Doctrine of Original Sin
The Doctrine of Original Sin is no different from the Doctrine of the Rapture, which John Nelson Darby created in 1830. They are both extra-biblical.
Concerning original sin: The Scriptures do not explicitly mention the concept of original sin. However, human interpretation has attributed the events that transpired in Eden and the subsequent deception that led to Adam and Eve’s disobedience to original sin. Given their lack of knowledge concerning sin, it is essential to note that Adam and Eve did not perceive sin in the same manner as we do. However, some individuals may disregard Paul’s teachings; the Book of Romans clarifies this for us. Romans 5:13 says, “Sin was indeed in the world before the law, but sin is not reckoned when there is no law.”
Where did the doctrine of Original Sin originate? The term “original sin” is not found in the Bible. It was created by Augustine, who lived from 354 to 430 A.D. (Concise Theology: A Guide to Historic Christian Beliefs). Augustine’s writings fully formed the doctrine (Oxford Dictionary of the Christian Church, page 994). It would be worth the time to review Romans 5:12-21 because the doctrine of Original Sin is debunked.
Even in Genesis 4:7, Cain is told that if he does what is right, he will be accepted, but if he does what is wrong, “error” stretches at his door. The word “error” is more appropriate than sin, even though error could be construed as equal to sin. I wouldn’t want to consider any errors (mistakes) I made as a sin. A more literal reading would be: “If you cause it to be one well, will it not be lifted? And if you do not cause it to be done well, an opening of error is stretching out, and to you is his following, and you will regulate in him.” (A Mechanical Translation of Genesis, the Hebrew text translated, 2007 Jeff A. Benner.)
The NRSV reads: “If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it.”
Translators have a tough time with the ancient language. They do a remarkable job providing us with the best understanding possible, and as the ancient language becomes better understood, more clarity will follow. In the meantime, when reading the Old Testament, it is essential not to slant the meanings of that historical period with our contemporary references.
Romans 5:13, “for sin indeed was in the world before the law was given, but sin is not counted where there is no law.” It is highly improbable that anyone who lived after the law was given to Moses would not perceive the events that transpired in Eden as sinful.
At birth, we are born into a world devoid of sin, guilt, and the consequences of our actions in Eden. However, we are surrounded by the repercussions of Eden’s disobedience, yet we remain unaccountable for their transgressions. Today, we cannot redefine the purpose of Jesus’ sacrifice: to offer His life as a ransom for many and purify the world from its sins (cosmos). The shedding of Jesus’ blood has cleansed the past sins that overcame the world.
1 Corinthians 15:56-57 offers additional insight into sin, the law, and the seed that deals with sin and the law. “The sting of death is in, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.”
In his book The Unseen Realm, Michael Heiser writes: “As so it is that when God’s original plan was ruined by rebellion, God did not destroy humanity but promised that, one day, a human being would reverse the fall. When he had to disinherit humanity at Babel, he did not abandon the human race. Instead, he was so “concerned with the descendants of Abraham” (Hebrews 2:16) that he became a man.” (Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible p. 321).
What happened at the cross and the ensuing resurrection of Jesus is simple: He reversed the fall.
Mike Kovach
25 February 2025
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