A Easter Sunrise Service Devotion - Three Early Sunday Mornings

Introduction:

    As we celebrate the resurrection of the Lord Jesus Christ, I'll be conducting a sunrise service for our church. At that service I plan to deliver a short message I'm entitling "Three Early Sunday Mornings". One may wonder about the title? As you will see in this post, the three Sunday mornings I refer to occurred on each of their respective first days of the week or "Sunday". What I find remarkable is when we align the timing of the landing of Noah's Ark, the Exodus of the Israelites from Egypt, and the resurrection of Jesus from the dead, they all fall on the same day, and what would be the same month! This is intentional on God's part in the revealing of His Scriptures, telegraphing to us important theological truths that point to the meaning of Christ's physical resurrection. Let's look briefly at these three early Sunday mornings.

1. The morning of a new life. 

    Genesis 8:1-4

    We begin with Genesis 8:1-4,

"But God remembered Noah and all the beasts and all the cattle that were with him in the ark; and God caused a wind to pass over the earth, and the water subsided. 2 Also the fountains of the deep and the floodgates of the sky were closed, and the rain from the sky was restrained; 3 and the water receded steadily from the earth, and at the end of one hundred and fifty days the water decreased. 4 In the seventh month, on the seventeenth day of the month, the ark rested upon the mountains of Ararat."

     The seventeenth day of the tenth month was per the common civil calendar used by Israel and its neighbors all over the Ancient Near East. That date would correspond to the religious calendar of Israel, revealed by God to her in Exodus 12, when the tenth month (called later "Nisan" by the Jews in the Babylonian Exile a millennium after the Exodus) became the first month for the observances of the festivals God revealed to Israel following her Exodus from Egypt. God revealed to His people that even how they reckoned time was going to be different. The Jews would still use the civil calendar (which is the calendar Moses used in explaining the landing of the Ark, with the tenth month corresponding to what would be the first month for the Israelites in their religious calendar. 

    When Noah and his family in the Ark landed on top of Mount Ararat, the world as they knew it was no more. All flesh was destroyed. The physical features of earth were permanently altered. God had in effect begun a new creation. When Noah and his family stepped out of the ark, they were literally beginning a new life, in a new world, so-to-speak. F.B. Meyer notes in his commentary on this passage:

"Through God’s grace Noah stepped out into the new world-the world of resurrection. His first act was the burned-offering of consecration, which was followed immediately by promise."

    When Jesus raised from the dead, He was indicating a new era of human history had broken into this current age. Although the new era is not a full one yet, it indicates that Christ’s return could be at anytime, with His resurrection heralding the forthcoming new creation. Anyone born again in saving faith is spiritually part of the new creation, as Paul wrote in 2 Corinthians 5:17 - "Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come."

2. The morning of a new redemption. Exodus 14:24-31; 15:1-21

    Our next early Sunday morning features the Exodus of the Israelites from Egypt. We pick up the text in Exodus 14:24-27,

"At the morning watch, the Lord looked down on the army of the Egyptians through the pillar of fire and cloud and brought the army of the Egyptians into confusion. 25 He caused their chariot wheels to swerve, and He made them drive with difficulty; so the Egyptians said, “Let us flee from Israel, for the Lord is fighting for them against the Egyptians.”

"Then the Lord said to Moses, “Stretch out your hand over the sea so that the waters may come back over the Egyptians, over their chariots and their horsemen.” 27 So Moses stretched out his hand over the sea, and the sea returned to its normal state at daybreak, while the Egyptians were fleeing right into it; then the Lord overthrew the Egyptians in the midst of the sea."

    You may recall the short discussion earlier about the civil and religious calendars of the Jewish people. In that conversation, we saw how the dates on each shed light on understanding what was going on in the timing of the landing of the Ark and what would be later the religious calendar month of Nisan or March/April. We now see the relevance of that discussion unfold here. 

    The Passover Eve was the Jewish month of Nisan 14 (our March/April). The Jews left Egypt on the 15th crossed the Red Sea on the 16th and saw Pharaoh and their armies around on the morning of the 17th (See Exodus 12, giving us the specific time frame). Moses expounds on this particular order of days in Leviticus. 23:4-6 

“In the first month, on the fourteenth day of the month at twilight is the Lord’s Passover. 6 Then on the fifteenth day of the same month there is the Feast of Unleavened Bread to the Lord; for seven days you shall eat unleavened bread.” 

    

     We have Passover and the Feast of Unleavened Bread. The day after the Sabbath, the 17th, would be the Feast of First Fruits, as Moses wrote again in Leviticus 23:9-11,

“Then the Lord spoke to Moses, saying, 10 “Speak to the sons of Israel and say to them, ‘When you enter the land which I am going to give to you and reap its harvest, then you shall bring in the sheaf of the first fruits of your harvest to the priest. 11 He shall wave the sheaf before the Lord for you to be accepted; on the day after the sabbath the priest shall wave it.” 

    The whole point of the Exodus and Passover was to convey God's redemptive act. No doubt the Israelites saved out of Egypt were beginning a new life and new era in their history. We see what theologians call a "typological connection", whereby an event, people group, person, or institution in the Old Testament pictures or foreshadows something about Jesus and salvation in the New Testament. Noah and the Ark do this "typological" messaging (compare 1 Peter 3:18-21). The Exodus from Egypt does the same, pointing ahead to Christ's redemptive work on Calvary, as well as His resurrection. 

    We see the Old Testament festivals like First-fruits and Passover used of Jesus in the New Testament. For example, redemption once and for all accomplished is done so by Christ our Passover, as relayed by Paul in 1 Corinthians 5:7, as well as His resurrection from the dead as detailed in the image of Jesus as our first fruit (1 Cor 15:20-23).

