All of that basically says that God imputes the sin of Adam upon the rest of humanity. God is the one who does that. That is wrong.
Wrong? Based upon man's fairness? Actually, it shows the wisdom of God in making the first Adam the head/representative of his posterity that shall come forth of his lions. There is not a more righteous act that could have been put into motion than creating man after His image, and then putting ALL of his posterity under a covenant tor works in order to inherit eternal life, than the one God chose to set forth, and record for us to see in his word. Do you believe you have a better option, a more righteous one? Obviously you do, or you would believe and accept God's will/wisdom over yours. If you have a more righteous plan, then let me hear it. Would you rather be put under a covenant works WITH your sinful nature in order to inherit eternal life? NOT ME.
I will comment on a couple of things here. First, nothing is said about Adam created in true holiness, wisdom, knowledge and understanding.
He was created after God's image, which image consisted of wisdom, righteousness, knowledge! An image that God did not give to the rest of His creation. Besides, I KNOW what this image consisted of by understanding what the NEW MAN in Christ has been created in, which I have provided for you several times form Paul's writings which you jsut reject without even commenting on.
Ephesians 4:23,24~"And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness.
Colossians 3:10~"And have put on the new man, which is renewed in knowledge after the image of him that created him:"
He didn't even know good from evil. And there is nothing said about Adam given only ONE commandment. Both of those are simply what you wish to read into the scriptures.
4WD, you are so wrong on so many important truths, no wonder you are mess up in your Soteriology. He knew, but allowed his wife to deceive him~Satan deceived Eve, and Adam allow his wife to lead him to disobey God. He sinned with his eyes open, unlike his wife, who was beguiled by the serpent. They only had ONE commandment, which was no to eat of the tree in the midst of the beautiful garden. Many of the ten commandments did not even applied to them before their fall into sin.
With respect to 1 Corinthians 15:22, that has nothing to do with Adam's sin. All that is saying is that humans die physically. Adam was created. That means Adam was finite. By definition, nothing physical was ever created to exist forever. Only God is forever. Physical death is a part of creation. As created Adam had a finite life. Only the tree of life, in the garden, could prevent Adam from dying physically. That verse deals with physical death and resurrection.
First, it clearly
1st. Corinthians 15:22~"For as in Adam all die, even so in Christ shall all be made alive."
No, 4WD, IN ADAM all
die~meaning when Adam sin, all his posterity DIE, spiritual, and eventually physically which will also cause them to die eternally in the lake of fire which IS the second death. Adam would have live forever IF he did not sin~for the wages of sin IS DEATH, which means he would have live if he had not sin, but truly that was impossible since both angels and men are NOT IMMUTABLE thereby, God's infinite knowledge knowing this truth, prepare a salvation through a covenant of GRACE to secure man's eternal salvation THROUGH Christ.
No I do not reject God's testimony that in Adam all die. I reject your interpretation what that actually means. It means that as a part of the human race, which comes from Adam, all die physically. Nothing there says that is because Adam sinned. Rather Adam died physically because he was ejected from the Garden and no longer had access to the tree of life. That is, as God said, the reason that He ejected Adam from the Garden (Gen 3:22).
4WD, your understanding is against the Scriptures.
Romans 5:12~"Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
Bear with me, it's going to be detail so, there can be no misunderstanding of the truth in this scripture.
To this point in Romans, Paul has established all men guilty before God by virtue of their own sins in light of creation, providence, nature, conscience, and revelation of scripture (1:18 – 3:19,23).
The preceding context described the purely gratuitous salvation of helpless, ungodly enemies by the love of God in the sacrificial death and intercessory life of Jesus Christ for them (5:6-10).
The preceding verse specifically identified the atoning work of Jesus Christ (5:11), which implies and refers to the separation and enmity between God and men, which began in Eden by Adam’s sin.
While there is reference to Israel’s Day of Atonement, given his strategy, Paul will now show a greater enmity and separation that existed for 2500 years and was not remedied by bulls or goats.
The first Adam separated himself and us from God, and the second Adam Jesus reconciled us.
Adam’s foolish efforts at clothing, hiding in the garden, and blaming God for Eve are just a few immediate symptoms of the effect of sin in his life that separated him (and us) from God.
Wherefore does not always draw a conclusion as directly or obviously as therefore, for it may instead introduce further evidence or explanation in line with the reasoning being pursued.Wherefore~
Introducing a clause expressing a consequence or inference from what has just been stated: On which account; for which reason; which being the case; and therefore.
We may best view the connection here as Paul’s further explanation of what atonement was needed, how guilt and enmity originated, how they were resolved, and the nature of it.
To show the origin and magnitude of the sin problem, Paul took his readers back to Adam, where a sin matter far exceeding total depravity and guilt before Moses’ Law is found.
Paul’s primary objective to this point has been the refutation of Jewish legalism in its error to seek justification with God by circumcision, Moses’ Law, and connected Jewish traditions.
