At its core, sin is any thought, word, or action that goes against the will of God. Romans 3:23 puts it plainly: “For all have sinned and fall short of the glory of God.” Sin creates a barrier between us and God’s holiness, leaving us in desperate need of his grace.

Sin may separate, but God reaches across that divide. Let’s take a deeper look at what the Bible says about sin, where it comes from and, more importantly, what God has done to bring us back to a right relationship with him.

What Is the Definition of Sin?

The definition of sin is broader than we might first think. Sin is not just about breaking a rule—it’s about breaking a relationship. God’s laws are not arbitrary. He has set boundaries for our protection and well-being. When we cross those boundaries, we stray from the path God has laid out for us. The Old Testament uses the Hebrew word khata, meaning “miss the mark.” The biblical meaning of sin is missing the target God has set for us and living in lawlessness—in defiance of his will.

The origin of sin in humans dates back to the Garden of Eden. In Genesis, the Bible tells the story of Adam and Eve, two people who once knew only the perfect holiness of God. They walked in the garden untainted by shame, guilt, or fear. Before that fateful moment, they knew nothing but God’s goodness and holiness.

But then came the serpent, crafty and subtle. He planted the first seed of doubt by asking Eve, “Did God really say you can’t eat from any tree in the garden?” (Genesis 3:1).

For the first time, Eve hesitated. For the first time, she thought maybe, just maybe, she might know better than God. And with that thought, like a poisoned seed, sin took root in humanity. One bite, one act of rebellion, and everything changed.

Yet, God’s story didn’t end with their failure. And just as he pursued Adam and Eve after the fall, he pursues us, offering a way back to a right standing before him. But first, we must understand the weight of what sin truly is—a severing of the most important relationship we’ll ever have.

What Does the Bible Say About Sin?

The Bible doesn’t sugarcoat it—sin is serious business. What does God say about sin? Bible verses about sin, such as Romans 6:23, lay it out plainly: “The wages of sin is death.” It doesn’t get much heavier than that. Sin is a deviation, a path that pulls us away from God.

It’s not simply about breaking a rule—it’s a condition of the heart, a spiritual sickness that infects every part of our lives.

What Is a Sinner?

Simply put, a sinner is someone who has sinned. That’s all of us. Every single one. Romans 3:10 pulls no punches: “There is no one righteous, not even one.” We don’t escape this truth. So, the question isn’t whether or not we’re sinners—the real question is, what can be done about it?

Sin separates, it divides, it alienates us from God. This predicament needs a solution. But God didn’t leave us to wallow in the mess we made. No, he stepped into the chaos, rolled up his sleeves and, as a loving father, made a way for us prodigals to come home.

Are Some Sins Worse Than Others?

It’s a fair question, right? Some mistakes feel bigger than others. Spilling milk on Mom’s rug isn’t quite the same as punching your brother in the nose, is it?

From a human perspective, this question makes sense when we think about rule-breaking and boundary-pushing. But the answer shifts in the broader context of our relationship with God. Sin, at its core, is about severing that relationship, and all sinful roads—no matter how “big” or “small”—lead to the same conclusion: separation from God and God’s judgment.

Now, that’s not to say different sins don’t come with different consequences—they certainly do. Some sins weigh heavier on the soul, and some create bigger hardships. A sharp word might sting for a moment, but a betrayal? That can leave a lasting wound.

If we liken sin to a leak in a boat, eventually the boat will sink, whether there’s a pinhole or a gaping crack. That’s how sin works. Small or big, it all leads to the same destination—separation from God. And that’s why we need Jesus, not just for the big holes in our hearts but for every single one.

Regarding the need for Jesus as savior, it’s not about the size of the sin but the magnitude of his love. No sin is unforgivable and no heart is too far gone for God’s grace to reach.

Human Nature and Sin Nature

When we consider human nature, we have to start at the beginning. Human nature is what we were created to be. In the garden, before sin entered the picture, Adam and Eve lived in perfect harmony with God. They were made in his image and reflected his goodness, creativity, and love. They were designed for relationships—with him and with each other. That’s how God intended it—for us to live in fellowship with him, knowing only his holiness and peace.

But then, something changed. Original sin entered the story, and with it came a distortion of that original design. What was once pure became tainted. The image of God in us, though still present, became clouded by selfishness, pride, and rebellion. Our human nature was marred by sin, and the way we relate to God, to others, and even to ourselves was forever altered.

That’s where our sin nature comes in. What is sin nature? It’s that part of us that leans away from God and toward ourselves. It’s the inner pull that says, “I know better,” or, “I’ll do it my way.” From Adam and Eve’s first act of disobedience, that bent toward rebellion has been passed down to everyone. Romans 5:12 explains it like this: “Just as sin entered the world through one man, and death through sin, in this way death came to all people because all sinned.”

Our sin nature is what makes us prone to wander from God’s way. It’s why we find it so hard to do the things we know are right and so easy to do the things we shouldn’t. Paul describes this struggle in Romans 7:19: “For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing.” That’s the sin nature in action, always pulling us away from God’s will.

Is It Possible to Live a Sinless Life?

Can we live a sinless life? On our own? No.

We are all born into sin, and as long as we live in this world, we will wrestle with our sin nature. But here’s the good news: God didn’t leave us to fight this battle alone. Through Jesus, we have victory over sin. Romans 6:14 says:

While we won’t achieve a sinless life of perfection on this side of heaven, Jesus empowers us to live in freedom from sin’s grip. He gives us the Holy Spirit, who transforms us from the inside out, making us more like him. Every day, we can choose to live in the power of his grace, growing in holiness and drawing closer to the One who loves us.

The journey isn’t about perfection—it’s about direction. Are we moving toward God or away from him? Through Christ, we can live a life that reflects his love, even as we depend on his grace every step of the way.

What Does Sin Mean for Us?

Sin affects every part of our lives. It means our relationship with God has been broken, both legally and relationally.

In legal terms, sin means we stand guilty before a holy God. God’s law is perfect, and breaking that law—even in the smallest way—puts us in debt to him. Romans 3:23 says, “For all have sinned and fall short of the glory of God.” Sin separates us from God and places us under judgment. As we learn in Romans 6:23, “The wages of sin is death,” which means the rightful penalty for our sin is spiritual death—eternal separation from God.

Legally, we can’t fix the problem ourselves. We can’t do enough good to erase the sin. It’s like trying to pay off an insurmountable debt with pocket change.

But God steps in. Instead of leaving us to face the judgment we deserve, Jesus paid our debt. Colossians 2:14 says, “He canceled the record of the charges against us and took it away by nailing it to the cross.” Legally, our guilty record has been wiped clean through Jesus’s sacrifice.

Sin doesn’t just affect our standing—it affects our relationship with God. Think of it like this: sin is like a wall between us and the Father. It breaks the fellowship we were designed to have with him. When Adam and Eve sinned, they hid from God. That’s what sin does. It causes us to pull away from God, feeling shame, guilt, and fear.

Jesus dealt with the legal side of sin and made a way for us to be in a relationship with him again. Romans 5:10 tells us, “For if, while we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!”

What Are the Consequences of Sin?

Sin isn’t just a momentary misstep or a private matter; it has lasting consequences. It affects us both in this life and eternity, rippling through our relationships, hearts, and futures.

Sin impacts every aspect of our lives here on Earth. It pulls us away from the peace and joy of walking closely with God. Sin introduces guilt, shame, and brokenness. Just like Adam and Eve hid from God in the garden after disobedience, sin makes us hide. It makes us turn away from the One who loves us most.