3. The morning of a victorious 

    announcement. Matthew 28:1-7

    We've seen our first two Sunday mornings, with the landing of the Ark of Noah on the 17th day of the tenth month, corresponding to the Jewish religious calendar month of Nisan (our March/April) and hence the whole Passover/Feast of Unleavened Bread/Feast of First Fruits festivals. The landing of the Ark conveyed the beginning of new life. Then, with the Passover/Feast of Unleavened Bread/Feast of First Fruits festivals begun in Exodus and Leviticus, we see those festivals, along with the earlier revelation about the Ark telegraphing not only the theme of "new life", but also "redemption". After all, the Exodus is the standout example of a typological or foreshadowing connection to Jesus death and resurrection. We now come to our final early Sunday morning, the main fulfillment of those two earlier ones. 

    I call that first Easter morning "the morning of victorious announcement" because of what we read in Matthew 28:1-7,

“Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave. 2 And behold, a severe earthquake had occurred, for an angel of the Lord descended from heaven and came and rolled away the stone and sat upon it. 3 And his appearance was like lightning, and his clothing as white as snow. 4 The guards shook for fear of him and became like dead men. 5 The angel said to the women, “Do not be afraid; for I know that you are looking for Jesus who has been crucified. 6 He is not here, for He has risen, just as He said. Come, see the place where He was lying. 7 Go quickly and tell His disciples that He has risen from the dead; and behold, He is going ahead of you into Galilee, there you will see Him; behold, I have told you.”

    Notice how the text begins "early on the first day of the week". It is after the Sabbath, which would have been a Saturday of course. Passover began on Thursday evening and carried into Friday according to the Jewish custom of the first century. Jesus was crucified on Friday or at Passover time, fulfilling the typology of the Passover Lamb of the Exodus. He then on Saturday did quite a bit in proclaiming victory and salvation to the fallen angels in Hades (who had by the way been part of rebellion preceding the flood! See 2 Peter 2:4; Jude 1:6; 1 Peter 3:18-20).  

    It was then on Sunday, the 17th of Nisan (again our "March/April" time frame) our Lord arose. This 17th day of the month is the same date as the landing of Noah's ark and that of the Israelites setting foot on the other side of the Red Sea.  In other words, this final Sunday morning fulfilled the typology or foreshadowing symbolism of the landing of Noah's Ark and the Exodus. New life. Redemption. The two themes are brought together at the empty tomb! Christ physically raised from the dead. All who by grace through faith trust in Him begin anew and are redeemed. May that be said of you dear reader. Ephesians 2:8-9 "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast."

The Goodness of Good Friday - Reflections From Romans 5

 

Introduction:

    Today is what Christians the world-over call "Good Friday". Why call a day "Good" when the most evil act perpetrated by men - the crucifixion of Jesus Christ - took place? The ultimate cause behind the crucifixion was God Himself (Acts 2:23-24; Acts 4:26-28).

    God the Father sent the Son to become the incarnate Jesus of Nazareth. The Divine Son would live a perfect human life as "The Word made flesh" (John 1:14), to qualify as the "perfect Lamb of God", to die once and for all for sin (1 Peter 1:17-18; 3:18). The goodness achieved that day far outweighed the evil. 

    As we consider this Good Friday, we will look at one of the clearest passages in the Bible on the atoning death of Christ - Romans 5:6-21. What we will discover is the goodness of Good Friday.

1. The Goodness of salvation accomplished.   Romans 5:6-8 (WHAT HAPPENED FOR ME)

Paul writes in Romans 5:6-8 "For while we were still helpless, at the right time Christ died for the ungodly. 7 For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. 8 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us." 

John Murray, past Professor of Systematic Theology at Westminster Theological Seminary in Philadelphia, wrote a classic book in 1975 on the atoning work of Jesus Christ entitled: “Redemption Accomplished And Applied”. I’ve always found the terms he used in that title helpful in wrapping my arms around the Biblical doctrine of Christ's substitutionary atonement. 

The idea of “salvation accomplished” means the historic event of the cross, along with His resurrection from the dead. This is what Jesus Christ did for me or what we could also call "what happened for me". 

    The cross is where sin’s debt was paid; and the empty tomb is where the payment was approved. Murray’s book discusses at length how necessary Christ’s death was on the cross to accomplish salvation. There were no other methods or ways God could had set forth His saving work. 

    For Murray, the plan of God required an absolute effort from Himself to bring His overall saving work to its completion. As it concerns Jesus’ work on the cross, Murray writes: 

“Without it, we lack the elements necessary to make intelligible the meaning of Calvary and the marvel of its supreme love to men.”

Remember, in salvation accomplished, I’m talking about what Christ did for me. This is what had to happen for me, on my behalf. It would require all four Gospels to present what Jesus accomplished "for me" in a span of six hours. Let me mention two verses from the Gospels of Mark and Luke that highlight "salvation accomplished".

A. He bought me from my sin. 

 Mark 10:45 “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” 

    The term “ransom” concerns the price paid to emancipate a slave. In His humanity, Jesus lived a perfect life of 33 years, fulfilling what was required by God’s Law. He offered up a perfect life through His active obedience. 

    For Him to be qualified to accomplish redemption at the cross, He had to live a perfect life prior to it. It was His perfect humanity that provided valid payment for my sins, and it was His deity that provided infinite value in payment for my sins.   

B. He sought me despite my sin. 

Luke 19:10 "For the Son of Man has come to seek and to save that which was lost.” 

    Now we have the act of death on the cross. The perfect life offered up in being the ransom for sinners qualified Him to be our Savior leading to the cross. It is here that what He accomplished paid for salvation at the cross. Remember, we have not only a perfect humanity, but the undiminished deity of the Divine Son of God. He paid the ransom to God as man and acted salvation as God. The title “Son of Man” speaks both to His deity and humanity. As man, Jesus Christ sought after Zachaeus. As God, He knew where to find this wee little man. 

    So, we see that the first good of Good Friday was that "salvation was accomplished by Christ", defining what needed to happen for me". But now notice secondly....

2. The Goodness of salvation applied.   Romans 5:9-11 (WHAT HAPPENED TO ME, IN SAVING FAITH)

In salvation accomplished, I understand that something had to happen for me. I could not bring it about. But now in salvation applied, upon the work of saving grace in saving faith, I understand something happens to me. That which “happened for me” is a historical, physical event, acted forth by God, for God, for sinners such as myself. Now what is needed is a connecting heavenly work, done by the Holy Spirit to apply that accomplished work to me. The cross-work of Christ is validated by His resurrection from the dead. It is on that basis that the Holy Spirit takes what Jesus achieved and applies it to those who believe. 

