Did Jesus have Original Sin
If matter is corrupt, than Christ's body also was corrupt.
Melchizedek Furthermore, they will say of him that he is unbegotten, though he has been begotten, (that) he does not eat, even though he eats, (that) he does not drink, even though he drinks, (that) he is uncircumcised, though he has been circumcised, (that) he is unfleshly, though he has come in the flesh, (that) he did not come to suffering, <though> he came to suffering, (that) he did not rise from the dead, <though> he arose from the dead.
Fragment 10, on John 1:29 (In John 1:29, “The next day he saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world!’”) John spoke the words, "Lamb of God" as a prophet, but the words, "who takes away the sin of the world" as more than a prophet. The first expression was spoken with reference to his body, the second with reference to Him who was in that body. The lamb is an imperfect member of the genus of sheep; the same being true of the body as compared with the one that dwells in it. Had he meant to attribute perfection to the body he would have spoken of a ram about to be sacrificed. (Heracleon: Fragments from his Commentary on the Gospel of John)
That is the gospel of him whom they seek, which he has revealed to the perfect through the mercies of the father as the hidden mystery, Jesus the anointed. Through him he enlightened those who were in darkness because of forgetfulness. He enlightened them and gave them a path. And that path is the truth that he taught them. For this reason error was angry with him, so she persecuted him. She was distressed by him, and she was made powerless. He was nailed to a tree. He became a fruit of the knowledge of the father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery. (Gospel of Truth)
Melchizedek I have offered up myself to you as an offering, together with those that are mine, to you yourself, (O) Father of the All, and those whom you love, who have come forth from you who are holy (and) living. And <according to> the perfect laws, I shall pronounce my name as I receive baptism now (and) forever, (as a name) among the living (and) holy names, and (now) in the waters. Amen."
Odes of Solomon
Pray and increase, and abide in the love of the Lord;
And you who were loved in the Beloved, and you who are kept in Him who lives, and you who are saved in Him who was saved.
And you shall be found incorrupt in all ages, on account of the name of your Father.
Hallelujah.
Sin in in the flesh is hereditary; and is a consequence upon mankind as the result of Adam's violation of the Eden law. The "original sin" Adam and Eve committed it; and their posterity are suffering the consequence of it. The tribe of Levi paid tithes to Melchisedec many years before Levi was born. The apostle says, "Levi, who receiveth tithes, paid tithes in Abraham". Upon the same federal principle, all mankind ate of the forbidden fruit, being in the loins of Adam when he transgressed. This is the only way men can by any possibility be guilty of the original sin. Because they sinned in Adam, therefore they return to the dust from which Adam came -- says the apostle, "in whom all sinned".
There is much foolishness spoken and written about "original sin". Infants are made the subjects of a religious ceremony to regenerate them because of original sin; on account of which, acoording to Geneva philosophy they are liable to the flames of hell for ever! If original sin, which is in fact sin in the flesh, were neutralized, then all "baptismally regenerated" babes ought to live for ever, as Adam would have done had he eaten of the Tree of Life after he had sinned. But they die; which is a proof that the "regeneration" does not "cure their souls"; and is, therefore, mere theological quackery.
None are born holy, but such as are born of the Spirit into the Kingdom of God. Children are born sinners or unclean, because they are born of sinful flesh; and "that which is born of the flesh is flesh", or sin. This is a misfortune, not a crime. They did not will to be born sinners. They have no choice in the case; for it is written, "The creature was made subject to the evil, not willingly, but by reason of him who subjected it in hope" (Rom. 8:20). Hence, the apostle says, "By Adam's disobedience the many were made sinners" (Rom. 5:19); that is, they were endowed with a nature like his, which had become unclean, as the result of disobedience; and by the constitution of the economy into which they were introduced by the will of the flesh, they were constituted transgressors before they were able to discern between right and wrong.
But men are not only made, or constituted sinners by the disobedience of Adam, but they become sinners even as he, by actual transgression. Having attained the maturity of their nature, they become accountable and responsible creatures. At this crisis, they may be placed by the divine arranging in a relation to His word. It becomes to them a Tree of Life (Prov. 3:18), inviting them to "take, and eat, and live for ever". If, however, they prefer to eat of the world's forbidden fruit, they come under the sentence of death in their own behalf. They are thus doubly condemned. They are "condemned already" to the dust as natural born sinners; and, secondarily, condemned to a resurrection to judgment for rejecting the gospel of the kingdom of God: by which they become obnoxious to "the SECOND Death" (Rev. 20:14).
Thus men are sinners in a twofold sense; first, by natural birth and next, by transgression. In the former sense, it is manifest they could not help themselves. They will not be condemned to the Second Death because they were born sinners; not to any other pains and penalties than those which are the common lot of humanity in the present life. They are simply under that provision of the constitution of sin which says, "Dust thou art, and unto dust thou shalt return". Now, if the Lord God had made no other arrangement than that expressed in the sentence upon the woman and the man, they and all their posterity in all their generations would have incessantly gone to dust and there have remained for ever. "The wages of sin is death." Sinful flesh confers no good thing upon its offspring; for holiness, righteousness, incorruptibility, and life for ever are not hereditary. None of these are inherent in animal flesh. Sinners can only acquire them by a conformity to the law of God; who offers them freely to all who thirst after the water of life eternal (Rev. 22:17; Isa. 55:1-3).
This view of sin in the flesh is enlightening in the things concerning Jesus. The apostle says, "God made him to be sin for us, who knew no sin" (2 Cor. 5:21); and this he explains in another place by saying, that "He sent his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Rom. 8:3) in the offering of his body once (Heb. 10:10,12,14). Sin could not have been condemned in the body of Jesus, if it had not existed there. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and "not one" can bring a clean body out of a defiled body; for "that", says Jesus himself, "which is born of the flesh is flesh" (John 3:6).