And it doesn’t stop there. It affects our relationships with others, too.

Anger, pride, and envy are just a few ways sin manifests in our lives, causing conflict and division. It leaves wounds that don’t heal easily and creates distances between us and those we care about.

James 1:15 says, “Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.” Sin leads to the death of relationships, joy, and peace in this life.

Sin might promise satisfaction at the moment, but it always leaves us emptier than before.

How Does Sin Affect Us in Eternity?

The consequences of sin don’t end with this life—they stretch into eternity. The Bible points not only to physical death but also spiritual death—eternal separation from God. This is the greatest consequence of sin.

Revelation 20:15 paints a sobering picture: “Anyone whose name was not found written in the book of life was thrown into the lake of fire.” It’s hard to imagine, but that’s the reality of unrepentant sin. It’s a path that leads away from the light and life of God’s presence.

So, while the consequences of sin are grave, both in this life and the next, God has made a way out. Through Jesus, the door to forgiveness, restoration, and eternal life is wide open. Sin may lead to death, but God’s grace leads to life now and forever.

A Loving God and Sin

Is it true that God hates sin? Absolutely. But it’s not because he is angry or distant but because he loves us deeply.

How does God view sin? Think about how it feels when someone you love falls gravely ill. You remember who they used to be—full of life and joy. Then you see how the illness steals their vitality, leaving them weak and in pain. You’re not angry at them, but you hate the sickness that’s ravaging their body. Your heart aches as you watch them suffer, and you would do anything to separate them from the disease and restore them to health.

That’s how God feels about sin. He’s heartbroken, seeing how it spreads through our lives and robs us of the joy, purpose, and peace he desires for us.

God hates sin because it harms us, his beloved children. He hates it so much that he sent his Son to free us from its grip.

But if he loves us so much, why does God allow sin? That’s a difficult question—one that has been asked for centuries. The answer is connected to the gift of free will.

God gave us the freedom to choose because love without choice is not real love. With that freedom comes the possibility of choosing wrongly and, thus, the presence of sin. God doesn’t force himself on us; he allows us to make our own decisions, even if it means walking away from him.

Yet, it’s important to remember that God is not the author of sin. Sin entered the world through human rebellion, and while God allows it, he does so with a greater plan of redemption in mind. Though we may not fully understand why he permits certain things, we can trust in his goodness and desire to restore and redeem all that is broken.

God’s heart is one of compassion, not condemnation.

How does God view sinners? Not as lost causes but as beloved children who have strayed and need rescuing. Luke 19:10 reminds us, “For the Son of Man came to seek and to save the lost.” That’s how God sees us—with a heart that longs to bring us home.

God’s plan for sinners has always been redemption—to make us whole again, bring us back from the brink, and offer us abundant life. That’s the heart of the gospel. That’s the depth of God’s love. No matter how far we’ve wandered, God’s plan is always to lead us home through Jesus.

Jesus: The Perfect Human

When we talk about Jesus, we’re talking about the only person who ever walked this earth in perfect righteousness. Did Jesus sin? No, not once. Hebrews 4:15 tells us, “For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin.” Jesus lived a perfect, sinless life. He faced the same struggles and the same temptations we do, yet he never fell short. He showed us what living in a perfect relationship with God truly means.

Jesus is often called the last Adam. While the first Adam brought sin into the world through disobedience, the last Adam, Jesus, brought freedom from sin through his perfect obedience. Where Adam missed the mark, Jesus hit it perfectly. He lived the life we were meant to live—one of complete trust in and obedience to God. Jesus is the true picture of humanity as God intended it, the image of God’s perfect holiness and love.

Freedom from Sin

Jesus didn’t just come to show us how to live. He came to set us free from the power of sin. Through his death and resurrection, he broke the chains that held us captive.

Freedom from sin doesn’t mean we won’t struggle with temptation or fall short. It means sin no longer has the final say.

So how does Jesus save us from sin? By doing what we could never do for ourselves. We couldn’t live a perfect life, but he did. We couldn’t pay the penalty for sin, but he did.

On the cross, Jesus took all our sins upon himself, the perfect sacrifice for a broken world. “God made him who had no sin to be sin for us so that in him we might become the righteousness of God” (2 Corinthians 5:21). Jesus became sin so we could become righteous.

Through his resurrection, Jesus conquered not only sin but also death. He opened the way for us to be reconciled with God and live in a right relationship with him again. We are made new, given a fresh start, and welcomed into God’s family.

Jesus saves us from sin by making us whole, forgiving our failures, and leading us into the freedom only he can give.

How Can I Be Forgiven for My Sin?

The beauty of the gospel is that no matter how far we’ve wandered or how deep our sins are, forgiveness is always available. 1 John 1:9 says, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.”

Forgiveness starts with confession. It’s an acknowledgment of our brokenness, our need for God’s grace. It’s not about being perfect or proving ourselves. It’s about coming to God as we are—flawed, hurting, and needing his mercy.

Forgiveness isn’t something we can earn; it’s a gift we receive.

Jesus has already paid the price for our sins on the cross. He took our place, bearing the punishment that we deserved. When we accept this gift, we are no longer defined by our failures but by his love. Romans 10:9 says, “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved.”

Forgiveness for sin is as simple as trusting in what Jesus has done. We are forgiven and made new when we confess, believe, and surrender our lives to him.

Forgiveness isn’t a one-and-done deal. It’s an ongoing invitation to live a life drenched in grace. Every day, God’s mercy is new, his arms are wide open, and his heart is ready to embrace you. No sin is too big for him to forgive, and no one has wandered too far to be brought back.

As Revelation 3:20 declares, “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me.”

It’s a standing invitation. Written in love. Just waiting for acceptance.

Ready to explore further? Dive into more readings about sin, grace, and the path to a restored relationship with our loving Creator.

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Our goal with this blog isn’t to alienate, condemn, or force an opinion. Instead, we want to thoughtfully and lovingly look at these questions: what does the Bible say about sexuality and how did God create us. We’ll explore what Scripture teaches about God’s design for sexuality and unpack the difference between attraction and behavior—a distinction at the heart of many questions, including:

• Is it a sin to be attracted to the same sex?

• Is it a sin to engage in sexual relations with the same sex?

While our main question, Is being gay a sin?, is a sensitive topic, we approach it with both truth and compassion while honoring God’s Word and extending grace to those with the heart to seek answers. The answer depends on what we mean by “being gay.” If we’re talking about engaging in homosexual activity, then, yes, the Bible teaches that it is sinful. However, many people use “being gay” to describe experiencing same-sex attraction itself—even without acting on those feelings. This distinction matters as we seek to understand what Scripture actually teaches.

What Does the Bible Say About Homosexuality?

The short answer is that homosexuality in the Bible is consistently described as outside of God’s design for sexuality. But to understand why, let’s look into both the context and the message behind different Bible teachings.

Throughout Scripture, certain behaviors are defined as falling short of God’s intentions, and this includes homosexuality. Key scriptures on homosexuality like Leviticus 18:22 and Romans 1:26–27 highlight the behavior as being the opposite of God’s design, and it comes alongside other moral instructions meant to guide all of us to live in a way pleasing to God.

This isn’t a matter of condemnation but an opportunity for understanding and striving to live a life that is pleasing to God out of love for him.

