The Yetzer Hara: The Evil Inclination

# The Yetzer Hara: The Evil Inclination

The **Yetzer Hara** (Hebrew: יֵצֶר הָרַע, “evil inclination”) is a Jewish theological concept describing the natural human tendency toward selfishness, destructive desire, and wrongdoing. This inclination is not a supernatural force, nor is it a fallen angel or literal devil. Rather, it is a physical impulse originating from the human brain and body, connected to **cellular decay** and the natural processes of biological deterioration that produce both mortality and morally disruptive impulses.

Rabbinic sources clarify this understanding. **Avot D'Rabbi Natan 16** states:

> "The impulse of man's heart was evil from the time he was expelled from his mother's womb." (Gen. 8:21).

> If you argue: "Is it not the Holy One Himself who created the impulse to evil, of which it is written, 'The impulse of man's heart was evil from the time he was expelled from his mother's womb?' Who then can possibly make it good?"

> The Holy One replies, "You are the one who makes the impulse to evil stay evil. How? When you were a child, you did not sin. Only when you grew up, you began to sin."

> If you argue: "But no man can guard himself against it!"

> The Holy One replies, "How many things in the world are even less bearable and more bitter than the impulse to evil, yet you manage to sweeten them. Nothing is more bitter than the lupine, and yet, in order to sweeten it, you carefully boil it in water seven times, until it becomes sweet. Now, if you sweeten for your need bitter things that I alone created, all the greater is your responsibility for the impulse to evil, which was placed under your control."

This rabbinic explanation emphasizes human responsibility: the *Yetzer Hara* is a physical and natural impulse, placed under human control, not a supernatural entity acting independently. The human brain and body provide the mechanisms through which this inclination manifests, influenced by **cellular decay** and other biological processes.

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## Biblical Foundations of the Yetzer Hara

### **Genesis 6:5**

> “And the LORD saw that the wickedness of man was great in the earth, and that every imagination (*yetzer*) of the thoughts of his heart was only evil continually.”

Here, *yetzer* refers to the inner disposition toward evil. Humanity's moral failings are rooted in a natural, internal tendency, not an external demonic force.

### **Genesis 8:21**

> “And the LORD said in His heart, I will not again curse the ground any more for man's sake; for the imagination (*yetzer*) of man's heart is evil from his youth.”

Even after the Flood, human inclination is acknowledged as naturally bent toward wrongdoing. Rabbinic tradition identifies this as the *Yetzer Hara*.

### **Deuteronomy 31:21**

> “For I know their imagination (*yetzer*), which they go about, even now, before I have brought them into the land which I sware.”

The inner disposition is recognized as guiding human behavior, reinforcing that moral failure originates internally.

### **Psalm 51:5**

> “Behold, I was shapen in iniquity; and in sin did my mother conceive me.”

Sinful tendencies begin with biological birth, emphasizing the physical nature of the inclination toward wrongdoing.

### **Jeremiah 17:9**

> “The heart is deceitful above all things, and desperately wicked: who can know it?”

The human heart itself, as a center of thought and desire, is the source of corruption and moral error.

### **Ecclesiastes 9:3**

> “The heart of the sons of men is full of evil, and madness is in their heart while they live.”

Evil is an ongoing internal condition, arising from the mortal processes of the human body.

### **Proverbs 20:9**

> “Who can say, I have made my heart clean, I am pure from my sin?”

All humans experience the pull of the *Yetzer Hara*, which is universal and innate.

### **Genesis 4:7**

> “If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.”

Sin is personified to illustrate human control over the inclination. The text highlights the need for conscious management of internal impulses, not external spiritual combat.

### **Deuteronomy 6:5**

> “And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.”

Rabbinic interpretation teaches that the dual form of "heart" refers to both the *Yetzer Hatov* (good inclination) and the *Yetzer Hara*. Both inclinations must be consciously directed toward moral ends.

### **Psalm 119:11**

> “Thy word have I hid in mine heart, that I might not sin against thee.”

The antidote to the *Yetzer Hara* is internalized guidance and practice, reinforcing that sin is a matter of human management, not supernatural domination.

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## New Testament Parallels

Although the Greek term *Yetzer Hara* does not appear in the New Testament, the concept of the internal moral impulse is thoroughly reflected, particularly in discussions of the flesh, desire, and sin.

### **1. Jesus’ Teachings**

#### **Mark 7:20–23**

> “That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man.”

The heart, the seat of internal impulses, is the origin of wrongdoing.

#### **Matthew 26:41**

> “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.”

The flesh represents the biological and neurological basis of moral weakness, identical to the *Yetzer Hara*.

#### **Matthew 5:28**

> “But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.”

Inner desire constitutes the beginning of sin, emphasizing internal origin over external demonization.

