Throughout history, scholars and theologians have presented various interpretations to define ‘sin’ and ‘original sin.’ One influential perspective is that of Augustine (354–430), which was later picked up and promoted by Calvin and Luther, who believed that humans are born with a “Destination: Hell” imprinted due to the sin of Adam. Augustine sought to justify the baptism of infants by suggesting that the guilt of Adam’s original sin was passed down to all humans. He argued that because infants have no personal sin, their baptism must be based on the inherited guilt (reatus) from Adam’s first sin:
Because infants have no personal sin, Augustine deduced their baptisms for forgiveness of sin must be based upon their inherited guilt (reatus) from Adam’s first sin.[1]
Augustine’s infant baptism aims to cleanse newborns of the inherited guilt from Adam’s original sin. Augustine’s concept of original sin implies that all humans are sinners before taking their very first breath, thereby inheriting Adam’s guilt and being born with sin. Critics argue that this idea contradicts the biblical teaching that individuals are responsible for their own sins, not the sins of others:
The one who sins is the one who will die. The child will not share the guilt of the parent.
Ezekiel 18:20
So then every one of us shall give account of himself to God.
Romans 14:12
Psalm 51:5 = Original Sin & Total Depravity?
Those who believe in the theory of Original Sin will always point to Psalm 51:5 as proof. For instance, in the January 2006 article titled “What Is the Biblical Evidence for Original Sin?” on the popular Calvinistic website “desiringgod,” operated by John Piper’s church, the article opens with the claim that “Psalm 51:5 states that we all come into the world as sinners.“
Psalm 51 is a penitential psalm expressing deep remorse and seeking forgiveness. It was written by King David after the prophet Nathan confronted him about his adultery with Bathsheba and his orchestration of the death of her husband, Uriah. The psalm is a heartfelt plea for mercy, cleansing, and renewal from God, emphasizing themes of confession, repentance, and the desire for spiritual restoration.
However, the interpretation of Psalm 51:5, as if speaking of Original Sin or Total Depravity, is a classic example of Eisegesis. Eisegesis is the process of interpreting a text in a way that introduces one’s own presuppositions, agendas, or biases. Eisegesis is the interpretation of a passage based on a subjective, non-contextual reading. The word eisegesis literally means “to lead into,” which means the interpreter injects his own ideas into the text, making it mean whatever he wants. When considered in context, Psalm 51:5 suggests that David was born into a sinful environment, a statement open to various interpretations. There is nothing in the context that suggests the Calvinistic interpretation unless the verse is taken out of its context. In fact, you have to be reading a Calvinistic translation to even consider it being about Original Sin or Total Depravity.
Lastly, it is essential to recognize that this passage is Hebrew poetry, which is rich with bold and imaginative figures of speech. Hebrew poetry often exhibits a freedom that deviates from standard forms of expression. Therefore, it is a significant error to extract statements from poetical literature and use them as a basis for doctrinal schemes.
A bad translation of Psalm 51:5
The distinction between the NIV (Calvinistic) and KJV (neutral/literal) translations of Psalm 51:5 reflects subtle yet significant differences in how the verse is understood and interpreted, particularly regarding the nature of sin and the human condition at birth.
NIV Translation:
Surely I was sinful at birth, sinful from the time my mother conceived me.
Psalm 51:5, NIV
This translation suggests that David was inherently sinful from birth and conception, suggesting a personal moral state of sinfulness. It reflects a theological perspective that aligns with notions of original sin, where every individual is born with a sinful nature due to humanity’s fall in Adam. This aligns with Calvinistic interpretations that emphasize total depravity—the idea that sin affects all parts of a person’s being from birth.
KJV Translation:
Behold, I was shapen in iniquity; and in sin did my mother conceive me.
Psalm 51:5, KJV
The King James Version offers a completely different interpretation, focusing on the environment or the circumstances of David’s conception and birth being “in sin” and “iniquity.” This can be interpreted to mean that David’s birth occurred under sinful circumstances rather than attributing sinfulness directly to David as an inherent personal quality from conception. The phrase “shapen in iniquity” suggests that David’s formation (physical or otherwise) was influenced by sin, potentially pointing to the sinful acts or the morally corrupt context into which he was born rather than “total depravity” within him.
The difference largely centers on whether “sinful” is perceived as an inherent quality of David (as suggested by the NIV) or as a descriptor of the environment and circumstances surrounding his conception and birth (as suggested by the KJV). These nuances affect theological discussions about human nature, original sin, and the extent of sin’s impact on humanity. Each translation brings its own interpretative layers to the text, which can influence the theological conclusions drawn by readers and scholars.