God’s Good Design for Sexuality

Sexuality wasn’t an afterthought in creation, it was purposefully designed to be a beautiful expression of marriage—the lifelong covenant between one man and one woman. Genesis 2:24 describes marriage clearly: “That is why a man leaves his father and mother and is united to his wife, and they become one flesh.” Jesus affirmed this (Matthew 19:4–6). This also answers the question of what the the Bible says about samesex marriage.

Throughout the Bible, sex is described and approved only within the context of a married man and woman.

This core design isn’t about physical needs alone but emotional and spiritual ones as well. Sex is meant to be a sacred and joyful bond within marriage that reflects God’s intent for love, trust, and unity. And any sexual activity outside of this—whether it’s premarital sex, lust, adultery, pornography, or homosexual behavior—is what the Bible says is a sin and steps outside God’s plan.

Not a Personal Attack on Those Who Practice Homosexuality

Let’s also address a common misconception. The Christian view on sexuality isn’t about singling out one group. Rather, it’s a call for all of us to honor God’s guidelines. Every person, regardless of anything, has fallen short of God’s standards in one way or another (Romans 3:23). Therefore, we all stand in need of his grace and guidance to better ourselves.

This truth doesn’t diminish the struggles people face, but neither does it mean we should continue in these activities. God’s call to follow his design for sexuality may feel challenging, but his guidance is always rooted in love.

Sexuality as Part of a Bigger Plan

When we consider what the Bible says about sexuality as part of God’s bigger plan, it becomes easier to see why he sets boundaries for us. Just as a loving parent says “no” to protect their child, God’s instructions come from this place of care and foresight. What the Bible says about sexuality reflects God’s understanding of what humanity needs to thrive relationally, emotionally, and spiritually.

Why Would God Restrict Humans Sexually?

At first glance, the idea of restrictions can feel limiting, even unfair. Why would a loving God place boundaries on something as personal as human sexuality? The answer lies in God’s role as our Creator who knows us better than we know ourselves. Just as parents guide their children for their well-being, God establishes boundaries for our protection, growth, and collective flourishing.

When it comes to what the Bible says about sexuality, this isn’t about denying us, but about pointing us toward something greater and who God truly made us to be. God knows what we need, and his design is built on this understanding. Whether the restriction is about premarital sex, adultery, or homosexual behavior, the goal isn’t to punish—the goal is a deeper, healthier connection with him and others.

God’s Boundaries Are Protective

Think about this example. When a child wants to eat candy all day, a loving parent will say no. Not because they want to spoil the child’s fun, but because they know what constant candy consumption will do to the child’s health as well as many other things the child may not even think about related to behavior, character, their future, and more. This same principle applies to God’s rules on sexuality. What seem like restrictions are actually safeguards against harm we don’t fully understand at the moment.

This isn’t about taking away freedom, but offering more meaningful liberty. True freedom isn’t doing whatever we want—it’s living aligned with our Creator. This concept is captured well in Luke 9:23–24 when Jesus says:

“Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will save it.”

God invites us to surrender temporary desires for an eternal perspective. By honoring his design, we can experience relationships and intimacy in a way that brings lasting fulfillment and take part in walking the narrow road toward holiness in losing our life to save it with Jesus for eternity.

God’s Design Is Rooted in Love

Many people view biblical commands as oppressive, but the intent behind them is the opposite. God’s vision in the Bible for human sexuality keeps our lives in balance and prevents the personal and relational pain that often accompanies living outside of his plan. God guides us this way because he loves us.

For some, the struggle with same-sex attraction might make these boundaries feel especially challenging. But God’s grace and love are always available. He isn’t asking us to do this alone but offers the help and strength we need.

Attraction vs. Lust: What’s the Difference?

When discussing same-sex attraction, one common question arises: Is same-sex attraction a sin? The answer may surprise you. Experiencing attraction, whether it’s romantic, aesthetic, or admiration, isn’t sinful in and of itself. It’s a natural part of being human. However, there’s a significant difference between attraction and lust.

Attraction Is Not a Choice or a Sin

Attraction is typically an innate response, often from noticing someone’s appearance, personality, or talents. For many, same-sex attraction isn’t something they’ve chosen but an experience they’ve found themselves navigating. The Bible doesn’t condemn attraction but acknowledges that feelings arise in a broken world with complex desires.

Where the line is drawn isn’t in noticing someone’s beauty or charisma, it’s how those feelings are handled. Attraction becomes an issue when it leads to sinful actions or thought patterns that run counter to God’s teaching.

Lust: More Than Noticing

Lust, on the other hand, is much more than simple attraction. It involves willfully indulging in sexual thoughts, fantasies, or desires in ways that distort God’s purpose for sexuality. It’s not about what we notice but where we allow our minds and hearts to go afterward. The Bible addresses this in Matthew 5:28, where Jesus teaches, “But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.”

Lust is self-focused, often fueled by a desire to satisfy our own wants without considering God’s design or the well-being of others. It objectifies people rather than treating them as individuals made in God’s image. While the temptation itself that leads to lust isn’t a sin, choosing to entertain those temptations crosses into sinful territory.

Temptation vs. Acting on It

Even Jesus faced temptation during his life on earth, as recorded in Matthew 4. How we respond to temptation is what matters. Acting on temptation, whether through thoughts or behaviors, is where sin enters the picture; (read 1 Corinthians 10:13, it’s encouraging).

For those wondering if homosexuality a choice, it’s important to note that choice has more to do with actions than feelings. Same-sex attraction may not be chosen, but indulging in lustful thoughts or engaging in homosexual behavior does involve deliberate decisions and choices.

Is Engaging in Homosexual Practice a Sin?

According to the Bible, yes, engaging in homosexual behavior is identified as a sin. Note that we frame this answer with compassion, clarity, and within the full biblical context, which includes an invitation toward grace, repentance, and transformation in Christ.

What Does the Bible Say Is a Sin?

The Bible explicitly mentions same-sex behavior among other sinful actions in passages like 1 Corinthians 6:9–11, which states:

Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men . . . will inherit the kingdom of God.

But this passage concludes with hope, saying:

And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

These verses remind us that sin isn’t limited to any one behavior or group. Greed, pride, deceit, and many other actions are named alongside sexual sins. The Bible defines sin as anything that falls short of God’s design for human flourishing, justice, protection, and righteousness.

Thank God for Jesus

Sin has consequences. It separates us from God and leads us away from the abundant life and the made-whole person he desires for us. But the good news is that forgiveness, restoration, and transformation are always available through Jesus Christ. His sacrifice on the cross makes it possible for all of us, regardless of our specific struggles, to move toward a life of holiness.

Christ doesn’t condemn us to remain in sin. Instead, he paved the way for repentance (a change of direction) and growth in relationship with him. For anyone wrestling with the question, Is being gay a sin? or other challenges, the promise of Jesus is a joyous reminder of God’s power and mercy.

Christianity and Homosexuality

On the relationship between Christianity and homosexuality, it is clear that Christians are called to speak truth in love. We should not shy away from what Scripture teaches; rather, we should approach it with compassion and grace.

Likewise, the role of the church goes beyond simply telling someone, “That’s a sin.” The church should be a place where people can wrestle with their faith, ask the hard questions, receive support, and grow in their relationship with God. Those wrestling with homosexual attraction should feel welcomed as they pursue faith, change, and holiness together with others.

Truth Call, Compassion Call

Jesus modeled the perfect balance of truth and compassion, as shown in the story of the woman caught in adultery (John 8). He didn’t excuse the woman’s sin, but still responded with love and invited transformation: “Neither do I condemn you. Go now and leave your life of sin.”