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### **2. Hebrews 2:14 and the Biological Devil**

> "Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil."

Scientifically, the "devil" here is not a supernatural entity but **the physical element of cellular decay** inherent in all animal life. Jesus partook in flesh and blood, fully entering a system subject to **cellular decay**. The power of death represents the material processes that produce mortality and the internal impulses driving the *Yetzer Hara*. Through His experience and death, the biological and moral consequences of cellular decay are neutralized at their source, demonstrating that the human condition and its impulses, while natural, can be overcome.

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### **3. James 1:14–15**

> “But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.”

James describes the **progression of the Yetzer Hara**:

1. Desire emerges from internal impulses.

2. Sin occurs when the inclination is acted upon.

3. Death results from the material consequences of sin, rooted in **cellular decay**.

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### **4. Paul’s Letters**

#### **Romans 7:18–23**

> “For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. … But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.”

The conflict is internal and biological: the flesh carries impulses that arise from brain chemistry and **cellular decay**, producing tendencies toward self-interest and destruction.

#### **Romans 8:6–8**

> “For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against The Deity: for it is not subject to the law of The Deity, neither indeed can be.”

The carnal mind is equivalent to the *Yetzer Hara*, a natural disposition arising from the physical body.

#### **Galatians 5:16–17**

> “Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other.”

Paul acknowledges the dual inclination—internal desires versus moral guidance—originating in biological processes.

#### **Ephesians 2:3**

> “Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath.”

Desires emerge from the body and brain and produce consequences consistent with **cellular decay**.

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### **5. The Letters of John**

#### **1 John 2:16–17**

> “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of The Deity abideth for ever.”

This mirrors Genesis 3:6: the threefold temptation of bodily desire, covetousness, and pride arises from internal impulses, not external spiritual beings.

#### **1 John 3:8**

> “He that committeth sin is of the devil; for the devil sinneth from the beginning.”

Here, the "devil" is a symbolic representation of the **physical and biological inclination** toward sin and mortality, grounded in **cellular decay**.

#### **1 John 1:8–9**

> “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”

The Yetzer Hara persists within humans but can be managed and countered through awareness and moral practice.

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## The Yetzer Hara as a Physical Impulse

The *Yetzer Hara* is the **biological impulse toward selfishness, desire, and moral failure**, arising from neural circuits and brain chemistry. It is **interconnected with cellular decay**, as the processes driving tissue degradation and metabolic decline also influence hormonal and neurotransmitter activity. These physical processes produce both the **desire to preserve the self at the expense of others** and the **susceptibility to moral error**.

Supernatural interpretations of Satan or fallen angels are unnecessary. Scripture consistently locates the origin of sin **within the human heart**, and rabbinic literature confirms this. The impulse toward wrongdoing is natural, physical, and controllable—requiring conscious effort, moral discipline, and internal guidance.

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## Conclusion

The *Yetzer Hara* is the **innate evil inclination of human beings**, rooted in the brain and body and linked to the physical process of **cellular decay**. Biblical texts from Genesis to the Letters of John consistently portray sin as an internal struggle, arising from natural human impulses rather than supernatural forces. Jesus, Paul, James, and John all affirm that these inclinations are real, material, and manageable. Human responsibility lies in controlling the *Yetzer Hara* through moral discipline, conscious choice, and the application of divine guidance, not in combating a literal devil or fallen angel. The evil inclination is biological, corporeal, and directly connected to the processes of life, mortality, and decay, demonstrating that the source of sin is internal, natural, and subject to human governance.

This understanding refutes supernaturalist interpretations of Satan and frames morality in terms of **physical impulses, brain function, and cellular processes**, aligning scripture with observable biological reality and emphasizing human responsibility in overcoming the *Yetzer Hara*.

**The Yetzer Hara: The Evil Inclination**


The Yetzer Hara—the evil inclination—is a central concept in Jewish thought, explaining the origin of temptation, the human struggle with sin, and the reality of mortality. Far from describing a supernatural demon or a fallen angel, Jewish tradition consistently roots the source of evil impulses **inside human nature itself**. It is biological, psychological, and material. It arises from the flesh, from the brain, from the impulses tied to cellular Decay and the processes that lead to death. The adversary is not an external monster but the physical element within human nature that inclines us toward selfishness, desire, and corruption.


This understanding stands in stark contrast to later ideas that treat Satan as a supernatural rebel or a cosmic enemy of the Deity. In Judaism, Satan is an adversary because **the Yetzer Hara is adversarial**, and the one is simply another expression of the other. When the Rabbis say, *“Satan, the Evil Inclination, and the Angel of Death are one”* (Bava Batra 16a), they describe the same **material force** operating in three different roles. They do not identify a literal being with multiple jobs; they describe the same internal biological impulse manifesting in temptation, sin, and the processes of bodily decay that end in death. The Angel of Death is not a winged specter but the messenger of mortality—**cellular Decay**. The Yetzer Hara is the internal adversary. And “Satan” is the adversarial voice of that impulse within human thought.