Sinful flesh being the hereditary nature of the Lord Jesus, he was a fit and proper sacrifice for sin; especially as he was himself "innocent of the great transgression", having been obedient in all things. Appearing in the nature of the seed of Abraham (Heb. 2:16-18), he was subject to all the emotions by which we are troubled; so that he was enabled to sympathize with our infirmities (Heb. 4:15), being "made in all things like unto his brethren". But, when he was "born of the Spirit", in the quickening of his mortal body by the spirit (Rom. 8:11), he became a spirit; for "that which is born of the spirit is spirit". Hence, he is "the Lord the Spirit", incorruptible flesh and bones.
Odes of Solomon
Pray and increase, and abide in the love of the Lord;
And you who were loved in the Beloved, and you who are kept in Him who lives, and you who are saved in Him who was saved.
And you shall be found incorrupt in all ages, on account of the name of your Father.
Hallelujah.
Sin in in the flesh is hereditary; and is a consequence upon mankind as the result of Adam's violation of the Eden law. The "original sin" Adam and Eve committed it; and their posterity are suffering the consequence of it. The tribe of Levi paid tithes to Melchisedec many years before Levi was born. The apostle says, "Levi, who receiveth tithes, paid tithes in Abraham". Upon the same federal principle, all mankind ate of the forbidden fruit, being in the loins of Adam when he transgressed. This is the only way men can by any possibility be guilty of the original sin. Because they sinned in Adam, therefore they return to the dust from which Adam came -- says the apostle, "in whom all sinned".
There is much foolishness spoken and written about "original sin". Infants are made the subjects of a religious ceremony to regenerate them because of original sin; on account of which, acoording to Geneva philosophy they are liable to the flames of hell for ever! If original sin, which is in fact sin in the flesh, were neutralized, then all "baptismally regenerated" babes ought to live for ever, as Adam would have done had he eaten of the Tree of Life after he had sinned. But they die; which is a proof that the "regeneration" does not "cure their souls"; and is, therefore, mere theological quackery.
None are born holy, but such as are born of the Spirit into the Kingdom of God. Children are born sinners or unclean, because they are born of sinful flesh; and "that which is born of the flesh is flesh", or sin. This is a misfortune, not a crime. They did not will to be born sinners. They have no choice in the case; for it is written, "The creature was made subject to the evil, not willingly, but by reason of him who subjected it in hope" (Rom. 8:20). Hence, the apostle says, "By Adam's disobedience the many were made sinners" (Rom. 5:19); that is, they were endowed with a nature like his, which had become unclean, as the result of disobedience; and by the constitution of the economy into which they were introduced by the will of the flesh, they were constituted transgressors before they were able to discern between right and wrong.
But men are not only made, or constituted sinners by the disobedience of Adam, but they become sinners even as he, by actual transgression. Having attained the maturity of their nature, they become accountable and responsible creatures. At this crisis, they may be placed by the divine arranging in a relation to His word. It becomes to them a Tree of Life (Prov. 3:18), inviting them to "take, and eat, and live for ever". If, however, they prefer to eat of the world's forbidden fruit, they come under the sentence of death in their own behalf. They are thus doubly condemned. They are "condemned already" to the dust as natural born sinners; and, secondarily, condemned to a resurrection to judgment for rejecting the gospel of the kingdom of God: by which they become obnoxious to "the SECOND Death" (Rev. 20:14).
Thus men are sinners in a twofold sense; first, by natural birth and next, by transgression. In the former sense, it is manifest they could not help themselves. They will not be condemned to the Second Death because they were born sinners; not to any other pains and penalties than those which are the common lot of humanity in the present life. They are simply under that provision of the constitution of sin which says, "Dust thou art, and unto dust thou shalt return". Now, if the Lord God had made no other arrangement than that expressed in the sentence upon the woman and the man, they and all their posterity in all their generations would have incessantly gone to dust and there have remained for ever. "The wages of sin is death." Sinful flesh confers no good thing upon its offspring; for holiness, righteousness, incorruptibility, and life for ever are not hereditary. None of these are inherent in animal flesh. Sinners can only acquire them by a conformity to the law of God; who offers them freely to all who thirst after the water of life eternal (Rev. 22:17; Isa. 55:1-3).
This view of sin in the flesh is enlightening in the things concerning Jesus. The apostle says, "God made him to be sin for us, who knew no sin" (2 Cor. 5:21); and this he explains in another place by saying, that "He sent his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Rom. 8:3) in the offering of his body once (Heb. 10:10,12,14). Sin could not have been condemned in the body of Jesus, if it had not existed there. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and "not one" can bring a clean body out of a defiled body; for "that", says Jesus himself, "which is born of the flesh is flesh" (John 3:6).
Sinful flesh being the hereditary nature of the Lord Jesus, he was a fit and proper sacrifice for sin; especially as he was himself "innocent of the great transgression", having been obedient in all things. Appearing in the nature of the seed of Abraham (Heb. 2:16-18), he was subject to all the emotions by which we are troubled; so that he was enabled to sympathize with our infirmities (Heb. 4:15), being "made in all things like unto his brethren". But, when he was "born of the Spirit", in the quickening of his mortal body by the spirit (Rom. 8:11), he became a spirit; for "that which is born of the spirit is spirit". Hence, he is "the Lord the Spirit", incorruptible flesh and bones.
Quoting from Elpis Israel chapters 3 and 4
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