He first took the Jews back to Abraham to show their false confidence in Moses (4:1-25), for it was Abram whom God declared to be righteous on the evidence of his faith
without the Law.
He then took them back to Adam in this place, for they were guilty long before Moses (5:12-14). Moses’ Law was a Jewish privilege that proved man’s sinfulness (3:19-20; 5:20), but there was condemning guilt by a law long before Moses
~God’s first law to their father Adam (5:13).
Moses’ Law was a Jewish privilege for fleshly sanctification before God (Heb 9:13), but how could or would such base sacrifices undo the covenant damage from their first father Adam!As by one man~
Here is the doctrine of representation~one man representing many men in the sight of God. Here is the doctrine of imputation~the act(s) of one man being applied legally/judicially to others. This doctrine is also called ancestral sin and federal headship of Adam and other manmade names.
Far beyond our own sins, or even if we were able to cover our own sins by some means, there is another sin issue far greater and earlier, which carried with it the very serious punishment of death.
Use of “as … so” means, “As this occurred in this specified manner … so this event also occurred that same specified way.” This powerful form of grammar is found in verses 12,15,16,18, and 19.
This is no collective noun for mankind’s sins, but rather the one man Adam, whose singular transgression and disobedience is clearly identified here and elsewhere (5:14-19; I Cor 15:22). This one man Adam was your representative without you choosing him ~ God chose Adam for you. This one man Adam is your representative without you knowing about him ~ imputation still applies.
Most men have lived and died without knowing Adam or believing in him or imputation of sin, but they are as guilty and condemned before God for Adam’s sin as the greatest defender of original sin.
As I have said many times over: Whoever might be foolish enough to deny Adam’s representation also denies Christ’s salvation. For a related principle of representation, consider how Levi paid tithes to Melchisedec (Heb 7:9).Sin entered into the world~
The sin under consideration is Adam’s transgression in Eden, which is clearly identified (5:14). God had made His covenant with Adam and warned him before creating Eve (Gen 2:17-25). Eve evilly listened to Satan and was judged for it (Genesis 3:16), but the covenant was with Adam
Fussing about Eve bringing sin into the world is a foolish and unlearned question and striving about the law to no profit, for Satan brought a lie into the world before Eve or Adam ever sinned. These same kind of scorners want to know about Enoch and Elijah in light of Hebrews 9:27. Depending on context, either Adam or Eve were primarily the transgressors (5:14; Ist Timothy 2:14).
The guilt and condemnation of sin upon all human posterity was by Adam’s sin (Genesis 2:17; 5:1).Satan belonged to another world, the angelic world in heaven, where he was unclean (Job 15:15).And death by sin~
Death is the necessary consequence and result of sin before a holy and righteous God (6:23). God told Adam very plainly for all to read that he would die if he ate the fruit (Genesis 2:17). Sin and death (Gen 2:17) were brought into the human world by Adam’s sin (5:14; 6:23). Spiritual death came immediately (Genesis 2:17; Ephesains 2:1), physical death came 930 years later for Adam (Genesis 3:19; 5:5; Hebrews 9:27), and eternal death awaits final execution (Revelation 20:6,14).
There is more here than physical death, though important (Rom 5:14; I Corinthians 15:22), for the contrast and comparison throughout the passage indicate a more extensive consideration of death than that.
The leading context introduced the fullest extent of death in all component parts (5:6-11). The atonement by Jesus Christ securing peace with God has just been stated (5:11). The grace of God and the gift by grace (eternal life) by Jesus Christ is included (5:15). The free gift of justification of many offences is here, which goes beyond death (5:16). Abundance of grace and of the gift of righteousness reigning in life is here (5:17). Justification of life is more than just physical life, for it includes eternal life (5:18). Rather than just physical life and death, sin and righteousness are the contrast (5:19).And so death passed upon all men~
All men are considered sinners by Adam’s sin and must therefore die (Genesis 2:17; I Corinthians 15:22). Adam originally bore God’s image; we now bear his fallen image (Genesis 5:1-3 cp I Corinthains15:49), but this depravity of nature is not the argument or thought here, rather our legal guilt and condemnation.
A judicial sentence was passed ~death was assigned to all men as the just and holy punishment, even to infants and ignorant (5:14), for Adam’s singular sin in the Garden of Eden. We truly sinned in Adam, so we bear the sentence of that crime (and so death passed on us). Spiritual death came instantly for Adam and Eve, and we are born spiritually dead with the same wicked traits of self-righteousness, hiding, and blaming they quickly showed (Gen 2:17; Eph 2:1). Adam died physically 930 years later, and you will most certainly die a physical death unless Jesus Christ makes an exception of you by returning (Gen 3:19; 5:5; Eccl 3:20; 8:8; Heb 9:27; etc.).