This document presents the Yetzer Hara in full depth, grounding its meaning in Scripture, rabbinic teaching, and the natural processes of human biology. It demonstrates clearly that evil does not come from outside, nor from any supernatural being, but from the physical nature of flesh and blood.


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## **1. The Biblical Roots of the Yetzer Hara**


The term *yetzer* appears explicitly in the Torah to describe humanity’s inner disposition. In Genesis 6:5, “every imagination of the thoughts of his heart was only evil continually.” This verse identifies evil not with a supernatural intruder but with the **imagination**, the *yetzer*, of the human heart. Genesis 8:21 repeats the idea: “the imagination of man’s heart is evil from his youth.” This means the evil inclination arises naturally as part of human growth. It is bound up with physical development, hormones, instincts, and desires—things connected to the biological reality of human bodies.


Genesis 4:7 gives one of the clearest early depictions of the Yetzer Hara: “Sin lies at the door… and you must rule over it.” Here sin is described as a presence waiting at the threshold of human decision. But it is not an external enemy; it is the internal impulse that Cain must master. Its desire is toward him because it arises from within him.


The Deity warns Cain, not of a supernatural tempter, but of the impulse already present in his own flesh. This aligns with later Jewish teaching: the impulse itself is morally neutral until acted upon. It becomes evil only when allowed to rule the person instead of being mastered.


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## **2. The Rabbinic Understanding: Evil as Internal, Not External**


Rabbinic literature clarifies and develops what the Torah hints at. Avot D’Rabbi Natan 16 articulates the Yetzer Hara with remarkable insight:


* The inclination is present from youth.
* Humans are responsible for shaping it.
* The Deity endowed humans with the ability to subdue it.
* Evils harsher than the inclination—like bitter lupines—can be sweetened; therefore, so can the inclination.


This teaching eliminates any support for belief in a supernatural devil manipulating human behavior. The Rabbis locate the entire moral battle **inside the human being**, not outside. The Holy One says: *“You are the one who makes the impulse to evil stay evil.”* The implication is clear: the Yetzer Hara is part of human composition. The evil that flows from it arises from **choices**, not from an external entity.


The Rabbis also insist that the Yetzer Hara has a function. Without it, humans would not build houses, marry, or engage in productive work. In this sense, the inclination is not inherently evil; it is a natural physical impulse that must be harnessed. The Talmud (Yoma 69b) records that when the sages tried to destroy the Yetzer Hara, they found that the world stopped functioning.


This demonstrates that the evil inclination is tied to basic biological drives—sexual desire, hunger, ambition, survival instincts—all of which ultimately originate in the flesh and the brain, not in a supernatural realm.


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## **3. Why Satan, the Evil Inclination, and the Angel of Death Are “One”**


The famous passage from Bava Batra 16a—“Satan, the Evil Inclination, and the Angel of Death are one”—has often been misunderstood. Some imagine the Rabbis meant a single supernatural being performs these roles. But that is not the point. The Rabbis are explaining that:


* **The Yetzer Hara** is the impulse leading humans toward conduct that results in sin.
* **Satan** is the adversarial role that inclination plays when it challenges a person’s resolve.
* **The Angel of Death** is the messenger of the physical consequences of human nature: mortality.


All three refer to one internal reality manifested in different ways.


The Angel of Death is simply the process by which cellular Decay inevitably leads to death. No wings. No supernatural person. No rebellion in heaven. Just the biological clock that ticks in every cell. Cellular Decay is adversarial because it works against life. It is the enemy because it leads to death. It is the messenger because its effects deliver mortality.


This is “Satan”—the adversary. It is not a supernatural being but the natural, physical, material force within the human body that produces temptation, weakness, desire, and finally death.


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## **4. The Yetzer Hara and the Brain: The Biological Foundation**


Modern science has revealed that impulses such as greed, aggression, lust, jealousy, and pride arise from brain structures such as:


* the limbic system,
* the amygdala,
* hormonal signaling,
* dopamine-driven reward systems,
* and other neurological pathways.


These are not immaterial forces but **physical reactions** rooted in biochemical processes. The Rabbis did not speak in scientific terms, but they understood that the inclination arises from within the person, connected to human nature, and not from outside the human being.


This fits perfectly with the connection between the Yetzer Hara and **cellular Decay**. The body is constructed from cells that degrade over time. The same biological processes that produce mortality also generate impulses tied to self-preservation, domination, fear, appetite, and possession. These impulses, when unmanaged, become the Yetzer Hara.


