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Did Jesus Have Original Sin?
The question of whether Jesus had Original Sin is central to understanding the nature of his humanity, the purpose of his incarnation, and the mechanism of redemption as revealed in Scripture and early Christian writings. To answer this question, we must consider both the physical and moral aspects of Original Sin, the hereditary consequences of Adam’s transgression, and the unique role of Jesus’ body and indwelling sinless principle in the plan of God.
In early Christian and Gnostic sources, Jesus is depicted as a being who fully participates in human experience while simultaneously embodying a perfect principle that overcomes sin. The Melchizedek text in the Nag Hammadi Library expresses this tension:
"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, he came to suffering, (that) he did not rise from the dead, he arose from the dead." (Melchizedek, Nag Hammadi Library)
Fragment 10, on John 1:29, further clarifies the relationship between Jesus’ human body and the principle dwelling within it:
"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)
The one who dwelled in that body—the Logos—was the mind of the Father manifested in Jesus. While Jesus’ intellectual and moral nature was perfect—he was "holy, harmless, undefiled, and separate from sinners" (Heb. 7:26), and "in all points tried as we, yet without sin" (Heb. 4:15)—the body in which this perfect principle dwelt was not itself perfect. Jesus affirmed this imperfection in himself, noting that he was not perfected until the third day, when he was perfected in recompense for his obedience unto death (Luke 13:32; Heb. 2:10; 5:9).
The imperfection of Jesus’ body was the flesh of the stock of Abraham, compared in Zechariah 3:3 to "filthy garments," typical of the infirmity with which he was compassed. For this infirmity, and for the infirmity shared by those associated with him by faith in the promises made to Abraham and David, he poured out his blood as a covering for sin. As the apostle affirms:
"His own self bare our sins IN HIS OWN BODY to the tree." (I Peter 2:24)
Sins borne in a body demonstrate that the body was imperfect, and characterize it as "Sin's Flesh" (sarx amartias). Sin’s Flesh is imperfect and is precisely what was needed to condemn sin in the flesh. This condemnation could not have occurred in the body of angels; the Logos assumed the flesh of the seed of Abraham:
"The Deity sent His Own Son in the identity of SIN'S FLESH, and for sin, condemned sin in the flesh; that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit." (Romans 8:3)
The Melchizedek text affirms this mission of Jesus:
"Not only (that, but) I have come to reveal to you the truth, which is within the brethren. He included himself in the living offering, together with your offspring. He offered them up as an offering to the All. For it is not cattle that you will offer up for sin(s) of unbelief, and for the ignorances, and (for) all the wicked deeds which they will do." (Melchizedek, Nag Hammadi Library)
Through his death, Jesus removed the law of condemnation for himself and for all who believe and obey him (Hebrews 7:27; 5:3-7). He offered himself as a living sacrifice to redeem himself and those united to him by faith:
"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 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." (Melchizedek, Nag Hammadi Library)
This offering, along with the promises associated with the Seed of Abraham and David, demonstrates that Jesus needed to be saved in the flesh as a representative of humanity:
"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." (Odes of Solomon, ode 8)
Sin in the flesh, as observed, is the natural condition of humanity. The Scriptures emphasize that no one can bring forth clean flesh from unclean flesh. "How can he be clean who is born of a woman?" (Job 25:4) "Who can bring a clean thing out of an unclean? Not one." (Job 14:4) "What is man that he should be clean? And he which is born of a woman that he should be righteous? Behold, God putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, who drinketh iniquity like water?" (Job 15:14-16)
Jesus’ body, therefore, was fully human and fully subject to inherited sin in the flesh. As Paul explains:
"God made him to be sin for us, who knew no sin" (2 Cor. 5:21)
"He sent his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Rom. 8:3)
"By the which will we are sanctified through the offering of the body of Jesus Christ once for all" (Heb. 10:10)
"But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God" (Heb. 10:12)
"For by one offering he hath perfected for ever them that are sanctified" (Heb. 10:14)
The Seed of the woman, through Mary, entered the world bearing the same sinful flesh as all humanity, though prepared for God’s purpose (Heb. 10:5). Without this shared human nature, Jesus could not have condemned sin in the flesh. Original Sin, therefore, is real, inherited, and transmitted through the line of humanity from Adam. This federal principle is evident in examples such as Levi: "Levi, who receiveth tithes, paid tithes in Abraham." Likewise, all mankind partook of the forbidden fruit while in Adam:
"In whom all sinned." (Romans 5:12; marginal A.V. reading disputed)
This illustrates that sin and death are transmitted as a natural consequence of Adam’s violation. The doctrine of infant baptism and spiritual regeneration does not counteract this inherited condition, as mortality persists regardless of ceremonial acts. Had these rites been effective in purifying the flesh, humanity would live forever as Adam would have had he eaten from the Tree of Life.
In conclusion, Jesus did not escape the human condition. His body shared in the flesh of sinful humanity, inheriting Original Sin as the natural consequence of Adam’s transgression. Yet the Logos dwelling within him remained intellectually and morally perfect. By offering his body as a sacrifice and fulfilling God’s plan, he condemned sin in the flesh, secured redemption for himself, and opened the path of salvation to all who would believe and obey. The Scriptures, Gnostic texts, and Odes of Solomon consistently affirm that Jesus needed to be saved in the flesh, and that his mission involved real participation in human nature in order to redeem it.
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.
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.
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