    The historical event becomes the heavenly reality granted "to me" at saving faith. We don’t have time to expound on all the graces that the Holy Spirit works forth in the sinner’s salvation. We know that those whom He calls on the inside of the heart by the Word of God (Romans 10:17), He brings forth that miracle of the New Birth, saving faith, and repentance. John 1:12-13 spells this out, as well as 2 Timothy 2:25. What happens to sinners so drawn, called, and converted by the Spirit through faith in salvation applied?

A. My legal problems with God ended in justification.  Romans 5:9

    Paul writes in Romans 5:9 "Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him." 

    Why God's wrath? Why did the settled opposition of the Divine Father need directed at the Divine incarnate Son on the cross. We read in Deuteronomy 27:26 "Cursed is he who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen.’" 

    The Law of God was violated originally in the Garden of Eden. When God made man, He placed within his heart the law of God in the form of the human conscience (Romans 2:14-15). 

    This form of God's Law was broken in the treachery of our original parents. Millennia later, that same Law, given to Moses and Israel in inscripturated form, came with a curse for any who violated it. The Apostle Paul comments in Galatians 3:10 "For as many as are of the works of the Law are under a curse; for it is written, 'Cursed is everyone who does not abide by all things written in the book of the law, to perform them.” Gal 3:24 "Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith." 

    Unless Christ bore the curse, I and all descended from Adam would have legal problems with God. Because Christ bore the curse as the New Adam, that meant His perfect life of righteousness could be "imputed" or credited to my otherwise bankrupt spiritual account at saving faith. This is what the Bible calls " justification by faith". But notice also...

B. My spiritual plight with God ended in reconciliation.  Romans 5:10

    We read further in Romans 5:10 "For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life" (see also Romans 3:23). We are spiritually separated from God from conception and birth (Psalm 51). What is needed is reconciliation. 

    Paul explains how bad off we all are in Ephesians 2:12 "remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world."

     When a sinner, so drawn by the Spirit in saving faith, trusts in all that Christ is and has accomplished, the grace of reconciliation is applied. 

C. My relational pain with God ended in adoption. Romans 5:11

    We read on in Romans 5:11 "And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation." How can a reconciled, justified sinner have confidence to exalt in God lest they are also considered as adopted sons and daughters? Paul writes in  Galatians 4:6-7 "Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, 'Abba! Father!'  7 Therefore you are no longer a slave, but a son; and if a son, then an heir through God." 

    We then read in Ephesians 2:18 "for through Him we both have our access in one Spirit to the Father." The argument of Romans 5 follows through into Romans 8, where Paul brings forth the truth of the believer's adoption by God (Romans 8:14-16). 

    These three truths of justification, reconciliation, and adoption comprise the three-braided rope of "salvation applied" at saving faith - a rope that cannot be broken. Then, what we find in Romans 5:12-21 is an introduction to what will be the overall argument that follows in Romans chapters 6,7,8, what I am calling "salvation experienced". 

    We saw in "salvation accomplished" that something happened for me. We observed in "salvation applied" that something happens to me in saving faith. But the Christian life doesn't stop there. Notice....

3. The Goodness of salvation experienced.  Romans 5:12-21 (WHAT IS HAPPENING IN ME, SANCTIFICATION)

As mentioned, Paul is introducing what He will expound upon in Romans 6, namely the experiential union the Christian has with Jesus Christ. To introduce this truth, Paul places side-by-side the first Adam, original Adam, and then of course Jesus Christ, whom Paul calls elsewhere the "New Adam" (see 1 Corinthians 15:45-47). 

    Adrian Rogers has noted that we gain more in Christ than we lost in Adam. The Scriptures bear out that our overall experience and identity is defined by whomever we have union. As I cite the remainder of Romans 5:12-21, I'll insert headings in parenthesis that expound what we can call "the badness of sin experienced in Adam" and "the goodness of what is experienced in Jesus Christ".

A. The badness of sin experienced in Adam.   Romans 5:12-14 

    Romans 5:12-13 (Sin’s consequences) Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned— 13 (sin’s condemnation) for until the Law sin was in the world, but sin is not imputed when there is no law. 

     Romans 5:14 (sin’s corruption) Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come.

B. The goodness of salvation experienced in Jesus.  Romans 5:15-21

    Romans 5:15-21  (imparation of the Son’s consequences) But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many. 16 The gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification. 

    Romans 5:17 (the imputation of the Son’s credited righteousness) For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.

    Romans 5:18 (the inwardness of the Son’s completed work) So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. 19 For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous. 20 The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord.

    The above gives us a taste of the goodness accomplished on the cross, applied in saving faith, and experienced in sanctification.  

    For any reading this post today, let me ask you: have you received by faith all that Jesus accomplished for you? If not, wherever you are at, simply pray and ask God to forgive you of your sins and ask the Lord Jesus Christ to become your Savior, Lord and Treasure. Acknowledge that you trust in His finished work on the cross and that you believe He raised from the dead. You too can then have applied the goodness of Good Friday, and from this day forward experience the goodness of Good Friday worked forth in you by the Holy Spirit. 

Post #7 Concluding our study of original sin

Introduction:

    Over the last six posts, we have explored the doctrine of original sin. We began by noting four fall-like events in the Bible (Satan's Fall, Adam's Fall, The Flood, Tower of Babel). We noted how understanding those four events, especially Adam's Fall, brings about a greater understanding of the state of the world, the human condition, and the glory of salvation in Jesus Christ. 

    As we delved into Adam's Fall, we proposed that the doctrine of original sin explains what took place and why it affected us all. The following is a summary outline that has ran its course through the last six posts. 