This is a guiding principle for how Christians should engage others’ sins. The goal is to walk alongside and help each other, not condemnation. Speaking truth and extending compassion go hand in hand for modeling Christ’s love.

The Church’s Role

The church should offer a space where people feel safe to share their struggles and seek guidance without fear or exclusion. This doesn’t mean compromising biblical truth, but it does mean leading with understanding and empathy. Those wrestling with same-sex attraction need to know they’re not alone and that their temptations or struggles don’t define their worth. Holiness (sanctification) is a shared pursuit—we’re all works in progress, dependent on God’s love and power to transform our lives.

Practically, this means the church can:

• Listen before speaking, creating an environment where people feel genuinely heard and valued.

• Offer discipleship and accountability relationships that focus on spiritual growth, not shame.

• Provide trained pastoral care teams who can walk compassionately with those navigating questions about sexuality, identity, and faith.

• Teach a biblical view of identity, reminding believers that our worth is rooted in Christ, not in our attractions or struggles.

• Encourage spiritual practices—prayer, worship, community, Scripture study—that help believers pursue holiness together.

• Equip parents and families to respond with compassion and truth when loved ones share these experiences.

These practices help the church reflect Christ’s heart—full of grace and truth—as we walk with one another toward maturity in Him. And remember: with God, all things are possible.

A Message of Hope

Ultimately, the question, “Is being gay a sin?,” invites us to look honestly at what Scripture teaches and at the character of God. The Bible shows that homosexual activity—not attraction itself—is one of many ways we can drift from God’s design. Yet anyone who comes to Christ in faith, turning away from sin and trusting in his risen life, finds forgiveness, healing, and the power to live the life God designed us for.

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However, as fallen sinners human beings channel their love and worship away from God and toward other things. So while creation makes humans lovers and worshipers, our fallen condition makes us idolaters. 

The apostle Paul describes that fallen and idolatrous human condition in his letter to the Romans: “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened” (Romans 1:21). 

St. Augustine (354–430) described these sins as reflecting “disordered loves.” Fallen human beings love temporal things more, and eternal things less, which leads to a deep-seated discontentment and unfulfillment in life. These disordered loves, in turn, disrupt the natural order of people’s lives. Augustine and the Protestant reformer Martin Luther (1483–1546) described the sinful condition as incurvatus in se—Latin for the person being “curved in on himself” rather than outward toward God as intended in creation.

Three Common Disordered Loves¹
The deep irony of the fallen condition is that the sin one often commits is actually the misuse of things that are in and of themselves good. Let’s consider three such sins of disorder and their virtuous biblical counterparts.²

The sin of gluttony can be described as the excessive love or overindulgence or lack of self-restraint when it comes to food and drink. Of course, food and drink are good, necessary, and enjoyable things. So gluttony is the misuse of the good. 

The contrasting biblical virtue is temperance or self-control. In the context of sexual immorality, the apostle Paul’s general injunction can apply: “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies” (1Corinthians 6:19–20).

The sin of greed or avarice is the excessive love or concern for money. It is seen as a common vice of the sinful nature and is compared to idolatry (Colossians 3:5–10). The apostle Paul states: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6:10). 

The contrasting biblical virtue is generosity. Jesus teaches that God is generous in giving us his grace, mercy, and love. God promises to provide for his children’s needs and we should also be generous in our giving in return (Matthew 6:19–34). The author of the book of Hebrews states: “And do not forget to do good and to share with others, for with such sacrifices God is pleased” (Hebrews 13:16).

The sin of lust is described as a strong craving or inordinate desire or love for sexual relations. While sex is also a good thing, lust and sexually immoral actions spoil God’s good intended plan for sex. Lust begins as a thought in a person’s mind, but, as Christian thinker David Naugle notes: “Adultery is the offspring of lust.”³ And as Jesus warned: “But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:28). 

The contrasting biblical virtue is sexual purity. Paul says: “It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body in a way that is holy and honorable, not in passionate lust like the pagans, who do not know God” (1 Thessalonians 4:3–5).

The perverse nature of sin is that it isn’t just doing bad things but also misusing good things. Thus, the sinful condition is reflected in disordered loves or affections.

Grace: Unmerited Favor and Power
If you feel convicted by the content of this article, recognize that as the writer I do as well. As a Christian teacher, I never talk about human sin without also talking about God’s grace. Sin disorders our lives and separates us from God. But God’s saving grace in Christ reconciles us back to God and motivates and empowers us to live a godly life.

Here’s what the apostle Paul reveals about God’s saving grace in our Savior Jesus Christ:

But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life. This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone. (Titus 3:4–8)

Here’s the Scriptural pattern of salvation:⁴

• Saved by grace
• Through faith
• In Christ 
• Not by works
• Saving grace motivates good works

Takeaway
As divine image bearers we were initially created with the end or goal of loving and worshiping our holy and benevolent Creator. However, our common fallenness before God has led to the catastrophe of becoming idolaters who are now separated from him. That fallen and disordered state often causes us to misuse the temporal and finite good things in our lives—food, money, and sex.

But the good news of the gospel is that we have been rescued from our sins by the saving work of Jesus Christ on the cross and that God’s grace through the Holy Spirit has begun the sanctifying process of reordering our moral lives.

Be encouraged by what Paul states in Ephesians 2:4–5: “But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved.”

Resources

• Anthony A. Hoekema, Saved by Grace

• David K. Naugle, Reordered Love, Reordered Lives: Learning the Deep Meaning of Happiness

• Kenneth Richard Samples, 7 Truths That Changed the World: Discovering Christianity’s Most Dangerous Ideas, chapters 9 and 10

Endnotes

1. For a discussion of divine grace and human sin as disordered loves, see Kenneth Samples, “God’s Grace Is Greater Than the Seven Deadly Sins.”

2. Concerning the sins of gluttony, greed, and lust, see David K. Naugle, Reordered Love, Reordered Lives: Learning the Deep Meaning of Happiness (Grand Rapids, MI: Eerdmans, 2008), 72–77.

3. Naugle, Reordered Love, 65.

4. For a discussion of salvation by grace and living the Christian life of sanctification, see Anthony A. Hoekema, Saved by Grace (Grand Rapids, MI: Eerdmans, 1989).

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In the beginning [rêʼshîyth] God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering [merahepheth] over the waters (Genesis 1:1–2). 

One important difference between young-earth creationists and old-earth creationists is the interpretation of “beginning” [rêʼshîyth] in Genesis 1:1. Did God create “the heavens and the earth” in a moment, or was it an ongoing process? Did earth and the universe appear in an instant—as Greek goddess Athena did from the head of Zeus, fully grown in a suit of armor—or did they develop over a period of time?

The answer to this question may be found in the exact meaning of the Hebrew word rêʼshîyth. Bible versions uniformly render it as “beginning” in Genesis 1:1, and Brown, Driver, and Briggs define it in their lexical dictionary as: “first, beginning, best, chief.” Yet to understand its precise meaning—whether it suggests a moment or a process—it’s necessary to analyze its usage elsewhere in the Bible.

How Merahepheth Is Used
A clue comes from the Hebrew word merahepheth, rendered “hovering” over the waters. Merahepheth—and its root râchaph—is a little-used word. In Mosaic usage (first five books of the Bible), it refers to the nurturing of God. In Deuteronomy 32:11 it appears as an eagle hovering over her nest.¹ If the same concept applies to Genesis 1:2, it makes a powerful statement about God and his relation to creation.

