Abstract

This article examines the contrasting theological frameworks of Christianity and Judaism regarding the doctrine of inherited sin. Christianity asserts that all humanity shares a fallen nature due to Adam and Eve’s transgression, necessitating redemption through Christ. Judaism, however, denies inherited guilt, emphasizing individual accountability and the inherent purity of human birth. Using key scriptural passages (Genesis 3; Psalm 51:5; Romans 3:23; Ezekiel 18:20), original language studies, and historical theology, this study explores the roots of these perspectives. It further considers the apostle Paul’s decisive break from his Pharisaic background and argues that his doctrine of humanity’s fallen condition reflects divine revelation from Christ Himself.

---

Introduction

The concept of sin lies at the heart of both Christianity and Judaism, yet these two faith traditions diverge profoundly on its origin and transmission. Christianity teaches that humanity inherits a fallen condition from Adam and Eve’s sin in Eden, resulting in a universal need for redemption. Judaism, in contrast, rejects the idea of inherited sinfulness. Instead, it affirms human beings are born morally pure and become sinners only through their own choices.

This theological divide is not a minor point. It shapes each tradition’s understanding of human nature, accountability, and the pathway to reconciliation with God. For Christians, grappling with these differences is not only an academic exercise but also a pastoral necessity—deepening our appreciation for the Gospel’s radical claim: Christ alone remedies the deepest need of every human heart.

I. The Christian Doctrine of Inherited Sin

A. Biblical Foundations: Humanity’s Shared Brokenness

The Christian understanding of inherited sin begins in Genesis 3, where Adam and Eve’s disobedience brings death and estrangement into human existence. Paul later summarizes this theological reality in Romans 5:12 (ESV):

“Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned.”

Here, the word “sin” translates the Greek hamartia (ἁμαρτία), meaning “to miss the mark” or “to fall short.” In this context, it refers not merely to sinful acts but to a pervasive condition—an inward brokenness inherited by all humanity.

David, in Psalm 51:5 (NIV), laments this reality:

“Surely I was sinful at birth, sinful from the time my mother conceived me.”

The Hebrew term for “sinful” here is avon (עָוֹן), often translated “iniquity.” It conveys the idea of moral distortion or perversity—a bentness in human nature that predates personal choices.

Similarly, Paul declares in Romans 3:23 (NIV):

“For all have sinned and fall short of the glory of God.”

The phrase “fall short” comes from the Greek hystereō (ὑστερέω), meaning “to lack” or “to be deficient.” It describes a continual state of falling short of God’s glorious standard, not a one-time failure.

B. A Broad Evangelical Perspective

Within evangelical theology, inherited sin is understood as a universal condition that inclines every human heart away from God. This does not mean people are as evil as possible, but rather that no part of human life—thoughts, emotions, or actions—remains untouched by the effects of the fall. As such, all people stand in need of divine grace, not simply moral improvement.

This perspective preserves both the dignity of human responsibility and the sobering truth of our shared need for salvation.

II. The Jewish Perspective: Individual Responsibility and Moral Agency

A. Scriptural Emphasis on Accountability

Judaism approaches the narrative of Genesis 3 differently. While recognizing Adam and Eve’s sin as significant, Jewish thought does not believe their guilt is transmitted to their descendants. Instead, humans are seen as born morally neutral, fully accountable for their own actions.

Ezekiel 18:20 (NIV) illustrates this foundational belief:

“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 word “guilt” here translates the Hebrew chet (חֵטְא), meaning “to miss the mark.” In the Jewish context, it describes individual failings, not a hereditary condition.

B. Rabbinic and Philosophical Insights

Rabbinic Judaism teaches that every human possesses a yetzer ha-tov (good inclination) and, later in life, develops a yetzer ha-ra (evil inclination). According to the Talmud (Berakhot 60b), these inclinations are part of human moral capacity, not signs of innate corruption.

Rabbi Neil Gillman writes in The Jewish Approach to God:

“Judaism affirms the essential goodness of creation and rejects the notion that human beings are born with a sinful nature. Each person bears responsibility for their own conduct and stands capable of repentance and return” (Gillman, 2003, p. 52).

Maimonides reinforces this, teaching that God endowed humanity with free will, making each individual solely accountable for their righteousness or sinfulness.

III. Paul’s Departure from His Jewish Heritage: Divine Revelation Through Christ

The apostle Paul’s radical shift in understanding sin raises a profound question: Why would a man steeped in Pharisaic tradition, trained under Gamaliel (Acts 22:3), abandon the Jewish perspective on sin and adopt the view that humanity shares a fallen nature?

Paul’s writings reveal a theological transformation too deep to be explained merely by intellectual reasoning or exposure to Greco-Roman thought. As a Pharisee, Paul would have upheld the belief in personal accountability, consistent with Ezekiel 18. Yet in his epistles, Paul consistently speaks of sin as a universal condition inherited from Adam.

The only adequate explanation is that Paul’s understanding came through direct divine revelation. After his encounter with Christ on the road to Damascus (Acts 9), Paul did not immediately confer with flesh and blood but spent time in Arabia, receiving instruction from the risen Christ Himself (Galatians 1:11–12, 15–17). He writes:

“I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ” (Galatians 1:12, NIV).

It is reasonable to conclude that Christ Himself revealed to Paul the depth of humanity’s fallen condition and the necessity of redemption through His atoning work. Thus, Paul becomes the chosen vessel to articulate a clear, Spirit-inspired doctrine of sin and salvation for the Church.

This theological insight did not come from Paul’s rabbinic background but from Christ’s direct teaching. In this way, the doctrine of inherited sin reflects not merely a Pauline innovation but the mind of Christ revealed through His apostle.

IV. Theological and Pastoral Implications

A. The Human Condition Reconsidered

Judaism’s emphasis on moral agency provides a noble vision of human potential. Yet Christianity sees the universality of sin—not just in outward acts but as a condition of the heart. This distinction leads to divergent paths: Judaism toward repentance and ethical living, Christianity toward grace and transformation.

B. Christ: The Remedy for Inherited Sin

Paul’s teaching points to Christ as the singular solution. In Romans 5:19 (ESV) he writes:

“For 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.”

The word “made” here translates the Greek kathistēmi (καθίστημι), meaning “to appoint” or “to establish.” Through Adam, humanity was placed under sin’s dominion; through Christ, believers are established in righteousness.

Conclusion

Christianity and Judaism present two fundamentally different answers to humanity’s deepest problem. Judaism trusts in repentance and moral resolve; Christianity insists on the need for divine intervention. Paul’s departure from his Jewish heritage is not a betrayal of it but its fulfillment—revealed through Christ and pointing to the Gospel’s universal scope.

For Christians, this doctrine underscores that Christ does not merely forgive our sins; He restores fallen humanity, offering new life. Only in Him is the human story rewritten—not in Adam’s failure but in Jesus’ triumph.

Bibliography

Gillman, Neil. The Jewish Approach to God: A Brief Introduction for Christians. Woodstock, VT: Jewish Lights Publishing, 2003.

Maimonides, Moses. The Guide for the Perplexed. Translated by M. Friedlander. New York: Dover Publications, 1956.

The Babylonian Talmud. Translated by Isidore Epstein. London: Soncino Press, 1935.

The Holy Bible, English Standard Version. Wheaton, IL: Crossway, 2016.

The Holy Bible, New International Version. Grand Rapids, MI: Zondervan, 2011.