“None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.”
“Their throat is an open grave; they use their tongues to deceive.”
“The venom of asps is under their lips.”
“Their mouth is full of curses and bitterness.”
“Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.”
“There is no fear of God before their eyes.” (Rom. 3:10–18)
This is what it looks like to be “dead” in trespasses and sins (Eph. 2:1). All sin is rooted in failing to glorify God as “the true God and our God” (Westminster Shorter Catechism 47). It is bad to be sinners before a holy God, but it is even worse to be unaware of who we are and why we need Christ to save us.
However, the Bible not only teaches that we are born dead in sin, that we are averse to living for God’s glory, and that we are inclined to evil, but it also teaches that all humanity died in Adam because all sinned in Adam (Rom. 5:12, 15, 19; 1 Cor. 15:22). This is what the church has called original sin. In order to understand this truth, I will show what original sin means and how it leads to all actual sins that we commit against God’s law. I will use Westminster Larger Catechism questions 24–26 to help us think through Scripture on the nature of sin and original sin. These issues are important because without understanding the nature, depths, and extent of our ruin, we cannot understand the glory of God’s remedy for sin in Christ.
What Is Sin?1
Before considering original sin, it is important to ask what sin is. For some people, sin means “brokenness” or “poor choices.” This misses the mark, focusing on the effects of sin on our lives rather than on the nature of sin itself. The Apostle John wrote, “Sin is lawlessness” (1 John 3:4). While we can understand “brokenness” or “poor choices” without referring to God, we cannot understand sin without God and His law. It is not stones and trees or even animals that break God’s law but human and angelic beings.
We break God’s law negatively and positively. Negatively, sin is “want of conformity unto” the law. The First Catechism defines “want of conformity” as “not being or doing what God requires.”2 We should love God supremely, and we should love Him while we love others and above others. Failing to be worshipers and servants of the true God, trusting in Christ as our Savior, and depending on the Spirit to trust and obey God makes everything we think, do, or say sinful by definition.

Brothers and sisters, as men and women who live in the wealthiest society that has ever been, the Church in America is in the position of being able to do more for the Kingdom than any other generation. Yet, I fear we will go down as one of the stingiest generations in all of church history. The average American lives more lavishly than all the Caesars of Rome and all the Pharaohs of Egypt. Yet the average church in America can barely afford to underpay a single minister. What are we doing?