Eternal death, called the second death in comparison to physical death, when the wicked shall be cast into hell for their sins, including Adam’s sin (Heb 9:27; Rev 20:14; 21:8; Heb 6:2; Rom 2:5,16). The death considered ahead is legal condemnation contrasted to justification and righteousness, which includes all three aspects of death, as it did for Adam, though used singularly (5:18-19).For that all have sinned~
Grammatically, a reader may proceed from 5:12 to 5:18, where Paul took up after the parentheses. By temporarily ignoring the parentheses, the doctrine of representation is clearly seen, which again is the legal headship and covenant consequences of one person acting for many. For 5:18 draws a conclusion from the argument of 5:12-14 by virtue of its therefore. For 5:19 is the contextual argument of one man’s disobedience making many sinners. Why do some good men argue without cause or basis that there is nothing here of original sin? If you were not to sin yourself, you would still be guilty as a sinner and condemned to the complete punishment of sin through your participation by representation in Adam’s first sin in Eden.
God has imputed, charged or accounted, Adam’s sin to the account of every human conceived. We are sinners in Adam naturally (Genesis 5:3; Eccl 7:29) and legally (Romans 5:18; Hebrews 7:9-10). Each one of the human race is legally guilty and punishable for eating the forbidden fruit. It is true that all men have sinned themselves, but that is not the point of this phrase at all. It is a fact that we have a totally depraved sin nature from Adam (Psalms 51:5; 58:3; Romans 3:9-19; Ephesaisn 2:1-3), but that is not the point of this phrase, verse, or passage at all. The doctrine of original sin is not a sacred cow we must protect, for we would reject it in a minute if we thought it contrary to scripture; we are slaves to the context, and the context speaks of one man’s disobedience being imputed to the whole race, just as Jesus’ obedience is imputed to God’s elect.
What figure would there be of Christ, if Adam sinned and died for himself, and each man sinned and died because of his own sins? Should we conclude from that figure that Jesus secured His own righteousness by obedience, and we are to follow suit and do the same? Why would Paul belabor the point of one sin made many sinners, one sin made many dead, etc.? Where did the curse on all creation come from? By imputation or charge for Adam’s sin or by nature’s cooperation and participation in his same fault – sin. Come on, Albert Barnes, do better! Did Adam merely introduce sin into the world for you to see and consider it … and Jesus introduced righteousness that way, or is there a much greater doctrine here of representation and imputation?
We totally reject any concept of cooperative, sympathetic, or consequential righteousness with Jesus Christ for our justification. We also reject any such relationship in the figure of Adam and his sin.
What about the actual words in the clause? Does the Spirit’s use of that agree with our conclusion? Context usually determines grammar, not the other way around, especially in the use of such words as that, which have many varied grammatical uses e.g. conjunction, demonstrative pronoun, demonstrative adjective, demonstrative adverb, or relative pronoun. When Paul wrote of all men sinning themselves, he clearly wrote, “For all have sinned” (3:23). But the text does not say, “For all have sinned,” because there is a demonstrative pronoun that placed in the clause by the Holy Spirit that demands a sense of all men sinning in agreement with what has already been stated … “for by one man’s sin all have sinned,” or … “for in this manner all have sinned,” or … “for by this means all have sinned,” etc.
Why do babies die, if they have not done good or evil in regard to God’s electing grace (Romans 9:13)? If this section is Adam introducing sin that men followed by their sins, it is redundant (1:18 – 3:20). Justification and eternal life by Jesus Christ is legal, unconditional, monergistic, so Adam is as well. If this section, 5:13-14, is other forms of condemnation, as conscience, it is redundant (1:18 – 3:20).
The constant appeal to ONE in this section both in condemnation and salvation demands imputation. Why do some good men argue weakly that there is nothing here in this passage of original sin? We can only speculate. Must they cover a false doctrine of salvation like baptismal regeneration, or the age of accountability, or related salvation heresies overthrown by original sin? We can only speculate. Are they terrified by a God so sovereign that He can choose their birth into a race already completely condemned by the sin of their first father? We can only speculate. Are they intimidated to answer mothers about children dying in infancy?We can only speculate. Are they afraid to admit the corollary of the doctrine – that Jesus Christ has saved a covenant people as unconditionally as Adam condemned the Conclusion:
We believe in original sin, for we accept the doctrine of representation and imputation found in Romans 5:12-19, which declares our guilt, death, and coming judgment for the disobedience of our sin representative, Adam.
We believe God designed and ordained in great wisdom the work of two Adams for two kinds of vessels.
We believe in unconditional justification and eternal life, for they and any related facets of salvation were secured by the singular obedience of Jesus Christ, Who was the representative and surety for His people.
We believe in total depravity from numerous other scriptures, though we understand it is not taught here.
But the Second Adam has done so much more that there must be three verses of contrasts (5:15-17), and though the Law of Moses was given to further aggravate sin and death, grace did much more abound!
Where did the curse on all creation come from? By imputation or charge for Adam’s sin or by its cooperation and participation in his same fault ~ sin. It is by God’s charge of sin on the universe!