1. Defining and illustrating original sin.  1 Cor 15:22; Rom 5:18-19.

 A. Original sin defined.

 B. Original sin illustrated.

2. Adam initiated original sin. Gen 3:1-3, 6; James 4:17.

A. Disobedience in subduing the Serpent. Gen 3:1-3,6.

B. Deception of changing God’s Word. Gen 3:2-4.

    C. Deliberate choice to do what was forbidden. Gen 3:5-7.

    D. Darkness of separation from God. Gen 3:8-10

E. Devastation of the curse. Gen 3:11-14, 16-19.

3. Guilt was imputed by original sin. Job 31:33; Hosea 6:7

4. What good is there in knowing about original sin?

A. To grasp the greatness of God’s love in saving faith.

    B. To grasp Christ’s imputed righteousness in saving faith.

    As we pressed through the posts, we explored further truths.

5. Original sin led to inherited corruption. Romans 5:12-14.

A. The representative head’s practice transferred the corruption. Romans 5:12

B. The representative head’s pattern repeated the corruption. Romans 5:13-14

C. Proving how a representative head can corrupt. 1 Kings 11-23.

6. Original sin brings an inward bent away from God. Rom 3:10-18

   A. Bent to run from God. Romans 3:10-12

   B. Bent to rebel against God. Romans 3:13-14.

  C. Bent to ruin before God. Romans 3:15-18

7. Again, why should we know about original sin?

A. To desire God who call us to salvation. Romans 5:6-8.

B. To depend on Christ’s righteousness for salvation. Romans 5:17.

C. To delight in the new nature promised in salvation. John 1:12-13.

    We defined the doctrine of original sin as follows: original sin is that willful act of Adam that transferred to the human race imputed guilt, inherited corruption, and an inward bent away from God.

     Overall, I put forth four points or truths that follow from this definition, offering Scriptural evidence. As the reader can tell from the above outline followed by the whole series, I attempted to expound four major tenets of the doctrine.

(1). Original sin initiated with Adam.

(2). Original sin imputed guilt.

(3). Original sin led to inherited corruption

(4). Inward bent away from God. 

As we conclude this series, let us remind ourselves about the doctrine of imputation, representative headship, and the value of studying the doctrine of original sin.

    The above slide is taken from one of the sermons I had preached on the doctrine of original sin. The reader will notice two circles. There is Adam, our representative or covenant head, the first circle. All humanity, born in Adam, contract his characteristics from the fall (inherited corruption, imputed guilt, inward bent from God). 

    Paul's argument in Romans 5:12-21, David's remarks about himself in Psalm 51, and many other passages remind us of why it is individual humans sin the way they do, and why they are already declared sinners from conception onward. In other words, we sin because we are sinners, in the likeness of Adam (Genesis 5:3; Hosea 6:7; Romans 5:12-21; 1 Corinthians 15:20-22). 

    But then notice the second circle - the New Adam, Christ. To get into each circle, the members must be "born". All of us are born naturally into Adam's race, he as our representative in the Garden of Eden. Those from Adam's race must be born again in saving faith to be transferred from "Old Adam" into "The Second Adam". In Adam, all died. In Christ, the New Adam, all are made alive as a consequence of His resurrection from the dead and upon reception of Him in saving faith.

    Notice that second circle. My imputed guilt is exchanged for Christ's imputed righteousness. My inherited corruption in Adam is exchanged for a new nature (at least in my heart/spirit), resulting in an instant new nature and a progressive change in sanctification in Christ. 

    On this point of corruption, I still bear the left-overs of the corruption of original sin in my body, my flesh, which is why I have that inward conflict of "spirit" and "flesh". Then, unlike the first circle of having that inward bent away from God, the Holy Spirit comes, awakens my innermost man, and "rips away the veil" from my eyes to desire Christ in faith and repentance (2 Corinthians 3:16-18; 4:1-6).  

    The point of my giving you, the reader, those two circles, is to highlight the doctrine of imputation. Without the doctrine of imputation, or "crediting of one person's work to another", we would not understand why all humanity is guilty before God because of Adam's imputed sin and guilt (as well as each individual's actual sins). 

    Further, we would not grasp what Christ bore in the cross with respect of having our sin and "sins" imputed so as to have Christ treated as a vile sinner (2 Corinthians 5:21), as the cursed one (Galatians 3:10-13), and as the object of wrath on the cross (Romans 5:6-10). 

    Finally, without the doctrine of original sin and the related concept of "imputation", we could not appreciate the doctrine of justification by faith, whereupon by reception of Christ by faith apart from works, I have imputed to my account His perfect life, substitutionary death, and victorious resurrection. 

    It is the awfully bad news of original sin that brings out the glorious good news of our salvation - the Gospel of Jesus Christ. Although I did not get into the historical development of the doctrine of original sin, as a final remark on that score, most of church history (not just Augustine onward, but earlier church fathers such as Irenaeus, Clement of Alexandria, Tertullian) have expressed the awfulness of human sin along the lines of the doctrine of original sin. 

    The indictment of Scripture, time and again, is that we sin because we are sinners, and we are sinners because of the original sinner - Adam. The Biblical authors, and even Jesus Himself, described the human condition as crooked, corrupt, and in need of an inward change from the Holy Spirit in the New Birth (Matthew 7:21-23; Matthew 15:18-19; Mark 7:21; Luke 6:45; John 1:12-13). This is why everyone born into this world, in Adam, is commanded to believe, repent, and be saved from their fallen condition and from God's wrath upon the whole of humanity. 

Post #6 Original sin brings an inward bent away from God.

 

Introduction:

    In this series of posts we have taken time to look at the doctrine of original sin. We have proposed that this doctrine helps explain what occurred in the fall of Adam and his wife in the garden of Eden, and why such a fall impacted all of us and the physical creation. 

    To review, we first offered the following definition of original sin. We defined the doctrine of original sin as follows: original sin is that willful act of Adam that transferred to the human race imputed guilt, inherited corruption, and an inward bent away from God.

      Overall, I put forth four points or truths that follow from this definition, offering Scriptural evidence. We devoted the last posting to the first two propositions, and will spend this message focusing our attention on the latter two. 

(1). Original sin initiated with Adam. 

(2). Original sin imputed guilt. 