The original Hebrew of Psalm 51:5 tends to align much more closely with the KJV’s interpretation, emphasizing the circumstances of David’s conception and birth rather than inherent sinfulness from birth.
Sinful Circumstances?
Okay, now that we’ve established that Psalm 51:5 speaks to the situation, environment, or circumstances of David’s birth, which can be interpreted in various ways, I would like to present the ancient Jewish understanding of David’s birth circumstances, of which most Christians are unaware.
Rejected by his own family
David was an outcast in his own family. His own parents rejected him: “Though my father and mother forsake me, the LORD will receive me” (Psalm 27:10). What was David talking about in Psalm 27:10? According to 1 Samuel 16, God sent the prophet Samuel: “Then he consecrated Jesse and his sons and invited them to the sacrifice.” To this significant event, Jesse invited all his sons except David, prompting Samuel to ask, “Are these all the sons you have?” (verse 11)
King David, a central figure in biblical history, known for his spiritual depth and poetic psalms, has a birth story marked by family rejection and a controversial beginning. These early experiences shaped not only his path to kingship but also his character and spiritual life, emphasizing themes of redemption and divine favor.
David’s strained familial relationships, particularly with his brothers (1 Samuel 17:28) and potentially his father and mother (Psalm 27:10), highlight a complex dynamic within his household. Again, this helps us understand why David was notably absent from a significant family gathering—a sacrificial ceremony led by the prophet Samuel, who was to anoint one of Jesse’s (David’s father) sons as the future king. Despite the importance of the occasion, Jesse did not initially call David to attend. Only upon Samuel’s insistence did Jesse send for him. This incident underlines the peculiar position David held within his own family, overlooked and underestimated even during pivotal moments. How humiliating this must have been for David. God sends a prophet to visit, a ceremony is about to take place, and only he, David, isn’t invited! But why? Why was David an outcast?
Conception in Sin
In the New Testament, there are instances where the authors refer to sources, mostly Jewish, that are not part of the Hebrew Bible or the Christian Old Testament. Three examples are Jude 1:14-15, where Jude refers to a prophecy within the Book of Enoch. Paul, when quoting Aratus’s poem “Phainomena” in Acts 17:28. And when Yeshua quotes an unknown Jewish source or tradition in Matthew 5:43. Understanding the historical context surrounding biblical narratives is crucial for accurate interpretation. This context is often enriched by exploring sources outside the canonical texts, such as rabbinic literature, which provides additional insights that are not explicitly detailed in the Bible.
According to Jewish tradition, particularly a story in the Talmud1, Jesse had a relationship that could be akin to that with a concubine, but it was with his own wife under a different guise. The Talmud recounts a complex story about Nitzevet: Jesse, her husband, doubted his lineage due to his descent from Ruth the Moabitess (Ruth 4:17). Consequently, Jesse had left Nitzevet after their seventh son and planned to father children with his Canaanite maidservant. Taking pity on Nitzevet, the maidservant proposed a plan: they would secretly switch places on the wedding night, allowing Nitzevet one more opportunity to be with Jesse. This plan succeeded, reminiscent of Leah and Rachel’s deception of Jacob, and Nitzevet became pregnant with David, her eighth son. Despite her apparent pregnancy, Nitzevet never disclosed the switch to Jesse. As a result, she was scorned as immoral, and her son David was ostracized within his own family.
The familial background and early life of David depict a more complex and nuanced backstory involving his family dynamics and conception, suggesting that Psalm 51:5 may speak more to personal and immediate circumstances than a doctrine that suggests “original sin” or “total depravity” or any other inherent human condition. When considering all data and context, “Shapen in iniquity” and “In sin did my mother conceive me” most likely refer to the sinful way in which David’s parents conceived him.
Conclusion
David’s early life and conception, which is marked by rejection and sin, paints a picture of a man who rose above his circumstances through divine favor. His journey from a shepherd boy overlooked by his own family to the revered king of Israel exemplifies a narrative of redemption and transformation. David’s story encourages the faithful to see beyond initial circumstances and to focus on growth and divine calling. His life teaches that grace can transform even the most challenging beginnings into stories of hope and leadership. These insights into David’s life offer not only a deeper understanding of his biblical portrayal but also serve as a reminder of the power of redemption and the importance of overcoming personal and familial challenges.
In conclusion, your identity is not defined by the mistakes of your ancestors. Indeed, we all err and sin, but this does not mean we are wholly depraved. Remember, you are created in God’s image, and He regards you as His offspring (Acts 17:29). Every person possesses a God-given conscience designed to guide them toward the right choices. Moreover, God’s grace and forgiveness, made available through Christ, are accessible to all who seek them!
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- Yalkut haMachiri Tehillim 118, 28. ↩︎
