Introduction
The concept of ‘original sin’ is pervasive in Western Christianity. The historical teaching is this: When Adam sinned in the garden of Eden, his act corrupted humanity’s very nature so that all of his descendants suffer an innate desire to disobey God. Further, Adam’s guilt was not his alone. All humans inherit not only his ‘sin nature’, but the guilt for Adam’s sin as well; every human is born — even conceived — already guilty of sin.
This doctrine didn’t take hold in Eastern Christianity. It grew to dominate the West because it largely depends on the way Augustine, a Western theologian, interpreted Paul’s letters in the New Testament. Specifically, it comes down to the way Augustine understood a verse in Romans. Augustine was an admittedly poor interpreter of Greek, so he relied on a Latin translation of the verse.
Romans 5.12
Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all, in him all have sinned (in quo omnes peccaverunt)
When Adam sinned, all humanity sinned ‘in’ him; his sin was everyone’s sin, therefore his guilt was everyone’s guilt. However, the Latin version Augustine’s interpretation depended on contained an error. The Latin translator had misread
With this one (exceptionally influential) typo cleared up, what does Paul mean overall, though? He doesn’t impute Adam’s guilt to all of humanity simply for being born, but he still says that Adam’s sin brought death to all people: ‘sin came through one man, death through sin, and death spread to all’. The rest of humanity may not share in Adam’s guilt, so why does everyone share in his punishment?
Paul’s argument in Rom 5.12–21 is just a component of his prevailing thesis found in Rom 1.16–11.36: sin is a universal problem for humanity regardless of ethnicity; Judeans have the Torah, but Judeans and non-Judeans are equally guilty of sin before God; and Jesus is the Messiah, so faithfulness to him justifies a person before God. Rom 5.12–21 begins with ‘therefore’ (
Contrary to the way some scholars attempt to sever Paul’s way of thinking from the world of Judaism he grew up in,
The Text in Romans
Here is the full text of Rom 5.12–21 (NRSV).
Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned—sin was indeed in the world before the law, but sin is not reckoned when there is no law. Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the coming one.
But the free gift is not like the trespass. For if the many died through the one man’s trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many. And the free gift is not like the effect of the one man’s sin. For the judgement following one trespass brought condemnation, but the free gift following many trespasses brings justification. If, because of the one man’s trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ.
Therefore just as one man’s trespass led to condemnation for all, so one man’s act of righteousness leads to justification and life for all. For just as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification leading to eternal life through Jesus Christ our Lord.
Paul’s argument here is that something Jesus did defines the future, in contrast to how Adam’s life defined the past. His intention is not to provide readers a systematic theology of Adam’s sin, but to illustrate God’s overflowing grace.
1 Corinthians 15.21–22
For since death came through a man, the resurrection of the dead has also come through a man; for as all die in Adam, so all will be made alive in the Messiah.
The idea that Adam’s sin brought death onto the rest of humanity is not unique to Paul, even though it’s not spelled out in Gen 2–3. Judean writers and theologians had come to this conclusion centuries earlier.
Wisdom 2.23–24
God created us for incorruption, and made us in the image of his own eternity, but through the devil’s envy death entered into the world, and those who belong to his company experience it.
Before and after Paul, other writers frequently invoked Adam as the ‘first father of Israel’, showing Adam as a pattern they followed.
‘A Type of the Coming’
One point of possible ambiguity in the Greek text is Rom 5.14c.
Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the coming one (ὅς ἐστιν τύπος τοῦ μέλλοντος ).
Adam is usually understood as the antecedent of
One suggestion is that 5.14b should be read as parenthetical.
Yet death exercised dominion from Adam to Moses (even over those whose sins were not like the transgression of Adam), who is a type of the coming one.
This could make the antecedent of
Another reading is that
For now it is easier to accept the common understanding that ‘who’ refers to Adam, and ‘coming one’ refers to Jesus.
Adam as Precursor
There was a wide variety of eschatological traditions about Adam going into the final decades of the Second Temple period, such as the idea that Adam’s pre-sin glory would be recaptured by the Messiah’s clothing, an idea which may have found its way into the Gospel of Mark.