(3). Original sin led to inherited corruption 

(4). Inward bent away from God. 

    In today's post we will explain the fourth proposition. 

Original sin brings an inward bent away from God. Rom 3:10-18

    Years ago I worked in a sawmill. We once in a while would have boards that, once passing through the milling process and left to dry in the warehouse, would warp and twist. Since nothing goes to waste in a sawmill, the miller would have us take those crooked and warped boards and put them through a "rip-saw" that would saw them straight and knock off the crooked edges. Sometimes the twisted boards would need to go through a "planer" that would scrape away the wavey surface of the boards. What we would then do is restack the boards in the warehouse in the hope we could offer them at a reduced price for those wanting wood.  

    Do you know, when the boards would sit in the warehouse, although taken through the milling process a second time, they would begin to warp and twist again! Why? The grains in the wood made them warped and crooked. Now why am I telling you about boards? This word-picture highlights the bending away from God inside every human being. 

    The internal bent away from God is likened to crooked boards I worked with in the sawmill. No matter how hard we tried to straighten them, their grains would cause them to warp and bend.

Does the doctrine of original sin contradict human responsibility and choice?

Perhaps the biggest objections I've read or heard about the doctrine of original sin is that it conflicts with our ability to make real choices and our responsibility owed to God when we sin. On the face of it, to assert original sin sounds like human responsibility and free-choice is but an illusion, since we are after-all "fated" to sin or "pre-disposed" to such activities. Furthermore, why does God judge us if we are guilty of a sin (Adam's sin) which we did not commit? Moreover, does original sin teach that human beings do not have any ability whatsoever to do any good? Such objections are legitimate. What we need to do is see if there is not only a response to them, but a Biblical one that can clarify the questions raised by the objections.

To begin, to say we are internally bent away from God, by nature, does not mean humans are as bad as he or she could be. This crookedness, this “depravity”, focuses not so much on the acts of sin we do, but explains why we do the sins we do. People can naturally, due to bearing God’s image, still do noble and good things. 

Yet, in spiritual matters, sinful man prefers himself more than God, and even the good works he or she does are couched in self-interest, or what benefits the moment, rather than love for God. Unless someone is born-again, with a new nature, they cannot nor will not love God naturally. 1 John 4:7 “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God.” Thanks to Adam, this condition has infected us through and through, making it total, and ultimately fatal.

As for human responsibility to God, we must recall the distinctions I already pointed out in previous posts. Yes, we are responsible for our individual, actual sins. I am no more responsible for someone else's sin than they are for mine. Galatians 6:7-8 illustrates this point about actual sin, "Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. 8 For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life."

Our human will, in its function, chooses what is most desired by the mind and nature of the person. God Himself exercises the prerogatives of His will along the lines of His Holy character and infinite nature (Habakkuk 1:13). God chooses what He most desires - the display of His excellencies or glory. As it pertains to human beings, we are "morally, self-determining agents" (a more accurate description of what is otherwise known as "free-will). Such "moral, self-determination" means that given two or more options, whichever option I deem most desirable, most good, and in accords with what I am by nature, that constitutes a genuine choice (see Romans 6:12-16). 

Original sin describes why we choose against God morally, spiritually, and actually, by nature. Unless the Spirit intervenes and awakens us from the darkness of sin, we will freely and willingly comply with our greatest desire - to sin (Ephesians 2:1-2; Genesis 6:5; John 16:8-12). We can make free choices, yet we won't make the choice to trust in Christ because the fallen human condition, internally, defaults in regarding God and the Gospel as foolishness (1 Corinthians 2:14).

Such a description of the human will does not conflict with God's Sovereignty nor is it cancelled out by it. God has given us a legitimate will and true ability to exercise moral self-governance. We can still do good things in many respects. Yet, when it comes to matters of salvation, we need the Holy Spirit and the Scriptures to awaken us, change our hearts, and move upon us to see Christ as far better than sin and for more desirable than our sin (John 1:12-13; Acts 16:14; 1 Peter 1:23; James 1:21).     

Why we who are by nature "bent away from God" needed Christ, who perfect in nature, to come and bear our sin and guilt.

No one disputes the cause-and-effect relationship of actual sins and personal guilt. However, what's at stake here is the matter of what relationship is there between what Adam did and what I do today as it pertains to my pattern of sin and God's pronouncement of judgment.     

For sure, Christ bore our actual sins in His body on the cross (1 Peter 2:24). Yet Scripture also indicates He bore our "sin", singular. In other words, Christ took upon Himself the collective guilt of Adam's sin imputed to all who would ever call upon Christ as their Savior. Jesus became a "curse" for us, bearing the curse pronounced upon the original couple in Genesis 3:8-14 (see Galatians 3:10-13). Christ legally became "sin", i.e., the very embodiment, emblem, poster-boy, if you will, of the first Adam, having come to have imputed upon Him the guilt of a hell-bound race (see 2 Corinthians 5:21). Christ came as the second Adam, being a "type" or "fulfilled illustration" of the first Adam, who brought sin, its guilt, and corruption upon us all (Romans 5:12-14). 

The moral and spiritual bending away from God every human being has inherited from Adam.

    Paul details this "internal bent away from God" in Romans 3:10-20.    

A. Bent to run from God. Romans 3:10-12

    Romans 3:10-18 “as it is written, “There is none righteous, not even one; 11 There is none who understands, There is none who seeks for God; 12 All have turned aside (avoid, bend away), together they have become useless (to become depraved, damaged sticks, moral crookedness) ; There is none who does good, There is not even one.” 

Genesis 3:10 He said, “I heard the sound of You in the garden, and I was afraid because I was naked; so I hid myself.”

B. Bent to rebel against God. Romans 3:13-14.

Romans 3:13 “Their throat is an open grave, With their tongues they keep deceiving,” “The poison of asps is under their lips”; 14 “Whose mouth is full of cursing and bitterness”. Hosea 6:7 “But like Adam they have transgressed the covenant; There they have dealt treacherously against Me.” 

Philippians 2:15 so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world. 

