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A Review of O. Palmer Robertson's The Israel of God

Simon Wartanian | 10,460 views | 3,313 words | 0:17:02 hours | 19 January 2017 22:25

Book Review O. Palmer Robertson Israel Of God Eschatology Covenant Theology Dispensationalism Kingdom Of God

... ideal plan if the Fall had not taken place. Then the whole earth would have been God’s land and God’s temple. The land being a sanctuary is another aspect. This is why the Lord God tells Israel that “I will make my dwelling among you, and my soul shall not abhor you. 12 And I will walk among you and will be your God, and you shall be my people” (Lev 26:11-12). God places His sanctuary among His people like He did with the Tabernacle and Temple. This concept of the sanctuary of God among His people had its fulfillment in Jesus Christ of Whom it is written that He “tabernacled” among us (John 1:14). But it will also have its ultimate fulfillment on the New Heavens and New Earth (Rev 21:1-5).

An important aspect which Dr. Robertson highlights is the fact that the land actually belongs to the Lord. As Leviticus 25:23 puts it, “The land shall not be sold in perpetuity, for the land is mine. For you are strangers and sojourners with me.” The land is the Lord’s and the people of Israel are merely strangers and sojourners in the land with Yahweh. He gives the land to whomever He wills and does with it as He pleases.

An important aspect which Dr. Robertson highlights and the New Testament emphasizes is that the land is typological of the New Heavens and New Earth. Hebrews 11 says that although Abraham was the one who received the promise of the land of Canaan in which he sojourned, yet he was actually looking and desiring “a better country, that is, a Heavenly one” (Heb 11:16). The saints of old were “seeking a homeland” which is not of this world (Heb 11:14). Although Abraham lived in the “the land of promise”, says Hebrews 11:9-10, yet in actuality he understood the typology of the land and therefore “he was looking forward to the city that has foundations, whose designer and builder is God” (v. 11). This is clearly the New Heavens and New Earth, and not the land of Canaan.

In Romans 4:13 we have the promise of the land expanded. It is no longer the small land of Canaan, but now it is the whole cosmos—the New Heavens and New Earth. Therefore, the people of God are not promised the small portion of land in the Middle East, but the whole earth is promised to the meek (Matt 5:5). Robertson writes:

Because God is the Lord of the whole universe, he will fulfill his covenant promise of redemption by reconstituting the cosmos. In this way, paradise will be restored in all its glory. The blessing of land that humanity first experienced will finally be graciously given back to him. (p. 10)

Another thing which is often missed by our Dispensational brethren is the fact that the land promises were completely fulfilled as recorded in Scripture by the time of Joshua, David and Solomon (Josh 23:43-45; 1Chron 18:14; 1Kgs 4:1, 20-21; c.f. Gen 15:18-21). Furthermore, the Mosaic Covenant regulated the blessings and the possession of the land (see for example Deut 28; Lev 20:22-23). When the people disobeyed and broke the Lord’s covenant, He brought judgment upon them and exiled them away from their homeland. This is a point which is, in my opinion, often missed by those who contend that the land of Canaan is for the Israelites forever from a theological perspective. Seeing that the Mosaic Covenant is abrogated, the regulations which existed for the possession and blessings of the land are also done away with. Not only that, we should not forget that the New Testament teaches us that the land was typological.

Much more could be said, ...

The Early Church Fathers on Eschatology (especially the millennial question)

Simon Wartanian | 3,837 views | 207 words | 0:01:03 hours | 02 January 2022 14:56

Amillennialism Premillennialism Eschatology Second Coming Final Judgment Resurrection Revelation

This work is based on Dr. Charles E. Hill’s fine work entitled Regnum Caelorum: Patterns of Millennial Thought in Early Christianity. In it, he surveys eschatological thought in the first three centuries of the church. One focus of the study is the interesting observation of something common in all premillennialists (except one, Methodius of Olympus [c. 270-311]) that did not believe in the immediate entry of believers into Heaven. Rather, believers and unbelievers were held in some subterranean place until the resurrection and the millennium. On the other hand, those who believed in an intermediate state in Heaven, gave no indications of chiliasm (belief in an earthly millennium), but rather, some of them even give explicit evidence of non-chiliasm (i.e., amillennialism). What I’ve done here, is search for the fuller statements of the authors from the early church which are freely available in the Schaff sets on CCEL, and included citations of Dr. Hill from the book itself.

