2008-02-28 - Heidelberg 7.2

Heidelberg Catechism Series, Part 16

Question 7.2: Then where does this corrupt human nature come from?

Answer: From the fall and disobedience of our first parents, Adam and Eve, in Paradise. This fall has so poisoned our nature that we are born sinners - corrupt from conception on.

There is a lot here in Question 7 to digest, but let us begin with making the assertion that in Adam all mankind fell also, and that in Christ, all that come to Him, by faith, are regenerated. From Adam we have a sin nature. We all have this and call it by the slightly technical term: The Imputation of Adam's Sin. In Christ we are, by faith, given His righteousness. The term, Imputation of Christ's Righteousness is given to this. Romans 5:12-21 most clearly explains these truths, but Scripture testifies to these things in other places also. In Adam all die (Genesis 2:17). In Christ we are restored unto true spiritual life and fellowship with God. All that Adam had and lost, in the Fall, is restored to the child of God, but even more, all that Adam was to become, had he continued without sin, is also given to the believer in Christ. The Fall into sin has been devastating to everyone reading this, and for anyone to deny the horrid effects of sin upon their lives, is to live in ignorance or foolishness. The effects of the Fall are great upon us. God created us very good (Genesis 1:31), but we have gone our own way instead of His way. Herman Bavinck in volume 2 of his Dogmantics says the following on page 29.

"Sin ruined the entire creation, converting its righteousness into guilt, its holiness into impurity, its glory into shame, its blessedness into misery, its harmony into disorder, and its light into darkness. But where does that evil come from? What is the origin of sin? Scripture vindicates God and presents a continuous theodicy when it proclaims and maintains that God is in no way the author of sin. He, Scripture says, is righteousness, holy, far from wickedness (Deut. 32:4; Job 34:10; Ps. 92:15; Isa. 6:3; Hab. 1:13), a light in whom there is no darkness (1 John 1:5); he tempts no one (James 1:13), is an overflowing fountain of all that is good, immaculate, and pure (Ps. 36:9; James 1:17). He prohibits sin in his law (Exod. 20) and in the conscience of every human (Rom. 2:14-15), does not delight in wickedness (Ps. 5:4), but hates it and demonstrates his wrath against it (Ps. 45:7); Rom. 1:18). He judges it and atones for it in Christ (Rom. 3:24-26), cleanses his people from it by forgiveness and sanctification (1 Cor. 1:30) and, in the event of continued disobedience, wills to punish it with both temporal and eternal penalties (Rom. 1:18; 2:8)."

It is rare that I quote from a source, but there is much here for us to consider. Passages of Scripture are given to enhance his argument, and I commend it to you for a further reading. It presents a Biblical system which includes the holiness of God, and His displeasure of sin. It also asserts, what we always wish to affirm, that God is not the author of sin. In addition, the above paragraph tells us of the gracious provision and cleansing from our sin in Christ.

Lastly, in the quote provided there is the word: Theodicy. It is not as common a term today as maybe it should be, but it references the justice and goodness of a loving God in the midst of the fact (reality) of sin and suffering. There is evil in the world, but, this being true, our God is still all love and goodness, and neither of these are compromised in His perfect justice, punishing sin, or even in its existence.

Soli Deo Gloria,
T-

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