In this sense:


* Sin is not the product of spiritual rebellion from an external spirit.
* Sin is the product of physical impulses generated by a body that is mortal and corruptible.


This aligns with the Jewish teaching that when a person grows older and gains strength, the inclination grows with him. The inclination is not a spiritual monster; it is the unfolding of physical development.


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## **5. The Yetzer Hara in the Words of the Prophets**


Jeremiah writes that “the heart is deceitful above all things and desperately wicked” (Jer. 17:9). The prophet means that the source of moral failure is **the human heart**, not an external devil. Ecclesiastes observes that the “heart of the sons of men is full of evil.” Again, the focus is internal.


Psalm 51:5 states that “I was shapen in iniquity,” meaning that humans are born into bodies that carry within them the impulses that can lead to sin. This is not inherited spiritual guilt but the natural reality of being born with a body subject to desires and mortal limitations.


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## **6. The Evil Inclination and Death**


The Yetzer Hara is inseparable from death because both originate from the same physical processes. The impulse to sin and the inevitability of death spring from the same root: cellular Decay. The Rabbis understood this when they linked the Evil Inclination with the Angel of Death. What leads humans to sin is the same biological weakness that leads them to die.


The body craves pleasure, power, possession, comfort, and survival. These cravings arise from the flesh. They are tied to the same physical processes that degrade the body over time. Therefore, the adversary is both the tempter and the destroyer—not by choice but by nature.


This explains why Scripture never portrays the devil as a supernatural renegade in the Hebrew Bible. Instead, Satan appears as an adversary in narrative roles, never as a cosmic enemy, never as a fallen angel, and never as an independent evil power. The Yetzer Hara explains why: the real adversary is inside human flesh.


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## **7. The New Testament Echoes the Yetzer Hara**


The New Testament writings reflect this Jewish understanding. Jesus says that evil comes “from within, out of the heart of men” (Mark 7:21–23). James teaches that each person is tempted by “his own desire” (James 1:14). Paul speaks of “sin in the flesh” (Romans 7:18–23). John describes the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:16).


None of these passages describe a supernatural being tormenting humanity. All describe a **material impulse inside the flesh**.


Hebrews 2:14 states that the devil has the power of death. But death arises from the flesh and its biology. Therefore, the devil is the embodiment of mortality—the internal adversary rooted in cellular Decay. When Jesus shares in flesh and blood, He shares in the same mortality, the same inclination, the same physical processes. His victory over death is a victory over those processes themselves.


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## **8. Mastering the Evil Inclination**


The Rabbis teach that humans can and must master the Yetzer Hara. The Deity says, “You are the one who makes the impulse stay evil.” This implies that the inclination can be redirected, disciplined, and shaped. Deuteronomy 6:5 tells Israel to love the Deity “with all your heart”—meaning with both inclinations.


Mastery requires:


* training of the mind,
* discipline of the flesh,
* obedience to the Torah,
* and conscious resistance to harmful impulses.


The Yetzer Hara is not an undefeatable enemy; it is a force meant to be controlled.


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## **Conclusion**


The Yetzer Hara is the natural, physical inclination rooted in the flesh, arising from biological processes tied to cellular Decay and mortality. It is the adversary because it opposes righteousness. It is Satan because it challenges human resolve. It is the Angel of Death because the same physical condition that produces the inclination also leads to death.


Judaism does not portray an external supernatural devil. It describes a material, internal impulse. The adversary is inside the human body, woven into its biological fabric.


By understanding the Yetzer Hara in this way, we see that the true enemy is not an otherworldly being but the corruptible nature of flesh and blood—a nature we are called to master.

Demons as Representations of Physical Illness and Cellular Decay

**Demons as Representations of Physical Illness and Cellular Decay**




In many religious and ancient cultural traditions, demons have been depicted as malevolent forces or entities responsible for causing harm to human beings. However, a closer examination of the concept of demons in both ancient Greek philosophy and the Bible reveals that they may be more symbolic in nature, representing not spiritual or supernatural forces, but rather the inherent physical conditions of the human body. In this view, demons can be understood as representations of physical illnesses and cellular decay—processes that are deeply embedded in the human condition and reflect the law of sin and death.




### The Meaning of the Greek Word *Daímōn*




The Greek word *daímōn* is often translated as "demon" in English, but its meaning is much broader and more nuanced than the common connotation of an evil or malevolent spirit. *Daímōn* is derived from the verb *daió*, which means "to distribute fortunes" or "to divide." Thus, *daímōn* can be understood as a "distributor of destinies" or a "divider of fortunes." This implies a force that has some control over the fate or destiny of individuals. In ancient Greek thought, *daímōn* was often used to describe abstract concepts or personified spirits that influenced various aspects of life. For example, *Eros* personifies love, and *Thanatos* represents death. The *daímōn* was neither inherently good nor evil but acted as an intermediary force governing certain aspects of existence.