    The reader may notice the word "crooked" in Philippians 2:15. The word “crooked” here is scoliosis, like a curved spine, or in the Latin, “pravus”, whence “depravity”. This is where we get the theological term "depravity", again not meaning we are as bad as we could be, incapable of any good. Instead, we are crooked and warped, like the boards I mentioned earlier. We may be able to perform good things, even noble deeds, yet as it pertains to any spiritual contributions towards salvation, "there is no one good, no not one". 

C. Bent to ruin before God. Romans 3:15-18

Romans 3:15 “Their feet are swift to shed blood, 16 Destruction and misery are in their paths, 17 And the path of peace they have not known.” 18 “There is no fear of God before their eyes.”

Ecc 7:20 Indeed, there is not a righteous man on earth who continually does good and who never sins. Ecc 7:29 Behold, I have found only this, that God made men upright, but they have sought out many devices.”

Closing thought for today.

    We have explored the inward bent we all have away from God as inherited from Adam, and which resides in us from conception onward. We looked at the nature of this inward bent, and why salvation in Jesus Christ is the only way we can be "re-bent" toward God in the new birth in saving faith. 

    For sure, the remnants of original sin cling to our flesh (if we are Christians). We may very well have Christ's imputed righteousness and a clean heart as it pertains to our moral and spiritual nature in our soul/spirit. Yet the lingering effects of original sin cling to our flesh like rust to a car. If I put a new motor in an old car, the car will drive like a new one. Yet the rust on its frame will still eat away at its performance, even though its engine is new. Likewise for the Christian, they have a new way of thinking, feeling, and choosing following the new birth experience. Their heart is new. Yet the flesh, the body, is encumbered by resident sin (see Romans 7:14-25). 

    Again, this is why the Christian has that waging war between flesh and spirit, the body of sin and a soul/heart/spirit reborn in His image (Romans 7:14-25; Romans 8:1-5; 2 Peter 1:4-12). In our next post I plan to close out this series of posts. 

Post #5 The doctrine of Original sin: How Adam's sin led to inherited corruption.

Introduction: 

   In these series of posts, I've been unpacking the doctrine of original sin, and how it explains what took place in the fall of Adam and Eve. Hardly no theologian doubts there being some connection between the sin of our original parents in Eden and its devastating affects on creation and humanity. The debate comes about in defining what that relationship is and how sin got from the garden to us. I thought today before we continued, I would explain the positive value of studying what can be a challenging doctrine.

What good is there in knowing about original sin?

    Why devote so much time to this
doctrine? I'll admit when I preached on this subject, it did not make me feel good as a person. To be reminded again and again that I have resident evil on the inside of me, brought about by myself, and inherited from Adam and Eve does not sit well in my sinful flesh and mind. 

    Yet, as a Christian, such a study causes me to look outside of myself to the second Adam, the Lord Jesus Christ. When we find our conception of ourselves governed by truth, rather than just feelings, such truth helps makes better sense of whom we are called to be upon saving faith in Jesus Christ. I have two-takeaways from studying the doctrine of original sin.

A. To grasp the greatness of God’s love in saving faith.

D. Martin Lloyd Jones noted that to understand the heights of God’s love, we must understand the depth of our disease – sin. Paul labors to parallel and contrast the first Adam to the last Adam, Jesus Christ. 

The Apostle Paul wrote in Romans 5:6-8 For while we were still helpless, at the right time Christ died for the ungodly. 7 For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. 8 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.

      B. To grasp Christ’s imputed righteousness in saving faith.

    As we go along in these posts, I'll repeat again this important word "imputation" or "accrediting" of the actions of one to the many. If we are to properly understand Paul's teaching of Christ's righteousness imputed to all born-again in saving faith, in Christ, we must also arrive at understanding how Adam's sin was imputed to all human beings born in him naturally. 

    Moreover, Adam's imputed guilt, inside of me, which explains why I knowingly and willingly commit actual sins, was imputed onto Christ, on the cross. We could say the Bible teaches a "triple imputation", namely Adam's sin and guilt onto me, my sin onto Christ, and then His righteousness imputed onto me at saving faith. 

    It is the guilt of sin, the offense, the curse, which Christ bore. Although He was never a debtor to God's moral law, He nonetheless came to be treated as such (2 Corinthians 5:21; 1 Peter 2:21-25). Hence,

Romans 5:15-16 But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many. 16 The gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification. 17 For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.

    That then explains the value of studying the doctrine of original sin. We have noted from our previous posts two propositions about original sin,

(1). Original sin initiated with Adam.

(2). Original sin imputed guilt.

    Today we want to look at a third component of original sin...original sin led to inherited corruption. What follows are notes from a series of messages I preached from Genesis 3 and Romans 5:12-21. In those sermons I lay out in full what I am writing here in these posts. 

Original sin led to inherited corruption. Romans 5:12-14.

This present post and the last one touches upon two questions we derive from the "Young Baptist’s Catechism" by Adam Murrell, the stimulus behind this series, as well as what the children are studying in our church on Wednesday nights.

Question 29: Did all mankind fall in Adam’s Sin? 

Answer: All mankind, descending from Adam, sinned in him, and fell with him in his first transgression.

Question 30: Into what state did the fall bring mankind?

    Answer: The fall brought mankind into a state of sin and misery.

    Adam's guilt is legally imputed to all of the human race. As it pertains to the corruption of sin itself, we find there is an inheritance of the pattern of Adam's sin by us all. These questions touch upon this first reality of the inherited corruption which flows from original sin.

A. The representative head’s practice transferred the corruption. Romans 5:12

Why did human beings have imputed Adam’s guilt (the legal crisis before God), followed by the inheritance of his corruption (the moral crisis of man before God)? It all has to do with representative headship.

Romans 5:12 (best handled in the KJV) reads,

 “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.” 

Genesis 5:3 “When Adam had lived one hundred and thirty years, he became the father of a son in his own likeness, according to his image, and named him Seth.”