Another was to reflect on a pattern of behavior between Adam and Israel. Where Adam’s sin brought death onto humanity, and Abraham was thought to have received promises that would remedy this dilemma, Moses then brought the Torah, which would guide Israel toward the solution.
Fourth Ezra’s narrative has the biblical Ezra (the author’s pseudonym) mourning the 587 BCE destruction of Jerusalem and its first temple by Babylon. When Ezra laments the city, the angel Uriel is sent to shift Ezra’s focus from the present calamity to a future restoration. Ezra, though, can’t resist voicing his problem with how Israel’s history turned out, while Uriel continues attempting to change his mind. The debate between the two reflects the author’s own theological struggle with 70 CE; Ezra in the book represents a viewpoint the author thinks is tempting to hold, while Uriel represents the viewpoint the author wants his readers to adopt.
Part of Ezra’s view is that Israel turned out poorly directly because of Adam. The first man was created with an ‘evil heart’, which became a ‘permanent’ fixture in all his descendants (4 Ezra 3.22,26).
4 Ezra 7.118–120
‘O Adam, what have you done? For though it was you who sinned, the fall was not yours alone, but ours also who are your descendants. For what good is it to us, if an immortal age has been promised to us, but we have done deeds that bring death? Or an everlasting hope has been predicted to us, but we are miserably shamed?’
Here we have a non-Christian text which calls the consequence of Adam’s sin a ‘fall’ which all of his descendants (literally all humanity, but thematically Israel) now share in. The Latin word casus may mean ‘fall’ or perhaps ‘misfortune’ (as it is translated in the Syriac).
The other apocalypse to discuss Adam at length is 2 Baruch. This book presents Adam in three contexts: that he is the historical person responsible for the death of all humans;
2 Baruch 48.42
‘O Adam, what did you do to all who were born after you?’
However, we soon arrive at a passage which seems to be a direct response to 4 Ezra 31.21–22 and 7.118–120,
2 Baruch 54.15–16,19
‘For, although Adam sinned first and has brought death upon all who were not in his own time, yet each of them who has been born from him has prepared for himself the coming torment. And further, each of them has chosen for himself the coming glory. […] Adam is, therefore, not the cause, except only for himself, but each of us has become our own Adam.’
There is an internal tension in both 4 Ezra and 2 Baruch between Adam inflicting all humans with death, Adam passing on a ‘sin nature’ to all humans, and every individual being punished for their own sins, not Adam’s sin. When we come back to read Rom 5.12–21 (written by another Judean with a highly apocalyptic worldview), we find the same tension, and Paul does not show any attempt to reconcile the two,
Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned
Adam’s sin brought death to all humans, death spreads through sin, but all die because all sin. When reading Paul’s letter in light of 4 Ezra and 2 Baruch, we seem to now have three texts from the first century with a shared belief that Adam’s sin not only afflicted all people with death, but with a ‘sin nature’.
Rabbi Yose in the Sifra
A passage in the Sifra, Vayikra Dibbura d’Ḥova 12.10, is attributed to Rabbi Yose ben Halafta:
Rabbi Yose says: If you wish to know the reward given to the righteous in the Age to Come, you may learn this from Adam: He was given only one commandment, a prohibition, which he transgressed, and see how many deaths Adam was condemned: his own, and those of all his descendants and his descendants’ descendants to the end of all generations. Now, which measure is greater, the measure of benevolence or the measure of punishment? Certainly, the measure of benevolence is greater. If, then, the lesser measure, that of punishment, resulted in Adam and his descendants and his descendants’ descendants being condemned to so many deaths, someone who refrains from eating piggul or notar and who fasts on the Day of Atonement, how much more does such a person acquire merit for himself and for his descendants and all his descendants’ descendants to the end of all generations!34
Adam’s sin was disobedience to a command from God, which brought death to him and all his descendants; conversely, a person who obeys God’s commands will bring the eschatological reward to him and all his descendants, where the chief message is that God’s mercy is greater than his condemnation.
