Today, we’re diving into a topic that’s often discussed but rarely dissected with fresh eyes: the concept of original sin. It’s a phrase we’ve all heard, passed down through generations, rooted in theological traditions. But what exactly is original sin? Where did it come from? And does it hold up when we examine it through the lens of scripture?

Interestingly, the idea of original sin is often tied to Adam, the first man, and the belief that his transgression in the Garden of Eden was inherited by all humanity. It’s a doctrine many of us have accepted without question, myself included for a long time. But as we explore this, I want to challenge that assumption and look at what the Bible actually says.

The Source of the Idea: Romans 5

The concept of original sin is often traced back to Romans 5, particularly verses 12-14, which state:

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: For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. (Romans 5:12-14, KJV)

At first glance, this passage seems to suggest that sin entered through Adam, and because of him, all have sinned. But here’s the kicker: the phrase original sin never appears in the Bible—not in Romans or anywhere else. In fact, the term didn’t even surface until the 4th century, largely through the writings of Augustine of Hippo.

So, does Romans 5 actually say that Adam’s sin was passed down generationally, like a genetic curse? Not quite. It says sin entered into the world through one man, and death followed because of sin. But it doesn’t explicitly state that Adam’s specific sin was inherited by his descendants. Instead, it emphasizes that all have sinned. This raises a question: if sin is a transgression of the law (1 John 3:4), how can a newborn baby, who doesn’t yet know the law, be guilty of sin?

The Problem with Infant Sin

The idea of original sin has led to practices like infant baptism, which became a hot debate in the 4th and 5th centuries. The argument was that babies, born with a sinful nature, needed to be cleansed through baptism to avoid condemnation. But this raises a deeper question: if a two-month-old baby dies, are they judged the same way as a lifelong sinner? If sin is a violation of the law, how can someone who doesn’t yet understand right from wrong be held accountable?

Scripture offers some clarity here. Ecclesiastes 7:29 says:

Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.

God created humanity upright—holy, good, and perfect. Adam and Eve were made in His image, declared “very good” (Genesis 1:31). Yet, they chose to sin. This suggests that sin is a choice, not an inherent condition we’re born with. Even in Romans 5:19, Paul contrasts Adam’s disobedience with Yeshua’s obedience:

For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Just as Adam’s sin introduced the possibility of sin into the world, Yeshua’s righteousness introduced the possibility of justification. But neither is automatic. Each person must choose—sin or righteousness.

What About the Children?

If original sin is inherited, we’d expect the first generation after Adam—Cain and Abel—to be born sinful. Yet, scripture paints a different picture. In Genesis 4, God warns Cain that sin lies at the door (Genesis 4:7), implying that sin is something Cain could choose to resist or embrace. Abel, on the other hand, is called righteous in Hebrews 11:4, a man of faith who offered a pleasing sacrifice to God. If Abel was born with a sinful nature, how could he be deemed righteous?

Fast forward to Genesis 6, where God sees the wickedness of man and regrets creating them (Genesis 6:5-7). If humanity was inherently sinful from Adam, why would God be grieved? He created them upright, but they chose wickedness. This pattern repeats throughout scripture—people start holy but turn away through their own choices.

Deuteronomy 24:16 and Ezekiel 18:20 further clarify this:

The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin. (Deuteronomy 24:16)

The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. (Ezekiel 18:20)

These verses emphasize personal accountability. Sin isn’t passed down like an heirloom; each person is judged for their own actions.

Yeshua and the Choice of Righteousness

If original sin were true, Yeshua Himself, as a man, would have been born with a sinful nature. Yet, Hebrews 4:15 tells us He was tempted in all points as we are, yet without sin. Yeshua faced the same temptations we do but chose righteousness every time, even when it was difficult (Hebrews 5:7-8). His life demonstrates that we, too, have a choice.

In Matthew 23:33-35, Yeshua calls Abel righteous, despite being the first child of Adam, who supposedly passed down original sin. If Abel was righteous, the idea of an inherited sinful nature starts to crumble.

Where Did Original Sin Come From?

The doctrine of original sin was formalized by Augustine of Hippo in the 4th century. While he was a significant figure in early Christianity, some of his beliefs were controversial, and his ideas about original sin were not universally accepted. The Catholic Church later expanded on this concept, but it’s worth noting that it’s not explicitly supported by scripture. Instead, it seems to stem from a particular interpretation of Romans 5, one that overlooks the broader biblical narrative of personal responsibility.

A Call to Choose Righteousness

1 John 3:7-9 offers a powerful conclusion:

Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

Yeshua came to destroy the works of the devil—sin itself. When we are reborn in Him, we are called to choose righteousness, just as He did. God created us upright, with a purpose, as He told Jeremiah (Jeremiah 1:5). Why would He create us inherently sinful, already guilty of something we didn’t do?

The idea of original sin may be a tradition, but it’s not the full story. Scripture tells us we have a choice—sin or righteousness, death or life. Let’s choose life.

Let’s Keep the Conversation Going

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