This concept of *daímōn* as a distributor of destinies can be extended to the biological processes of aging and cellular decay. Just as *daímōn* was thought to influence the fate of individuals, so too does the inevitable process of cellular decay determine the aging and eventual death of living organisms. In this sense, *daímōn* becomes a metaphor for the law of sin and death that governs human existence.




### Demons as Personified Spirits of the Human Condition




In ancient Greek philosophy and religion, demons were often seen as personified spirits of the human condition or abstract concepts. These personifications were not necessarily evil or malicious; instead, they represented various aspects of life that shaped human experience. For example, *daímōn* could symbolize natural forces or concepts like fate, love, or death. These spirits were viewed as part of the natural order, influencing the lives of individuals but not necessarily acting in opposition to divine or natural law.




In the biblical context, demons are often associated with physical and mental afflictions, such as illness, suffering, and disability. This aligns with the idea that demons can be understood as representations of the physical decay inherent in the human body. The Greek term *daímōn* offers a helpful framework for understanding these afflictions not as external malevolent entities but as manifestations of the natural processes of aging and disease.




### Demons and Cellular Decay




The phrase "distributors of destinies" in relation to *daímōn* can be understood as symbolic of the inevitability of cellular decay. Just as a *daímōn* was believed to influence or divide the fate of individuals, cellular decay governs the inevitable aging process of the human body. This biological decay is not the result of an external, mystical force but a natural law that dictates the progression of life and death. As cells divide and regenerate, they accumulate mutations and damage, leading to the gradual decline of physical health.




This process is not limited to old age but affects all living organisms, including plants and animals. The concept of *daímōn* as a distributor of destinies reflects the reality that cellular decay and aging are an inescapable part of the human condition. The various ailments attributed to demons in Scripture, such as epilepsy, schizophrenia, arthritis, and blindness, can be viewed as expressions of this process. These physical conditions are not caused by malevolent spiritual beings but are part of the natural decay of the human body, a process that is deeply intertwined with the law of sin and death.




### Demons in the Bible




In the Bible, demons are often depicted as causing physical and mental illnesses. For example, in Matthew 8:28-34, Mark 5:1-20, and Luke 8:26-39, we read about individuals who are afflicted by demons and are healed by Jesus. These afflictions include conditions that are understood in modern terms as mental illnesses, such as schizophrenia or dissociative states. In Matthew 17:14-21, demons are linked to epilepsy, while in Luke 13:11-13, a woman is described as being afflicted by a "spirit of infirmity," a condition that causes physical disability. Similarly, in Matthew 12:22, a blind man is healed by Jesus, demonstrating the belief that demons were responsible for certain forms of blindness.




These afflictions were not seen as caused by evil spirits or supernatural forces, but rather as manifestations of the natural decay of the body. The Bible often connects illness with sin, as seen in Proverbs 17:22, which states, "A cheerful heart is good medicine, but a crushed spirit dries up the bones." This suggests that physical illness and disease are closely tied to the emotional and psychological state of individuals. The concept of *daímōn* as a "distributor of destinies" can be understood in this context as symbolizing the biological process of cellular aging and decay that leads to illness and death.




### The Fall: A Moral, Not Physical, Change

The connection between demons and illness also highlights the understanding that the Fall of humanity was not a physical change but a moral one. According to biblical teachings, spiritual death and suffering entered the world through the transgression of God's law. The law of sin and death was not a consequence of a physical change in human nature at the Fall, but rather a result of moral disobedience. The idea that the Fall was moral rather than physical aligns with the view that aging and decay are intrinsic to all living creatures and were part of the natural order from the beginning. The law of sin and death is not a punishment for sin in a direct sense, but a part of the created order—a law governing all life, including the animal and vegetable realms.

From this perspective, the Fall of humanity, as described in Genesis, is seen not as a physical transformation of human nature but as a moral fall. Before the Fall, human beings were subject to the natural law of sin and death, which includes cellular aging and decay. The law of sin and death existed in all living creatures, and it was not the result of a change in human nature but a part of the created order. The Fall, therefore, represents a moral transgression, a violation of God's commandments, which brought consequences in the form of suffering, illness, and death.




The concept of demons as representations of physical decay aligns with this understanding of the Fall. Demons are not external, spiritual beings but are symbolic of the inherent decay in the human body, which is part of the broader law of sin and death that has existed since the beginning of creation. This perspective emphasizes the natural, rather than supernatural, causes of illness and suffering, pointing to the biological processes that govern human life.