In Genesis 1:2, merahepheth is a participle, for which “the active participle emphasizes durative, linear action (i.e., as action which is prolonged and uninterrupted). Occasionally the participle is used for actions which are in reality repeated or plural rather than durative. The participle is atemporal (not time-bound), dependent upon the context for its tense (whether past, present, or future). Past Time: expresses durative, linear uninterrupted action in the past.”²

How rêʼshîyth Is Used
The durative, ongoing action surrounding merahepheth in Genesis 1:2 suggests the same may be true of rêʼshîyth in the previous verse.

Regarding rêʼshîyth: almost twenty instances refer to firstfruits of agriculture or the best of livestock brought to God.³ Firstfruits are obviously a process. Does a farmer bring zucchini to God when it is 4” long, or when it has grown to 8”? Must a yearling lamb be 365 days old, or approximately a year old? Agricultural produce and livestock undergo a process of development before they can be brought to God as firstfruits. Bringing firstfruits is a moment, but the firstfruits themselves represent a process.

Two instances (including this one) of rêʼshîyth refer to sexual proclivity:⁴

Reuben, you are my firstborn, My might and the beginning [rêʼshîyth] of my strength (Genesis 49:3, NASB).

The same reasoning for firstfruits applies to human offspring. Conception is a moment, and the birth of a son is a moment; yet there is a nine-month process in the production of a firstborn son.

Five instances of rêʼshîyth refer to “chief” as in “Amalek was first among the nations” (Numbers 24:20, NIV).⁵ This type of leadership is not a moment but a process; Amalek’s position of leadership was not a one-time coronation: it had to be both developed and maintained.

Perhaps the most compelling argument for a continuing process is found in two instances of rêʼshîyth that clearly refer to an ongoing period:

The beginning [rêʼshîyth] of his kingdom was Babel and Erech and Accad and Calneh, in the land of Shinar (Genesis 10:10, NASB).

. . . in the beginning [rêʼshîyth] of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month . . . (Jeremiah 28:1, NASB).

(We use the NASB in some of the above verses because—for reasons the authors find hard to understand—the NIV and some other Bible versions translate rêʼshîyth with words other than “beginning.” When the translation is not indicated, NIV is the default translation we refer to.)

“Beginning” as a Process, Not a Moment
In summary, in all instances in the Bible for which the temporal element can be discerned, rêʼshîyth refers to a beginning process or period; none clearly refer to a beginning moment. Hence the use of rêʼshîyth elsewhere in the Bible suggests that Genesis 1:1 refers to an ongoing creation process. This means that when God created the “heavens and the earth,” they did not spring into existence immediately, fully formed. Instead, the rêʼshîyth, the “beginning” in Genesis 1:1, was a process similar to the growth of produce or livestock.

If it is established that rêʼshîyth is a beginning period, how long does it extend? Does it stop with the earth being formless and empty and dark? Does it continue up until God’s Sabbath rest following the creation of humans?

Our opinion, based on the biblical text, is the former: the “beginning” included the process of creating the universe and an early Earth covered with water. Then the Holy Spirit hovered lovingly like an eagle over her nest as the balance of God’s creative process unfolded: removing the conditions of formlessness and emptiness as described in Genesis 1:3–2:1.

This textual review shows that the use of the Hebrew word rêʼshîyth in Genesis 1:1 offers support for the old-earth creationist position. The exact process God used to form “the heavens and the earth” can probably never be discerned by humans, but we can say with some confidence that it was a combination of divine action and the laws of physics which we believe God ordained “in the beginning.”

Endnotes

1. The only other usage of the word is in Jeremiah 23:9 as a man “shaken” by God’s holiness.
2. J. Paul Tanner, Hebrew Syntax: A Quick-Reference Manual for Hebrew Exegesis, 11th rev. ed, (Middletown, DE: J Paul Tanner, 2020), 26.
3. Exodus 23:19, 34:26; Leviticus 2:12, 23:10; Numbers 15:20–21, 18:12; Deuteronomy 18:4, 26:2, 10, 33:21; 1 Samuel 2:29; 15:21; Psalm 105:36; Proverbs 3:9; Jeremiah 2:3; Ezekiel 20:40, 44:30, 48:14.
4. Genesis 49:3; Deuteronomy 21:17
5. Numbers 24:20; Job 40:19; Jeremiah 49:35; Daniel 11:41; Amos 6:1.

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In regard to the nature of human beings, the Bible does a good job of explaining the broken human condition. For example, Presbyterian theologian Charles Hodge states:

Original sin is the only rational solution of the undeniable fact of the deep, universal and early manifested sinfulness of men in all ages, of every class, and in every part of the world.²

The term “original sin” is not used in the Bible and is attributed to St. Augustine (354–430).³ A sober look at human beings reveals that the doctrine of original sin has been confirmed throughout history and all around us on a daily basis. Yet, one aspect of the doctrine is disputed within Christendom. Here’s the definition of the doctrine:

The sinfulness, guilt, and susceptibility to death [was] inherited by all human beings (Christ excepted) from Adam.⁴

The part about human beings inheriting the guilt from Adam’s sin rubs many people the wrong way, including many Christians. To introduce the issue, let’s look at a thoughtful objection that I received about my article concerning original sin and its element of inherited guilt (see “Responding to Objections to Original Sin”) on my blog. The objection is slightly paraphrased and my response to it follows

Objection from an Evangelical Christian
Isn’t Ezekiel 18:20 in conflict with the doctrine of original sin?

The one who sins is the one who will die. The child will not share the guilt of the parent, nor will the parent share the guilt of the child. The righteousness of the righteous will be credited to them, and the wickedness of the wicked will be charged against them.

The only persons who could be condemned for Adam’s sin are Adam himself, and Jesus Christ who died on his behalf. While there’s no doubt that we have all inherited a sinful nature from Adam, I do not believe that we have inherited his guilt. I believe it would be unjust to punish you for my sin, or me for Adam’s sin. I am not morally culpable for the actions of others, but for my own, and that is plenty. Ezekiel 18 seems like a strong argument for this view. God said that the one who sins is the one that shall die and that the son will not die for his father’s sin.

I am guilty, to be sure—but not because someone else sinned, or because I have a sinful nature. Adam was guilty because he disobeyed God, and I am guilty for the same reason. All have sinned, so all deserve judgment and punishment.

What am I missing?

My Response
Thanks for reading my article and considering my case for original sin.

As you know, the doctrine of original sin is controversial and at least one entire branch of Christendom (Eastern Orthodoxy) rejects it—at least the part that all humans bear Adam’s guilt.⁵ Nevertheless, I think a careful case can be made for original sin (which includes our death, our moral corruption, and our guilt in Adam) from Scripture. That we suffer death, moral corruption, and guilt as a result of Adam’s sin is explicitly taught in Romans 5:12–21. 

The author of Romans, the apostle Paul, makes the following remarks:⁶

“Sin entered the world through one man, and death through sin” (v. 12, emphasis mine).
“Many died by the trespass of the one man” (v. 15, emphasis mine).
“One trespass resulted in condemnation [guilt] for all people” (v. 18, emphasis mine).
“Through the disobedience of the one man the many were made sinners [moral corruption]” (v. 19, emphasis mine)

I also explain in my article that salvation is grounded on our federal relationship to Adam. If it’s wrong for God to blame us for what Adam did, then it’s also wrong for God to blame and punish Christ for what we did. In Scripture, Christ is called the second Adam who repairs the break in fellowship caused by the first Adam. In other words, in his atonement Jesus became collectively responsible for humankind’s sinful actions (2 Corinthians 5:21).