I thought of sharing it on the internet for anyone interested in these issues. In reading these statements, you will find both the good and the bad of the exegesis of the ancient fathers.

(For those not able to see the IFrame, here is the link.)

Welcome To The Staunch Calvinist

Simon Wartanian | 21,035 views | 547 words | 0:02:57 hours | 08 March 2014 16:57

Calvinism Absolute Sovereignty Of God Reformed Theology Reformed Baptist 1689 Baptist Confession Calvinist Baptist

...sm-And-The-Lords-Supper-Commentary/" rel="noopener" target="_blank">Of Baptism And The Lord’s Supper

Of Baptism

Of The Lord’s Supper

Of The State Of Man After Death And Of The Resurrection Of The Dead (Intermediate State Hades, Sheol, Heaven; A Case for Amillennial Eschatology; critique of Premillennialism)

Of The Last Judgment (Endless punishment in Hell contra Annihilationism)

...

1 Corinthians 15:22-23, 'in Christ shall all be made alive'

Simon Wartanian | 6,527 views | 699 words | 0:03:53 hours | 11 February 2014 13:34

1 Cor 15:22-23 1 Corinthians 15:22 In Christ Shall All Be Made Alive Calvinism Election Predestination Limited Atonement Mercy Sovereignty

... Cor. 15:22 in Adam all die. See Rom. 5:12, 14–15, 17; Eph. 2:1, 5. in Christ shall all be made alive. See Rom. 5:17, 21; 6:4; Eph. 2:5–6. By divine appointment, Adam represented the whole human race that would follow him, and his sin therefore affected all human beings. Similarly, Christ represented all who would belong to him, and his obedience therefore affected all believers (see note on 1 Cor. 15:23).

1 Cor. 15:23 at his coming. When Christ returns, all his people from all time will receive resurrection bodies, never again subject to weakness, illness, aging, or death. Until that time, those who have died exist in Heaven as spirits without bodies (see 2 Cor. 5:8; Heb. 12:23; Rev. 6:9). Those who belong to Christ demonstrates that the “all” in relation to Christ in 1 Cor. 15:22 does not imply universalism.

The ESV MacArthur Study Bible sheds some light: [2]

1 Cor. 15:22 all . . . all. The two “alls” are alike only in the sense that they both apply to descendants. The second “all” applies only to believers (see Gal. 3:26, 29; 4:7; Eph. 3:6; cf. Acts 20:32; Titus 3:7) and does not imply universalism (the salvation of everyone without faith). Countless other passages clearly teach the eternal punishment of the unbelieving (e.g., Matt. 5:29; 10:28; 25:41, 46; Luke 16:23; 2 Thess. 1:9; Rev. 20:15).

The HCSB Study Bible: [3]

15:21-22 Paul presents a parallel of necessary effects. Through one man, Adam, death came to humanity. If this is ever to be reversed, it must be done so through like kind: a man. God has appointed just such a man: Jesus Christ, who is fully divine and fully human. Through His resurrection the promise of resurrection comes to a new humanity "in Christ." The second occurrence of the word all refers to all those who are joined to Christ through faith.

15:23 Jesus' resurrection precedes and makes certain the resurrection of those who belong to Christ at His coming.