### Conclusion




In conclusion, demons in the Bible and ancient Greek thought can be understood as representations of physical illnesses and the process of cellular decay. The Greek word *daímōn*, meaning "distributor of destinies" or "divider of fortunes," reflects the biological realities of aging and disease. Demons are not external, malevolent forces but symbols of the natural decline of the body. This understanding of demons aligns with the biblical view that physical illness and suffering are part of the natural law of sin and death, which existed even before the Fall of humanity. By recognizing demons as representations of physical decay, we gain a deeper understanding of the human condition and the inevitable process of aging and mortality.

The world came about through a mistake The Gospel of Philip

The System Began in a Transgression by Adam

The origin of the system, or the “world” as it is referred to in both Gnostic and biblical literature, begins with a transgression committed by Adam. This transgression set the stage for the imperfection, mortality, and corruption that have since characterized the present order of things. The Gospel of Philip emphasizes this principle clearly:

“The world came about through a mistake. For he who created it wanted to create it imperishable and immortal. He fell short of attaining his desire. For the world never was imperishable, nor, for that matter, was he who made the world. For things are not imperishable, but sons are. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive, how much more will he be unable to give?” (Gospel of Philip)

Dr. Thomas Paterson Brown, in his interlinear translation of the Gospel of Philip, reiterates this understanding:

“The system began in a transgression, for he who made it had desired to make it imperishable and immortal. He fell away and did not attain (his) ambition. For there was no imperishability of the system, and there was no imperishability of him who has made the system. For there is no imperishability of things but rather of the Sons, and no one can obtain imperishability except by becoming (a) Son. Yet he who is unable to receive, how much (more) will he be unable to give!” (The Annotated Gospel of Philip, Dr. Thomas Paterson Brown)

From this interlinear translation, we can see that the term translated as “world” is the Greek word kosmos. This term carries a broader meaning than simply the earth; it refers to the order or arrangement of things, the system of human society and nations, and the spiritual and legal jurisdiction that governs the present age. As 1 John 2:15–17 states:

“Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever.”

Here, “world” (kosmos) refers to the current arrangement of nations, laws, and human authority (Gen. 17:4–6). Kosmos is thus the present order of things, the system of mankind’s arrangement, which can also be referred to as an aeon, a period or age. Paul also uses this understanding in Galatians 1:4, describing Christ’s sacrifice as delivering humanity from the present evil age:

“Who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father.”

Similarly, Ephesians 6:12 emphasizes that human struggle is not merely physical but against spiritual authorities governing the kosmos:

“For we have not to wrestle with flesh and blood, but with the principalities, with the authorities, with the world-rulers of the darkness of this age, with the spiritual things of evil in the heavenly places.”

In some translations, the Greek words kosmos and aeon are rendered as “world,” often with the added notion of moral or physical evil. For example, Galatians 1:4 refers to “this present evil world,” using poneros, a word that signifies that which is wicked, bad, or worthless, whether morally or physically (Luke 6:45; Matthew 6:23; Matthew 7:17–18; Luke 11:34). Thus, the present age of the system is evil in both moral and physical senses.

The Gospel of Philip also provides an analogy for this duality:

“Whoever sows in winter reaps in summer. Winter is the world, summer is the other age. Let us sow in the world to reap in summer. And for this reason we should not pray in winter. From winter comes summer. If someone reaps in winter, the person will not really reap but will pull out the young plants, and such do not produce a crop. [That person’s field] is barren not only [now] but also on the sabbath.” (Gospel of Philip)

A kosmos, then, is any system constituted by a set of laws or the force of circumstances, including kingdoms, empires, or states, each with its own course or aeon. When the end of the course arrives, the destruction of that system is necessary. As described in The Herald of the Kingdom and Age to Come (1859):

“A kosmos is anything constituted or arranged by what the moderns call 'a constitution,' or by the force of circumstances; as a kingdom, empire, state, or what is called 'world.’ Each of these, or a system of states, has its course or aeon; so that when the end of the course is arrived at, the abolition or destruction of the particular state of necessity ensues.”

Elpis Israel also interprets kosmos as the system established upon the foundation of sin in the flesh, termed the kingdom of this world (Rev. 11:15), in contrast to the kingdom of God:

“Kosmos, rendered world in this phrase, signifies that order of things constituted upon the basis of sin in the flesh, and styled the kingdom of this world, as opposed to the kingdom of God, which is to be established upon the foundation of ‘the word made flesh’ obedient unto death.”