      The argument of Paul here involves how the corruptive sin of one man came to be passed down to every human being. The principle at work here is what we call “representative headship” or “covenant headship”. Louis Berkhof summarizes this in his systematic theology, pg 221,

“The tempter came from the spirit world with the suggestion that man by placing himself in opposition to God might become like God. Adam yielded to the temptation and committed the first sin by eating of the forbidden fruit. But the matter did not stop there for by that first sin Adam became the bond servant of sin. That sin carried permanent pollution with it and a pollution which because of the solidarity of the human race would affect not only Adam but all his descendants as well.

One thing we notice in the Bible, that I pointed out last week, is how sin and all its affects were “imputed” or “accredited” to the entire human race by this one man Adam. Why is that? It all has to do with his representative or covenant headship. 1 Cor 15:22 “For as in Adam all die, so also in Christ all will be made alive.”

B. The representative head’s pattern repeated the corruption. Romans 5:13-14

This concept of "representative headship" operates in Paul's exposition of Adam and Christ as representative heads of the respective groups of all humanity and redeemed humanity. Romans 5:13-14 “tells us for until the Law sin was in the world, but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come.”

Think of a giant circle, labeled “Adam”.

Had Adam broken any laws or commands that would lead to his initial sin being imputed? He had. God had given him a handful of commands in Genesis 1:26-28 and Genesis 2:16-17, what theologians call the “Covenant of works”. 

He stood in our place, on a probationary time-frame to determine whether he would obey God and love God, or instead disobey God and love himself more than God. Adam failed. Romans 5:18a “So then as through one transgression there resulted condemnation to all men…”.

When Paul states “death reigned from Adam until Moses”, he is speaking of God’s moral law (inscribed upon the conscience at Adam’s creation, inscribed upon tablets at Sinai for Moses and the people). 

As long as I am in that circle of the first Adam, I am indeed corrupt, bent from God, a sinner, and a lawbreaker. Unless I’m somehow rescued from that first circle, my condemnation hangs over me from the moment of my conception. Eph 2:2 “in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.”

C. Proving how a representative head can corrupt.

      As one illustration of how a representative head of a bloodline can lead to the repeated corruption of that head onto the descendants, as well as imputed guilt, we only need to look at a particular King. I showed you in a previous post how King David functioned as a representative head of Israel. When he numbered the armies of Israel in 2 Samuel 24, his sin, its guilt, was credited to the whole nation, resulting in the deaths of 70,000 men. David interceded for the nation. Nevertheless, the deed was done, highlighting how the sin of a representative head of a people in the Bible to judgment on Israel. 

    There is another king, of the Northern Kingdom of Israel, Jeroboam, son of Nebat. You’ll recall in the nation of Israel’s history, there were three kings (Saul, David, Solomon). After Solomon’s death, Israel divided into two nations, the Northern confederacy of ten tribes, led by Jeroboam, and the Southern Kingdom of Judah, centralized in Jerusalem, led by Rehoboam. The split occurred in 930 b.c., with Rehoboam, as I said, leading ten of the twelve tribes Northward in Israel.

As you read of exploits of Jeroboam, you find he was a wicked king, introducing idolatry into the Northern Kingdom. His sin, his pattern, would become replicated in his successors. His son Nadab took over in 1 Kings 16:25, described in 16:26 as “doing evil in the eyes of the Lord, walking in the ways of his father and in his sin which made Israel sin”. 

The Northern Kingdom would persist for 209 years, with nearly 20 kings in succession. I count at least fifteen references to “the sins of Jeroboam son of Nebat”, or some similar reference, ascribing the pattern and practices of Jeroboam to the wicked kings that ruled in the Northern Kingdom (1 Kings 11:26; 12:2,15; 15:1; 16:3,26,31; 21:22; 22:52; 2 Kings 3:3; 9:9; 10:29; 13:2,11; 14:24; 15:9,18,24,28; 17:21; 23:15).

Representative headship, in the case Jeroboam as the lead king, explains why his sin, his pattern, was imputed and replicated in the line of succession. Sadly, his sin pattern would come to be repeated also in the Southern Kingdom of Judah. The Southern Kingdom would survive 136 years beyond the Northern Kingdom, yet you’ll read how the sins of one man polluted two Kingdoms, nearly forty kings, illustrating for us a small picture of original sin in the whole human race.  

Closing thought for today

So, we’ve seen so far how original sin initiated with Adam, how because of  original sin God imputed Adam's guilt to us all. In today's post, we've studied how Adam's original sin led to the contraction of internal corruption in us all. In our next post, we will examine how original sin contributes to our inward bent away from God.

Post #4 The Doctrine of Original Sin teaches Adam's guilt was imputed to the whole human race

Introduction:

    In the last post we began unpacking the doctrine of original sin. We noted that original sin teaches that the sin that affected affect all of humanity and the physical creation originated in Adam. To review, I am laying forth what will ultimately be four main propositions that define the doctrine of original sin:

(1). Adam initiated original sin.  

(2). Guilt was imputed by original sin. 

(3). Corruption is inherited from original sin.  

(4). Inward bent from God is a consequence of original sin. 

Today's post will again draw from a recent set of sermons I preached on this subject. In today's post we will unfold the second of the above points. 

Guilt was imputed by original sin. Job 31:33; Hosea 6:7

    To “impute” means “to credit” or “to reckon” or “to regard with another’s work”. As we shall see, this term is vital in not only understanding what took place when Adam's sin came to affect all humanity, but also what Christ's accomplished work would come to achieve in the lives of those who unite to Him in saving faith. 

    The doctrine of "imputation" involves God rendering a legal pronouncement, a judgment, upon an individual. In the sight of God's perfect justice, the imputation of guilt or innocence legally renders that person to be either of those, based upon the actions of someone outside the individual. When we read passages such as Romans 4:5; 5:12-18; and 2 Corinthians 5:21, we see what theologians call a "triple imputation". 

1. Adam's original sin and guilt is imputed onto the human race. This is the first imputation. 

2. As each human being participates in actual sins, in Adam, legally declared "guilty" of Adam's imputed sin, such a condition would come to be "imputed onto Christ". On the cross, Jesus was treated "as if" He had committed every sin, of every sinner, and ultimately Adam. This second imputation meant then that the perfect Second Adam, Jesus Christ, was viewed judicially as the first Adam, and was treated as if he had committed my actual sins, even though He never sinned once.