Here is what Johann Albrecht Bengel said about 1 Cor 15:22: [4]

1Co 15:22. Πάντες ἀποθνήσκουσιν, all die) he says, die, not in the preterite, as for example, Rom 5:17; Rom 5:21, but in the present, in order that in the antithesis he may the more plainly speak of the resurrection, as even still future. And he says, all. Those who are in the highest degree wicked die in Adam; but Paul is here speaking of the godly, of whom the first fruits, ἀπαρχὴ, is Christ, and as these all die in Adam, so also shall they all be made alive in Christ. Scripture everywhere deals with believers, and treats primarily of their resurrection, 1Th 4:13-14: and only incidentally of the resurrection of the ungodly.—ἐν τῷ Χριστῷ, in Christ) These are the emphatic words in this clause. The resurrection of Christ being once established, the quickening of all is also

...

2 Peter 3:8-9, not wishing that any should perish

Simon Wartanian | 17,370 views | 2,323 words | 0:12:04 hours | 11 February 2014 13:56

Not Willing Any To Perish 2 Peter 3:9. Calvinism Election Predestination Limited Atonement Mercy Sovereignty

...nt back to those identified in 1:1.

What Matthew Henry said about 2 Peter 3:9: [4]

That what men count slackness is truly long-suffering, and that to us-ward; it is giving more time to his own people, whom he has chosen before the foundation of the world, many of whom are not as yet converted; and those who are in a state of grace and favour with God are to advance in knowledge and holiness, and in the exercise of faith and patience, to abound in good works, doing and suffering what they are called to, that they may bring glory to God, and improve in a meetness for Heaven; for God is not willing that any of these should perish, but that all of them should come to repentance. Here observe, 1. Repentance is absolutely necessary in order to salvation. Except we repent, we shall perish, Luke 13:3; Luke 13:5. 2. God has no delight in the death of sinners: as the punishment of sinners is a torment to his creatures, a merciful God does not take pleasure in it; and though the principal design of God in his long-suffering is the blessedness of those whom he has chosen to salvation, through sanctification of the spirit, and belief of the truth, yet his goodness and forbearance do in their own nature invite and call to repentance all those to whom they are exercised; and, if men continue impenitent when God gives them space to repent, he will deal more severely with them, though the great reason why he did not hasten his coming was because he had not accomplished the number of his elect. "Abuse not therefore the patience and long-suffering of God, by abandoning yourselves to a course of ungodliness; presume not to go on boldly in the way of sinners, nor to sit down securely in an unconverted impenitent state, as he who said (Matt. xxiv. 48), My Lord delayeth his coming, lest he come and surprise you;"

Here is what John Gill said: [5]

but is longsuffering to us-ward: not to all the individuals of human nature, for the persons intended by us are manifestly distinguished from "some men" in the text, and from scoffers, mocking at the promise of Christ's coming, in the context, 2Pe 3:3; and are expressly called beloved, 2Pe 3:1; and God's longsuffering towards them is their salvation, 2Pe 3:15, nor is it true of all men, that God is not willing that any of them should perish, and that everyone of them should come to repentance, since many of them do perish in their sins, and do not come to repentance, which would not be the case, if his determining will was otherwise; besides, a society or company of men are designed, to which the apostle himself belonged, and of which he was a part; and who are described, in his epistles, as the elect of God, called out of darkness, into marvellous light, and having obtained like precious faith with the apostles; and must be understood either of God's elect among the Jews, for Peter was a Jew, and they were Jews he wrote to; and then the sense is, that the delay of Christ's coming is not owing to any slackness in him, but to his longsuffering to his elect among the Jews, being unwilling that any of that number among them should perish, but that all of them repent of their sins, and believe in him; and therefore he waits till their conversion is over, when a nation shall be born at once, and they that have pierced him look on him and mourn, and so all Israel shall be saved; or rather of the elect in general, whether among Jews or Gentiles, upon whom the Lord waits to be gracious, and whose l...