Understanding “world” as the transgression of Adam clarifies the Gnostic reading:

“The world came about through a mistake [It is important to understand that the ‘world’ is not the ‘earth’ — the world was created when the individual spirit consciousness of man (in Adam) transgressed the Command (not by deceit as with Eve) which was the ‘founding of the world’ and we know that the ‘world is at enmity with God’; hence anyone who moves in opposition to the Father’s will is of the world]. For he [Adam by error] who created it [the world was created by the errant thoughts (reasoning) of Adam] wanted to create it imperishable and immortal [so although his intentions were good; he had not the understanding or wisdom needed to do this]. He fell short of attaining his desire [The Father Himself falls short of nothing for He is ‘perfect in all His ways’ so this is obviously mankind who fell short by transgressing the Father’s warning. The lure of knowing they might ‘become as gods’ was a bit too attractive to pass up by such a young man]. For the world never was imperishable [the keyword here is ‘world’ as opposed to ‘earth’—do not confuse the two], nor, for that matter, was he who made the world [again this cannot be the Father but is rendered in Genesis as ‘elohim,’ which can be any individual spirit consciousness in creation, whether angel or man]. For things are not imperishable, but sons are [only that which is One with the Father is imperishable and the body itself is just a thing; the spirit consciousness is not a ‘thing,’ yet from a ‘legal’ standpoint anything without life is merely a ‘thing’]. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive [life], how much more will he be unable to give [life]?” (Gospel of Philip, Philip 78)

Thus, the creation of the system, or kosmos, is not merely a matter of physical origin but of spiritual transgression. Adam’s failure to obey the command resulted in a “world” that is morally and physically flawed, a system subject to corruption, mortality, and the consequences of sin. Imperishability remains the inheritance of the sons, those who receive life and alignment with the Father. The system, therefore, began in Adam’s transgression, establishing both the spiritual and temporal order that humanity inhabits to this day.

The world came about through a mistake The Gospel of Philip

The world came about through a mistake. For he who created it wanted to create it imperishable and immortal. He fell short of attaining his desire. For the world never was imperishable, nor, for that matter, was he who made the world. For things are not imperishable, but sons are. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive, how much more will he be unable to give? The Gospel of Philip 

The system began in a transgression, for he who made it had desired to make it imperishable and immortal. He fell away and did not attain (his) ambition. For there was no imperishability of the system, and there was no imperishability of him who has made the system. For there is no imperishability of things but rather of the Sons, and no one can obtain imperishability except by becoming (a) Son. Yet he who is unable to receive, how much (more) will he be unable to give! (The Annotated Gospel of Philip Dr. Thomas Paterson Brown)

The Annotated Gospel of Philip Dr. Thomas Paterson Brown

Hypertext interlinear of the Gospel according to Philip


From the Hypertext interlinear of the Gospel of Philip we can see that the word "world" is the Greek word Kosmos  

A kosmos is anything constituted or arranged by what the moderns call "a constitution," or by the force of circumstances; as a kingdom, empire, state, or what is called "world." Each of these, or a system of states, has its course or aeon; so that when the end of the course is arrived at, the abolition or destruction of the particular state of necessity ensues. (The Herald Of The Kingdom And Age To Come, for 1859)

Kosmos, rendered world in this phrase, signifies, that order of things constituted upon the basis of sin in the flesh, and styled the kingdom of this world Rev 11:15, as opposed to the kingdom of God: which is to be established upon the foundation of "the word made flesh" obedient unto death. (Elpis Israel)

The world came about through a mistake [of Adam]

The world came about through a mistake [It is important to understand that the "world" is not the "earth" - the world was created when the individual spirit consciousness of man (in Adam) transgressed the Command (not by deceit as with Eve) which was the “founding of the world” and we know that the “world is at enmity with God” hence anyone who moves in opposition to the Father’s will is of the world]. For he [Adam by error] who created it [the world was created by the errant thoughts (reasoning) of Adam] wanted to create it imperishable and immortal [so although his intentions were good; he had not the understanding or wisdom needed to do this]. He fell short of attaining his desire [The Father Himself falls short of nothing for He is “perfect in all His ways” so this is obviously mankind who fell short by transgressing the Fathers warning. The lure of knowing they might “become as gods” was a bit too attractive to pass up by such a young man]. For the world never was imperishable [the keyword here is “world” as opposed to “earth” do not confuse the two], nor, for that matter, was he who made the world [again this cannot be the Father but is rendered in genesis as “elohim” which can be any individual spirit consciousness in creation whether angel or man]. For things are not imperishable, but sons are [only that which is One with the Father is imperishable and the body itself is just a thing, however the spirit consciousness is not a “thing” yet from a “legal” standpoint anything without life is merely a “thing”]. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive [life], how much more will he be unable to give [life]? (Philip 78)

The tree of the knowledge of good and evil

The tree of the knowledge of good and evil

There are two trees in the midst of paradise. From one of them originate animals, from another — men. Adam ate of the tree which originates animals. And he became an animal and then brought forth animals.
Therefore at present, the animals like Adam are held in respect.
So, the tree of which Adam ate a fruit is the tree of animals. This is why his children became so numerous. And all of them also ate the fruits of the tree of animals. (The Gospel of Philip)

