is one of the bitterest pills to swallow, but it is also one of the simplest and most easily proven doctrines or principles of Scripture. We use the word good to describe all kinds of things. I have a good dog. I wear a good pair of shoes. I like a good cheesecake. However, we do not understand the term ‘good’ in these sentences to be expressing any moral worthiness or righteous disposition. There is no such thing as a morally worthy or righteous cheesecake (as awesome as some cheesecake might be). Good in the spiritual sense, in the sense about which God is concerned, is an attribute that no descendant of Adam can claim (Romans 3:10-18).  In fact, the Bible says it explicitly, “All have turned aside; together they have become worthless; no one does good, not even one.”[9]

The effects of sin upon the nature of humanity are farther-reaching and more deeply entrenched than any earthly human can know. The Scriptures speak of the wicked heart of man as being not only corrupt but also deceptively so (Jeremiah 17:9). In other words, no earthly man knows the depth of his own depravity because his best attempts to know his own wickedness are efforts from a mind and will that naturally and frequently deceive him.

This kind of man, a naturally sinful man – incapable of seeking his highest joy and unwilling to fulfill his greatest purpose – is lost indeed.

He knows not himself, he knows no authentic way to restore his own joy, and he is both unwilling and unable to lay down his upraised weapons against the only God who might bring him true peace, joy, stability, security, purpose, community, and freedom. God’s first words recorded after the initial sin of man were “Where are you?” (Genesis 3:9). Truly, lost is a just description of one in such a hopeless condition.

What does the term lost indicate?   One may think it a bit odd to begin a discussion about lostness at creation, but setting the proper stage will hopefully prove worthwhile by this point in the investigation. A good and working knowledge of the intended purpose of humankind will be of benefit in understanding the overwhelming lostness that has come upon sinful humanity. The sinful natural man (every man, woman, and child descending from Adam) is lost in relation to himself, in relation to other humans, and most significantly he is lost in relation to his God.

The natural man, that man so catastrophically affected by his own sin and that of others, has lost himself.

He may try to know himself – who he truly is, or what fetches him real joy – but he cannot. When one person wants to know another, it is common to ask questions, which one perceives will reveal something about the true nature of the other. “Where are you from?” “What do you do?” “What do you like?” “What is your fondest memory?” How cruel it would be to merrily ask these questions of a man who was born into slavery. How much would one hope to learn from a man still trapped in the chains of captivity, if he poses the question “What do you do?” Will the slave disclose his true self in some answer that he might muster? What would his fondest memory be? Would this reveal any genuinely enjoyable experience or merely some temporary illusion of relief from his miserable reality?

Additionally, the natural man may ask himself a thousand questions and each one would be answered with some measure of deception. He often is unwilling to acknowledge his own bondage to sin or the incarceration of its consequences. His own desires deceive him, as he passionately chases all those things that inevitably harm him and steal his joy. Each time he thinks he has found himself, he learns ever so quickly that he was never truly found. He may be here or there, but he is always lost to himself.

The natural man is lost to everyone by whom he longs to be known.

People seek all kinds of relationships and so frequently fancy themselves to have found genuine community with another. Yet, where have they ever truly been known? When has the sinner ever been utterly exposed and without shame?[10] Even in the most intimate relationship of humanity – the committed marriage of one man and one woman – both males and females are disappointed in the lack of intimacy. Where one marriage relationship performs well in the area of physical experience, that same marriage may severely lack intellectual or emotional understanding. It is extremely common for males and females to perceive the greatest marital disunity in areas seemingly unrelated to each other, but every marriage suffers from the same root cause – neither sinner is fully known by the other and therefore neither can experience full rest and genuine community in the relationship.

What of the sinner’s friends? Which one knows him best, and knows everything about him? Does any friend know that his silence regarding serious matters is to the sinner’s detriment? Even a friend who knows the pain that sinful pursuit causes is unwilling or unable to engage the sinner on such ground. The friend does not know his sinful companion well enough to address him admirably and productively. What friend knows of the deepest struggles in the sinner’s heart and selflessly speaks wisdom to his sinful friend? Does he do this while receiving no benefit of his own and conveying no pretense in regards to his own struggles?