John 1:29, 'takes away the sin of the world'

Simon Wartanian | 11,916 views | 2,368 words | 0:12:05 hours | 13 February 2014 22:15

John 1:29 Calvinism Limited Atonement Definite Redemption Universal Atonement Whole World Lamb Of God Takes Away The Sin Of The World

... may claim the benefit. Secondly, To take away the power of sin by the Spirit of his grace, so that it shall not have dominion, Rom. vi. 14. Christ, as the Lamb of God, washes us from our sins in his own blood; that is, he both justifies and sanctifies us: he takes away sin. He is ho airon --he is taking away the sin of the world, which denotes it not a single but a continued act; it is his constant work and office to take away sin, which is such a work of time that it will never be completed till time shall be no more. He is always taking away sin, by the continual intercession of his blood in Heaven, and the continual influence of his grace on earth. [2.] He takes away the sin of the world; purchases pardon for all those that repent, and believe the gospel, of what country, nation, or language, soever they be. The legal sacrifices had reference only to the sins of Israel, to make atonement for them; but the Lamb of God was offered to be a propitiation for the sin of the whole world; see 1 John ii. 2. This is encouraging to our faith; if Christ takes away the sin of the world, then why not my sin? Christ levelled his force at the main body of sin's army, struck at the root, and aimed at the overthrow, of that wickedness which the whole world lay in. God was in him reconciling the world to himself. [3.] He does this by taking it upon himself. He is the Lamb of God, that bears the sin of the world; so the margin reads it. He bore sin for us, and so bears it from us; he bore the sin of many, as the scape-goat had the sins of Israel put upon his head, Lev. xvi. 21. God could have taken away the sin by taking away the sinner, as he took away the sin of the old world; but he has found out a way of abolishing the sin, and yet sparing the sinner, by making his Son sin for us.

(3.) That it is our duty, with an eye of faith, to behold the Lamb of God thus taking away the sin of the world. See him taking away sin, and let that increase our hatred of sin, and resolutions against it. Let not us hold that fast which the Lamb of God came to take away: for Christ will either take our sins away or take us away. Let it increase our love to Christ, who loved us, and washed us from our sins in his own blood, Rev. i. 5. Whatever God is pleased to take away from us, if withal he take away our sins, we have reason to be thankful, and no reason to complain.

This content is taken from this document

[1] John MacArthur, The MacArthur Study Bible 2010, Crossway. Taken from the online version at www.esvbible.org

[2] John Gill, Exposition of the Entire Bible. Taken from the Bible software The Word. See “Resources.”

[3] Matthew Henry, Whole Bible Commentary on John 1:29-36. Taken from the Bible software The Word. See “Resources.”

...

Unconditional Election, Sovereign Grace - Scripture List

Simon Wartanian | 22,680 views | 2,788 words | 0:14:20 hours | 23 March 2014 20:23

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Unconditional Election Sovereign Grace

...cause of salvation.[2]

For a defense and case for this doctrine see here.

General verses regarding Unconditional Election

Ps 65:4 Blessed is the one you choose and bring near, to dwell in your courts! We shall be satisfied with the goodness of your house, the holiness of your temple!

Mt 11:25-30 At that time Jesus declared, “I thank you, Father, Lord of Heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. 28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.”

Mt 22:14 For many are called, but few are chosen.

Jn 6:37 All that the Father gives me will come to me, and whoever comes to me I will never cast out.

Jn 13:18 I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.[3]’

Jn 15:16 You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.

Acts 2:39 For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.”

Acts 2:47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

Acts 13:46-48 And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47 For so the Lord has commanded us, saying, “‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’” 48 And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.

Rom 8:29-30 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

Rom 11:5-7 So too at the present time there is a remnant, chosen by grace. 6 But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace. 7 What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened,

Eph 1:3-6 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the Heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved.

Eph 1:11-12 In him we have obtained an inheritance, having been predestined according to the purpose of him...

1 Timothy 2:4 & Titus 2:11, 'desires all people to be saved'

Simon Wartanian | 20,692 views | 2,692 words | 0:14:11 hours | 07 September 2014 16:04

Limited Atonement Timothy 2:4 Titus 2:11 Universalism Intercession The Cross ESV Study Bible MacArthur Study Bible Reformation Study Bible NLT Study Bible

...e what the Word of God says of the Lord’s intercessory work. For whom does Christ intercede?

