“The soul that sins shall die. The son shall not bear the iniquity of the father, nor shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.” — Ezekiel 18:20

This verse is often cited as a definitive challenge to the Pauline doctrine of Original Sin. However, those who use it this way misunderstand its context. The passage isn’t addressing Adam’s sin specifically but rather the concept of generational sin—a belief that the Jews developed during their exile, akin to a karmic understanding. This perspective overlooks the fact that many Reformed theologians have already addressed this issue. For example, Turretinfan and Steve Hays have written extensively on this topic.

Summary

Ezekiel 18 responds to a popular Jewish proverb:

“The fathers have eaten sour grapes, and the children’s teeth are set on edge.”

This saying questions God’s fairness, suggesting that people suffer for their ancestors’ sins. Essentially, it reflects a mindset of blaming others for one’s own suffering. However, God challenges this excuse, asserting that if people repent, they will be saved.

Detailed Exegesis

The “sour grapes” proverb implies that the people believe they are suffering unjustly for their ancestors’ wrongdoings. This idea isn’t unique to the Jews of Ezekiel’s time; it’s echoed in the behavior of the Pharisees in Matthew 23:29-32. The Pharisees condemned their ancestors for killing the prophets but failed to recognize their own guilt in rejecting John the Baptist and Jesus, thereby proving they were no better than their forefathers.

The gist of the proverb is a complaint about the perceived unfairness of being punished for someone else’s actions, similar to a child being born with bad teeth because the father ate sour grapes. This logic, however, ignores individual responsibility, which God emphasizes.

God counters this proverb by affirming His sovereignty:

“All souls are mine; the soul who sins shall die.”

He declares that each person is responsible for their own actions. In verses 5-9, God describes a hypothetical righteous man who follows His laws and will live. In verses 10-13, He describes the righteous man’s son, who turns to wickedness and thus shall die for his sins. In verses 14-17, a wicked man’s son repents and lives, demonstrating that God does not punish children for their parents’ sins if they turn away from those sins.

Despite this, the people persist in questioning God’s justice, misinterpreting the law in Exodus 34:7 about visiting the iniquity of fathers upon children. God clarifies that repentance leads to life, and sin leads to death—this applies to every individual. He further explains that His judgments are just and that the people’s ways are unequal, not His.

The people continue to accuse God of injustice, but God, in His righteous indignation, repeats His stance: a righteous person who turns to sin will die, and a wicked person who repents will live. Finally, God calls the people to repentance, offering them the chance to live, regardless of their ancestors’ sins or their own.

The missing link in their understanding is their need for a “new heart and a new spirit,” something they cannot provide for themselves. This points to the necessity of divine intervention for true repentance and transformation.

Steve Hays’ Insights on Ezekiel 18

Steve Hays, in his analysis of the misuse of Ezekiel 18, provides additional insight into the distinction between generational sin and the imputation of Adam’s sin. Hays argues that the focus of Ezekiel 18 is on the individual’s moral responsibility and the rejection of a simplistic, deterministic view of generational punishment. He clarifies that the chapter addresses the erroneous belief that children are automatically punished for their fathers’ sins, a belief that was prevalent among the exiled Jews.

Hays points out that this passage does not negate the doctrine of Original Sin, as that doctrine deals with the transmission of a sinful nature rather than a direct punishment for the specific sins of ancestors. He emphasizes that Ezekiel 18 teaches the necessity of individual repentance and righteousness, not a denial of inherited sinfulness. Hays underscores that the doctrine of Original Sin asserts that we are born with a sinful nature inherited from Adam, which manifests in our own sinful actions, making each person responsible for their sins.

Hays further elaborates on the implications of Ezekiel 18, noting that the passage serves to correct a misunderstanding of God’s justice rather than to provide a comprehensive theology of sin. He highlights that Ezekiel 18 affirms God’s fairness in holding each individual accountable for their own actions while simultaneously upholding the truth that humanity’s sinful condition is inherited from Adam.

For more on Steve Hays’ perspective, you can read his article on Pelagian dualism here.

The Biblical Diagnosis of Sin

Scripture diagnoses sin as a universal deformity of human nature, present in every person at every point (1 Kings 8:46; Romans 3:9-23; 7:18; 1 John 1:8-10). Both Testaments describe sin as rebellion against God’s rule, missing the mark set by God, transgressing His law, disobeying His directives, defiling oneself, and incurring guilt before God the Judge. Sin is dynamic, revealed as an energy of irrational, negative, and rebellious reaction to God’s call and command—a spirit of fighting God in order to play God.

The root of sin is pride and enmity against God, exemplified in Adam’s first transgression. Sinful acts are always accompanied by thoughts, motives, and desires that express the willful opposition of the fallen heart to God’s claims on our lives.

Sin can be defined comprehensively as lack of conformity to the law of God in act, habit, attitude, outlook, disposition, motivation, and mode of existence.

The Doctrine of Original Sin

Original sin, a term coined by Augustine, highlights the reality of sin within our spiritual system. It asserts that sinfulness marks everyone from birth, existing as a motivationally twisted heart prior to any actual sins. This inner sinfulness is the root of all actual sins, and it is inherited from Adam, our first representative before God. The doctrine emphasizes that we are not sinners because we sin, but rather, we sin because we are sinners—born with a nature enslaved to sin.

The phrase “total depravity” is often used to articulate the implications of original sin. It signifies a corruption of our moral and spiritual nature that is total in extent, though not in degree. No part of us is untouched by sin, and therefore no action of ours is as good as it should be. Consequently, nothing in us or about us is meritorious in God’s eyes. Without grace, we are lost.

Conclusion

The doctrine of original sin and total depravity underscores the necessity of divine grace for salvation. Dr. R.C. Sproul commented, “There is no way to avoid the obvious teaching of Scripture that Adam’s sin had dreadful consequences for his descendants.” The entire human race bears the consequences of Adam’s fall, as clearly taught in Scripture.

For further reflection, explore the insights provided by Turretinfan and Steve Hays on this foundational doctrine.