The Inevitability of Sin: Why Free Will is the Culprit.

The foundation of all covenantal understanding begins with the recognition that free will is sacred agency. It is not programming, nor is it mechanical compulsion. It is the Creator’s gift that dignifies beings with the capacity to choose. Yet by its very existence, free will opens the doorway for sin. Sin is not free will itself, but the misuse of it. Therefore, the risk of sin is inseparably tied to the gift of agency. To remove the possibility of sin would be to remove freedom, and to remove freedom would be to collapse love into programming. This is the root condition upon which all subsequent realities unfold.

Sin is not abstract, nor is it merely a moral label. In the Hebrew tongue, the word חַטָּאת (ḥaṭṭā’th) carries the weight of reality itself. Original: חָטָא. Transliteration: ḥāṭā’. Literal Meaning: to miss the mark, to fail. To miss the mark is to deviate from the intended trajectory, like an arrow loosed but failing to strike its target. To fail is systemic collapse, like an engine cutting out mid-flight as a pilot attempts to land upon the narrow deck of an aircraft carrier. Both realities are devastating, both realities are literal, and both realities define sin as a state of being below the line. Above the line is default functionality, trust intact, covenantal fidelity preserved. Below the line is deviation or collapse, covenantal failure exposed. Sin is therefore an affection, a condition that manifests, spreads, and dwells within beings who possess agency.

The angelic hosts were created in innumerable number, each bearing free will. Out of this vast multitude, sin manifested in one—the adversary, a high-ranking being, perhaps the first created being so to speak. This manifestation is telling, for it reveals that even in perfection (he was literally perfect), freedom carries the possibility of rebellion. The adversary deceived a third of the hosts, proving that sin spreads not through physical contact but through persuasion, allegiance, and spoken word. Transmission here is relational and covenantal. It is spoken, for words are the thing. The mouth was given not for one language alone, but because life and death are in the power of the tongue. Thus, the adversary spoke deception into the heavenly hosts, and sin spread.

After this rebellion, humanity was created (we presume) in the image of the Creator, endowed with free choice. Humanity’s stewardship role intersected with sin already present in creation. The adversary spoke deception into Ḥawwāh (Khah-wah) — Eve, who then transmitted it to Adam. Sin moved from spiritual infection into embodied reality. Humanity’s fall demonstrated that sin is not confined to one being, nor to one realm, but is universal wherever free will exists.

Sin transmits in multiple ways. It spreads through spoken word, as the adversary spoke it into angels and into Eve, and Eve spoke it into Adam. Once embodied in Adam and Eve, sin became congenital, hereditary, passed through lineage. As Dawid (Dah-weed) — David declared in Tehillim (Teh-hee-leem) — Psalms 51:5, “In sin my mother conceived me.” Sin dwells within as a dormant infection, lying latent until triggered by circumstance. Temptation, desire, and deception awaken sin, much like dormant chickenpox flares into shingles under stress. Sin is mysterious because it is not mechanical, but covenantal. It is spoken, inherited, and awakened, yet always tied to agency.

Exposure is necessary before sin can be dealt with. Destroying the adversary instantly would erase the agent but not the principle. Exposure reveals sin’s fruit, making judgment justified and mercy meaningful. Sin is like an animal hiding in the forest; it must be lured out before it can be trapped and destroyed. This is why sin was allowed to manifest, so that its nature could be revealed, its consequences displayed, and its destruction justified.

From the temporal perspective of humanity, sin appears to be “eventually” dealt with. Humanity lives inside the unfolding of history, perceiving delay as allowance. From the eternal perspective of the Creator, the resolution is already complete. What appears as delay is mercy, patience, and the unfolding of justice in time. This distinction between temporal and eternal perspective is critical, for it reframes frustration into trust. The delay is not negligence; it is mercy.

The covenantal implications are profound. Free will dignifies agency, even though it opens the doorway for sin. Sin is an affection, spoken, inherited, dormant, and triggered. Exposure is necessary for justice, mercy, and restoration. The catastrophic consequences of sin are evidence of the seriousness of agency, not divine negligence. Resolution is certain: sin will be destroyed, and covenantal trust restored.

The remission of sin is tied to blood. Without shedding of blood there is no remission. The Hebrew word סָלַח (sālaḥ) means to release, to pardon, to let go of liability. The Greek word ἄφεσις (aphesis) means release, liberty, cancellation of debt. Neither word means forgiveness in the sentimental Western sense. Every sin is judged and paid for. Release happens because blood has been shed. In the sacrificial system, animal blood paid the debt temporarily. It kept sin dormant but not incapacitated. Sin could awaken again, like an infection suppressed but not cured. In the covenant fulfilled through the blood of the Messiah, the debt was paid eternally. Sin was put into an indefinite coma, neutralized, incapacitated, unable to awaken. Free will remains, but sin’s power to condemn is broken. The cure is permanent, the covering eternal. New bodies will remove congenital sin, leaving agency intact but without adversarial deception. On the day of judgment, those who chose to remain infected by rejecting the cure will be exposed and separated, proving the justice of the infection’s destruction. Blood is the mechanism of release. Animal blood suppressed; Divine blood cured. Remission is judicial release, not sentimental forgiveness.

Analogies illuminate this covenantal architecture. Missing the mark is catastrophic deviation, like a pilot overshooting the deck of an aircraft carrier. Failure is systemic collapse, like an engine cutting out mid-flight. Sin is dormant infection, like chickenpox lying latent until triggered by stress. Animal blood suppresses the infection; Divine blood puts it into indefinite coma. Sin is like an animal hiding in the forest, requiring exposure before destruction. From the temporal perspective, sin appears delayed; from the eternal perspective, it is already dealt with. These analogies make the covenantal framework tangible, showing why sin is allowed, why it is not destroyed instantly, and how justice and mercy unfold with purpose.

When the Creator established free will, He knew that sin was not a remote possibility but an inevitability. Freedom without the possibility of deviation is not freedom at all, and therefore sin was woven into the very risk of agency. From the beginning, a solution was prepared, for the cure was never an afterthought but part of the architecture of creation itself. It was only a matter of time until sin manifested, and only when it was exposed could it be dealt with indefinitely. From the eternal perspective of the Father, the cure was already secured, the debt already paid, the infection already neutralized. From the temporal perspective of humanity, the process unfolds in history, and what appears as delay is mercy. To destroy evil instantly would mean the destruction of nearly all humanity, for all are infected with sin save those who have called upon Yehoshua (Yeh-ho-shoo-ah) the Messiah. The allowance of time is therefore not negligence but grace, granting the infected the opportunity to choose the cure. This is why sin is permitted to remain for now, so that agency can be exercised, faith can be tested, and mercy can be revealed.

The conclusion is therefore comprehensive. Evil is allowed because sin is inseparable from free will, two sides of the same coin. Sin was exposed so that it could be judged, and blood was given so that it could be released. Animal blood suppressed the infection temporarily, but Divine blood placed it into an indefinite coma, neutralized until the day new bodies are given, free from congenital sin yet still bearing agency without adversarial deception. From the temporal perspective, sin appears to linger, but from the eternal perspective, it is already finished. The justice of sin’s destruction will be revealed on the day of judgment, when those who embodied the infection stand as testimony to its consequence. Thus, the covenantal architecture is complete: free will dignifies agency, sin exposes the risk, blood provides release, and eternal resolution is assured. This is why sin is allowed, why evil is permitted, and why the covenant stands unshaken, both in time and beyond time.