What man did not acquire for himself through his neglect and disobedience, God now freely bestows upon him through love and mercy, when man obeys him. For as by disobedience man gained death for himself, so obedience to the will of God whoever wills can acquire for himself eternal life. For God gave us a law and holy commandments; everyone who performs them can be saved.40
Along with Paul, 4 Ezra, and 2 Baruch, we see from Rabbi Yose just how widespread it was in early Judaism to conceptualize Adam’s sin as bringing death on all humanity. Except Yose’s specific teaching on the subject is remarkably similar to Paul’s train of thought in Rom 5.12–21.
With this in mind, we turn back to Rom 5.12–21 and notice that Paul never actually mentions the death of Jesus as being the means by which God saves anyone. Paul begins the block talking about ‘the Law’ and ‘Moses’, and goes on to frame the entire unit around disobedience and obedience. If Paul is indeed dependent on a source here, it would explain why he doesn’t mention ‘Christ crucified’: his source was about obeying or disobeying God’s commandments in the Torah.
Yose
Theophilus
Paul
Adam ate forbidden food and was condemned to death
Man was neglectful and disobedient
Adam sinned and was condemned to death
Adam’s transgression brought death to humanity
Adam’s sin brought death to humanity
Any man can obey God’s commandments
Jesus was obedient to God
If Adam’s transgression brought condemnation all his descendants
If a man’s disobedience acquired death
If Adam’s sin condemned all
How much more another man’s Torah-observance can bring merit to all his descendants in the Age to Come
How much more a man’s obedience to God acquires eternal life
How much more Jesus’ righteous act will justify and bring grace to all
Part of the conceptual parallelism may bring a bit of clarity to the phrase we looked at earlier in Rom 5.14c, ‘who is a type of the coming one’. This parallelism reinforces that the ‘who’ is Adam, but it opens up the possibility that του μελλοντος refers not to Jesus, but to the same ‘Age to Come’ mentioned by Yose. That is, Paul is saying ‘Adam is a type of the coming age‘ (cf. Heb 6.5
Conclusion
Every piece of what Paul articulates in Rom 5.12–21 has semblance to an idea found in other texts of ancient Judaism. As with most of them, Paul also believed Adam’s sin sentenced all of humanity to death. Similar to 4 Ezra and 2 Baruch, he thought that Adam’s sin bent human nature toward a compulsion to disobey God’s commandments. Alongside various thinkers, he compared Adam’s disobedience to Israel’s violation of the Torah. Paul, Yose, and Theophilus each reasoned that Adam’s punishment warranted a reward being superior to the punishment. To a degree, Paul seems to share 4 Ezra’s rather pessimistic expectation that no one can remain perfectly obedient to God’s commandments,
This leads us to the only truly unique part of Rom 5.12–21: that, due to Paul’s understanding of Jesus’ death as the catalyst for salvation, he reshapes the ‘lesser to greater’ rationale around Jesus: if Adam’s disobedience brought death to all humanity, how much more Jesus’ obedience will bring salvation to all humanity. Paul inserts a specific man in the place of any man.
When evaluating the doctrine of ‘original sin’, it can be seen it has no basis in what Paul says in Rom 5.12–21. The idea that all humans die because of Adam’s sin is not remotely unique to Paul, instead being essentially universal to Judean theology from the late Second Temple period and after. That point was not under contention, though. The concept of Adam’s sin resulting in all humanity being afflicted by a ‘sin nature’ might be part of Paul’s thought process in Rom 5.12–21 — as it may have been for 4 Ezra and 2 Baruch — but if it is part of Paul’s theology, it is implicit here at best. However, the notion that God imputes the guilt for Adam’s sin to anyone other than Adam himself is just as foreign to Paul as it is to every Judean before and after him. Just as much for Paul as for his peers, ‘each of us has become our own Adam’. The central item of ‘original sin’, the imputation of Adam’s guilt to all humans, is non-existent in Paul’s theology.