The natural man has no true friend. Not one of his dearest allies knows him fully and loves him unconditionally. He does not share complete and unreserved love with any of his peers. He has no hope of ever experiencing such loving relationship with full disclosure and cherished communion. He may be in this relationship or that group of friends, but he is always lost to others.

Most painfully of all, the natural man is lost in relationship to his God.

God is not merely the title or name that we have ascribed to some divine impersonal force that itself is guided by higher laws of so-called nature. No, God is that being which is the origin of all life, exceedingly great joy, sinless passion, righteous vigor, true goodness, pure beauty, genuine truth, unconditional love, caring benevolence, wise providence, and awesome sovereignty. For a man to lose his God is tantamount to the loss of himself and everything else. God is the one to whom he looks for guidance and affirmation; God is his foundation and stability; God is his hope and the object of his faith. Natural man has not only willingly lost his God, but he refuses to be known by the God of his longing.

The natural man will not have the only God capable of being his great joy. No, the natural man seeks to name his own god and create such an abomination in the image of his sinful desires. Sinful humanity will concoct a god whose aim is their sexual, material, or experiential pleasure. What indulgence is your craving today? There is a god made by human invention that will find its fulfillment in feeding that appetite. There is no rule except that of desire; the desire of the moment rules the natural man’s day.

It is not, however, that every natural man is easily observed as having such a curious and decadent idol as his god. On the contrary, the natural man is keenly able to deceive himself and others as to the true measure of his scandalous god. Many natural men bring their idolatrous god with them to a church building and think that this false god is the same as the Object of all other’s worship. Sinful men may even allow their imaginary god to acquire some distorted attribute of the one true God, but they will not humble themselves before the King of Glory and admit their lostness before Him. No, the natural man is convinced of his own sufficiency and does not think himself in need of an all-sufficient God. He may seek a god, an idol of his own creation, but he is always lost and away from his God who created him.

The natural man’s lostness is totally consuming.  He is lost to himself, he is lost in relationship to others, and he is lost in relation to his God. 

Augustine wrote of this lostness in the heart of a natural man when he said as to God, “Thou madest us for Thyself, and our heart is restless, until it repose in Thee.”[11] Augustine articulates the matter of this discussion well. Man’s chief end is to glorify God and enjoy Him forever, but the natural man is eternally and completely lost, and he is hopelessly restless in his natural state.  Augustine gives room for hope, however, when he says, “until it repose in Thee.”  Where can this restful tranquility be found, and how may the lost natural man gain such peace?

How may one who is lost become found?   As already discussed, the natural man is not merely lost for lack of knowledge or natural experience; he is lost because he does not want to be found. When the first man sinned he did not seek refuge in the bosom of his Creator, nor did he find relief in any admission of guilt or honest community with his Lord. No, he hid from the One with whom he had previously experienced real love and intimacy (Genesis 3:8, 10). This fallen sinner denied his own guilt and deceived himself as to his true culpability (Genesis 3:12-13).

The Bible is clear; the natural man is hostile to the things of God (1 Corinthians 2:14; Galatians 5:17). How then can any willfully lost sinner be found? In John 3:1-8 Jesus speaks in what may seem to be obscure terms, but He clarifies what must take place in order to produce such a conversion.

“Now there was a man … named Nicodemus… This man came to Jesus and said, ‘… We know that you are a teacher come from God …’ Jesus answered him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’ Nicodemus said to him, ‘How can a man be born when he is old? …’ Jesus answered, ‘… That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit’” (abbreviated).[12]

Jesus essentially answers the question asked earlier (How can the lost become found?) with the statement, “You must be born again.” The Bible uses other terms to speak of the experience of being “born again.” God uses the term regenerate through the prophet Ezekiel (Ezekiel 37:6), the Apostle Paul uses the analogies of life from death (Ephesians 2:5) and divine re-creation (2 Corinthians 5:17), and the Apostle Peter uses the same verbiage as Jesus from John 3 (1 Peter 1:3, 23). The Greek word Peter uses in these two instances is ἀναγεννήσας (anagennēsas), which means to thoroughly change the mind of one, so that he lives a new life and one conformed to the will of God.[13] This is the change necessary in one who is lost – namely his passionate hostility towards all things godly and genuinely good is exchanged for a new love of God and desire to glorify and enjoy Him.

The hope for the lost and natural man is not that he is able to find himself, but that the God of the universe invades his unholy ground with life from above.