Your recognition of the fact that we have inherited a sin nature from Adam shows our collective relationship to him.

Concerning the Ezekiel passage, the context is not original sin but rather the typical excuse that humans use for their sins. As theologian R. C. Sproul notes about the context of Ezekiel 18:

They try to blame someone else for their own misdeeds. That human activity has gone on since the Fall, but that is about all this passage has to do with the Fall. In the Fall Eve blamed the serpent, and Adam blamed both God and Eve for his own sin.⁷

Finally, if one insists that the Ezekiel passage is a universal principle or law that states that no one can justly suffer for the sins of another, then it directly violates the gospel message that Jesus Christ suffered on the cross for the sins of human beings. And most Christians affirm that Jesus suffered in the place of others.

I hope my comments are helpful to you. Peace be with you, my friend.

Takeaway
The doctrine of original sin is, in some respects, a perplexing teaching. But it has a biblical basis and it is confirmed universally by human behavior.

Reflections: Your Turn 
How does the Bible’s explanation of human nature compare with other worldviews?

Resources
• Does Original Sin Explain the Human Condition?    
• Responding to Objections to Original Sin 
• Responding to More Objections to Original Sin

Endnotes

1. For more about the explanatory power and scope of historic Christianity, see Kenneth Richard Samples, A World of Difference: Putting Christian Truth-Claims to the Worldview Test (Grand Rapids, MI: Baker Books, 2007), 26–27, 34, 270–271.
2. Charles Hodge, Hodge’s Systematic Theology, Volume II—Anthropology Revised (Devoted Publishing: Ingersoll, Ontario, Canada, 2019), 175, bit.ly/363SfSS.
3. See Wikipedia, s.v., “Original Sin,” last edited August 23, 2023.
4. John Jefferson Davis, Handbook of Basic Bible Texts: Every Key Passage for the Study of Doctrine and Theology (Grand Rapids, MI: Zondervan, 1984), 56.
5. Fr. John S. Romanides, “Original Sin According to St. Paul,” Orthodox Christian Information Center, accessed August 24, 2023, orthodoxinfo.com/inquirers/frjr_sin.aspx.
6. See R. C. Sproul, Adam’s Fall and Mine, The Highway, accessed August 24, 2023.
7. Sproul, Adam’s Fall and Mine. 

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Before I discuss what are known as the seven deadly sins, I’ll begin with a brief discussion of salvation as a gift of God.

Salvation by Grace
The apostle Paul reveals to us the good news: “But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved.” (Ephesians 2:4–5)

I hope these words never get old for you. God, the creator of all things, saved us in and through our redeemer Jesus Christ. And this salvation came while we were spiritually dead and at enmity with God. Yet it was motivated by God’s great love and rich mercy. Theologians refer to this gracious act on God’s part as justification.

Concerning the gospel of grace theologian Anthony Hoekema reminds us that “one of Paul’s strongest emphases is that no one can earn eternal life by his or her good deeds.”¹ Salvation is never something we deserve and it cannot be earned by our spiritual and moral efforts. It is a gift of God’s goodness and kindness—not merited by our works. 

The apostle Paul makes the contrast between grace and works clear: “And if by grace, then it cannot be based on works; if it were, grace would no longer be grace.” (Romans 11:6)

Consider this formula:

Grace = Unmerited Favor

• Merit = Earned
• Grace = Gift
• Therefore, merit contradicts grace in terms of salvation. (In the process of sanctification we cooperate with God’s grace but not in justification.)

Hoekema continues: “The idea that one can ‘merit an increase of grace’ would seem to be a contradiction in terms. For if something is of grace, how can it be merited? And if it is merited, how can it still be grace? Further, the teaching that one can merit everlasting life is clearly contrary to Scripture.”²                           

The apostle Paul summarizes how we should think of grace, faith, and works in the salvation that comes to us from God. It’s comforting to know that all three members of the Trinity are involved in our salvation.

“But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life. This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone.” (Titus 3:4–8)

In the scriptural pattern of salvation, we are:

• saved by grace
• through faith
• in Christ 
• not by works
• and saving grace motivates good works

Motivation for Living the Christian Life
Not only are we saved by grace but we should also seek to live the daily Christian life by grace. We rely on the Holy Spirit to produce his fruit in our lives, including the virtues of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22–23). The Spirit’s work in sanctification is consistent with our own effort to conform to godliness. Theologians Anthony Hoekema and John Jefferson Davis emphasize the Spirit’s role in the process of sanctification:

“The Christian life is now to be lived, not first of all in obedience to a set of rules (though the rules of God are still important guidelines for Christians), but in the strength of the Holy Spirit.”³

“In this view, the state of holiness begins with regeneration and conversion, and is to grow throughout the believer’s life through the ministry of the Word and the Spirit and through personal faith and obedience. In this understanding, the old sin nature is progressively subdued, but never entirely abolished in this life.”⁴

For as our Lord stated: “Then he [Jesus] said to them all: ‘Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me.’” (Luke 9:23)

Despite the good news of what God has done for us in salvation, we can be swamped by doubts due to our ongoing struggle with sin. What do we do when some sins seem too difficult to overcome and even deadly? 

The Seven Deadly Sins
The so-called seven deadly sins are not found as a specific list in Scripture. But all seven are mentioned in the Bible as sins first against God but also against our neighbor and even against ourselves. Christian thinker David Naugle tells of their origin:

“The list of the seven deadly sins was originally formulated to protect monks and nuns from misbehavior in monasteries and nunneries. Yet it was quickly apparent that they applied to regular people in everyday life whether they were in religious orders or not. Sin is no respecter of persons.”⁵

Here are the seven deadly sins listed alphabetically:  

1. anger (or wrath)

2. envy

3. gluttony

4. greed (or avarice)

5. lust

6. pride

7. sloth (or lack of affection)

These sins present a tangle of vice. Naugle describes how they’re interconnected: “The seven deadlies are causes, other sins their effects. Murder, for example, is anger’s son. Theft is the daughter of greed. Adultery is the offspring of lust.”⁶

Naugle uses St. Augustine’s description of these sins as reflecting “disordered loves.” As fallen human beings we love temporal things more, and eternal things less, which leads to a deep-seated discontentment. These disordered loves then, in turn, disorder our lives. Augustine and the reformer Martin Luther described the sinful condition as incurvatus in se—Latin for the person “curved in on himself” rather than outward toward God.

Building on the idea of sin as disordered loves, theologian Michael Reeves describes the broken condition of human beings after the fall: “Lovers we remain, but twisted, our love misdirected and perverted. Created to love God, we turn to love ourselves and anything but God.”⁷

In his classic text Confessions, St. Augustine writes about his own disordered life, which mirrors our own: “But my sin was this, that I looked for pleasure, beauty, and truth not in him but in myself and his other creatures, and the search led me instead to pain, confusion, and error.”⁸

Human beings pay a heavy existential price for these twisted affections. Naugle again provides helpful connections on the seven deadly sins: “Pride, envy, and anger flow from an obsession with the self. Avarice [greed], gluttony, and lust originate in excessive love for money, food, and sex. Since these things rank high in our hearts, love for God ranks low, and this deficiency of affection for him is called sloth.”⁹            

During times of doubt over our disordered lives, that’s when we need to cling to what we know is true about God. The words “when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy” are our assurance of God’s good favor to us.

