The Imputation of Adam's Sin (Notes on Systematic Theology)

 

Here are some good definitions of the doctrine under consideration, namely the imputation of Adam's sin to his posterity, i.e. the human race:

"They (Adam and Eve) being the root of mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity, descending from them by original generation." (Westminster Confession of Faith, 6.3)

"Adam did not sin merely as a private individual, but his first sin transgressed the covenant in which he represented all mankind. Though God’s words “in the day that thou eatest thereof thou shalt surely die” (Gen. 2:17) were addressed specifically to Adam in the singular, death came to all Adam’s descendants after the fall (Genesis 5)." (Joel R. Beeke)

The most important passage in all of Scripture concerning this issue is Romans 5:12, which says "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."

It is worth our time here to analyze this part of this verse in depth in order to understand the true meaning of it:

"Therefore..." (dia touto) - This is most likely connecting to Romans 5:1-11. Thus, Paul is now providing the basis for his previous declarations

"just as..." (hosper) - Grammatically speaking, this is difficult. Normally the words "just as" introduce a protasis (conditional clause), so we would expect a clause beginning with "so also" to be found here. Some have said that kai houtos is such a clause, however this phrase is generally never used to begin a apodosis clause. Many scholars (such as Douglas Moo and Thomas R. Schreiner) conclude that Paul makes a protasis statement here in this verse, but does fully give the comparison until verses 18-19.

The most debated words in this verse are ἐφ' ᾧ (eph ho), where eph is a form of the Greek preposition epi (the meaning of which will help us to figure out the meaning of this whole phrase in general). Throughout the centuries, this small construction has been much debated as to its meaning. Joseph Fitzmyer lists the following interpretations of eph ho:

1). "In whom..." - where the masculine relative pronoun is referring to Adam. This is how the Latin Vulgate expresses it with the words "in quo". This would mean that all humans sinned in Adam. This was the way many Western theologians understood eph ho, such as Augustine, Ambrosiaster, Thomas Aquinas, and others. The problem with this view is that Paul meant "in whom", he would have used the preposition en rather than epi. 

2). "Because of whom..." - Meaning that because Adam sinned, all men sin. John Chrysostom, Theodoret, and John of Damascus held to this interpretation.

3) "To the extent that..." - This was Cyril of Alexandria's interpretation. Apparently, this would mean that all men sinned in an imitation of Adam.

4) "Because of which..." The masculine relative pronoun would then refer to "death", thus men sin because of death. While it is theologically true that spiritual death is a cause of men's sins, yet it would not work contextually, because Paul views sin as the cause of death, rather than vice versa (Rom. 5:17, 21; 6:23; 7:5; 8:10). 

5) "Toward which..." This would have "death" (Gk. thanatos) as the antecedent, where sin leads to death.

6) "On the basis of which..." or "under which circumstances"

7) "In view of the fact that..." This employs eph ho to be understood as a conjunction. However, this is not how it was used by ancient writers such Xenophon, Thucydides, Plato, and Herodotus.

Joel Beeke provides argumentation for why, regardless of the meaning of eph ho, that this text teaches that Adam's breach of the covenant of works, is imputed to the human race:

"It is best to understand Paul as teaching here the immediate imputation of Adam’s sin to mankind. Paul does not write that “all became sinful” or “all were sinning,” but “all sinned.” Furthermore, Paul goes on to say that death reigned “even over them that had not sinned” like Adam (Rom. 5:14). In other words, death did not come to all because of their personal, actual sins. Why then do all die? Paul says, “By one man’s offense death reigned by one” (v. 17). Therefore, “because all sinned” indicates that Adam’s sin was counted as their sin, his guilt was their guilt, and the death that he merited became their death. Romans 5:12 begins and ends with the same thought: Adam’s sin brought death to all, and all die because all sinned in Adam" (Joel R. Beeke)

The doctrine of the imputation of Adam's sin is further confirmed by Paul, when he says that condemnation came upon all of humanity due to Adam's sin (Rom. 5:18-19).

The basis upon which God imputes the sin of Adam to the entire human race is our natural and federal connection to him. Adam represented the human race in the Fall.