Heb 7:23-27 The former priests were many in number, because they were prevented by death from continuing in office, 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. 26 For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the Heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.

Heb 9:24-28 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into Heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

In the book of Hebrews we see Christ’s High Priestly work. We see also that Christ intercessory work is rooted in His cross-work. He saves to the uttermost those who draw near to God, but then the question arises: Who draws near to God? The answer from Jesus’ lips is recorded in John 6:44 – No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. And on their behalf does He make His intercessory work. Imagine the Risen Lord of Glory interceding for someone for whom He did not died and for a one whom the Father had no chosen, He would fail miserably, but it’s impossible for the Lord of Glory to be rejected by the Father or for God to fail.

Commentaries

All Kinds of People

The ESV Study Bible explains: [3]

1 Tim. 2:4 Evangelistic prayer for all people is rooted in the fact that God desires all people to be saved. It appears that Paul is countering an exclusivist tendency in the false teachers or at least their downplaying of the importance of evangelizing the Gentiles (along with their emphasis on the Jewish law). This statement figures prominently in theological disagreements over the extent of the atonement. It cannot be read as suggesting that everyone will be saved (universalism) because the rest of the letter makes it clear that some will not be saved (4:1; 5:24; 6:10; cf. Matt. 25:30, 41, 46; Rev. 14:9–11). Does that mean God desires something (all people being saved) that he cannot fulfill? Both Arminian and Calvinist theologians respond that God “desires” something more than universal salvation. Arminians hold that God’s greater desire is to preserve genuine human freedom (which is necessary for genuine love) and therefore he must allow that some may choose to reject his offer of salvation. Calvinists hold that God’s greater desire is to display the full range of his glory (Rom. 9:22–23), which results in election depending upon the freedom of his mercy and not up...

1689 Baptist Confession Chapter 5: Of Divine Providence - Commentary

Simon Wartanian | 17,619 views | 5,231 words | 0:28:11 hours | 04 March 2015 21:17

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 5 Sovereignty Providence Compatibilism Calvinism

...ment of sin is more sin. From the second “giving up” of God comes homosexuality and lesbianism (Rom. 1:26-27), and then the apostle says, “And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done” (Rom. 1:28). There is a progression of wickedness and sinfulness, and it is a miserable and wicked path to Hell. When God brings judgment on these people by giving them over to their sins, He is doing that which is right to those who sin against Him. These are not some innocent people whom God is punishing, but these are criminals and rebels against the Lord of Heaven and earth. Take a look at chapter 3, paragraph 3 where I try to lay a case out for reprobation.

§7 The Providence of God as it relates to His Church

As the providence of God doth in general reach to all creatures, so after a more special manner it taketh care of his church, and disposeth of all things to the good thereof. 1
1. Prov. 2:7-8; Isa. 43:3-5, 14; Amos 9:8-9; Rom. 8:28; Eph. 1:11, 22; 3:10-11, 21; 1 Tim. 4:10

The promise of Romans 8:28 is given to His church. It is for them that “all things work together for good”. The Lord Christ is given as head over all things “to the church” (Eph. 1:22). He exercises His sovereign rule for the good of the church and disposeth of all things to the good thereof. What a comfort and what a blessing to know that all things work together for our good and that nothing is outside of His control.

It is only the elect—the church of God, the people of God, that have received the promise of Romans 8:28. For the reprobate, everything works for the bad and for more condemnation. For the sake of the righteous, the godless often are blessed (e.g., Gen. 39:2-4). Joseph found favor with Potiphar because the Lord was with Him and God gave success both to Joseph and Potiphar, because of Joseph’s presence. Laban says to Jacob, “If I have found favor in your sight, I have learned by divination that the LORD has blessed me because of you” (Gen. 30:27). God takes care of all His creation, but especially of His covenant people, and He often blesses the godless for their sake.