3. The third act of imputation from God involves what occurs at saving faith. The doctrine of justification by faith alone asserts that Christ's perfect life, substitutionary death, and resurrection are "credited", "imputed" unto me. As Christ had "imputed" to him my sin, my guilt, an alien unrighteousness for which He clearly was not; so it was that at saving faith, God the Father credited, imputed to me an alien righteousness not of my own (the Latin "alienus", meaning "outside of myself"). That imputed righteousness was Christ's. Hence, the Christian is regarded as righteous and pure as Jesus, since on the cross He was legally declared "sin". This then is why the doctrine, the idea of "imputation" is so central to our understanding of Biblical salvation and Christ's atonement.

Distinguishing imputed sin and actual sins

    In the last post I made a careful distinction between "actual sins" and of course original sin. When we speak of actual sins, we refer to our own guilt, brought about by our own sin. 

    Ezekiel 18:20 “The person who sins will die. The son will not bear the punishment for the father’s iniquity, nor will the father bear the punishment for the son’s iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself.”  

    This, as we noted at the beginning, speaks of actual sins. The question is of course, "why do we sin"? Historically, three answers have been offered. 

A. The first suggests we sin by imitation of others. This first option has of course a grain of truth, since the influence of others can exacerbate our sinning. Yet, it does not get to the heart of the matter "why do I sin?" It doesn't take seriously how much our moral self-determination (i.e. the human will) was affected by our internal sinfulness inherited from Adam. Historically, thinkers such as Pelagius of the 5th century and Socinus of the 17th century tried to make this "moral influence" theory of sin tenable. Both thinkers were regarded as heretics, since in severing the link between Adam's sin and my own, they taught it was technically possible to achieve sinless perfection in this life.

B. The second historical answer in relating to the question of "why we sin" has to do with the effects of the fallen world. Certainly, Scripture teaches how the fallen world, its decay, its "groaning", came forth as a result of Adam and Eve's disobedience (Romans 8:21-25). No doubt this too contributes to each person's individual sin. Afterall, no sin is committed in a vacuum. Most evangelical, Bible believing Christians will opt for this second explanation. 

    As much as I agree this is a necessary component to explain why I sin, it does not sufficiently, by itself, explain. It is a necessary condition, but not sufficient in unpacking why sinners sin. In other words, do I sin because I see other people sin (option #1)? Do I sin due to my environment (option #2)? Or is there more that can be stated? 

C. The third historical answer in the history of Biblical interpretation has offered that the reason why I sin is because of the vile, putrid, sinful fountain of original sin, contracted from Adam and Eve's rebellion, with its guilt imputed or credited to me as a member of the human race. We sin, because we are sinners. 

    This third option helps give Biblical clarity to the other two options. As unpopular as the teaching of original sin is in so many theological circles today, it is no mystery. To say the source of those sins inside of us is a putrid fountain, original sin, from which I sin, and in which I gladly cooperate, does not bode well with the popular notion that "deep down inside, we have an island of goodness". 

In other words, the guilt with which we are born as transgressors of the God's Law isn’t just the personal guilt that stems from my actual sins. I am responsible for the sins I commit as it pertains to my own personal sinning. The issue remains as to why I do those things, and why the pattern of sinning is so universal among the human species. 

    The answer lies in the fact that guilt was transferred onto us from Adam. We know this to be the case because even before we consciously sin, the Bible uniformly declares we are sinners from conception (Psalm 51); that when we're born we're predisposed to lie (Psalm 58:3); and that God judicially has imputed the sentence of condemnation on us as a human race (John 3:36). This spiritual condition is why human beings so readily reject the Gospel (see 1 Corinthians 1:14).

A Biblical illustration of imputed guilt.

To prove that imputation of sin isn't some invention of Augustine or the later Roman Catholic Church, an examination of the Biblical text shows the truth of this doctrine. We see examples of imputed guilt in the Bible. 2 Samuel 24, King David takes a census of his armies. David represented the people before the LORD as their King. He was a covenant head of the people. As a consequence of his actions, 70,000 men died from a plague of judgment from God. God had imputed guilt on the whole nation due to the actions of one man.

Job asked in Job 31:33,

 “Have I covered my transgressions like Adam, By hiding my iniquity in my bosom.” 

Israel’s history of treachery against Yahweh bears the marks of Adam’s transferrable sin and guilt. Hosea the prophet wrote in Hosea 6:7,

 “But like Adam they have transgressed the covenant; There they have dealt treacherously against Me.”  

How original sin affects the Christian

This is what original sin does even to the Christian. Thankfully in Jesus we are declared righteous. We get a new nature, a new heart, and thus a new way of thinking (2 Corinthians 5:17). The Christians inner-most being is restamped in the image of Christ from salvation. Nevertheless, we still have this physical body, this flesh, which still contains the seeds of our corruption from Adam. 

The reader may refer back to one of my original illustrations of my grandfather's septic tank. Although the inside pipes in his home were cleaned out by the plumber, thus rendering the home habitable once again, it still remained that my grandfather had a septic tank that was cracked and seeping into the ground. 

For the Christian, the inside of the heart is cleansed and made new by the work of regeneration or the new birth (2 Corinthians 5:17). For the Christian, God the Father has the righteousness of Jesus Christ, the second Adam, imputed, transferred, credited to their account in justification by faith (Romans 3:24-26; Romans 4:1-6; Romans 5:1-5; Galatians 3:26). But the fact of original sin, as to its left-over effects, remain in my physical being, my flesh, resulting in the internal struggle between the new nature in Christ and my old, unredeemed flesh (see Romans 7:14-25).

 In other words, original sin, though capped in regeneration, can still seep through into our thoughts, our flesh. This is why we need the Spirit and the Word to keep it at bay.

      So, original sin in Adam’s Fall initiated with Adam and imputed or credited to us guilt. In the next post, we will pick up on the last two of our four points pertaining to our definition of original sin (Original sin led to inherited corruption, Inward bent away from God.)