Takeaway
The biblical concept of a fallen humanity possesses significant explanatory power. And if the Bible can explain the enigma of the human condition, then there is good reason to believe it is a true revelation from God. 

Yet in light of the seven deadly sins and their power to disorder our lives, let me remind you that as a believer in Christ, you are saved by grace. And that saving grace motivates the believer to pursue virtue, which is its fruit instead of its root. 

Resources

• Anthony A. Hoekema, Saved by Grace
• David K. Naugle, Reordered Love, Reordered Lives: Learning the Deep Meaning of Happiness
• Kenneth Richard Samples, 7 Truths That Changed the World: Discovering Christianity’s Most Dangerous Ideas, chapters 9 and 10

Endnotes

1. Anthony A. Hoekema, Saved By Grace (Grand Rapids, MI: Eerdmans, 1989), 165.

2. Hoekema, 166.

3. Hoekema, 44.

4. John Jefferson Davis, Handbook of Basic Bible Texts: Every Key Passage for the Study of Doctrine & Theology (Grand Rapids, MI: Zondervan, 1984), 94.

5. David K. Naugle, Reordered Love, Reordered Lives: Learning the Deep Meaning of Happiness (Grand Rapids, MI: Eerdmans, 2008), 65.

6. Naugle, 65.

7. Michael Reeves, Delighting in the Trinity: An Introduction to the Christian Faith (Downers Grove, IL: InterVarsity Press, 2012), 67.

8. Augustine, Confessions, R. S. Pine-Coffin (New York, NY: Penguin, 1961), Book 1, 20.

9. Naugle, 66.

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It seems all human beings have a congenital moral condition that stands beyond complete cure in this life. Personally, I sincerely desire to fulfill what Jesus called the two great commandments: To love God with all my heart, mind, soul, and strength and my neighbor as myself (Mark 12:29–31). But while I’ve seen what I think is genuine spiritual growth in my life in terms of love and devotion to God and striving to be altruistic toward others, my attempts at doing so over my entire adult Christian life have been, at best, limited and painfully inconsistent. So the truth is I haven’t fulfilled God’s commandments and thus need a Savior from my sin.

So what explains this universal flaw within human beings?

The Bible’s depiction of the defective human condition explains the moral failure by revealing that all human beings are captive to the debilitating force of original sin. Theologian John Jefferson Davis in Handbook of Basic Bible Texts defines “original sin” as “the sinfulness, guilt, and susceptibility to death inherited by all human beings [Christ excepted] from Adam.”¹

I’ve explained the doctrine here: Does Original Sin Explain the Human Condition? and defended it here: Responding to Objections to Original Sin. Yet some people continue to question it for various reasons. Let’s look at a reader’s recent thoughtful objections that I received recently on social media (paraphrased) and my response to them.

Objection from an Evangelical Christian
Please allow me to play devil’s advocate here and say that in regard to the doctrine of original sin, it is, in effect, a moot point:

Consider two respectful challenges:

First, children become morally culpable through committing their own sin as soon as they are able to do so! Although often adduced as an argument for the logical plausibility of original sin, this fact also seems to be an argument against the practical value of such a doctrine, because at the instant of their first “atomic” acts of sin, children become sinners by volition, regardless of whether they were sinners by nature before then. Do toddlers sin because they are sinners, or do they become sinners because they sin? If Adam himself proved anything, it’s that one does not have to be a sinner by nature in order to disobey the first time one faces a real test.

Second, even among those (Western) Christian teachers who claim to believe in original sin, most will posit the idea of an age of accountability. Realizing that the thought of any baby ending up in hell offends the sensibilities of most reasonable people, they thus make a de facto nullification of original sin by suggesting an exception to the usual necessary means of salvation (direct, consciously exercised faith in Christ) for those who die as infants or small children. I don’t know. But shall not the Judge of all the Earth do right?

My Response
Greetings in the name of the Father, the Son, and the Holy Spirit. Thank you for your respectful and thoughtful comments. Let me offer a few points in response:

First, the devil doesn’t need an advocate. 

Second, as my article Responding to Objections to Original Sin indicates, not all of theologically conservative Christendom affirms original sin. Eastern Orthodoxy affirms a universal proclivity to sin but rejects a universal guilt in Adam.² Also, some of the modern-day representatives of the radical reformation (Anabaptists) reject the teaching that all people are guilty in Adam.

Third, the most important question for evangelical Protestants is does the Bible teach original sin? See my article where I reference Scripture that children are conceived in sin and people are sinners by nature, not just by choice (Psalm 51:5; 58:3; Proverbs 20:9; Romans 5:10–12).

Fourth, the gospel message itself seems to trade on the idea of original sin. That is, the apostle Paul seems to say that people inherit Adam’s sin similarly to how believers inherit Christ’s righteousness (Romans 5). So human beings can be judged fairly for Adam’s sin similarly to how Christ is judged for the collective sin of humanity.

Fifth, your description of sin seems too restrained (Augustinians may call it Pelagian-like) compared to Scripture. A mere volitional choice or proclivity to sin doesn’t seem to square with Scripture’s definition of sin as “disobedience,” “evil,” “inequity,” “lawlessness,” “transgression,” “trespass,” “ungodliness,” “unholiness,” “unrighteousness,” and “wickedness.”³

Sixth, Adam did sin without a sinful nature but if all children have free choice, then why is sin universal among humanity? Why haven’t some freely chosen not to sin? It seems most of Western Christendom thinks original sin is a better explanation for the human condition (the universality of sin).

Seventh, affirming an age of accountability doesn’t biblically invalidate original sin. Saying something is “moot” doesn’t exegetically explain the clear teaching of Scripture. An age of accountability can simply mean that a person has reached an age where they are more cognizant of their sin, but that doesn’t remove one’s possible corporate sin as part of the human species.

Eighth, Western Christendom (both Catholic and Protestant) by and large does affirm original sin and this is especially true of magisterial Protestants. The practice of infant baptism is usually connected to the perceived state of sin in the child.

As I said in Responding to Objections to Original Sin: “I think original sin is a clear biblical doctrine and a coherent idea that carries great explanatory power and scope when it comes to the human condition.”

Peace be with you, brother.

Takeaway
The doctrine of original sin is, in some respects, a perplexing teaching. But it has a biblical basis and it is confirmed universally among human beings.

Reflections: Your Turn
Do you see original sin manifested in your life? Visit Reflections to comment. 

Resources

• For more about original sin and God’s cure in the gospel of Jesus Christ, see my book, 7 Truths That Changed the World: Discovering Christianity’s Most Dangerous Ideas (Grand Rapids, MI: Baker, 2012), chapters 9 and 10.
• See my article “Blaise Pascal on the Human Condition.”

Endnotes

1. John Jefferson Davis, Handbook of Basic Bible Text: Every Key Passage for the Study of Doctrine and Theology (Grand Rapids: Zondervan, 1984), 56.
2. Fr. John S. Romanides, “Original Sin According to St. Paul,” Orthodox Christian Information Center, accessed September 19, 2022, http://orthodoxinfo.com/inquirers/frjr_sin.aspx.
3. Kenneth Richard Samples, 7 Truths That Changed the World: Discovering Christianity’s Most Dangerous Ideas (Grand Rapids, MI: Baker, 2012), chapters 9 and 10.

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Trees play a role, but what isn’t widely recognized is that far more carbon is sequestered in the world’s oceans than exists in all Earth’s trees. There is as much carbon in the oceans as there is carbon in Earth’s atmosphere, and this oceanic carbon component is predominantly dissolved organic matter (DOM). Scientists have learned that deep-ocean microbes pull carbon down to the depths rather than returning it all to the atmosphere as carbon dioxide.