The love of God for His own is shown in Isaiah 43:3-5, 14 in how God gives other nations away as “ransom” for His covenant people. He regards these people as nothing compared to the love that He has for Israel, His covenant people, which He brought up from the Babylonian captivity. Why? “Because you are precious in my eyes, and honored, and I love you” (Isa. 43:4). The love of God for His people is incomparable to the common grace and love which He displays toward the godless. God does not give His people up for the sake of the wicked, but He does give the wicked up for the sake of His people. Although it is true that “the eyes of the Lord run to and fro throughout the whole earth”, it is especially true that they do so as “to give strong support to those whose heart is blameless toward him” (2 Chron. 16:9). Although the Lord Christ is God and ruler over all things (e.g., Matt. 28:18), yet He is especially given to His church (Eph. 1:22). King Jesus exercises His sovereign reign for the good of His people to whom He is given as ruler over all things, even for those who persecute them (Rev. 1:5). Although God is the Savior, i.e., Preserver and Protector, of all people without exception, yet He is “especially” the Savior of His people who believe in Him (1Tim. 4:10).

It is those, chosen by God, who are p...

1689 Baptist Confession Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof - Commentary

Simon Wartanian | 23,265 views | 7,955 words | 0:42:14 hours | 04 March 2015 21:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 6 Fall Of Man Sin Condemnation Total Depravity Total Inability Original Sin Federal Headship

...st came to do that which Adam was supposed to do. When we look at what Christ accomplished, we can also look back to Adam and see what he was supposed to accomplish had he obeyed God in his time of probation. We can learn about the type from the antitype and vice-versa.

The fact that God predestines us to be holy and blameless presupposes that we would not be holy and blameless, and that God had purposed to permit the Fall. Therefore, God, before the creation of the world, predestined people to be sinless:

Eph. 1:3-6 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the Heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved.

For more on these things, see chapter 3 (God’s Decree), chapter 5 (Divine Providence) and chapter 9 (Free Will).

§2 Our first parents, by this sin, fell from their original righteousness

Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them whereby death came upon all: 1 all becoming dead in sin, and wholly defiled in all the faculties and parts of soul and body. 2
1. Gen. 3:22-24; Rom. 5:12ff; 1 Cor. 15:22-22; Ps. 51:4-5; 58:3; Eph. 2:1-3; Gen. 8:21; Prov. 22:15
2. Gen. 2:17; Eph. 2:1; Titus 1:15; Gen. 6:5; Ps. 17:9; Rom. 3:10-18; 1:21; Eph. 4:17-19; John 5:40; Rom. 8:7

Our first parents, by transgressing this command of God, fell from their original righteousness and communion with God (Rom 3:23; 5:12-14). The relationship between man and God was damaged and has never been the same since then. Thanks to their sin and transgression, death, the punishment for transgressing the command (Gen. 2:16-17), came upon all their descendants. Adam was the federal head of all mankind (paragraph 3). What he did counted for all of us. Therefore, all of us became dead in sin, and wholly defiled in all our faculties and parts (Gen. 6:5; 8:21; Jer. 17:9; Rom. 3:10-18). No part or faculty of man was unaffected or untouched by sin. Our whole being became sinful because of the Fall.

The Confession here begins to define the classic doctrine of Original Sin. We, in some mysterious way, were present with and in Adam. Adam was chosen by God to represent us all in the Garden. If he had passed the probation, all his posterity would have been counted as righteous and would have remained in that state. But because he failed, all his natural posterity fell in him and with him. Thereby even the cutest baby is born with a sinful nature and is dead in sin. This is best seen in Paul’s treatment of Federal Headship in Romans 5:

Rom. 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—

Rom. 5:18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.

Sin entered into the world through the disobedience of one man, Adam. Through sin, the punishment of sin also entered into the world—death. In Adam, all sinned and thereby also came under the punishment of death. The “all sinned” in Romans 5:12c is not personal sin, but the sin of the representative, Adam. We all sinned be...