11 then it shall come about that the place in which the Lord your God will choose for His name to dwell, there you shall bring all that I command you: your burnt offerings and your sacrifices, your tithes and the contribution of your hand, and all your choice votive offerings which you will vow to the Lord. – Deuteronomy. 12:11
As the awful stench of hellish Canaanite sin wafted its way up to the heavens from the land, God was preparing His people on the edge of those borders and teaching them how to live for Him once they occupied it. Of course, they would need good weapons to fight the giants like Og, king of Bashan. They would need armor to withstand the urban warfare in all the various cities. And when they finished taking over and putting to death all those whom God commanded, they would need tools to farm and sew, seeds to plant, wells dug to retrieve water, and all sorts of other things that were essential for them to live. 
Yet, one of the more peculiar things God mentions to them, as being absolutely essential to their life and survival in the land, is tithing. In case we forget where the word “tithe” comes from, it comes from the offering Abraham made to Melchizedek, who was a priest of the LORD, King of Salem, and a pre-incarnate appearance of Jesus Christ. After routing four particularly nasty Canaanite kings, Abraham took the spoils of the victory. He acknowledged that a tenth part of it belonged to God. Then, believing He was standing in the presence of God, he handed the gift over to Melchizedek, who received the offering and blessed him. In doing this, Abraham acknowledges that His victory over the pagans was not due to his military prowess, intelligence in strategy, or the sizable force he mustered… He was announcing that his victory was entirely due to the grace of God, which is why God deserved the spoils. 
Here in Deuteronomy 12, God is reminding His people of the same thing. Like Abraham, they were about to go in and route the Canaanites. And before the swords were drawn, God took a moment to remind them to behave like Abraham and remember the tithe. He told them, when you go in and fight the pagans, do not forget that 10% of what you recover belongs to Me. And not just during the fighting but as a perpetual statute for that generation and their children forever. 
This ongoing commitment to giving 10% to the LORD was a gift to God, acknowledging that man cannot prosper on his own and that Yahweh alone protects us, sustains us, and keeps us. This 10% was an act of obedience from the people to their covenant Suzerain. It was a humble acknowledgment that everything they owned was because Almighty God provided it and graciously allowed them to steward the other 90%. A point we would do well to remember. 
Now, as far as where the contributions were applied, they went to the upkeep of the temple, to fund the ministers who served there (such as the Levites and the Zadokian High Priest), and to make sure that the knowledge of Yahweh would extend throughout all the world (Isaiah 11:9). To say that differently, as the people of Israel conquered one godless nation, God was collecting resources to reach all the godless nations. 
With that, the tithe was a monetary value representing everything the people in the land produced. That means if you were to add up all of the produce, the new livestock, the metal coins procured, and everything else, 1/10th of that yearly income would go directly to God. For example, if they made 100,000 dollars a year, they would set aside 10,000 to the Lord. No questions asked. 
The reason was simple. The Lord Himself commanded that way of living. This was not for His benefit but for their own! When we tithe, we acknowledge that God is sovereign over every facet of reality. There are no hidden parts we get to squirrel away for a rainy day. When we tithe, we take our life into our own hands and commit to trusting God no matter what. We acknowledge that under the administration of God, He can sustain us better with 90% than we could on our own with 100%. 
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One of the strategies of the Evil One is to try and convince us that sin is no big deal. He wants to convince us that “sin” is just a handful of harmless things that prudish church people don’t like. He says, “Nobody knows. Nobody sees. And even if they do, it doesn’t matter, because no one will be hurt.” Don’t believe that for a second. God is opposed to sin—its state and its acts—not because it is distasteful but because it is murderous and destructive (James 1:14–15).

Sin is a word and concept that many Christians have grown so familiar with that they risk forgetting all that it means. Like a word we’ve turned over in our minds so many times that it has begun to seem unreal, the idea of sin can seem totally disconnected from our experience. We need sometimes to be reminded of what sin is and of its real, destructive power.
Sin is not merely a word for a bad deed. It is primarily a condition, a state of being. “Sin,” says the Westminster Shorter Catechism, “is any want of conformity unto, or transgression of, the law of God.”1 It is an “estate whereinto man fell” that can be properly described as “a corruption of his whole nature … together with all actual transgressions which proceed from it.”2 Sin, in other words, describes the way human beings are, and it describes what they do as a result—and its most basic feature is that it puts human beings at odds with God and His good design.
One way we can help ourselves to see the reality behind a word is to examine the words that are nearest to it in meaning. The New Testament uses a number of terms to describe what we call sin. Understanding some of the most common ones can help remind us of sin’s many facets and why its impact on our life is so significant.
Five New Testament Words for “Sin”
Aside from a few Aramaic and Hebrew words and phrases, the New Testament was written in Koine Greek. Drawing from this language, the biblical writers used five words in particular that give us a strong picture of what sin is.
First, there is hamartia, which is most often translated as simply “sin.” This word can describe sin in all its forms. Etymologically, it portrays a picture from archery of having missed the target. It is because of our hamartia that we have all fallen short of the glory of God (Rom. 3:23), failing to live up to the standard for which we were made. In our fallen nature, we sin and are in sin because we are not (yet) what we ought to be.
Second, there is parábasis, which is often translated “transgression.” This word describes willful sin that is a particular violation of God’s standards of righteousness. It means a stepping across the line. If God has drawn a line in the sand by giving us His law, then human beings have deliberately crossed it by breaking the law. People sin and are in sin because they know what they ought to do, and they do otherwise.
Third, there is paraptōma, which is translated a number of ways, including, “sin,” “trespass,” and “offense.” Historically, its meaning carries the idea of slipping up or falling away.
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