Sequestration Time Scales
Trees don’t sequester carbon forever. Eventually, they get consumed in a forest fire or die. When they burn or die (decay), they release their stored carbon back into the atmosphere as carbon dioxide. The rare exception is where some natural catastrophe buries trees under mud, lava, or volcanic ash to a degree that the carbon in the trees has no contact with the atmosphere.

Most oceanic dissolved organic carbon (DOC, a component of DOM) resists biodegradation for several millennia.¹ Therefore, at least for a few millennia, the production of DOC can remove huge amounts of carbon dioxide from the atmosphere. Such a long period of time has provided more than sufficient time for human civilization to develop economically beneficial greenhouse gas mitigation endeavors.

Microbial Carbon Pump
A large fraction of oceanic DOC is of microbial origin.² A team of eleven biologists and chemists from five universities in Canada and three universities in the United States determined which microbes are most responsible for oceanic DOC and to what degree DOC is deposited into ocean sediments, where tectonic activity can drive this DOC into Earth’s mantle.³

The researchers designed an experiment to simulate deep convective mixing in the oceans. They collected several liters of water from four different ocean depths: (1) the ocean surface, (2) 20 meters deep, (3) 500 meters deep, and (4) 1,500 meters deep. Then, they exposed the surface water to prokaryotic communities (communities of single cells where the cells lack a nucleus) taken from the different water depth samples. The team tracked changes in the DOM concentration and composition as well as changes in the prokaryotic taxa. The tracking was done on a daily basis over a 1.5-year period.

Their experiment affirmed the microbial carbon pump (MCP) hypothesis. The MCP states that DOC that is readily broken down by microbial activity (labile DOC) as it falls to progressively greater ocean depths gets transformed by prokaryotes into DOC that is impervious to breakdown by microbial activity (refractory DOC⁴).

The researchers established that deeper prokaryotic communities were found to be more diverse than surface ones. Furthermore, they found that deeper prokaryotes were much more efficient at producing refractory DOC. Much of this refractory DOC descends all the way to the ocean floor, where tectonic activity at oceanic subduction zones drives the refractory DOC deep into Earth’s mantle. The team of eleven concluded that prokaryotes in the oceans contribute more to long-term sequestration of carbon pulled from Earth’s atmosphere than any other natural process. Prokaryotes also contribute to the deep oxygen cycle, which must be exquisitely fine-tuned to make advanced life possible.⁵

Designed for Advanced Life
Although the eleven researchers didn’t comment on the philosophical significance of their studies, implications can be drawn. Prokaryotes are the simplest life-forms on Earth. The team established that it takes a combination of the following to make advanced life possible on Earth’s surface: (1) very abundant marine prokaryotes where the diversity of these prokaryotes increases with ocean depth at a fine-tuned degree, (2) prokaryote-rich deep ocean zones (akin to the Labrador Sea) of just the right number and size, and (3) fine-tuned marine tectonic subduction zones to ensure that just-right amounts at just-right rates of carbon and oxygen are delivered from Earth’s atmosphere and oceans into Earth’s mantle. The remarkable fine-tuning of each of these components—and even more so, the complex interplay between them—points to a Creator who intended to make Earth hospitable to advanced life.

The scientists’ work also implies creation care and climate change messages. Humans need to manage the marine environment to ensure that both the abundance and diversity of prokaryotes are sustained. We also need to determine how we might increase the abundance and diversity of prokaryotes in the oceans. Such efforts may provide a more rapid, efficient, and economic strategy for mitigating global warming and stabilizing Earth’s climate for our benefit and the benefit of all other life.

Endnotes

1. Dennis A. Hansell et al., “Dissolved Organic Matter in the Ocean: A Controversy Stimulates New Insights,” Oceanography 22, no. 4 (December 2009): 202–211, doi:10.5670/oceanog.2009.109.
2. Richard LaBrie et al., “Deep Ocean Microbial Communities Produce More Stable Dissolved Organic Matter through the Succession of Rare Prokaryotes,” Science Advances 8, no. 27 (July 8, 2022): id. eabn0035, doi:10.1126/sciadv.abn0035.
3. Karl Kaiser and Ronald Benner, “Major Bacterial Contribution to the Ocean Reservoir of Detrital Organic Carbon and Nitrogen,” Limnology and Oceanography 53, no. 1 (January 2008): 99–112, doi:10.4319/lo.2008.53.1.0099.
4. Federico Baltar et al., “What Is Refractory Organic Matter in the Ocean?,” Frontiers in Marine Science: Section Aquatic Microbiology 8 (April 1, 2021), id. 642637, doi:10.3389/fmars.2021.642637.
5. Hugh Ross, “Deep Oxygen Cycle Provides Evidence for Creation of Animals,” Today’s New Reason to Believe (blog), Reasons to Believe, October 12, 2020; Hugh Ross, Designed to the Core (Covina, CA: RTB Press, 2022), 216–217.

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My answer: The word blasphemy, when it appears in the Bible, is not always blasphemy against the Holy Spirit. Blasphemy and blasphemy against the Holy Spirit can be two different things. Taking the Lord’s name in vain is forgivable. Abusing God’s people like Saul of Tarsus did is forgivable. Blasphemy against the Holy Spirit is not forgivable.

No one who is a Christian is able to blaspheme against the Holy Spirit. A blasphemer, according to multiple Bible passages (see page 161, Beyond the Cosmos, for a complete list of Bible passages relevant to blasphemy against the Holy Spirit and the rest of chapter 14 in that book),¹ labels everything good as evil and everything evil as good. That person is unable to see or acknowledge sin in his life, is incapable of repentance, never feels wretched for what he has done, knows exactly who God is and what God is offering, and yet wants nothing to do with God, his mercy, his offer of redemption, or his disciples.

From everything you said in posing your question it is clear that you are NOT a blasphemer against the Holy Spirit. It is clear that you have NOT committed the unforgivable sin. I think it also is clear that you are Christian. Your responses are evidence that the Holy Spirit is working in your life.

The battle against sin in our earthly lives is long and hard. However, if we persevere in allowing the Holy Spirit to supernaturally give us the desire and power to live the life Christ wants us to live, we and other Christians around us will see progress.

Anyone can get a free chapter of Beyond the Cosmos at reasons.org/ross.

Endnote

Hugh Ross, Beyond the Cosmos, 3rd ed. (Covina, CA: RTB Press, 2017), 151–166.

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My answer: Good cross references are 1 Corinthians 11:30 and James 5:13–16. Spiritual ills and sin, according to these and other Scriptures, can cause physical stress and chronic ailments. I believe a call for repentance should accompany any prayers for physical healing. This call is explicit in James 5:16, “Confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.”

Notice that James 5:16 does not limit the confession of sins to just the person seeking prayers for a physical healing. Those praying should also confess their sins. One or more of those who are praying may be suffering from a physical stress or ailment owing to spiritual ill health. They, too, can be healed.

In my experience, the most effective prayers for physical healing are those in which the person seeking prayer and those committed to pray engage in “prophetic prayer.” In such prayer meetings, all the participants ask the Holy Spirit to expose hidden sins in their lives and in the lives of the other participants. We all have sins in our lives that we are either hiding from others or simply not aware of. I have witnessed the exposure of such sins followed by genuine repentance yielding amazing spiritual and physical healings.  

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