Luke chapter 15 is rich with the concept of lostness and foundness. Jesus tells three stories that all illustrate something lost being found. A shepherd lost and found a sheep (verses 3-7), a woman lost and found a coin (verses 8-10), and a father lost and found a son (verses 11-32). The wonder of these three analogies is that the object found in all three is not of great value. The shepherd who lost a single sheep had ninety-nine others and would not likely have experienced tremendous pain at the loss of only one. The woman who lost a single coin had nine others, which would have been of greater monetary value than many of her peers possessed. Her remaining possessions were significant enough to keep her from panic. The son lost was a burdensome and defiant son. The father who lost this kind of son would have been reasonably understood to experience some relief from the loss.

In all three stories, however, Jesus explains that the shepherd, the woman, and the father rejoice at the rewards of their seeking efforts. These stories are not about a lost sheep, a lost coin, or a lost son; they are about the effective pursuit of the finders. The point Jesus conveyed is related to the objection He confronted with these stories. He was being accused of ‘receiving’ sinners (Luke 15:2). The sinners were rightly perceived as less than worthy of the reception, but that is exactly the point! He receives, He seeks, He loves, He knows, and He finds the sinners who are lost.

Jesus is the embodiment of God’s promise to find lost sinners.   The Gospel according to John (the 4th book of the New Testament) opens with a profound statement of Jesus’ nature and purpose. The author speaks of Jesus Christ as the union of God and man. God the Son was before all things and is Himself God (John 1:1-3); and this same God became a man, making Himself known in the person and work of Jesus Christ to sinful humanity (John 1:14, 18).

God’s truly unconditional love is demonstrated towards sinful humankind in His steadfast commitment to know and to find those who were once lost.  The Apostle Paul speaks of God’s loving before the foundation of the world those whom God would ordain to be the adopted and loved children of God through the person and work of Christ (Romans 8:29). The natural man becomes known by the God he would not have known, loved by the Father he did not love, and found by the Friend he refused to acknowledge he lost when he is born from above and made spiritually anew.

The natural man is truly lost and restless, but the effective God of salvation finds lost sinners and gives them the repose they refused to enjoy until they were truly found.

 

Bibliography

Augustine, A. The Confessions of Saint Augustine,. New York: Modern Library, 1949. Print.

Grudem, Wayne A. Making Sense of Series: One of Seven Parts from Grudem’s Systematic Theology. Grand Rapids, MI: Zondervan, 1994. Print.

Hodge, Charles. Systematic Theology / Volume 2: Anthropology. [Peabody, Mass.]: Hendrickson, 1999. Print.

Holy Bible: English Standard Version. Wheaton, Ill.: Crossway Bibles, 2001. N. pag. Print.

Sproul, R. C. What Does It Mean to Be Born Again? Orlando, FL: Reformation Trust Pub., 2010. Print.

Thayer, Joseph Henry, Carl Ludwig Wilibald Grimm, and Christian Gottlob Wilke. Thayer’s Greek-English Lexicon of the New Testament: Coded with the Numbering System from Strong’s Exhaustive Concordance of the Bible. Peabody, MA: Hendrickson, 1996. Print.

The Westminster Confession of Faith and Catechisms: As Adopted by the Orthodox Presbyterian Church : With Proof Texts. Lawrenceville, GA: Christian Education & Publications Committee of the Presbyterian Church in America, 2007. Print.


[1] Genesis 1:26;  All biblical citations are from the English Standard Version unless otherwise noted.

[2] Grudem.  439-440.

[3] Genesis 1:27

[4] Genesis 5:1-2

[5] Grudem.  443-444.

[6] Westminster Catechisms are based on the Confession of Faith authored and labeled at the same Westminster assembly (1643-1652).

[7] Hodge.  192.

[8] Hodge.  192

[9] Romans 3:12

[10] Genesis 2:25 speaks of human nakedness without shame. This is not merely intended to tell the reader of the physical appearance of the first humans in the Garden of Eden before sin entered into creation. They were physically naked, but they were naked in every way. They were utterly exposed to one another and yet unashamed to be so. Each was fully known and completely loved by the other.

[11] Augustine.  2.

[12] John 3:1-8

[13] Thayer.  Strong’s number 313

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