Original Sin

This shorter section on original sin is taken from this article on The Covenant of Works which situates original sin in the broader context of covenant theology.

Adamic Headship

Romans 5:12–19 presents the clearest articulation of federal theology in Scripture. Paul draws a parallel between Adam and Christ, showing how sin, condemnation, and death entered the world through one man’s transgression, and how righteousness, justification, and life are granted through another Man’s obedience.

Key affirmations from this text:

• “Through one man sin entered the world” (v. 12).
• “By the one man’s disobedience the many were made sinners” (v. 19).
• “By the one man’s obedience the many will be made righteous” (v. 19).

The force of Paul’s argument depends entirely on the idea that Adam acted on behalf of all humanity, just as Christ acts on behalf of all who are in Him.

1 Corinthians 15:22, 45–49 expands the typological framework:

• “As in Adam all die, so in Christ shall all be made alive” (v. 22).
• Adam is called the “first man,” and Christ the “last Adam” (v. 45).
• Adam is described as “natural” and “from the earth,” whereas Christ is “spiritual” and “from heaven” (vv. 47–49).

The contrast and comparison function to establish the solidarity of each group, humanity in Adam, the redeemed in Christ. The “two-Adams” theology is thus integral to understanding original sin and justification.

Implications of Adam’s Headship

The corruption of human nature is the natural and ontological consequence of Adam’s fall. As the propagator and biological originator of the human race, Adam transmitted to all his descendants a depraved nature, one that is alienated from God, inclined to evil, and incapable of spiritual good.

Just as a polluted fountain yields polluted streams, so Adam’s fallen nature is naturally communicated to all who descend from him by ordinary generation. Thus, all humans are born in a state of moral bondage, enslaved to sin (Romans 6:6) and unable to please God (Romans 8:7-8). This aspect of original sin is not imputed, but inherent; it is not a judicial reckoning, but a corruption of being. It renders humanity not only prone to sin, but positively inclined toward it. This is the state into which all are born.

In contrast, the inherent state of guilt and condemnation of fallen humanity arises from Adam’s role as federal head. In the covenant of works, Adam stood as humanities legal representative before God. Adam's transgression of the divine command meant that not only Adam but all those whom he represented would now stand under condemnation.

As Paul declares, “Through one trespass, judgment came to all men resulting in condemnation” (Romans 5:18) and “in Adam all die” (1 Corinthians 15:22). Here, death, in its judicial dimension, presupposes legal guilt. The condemnation described here does not result from individual sinful acts, but from solidarity with Adam in his representative role. His resulting guilty state is the same guilty state we are born into by virtue of our covenantal union with him.

This imputed guilt renders all humanity liable to divine judgment and wrath from the moment of conception. Guilt incurs the penalty of death; corruption fosters sin; sin compounds guilt; compounding guilt continues to store up the wrath to be revealed on judgment day (Romans 2:5). All are guilty and corrupt apart from Christ. In Christ, however, all are justified (dealing with guilt) and sanctified (dealing with corruption).

Is Representation Unjust?

One of the most frequently raised objections to the doctrine of Adam’s federal headship is that it appears unjust for all of mankind to suffer the judicial consequences for the sin of one man. Critics argue that it violates personal responsibility and undermines the moral autonomy of individual persons.

However, this objection is fundamentally misguided. God, as Creator and Sovereign, has the right to determine the manner in which He relates to His creatures. In the case of Adam, He appointed him to act not merely as an individual, but as the covenantal head of all his descendants.

It must also be recognized that had Adam succeeded in his obedience, the reward would not have been confined to himself alone. His righteousness and the blessings accompanying it, including continued life, communion with God, and dominion over creation, would likewise have been carried to his posterity. The covenantal structure works both ways: blessing for obedience and curse for disobedience.

Moreover, this covenental structure applies to the last Adam just as the first. Thus, any argument against the justice of imputed sin must also be an argument against the justice of imputation of righteousness, an implication that would undermine the very basis of salvation in Christ.