To understand what the tree of the knowledge of good and evil is we must first understand the symbolic understanding of trees in the Bible

Trees and leaves are sometimes used as symbols to describe the righteous (see Psa. 1:3; 92:12; Isa. 60:21; 65:22).

we know from the book of revelation that trees are symbolic of people

Rev 22:2 down the middle of its broad way. And on this side of the river and on that side [there were] trees of life producing twelve crops of fruit, yielding their fruits each month. And the leaves of the trees [were] for the curing of the nations. (NWT 1983)

Rev 22:2 Then it flowed down the middle of the city's main street. On each side of the riverare trees that grow a different kind of fruit each month of the year. The fruit gives life, and the leaves are used as medicine to heal the nations. (Contemporary English Version)

It would not be possible to have a single tree both inside the city, and on either side of a river that flows therefrom. The word xulon can relate to a wood, or a forest of trees; and that, obviously, is its meaning here twelve crops of fruit, yielding their fruits each month

This, again, shows that John saw a forest of trees, and not a single tree. Some of the "fruits" to be produced through the influence of the water of life are outlined in Prov. 3:16-18; Gal. 5:22. The number twelve identifies the fruit with the hope of Israel, and suggests the monthly pilgrimages and services that will form part of the ministry of saints in the age to come (see Isa. 66:23)

also the Lord's saying, "I am the vine: ye are the branches" (John 15). He is the tree of life, and the Paradise is the Kingdom of God in the Holy Land (Ezek. 36:35).

He is "the tree of life" symbolized from the beginning by the tree of life in the Garden of Eden. His body of "many members" is represented by the "very many trees" of the Ezekiel Paradise (Ezek. 47:7), which literally "beautify the place of God's sanctuary" (Is. 60:13). He and they are the substance of the symbol in this place

So the tree of life is symbolic of Jesus's gospel message or logos teachings it is logical to conclude that the tree of knowledge of good and evil is also symbolic

The tree of life and the tree of knowledge of good and evil are a Figure of speech

also from the book of Provbers we lean that wisdom (wise thinking.) is a tree of life

She is a tree of life to them that lay hold upon her; and happy is everyone that retaineth her" (Prov 3:14,18).

Since wisdom is understood to be the tree of life it is logical to conclude that the tree of knowledge of good and evil is also symbolic.

the trees could be symbolic of the angels according to Justin the gnostic who's most important work, Baruch comes from Hyppolytus says

angels are the Trees of Paradise: the Tree of Life is Baruch, the third angel of the Father, and the Tree of Knowledge is the third angel of the Mother, Naas the Snake (Hebr. nafash).

In the garden of Eden, God employed two trees for symbolic purposes: “the tree of life” and “the tree of the knowledge of good and bad.” Failure to respect God’s decree concerning the latter brought man’s fall.—Ge 2:9, 16, 17; 3:1-24.

By God’s pronouncement decreeing it to be out-of-bounds for the human pair, the tree became a symbol of God’s right to determine or set the standards for man as to what is “good” (approved by God) and what is “bad” (condemned by God). It thus constituted a test of man’s respect for his Creator’s position and his willingness to remain within the area of freedom decreed by God, an area that was by no means cramped and that allowed for the greatest enjoyment of human life. Therefore, to violate the boundaries of the prohibited area by eating of “the tree of the knowledge of good and bad” would be an invasion of or a revolt against God’s domain and authority

The Tree of Life occupied a place in the "midst of the garden" with the "tree of knowledge of good and evil" (cp. Gen. 3:3). Here were symbolically provided the two choices for mankind: obedience or sin; life or death.

"And the tree of knowledge of good and evil" — Good and evil represent the extremes of knowledge and thus serve as an idiom for completeness, comprehending all within the two opposites. In Deut. 1:39 and Isa. 7:14-17, lack of knowing good and evil indicates immaturity, whereas in 2 Sam. 14:17; 1 Kings 3:9 knowledge of such denotes maturity. In 2 Sam. 19:35 the expression is used with regard to the virility of the body to respond and enjoy such experiences. The ability to discern between good and evil is treated as a Divine attribute (2 Sam. 14:17; 1 Kings 3:9; Prov.15:3).

In Genesis 2:9 – 15 we read a description of the garden in Eden. It was a pleasant place with all kinds of trees and plants and the garden was watered naturally by a river. Within this pleasant garden Yahweh Elohim placed two trees which were symbolic of his relationship with mankind. The tree of life was symbolic of God’s promise of immortal life to those who chose to follow his ways rather than the way of human nature. The tree of the knowledge of good and evil was in the garden as a test for mankind and to allow free will. They could follow God’s way or the way of human nature looking for instant pleasure.

We talked about the fruit of the tree of the knowledge of good and evil as it was the only fruit that Adam was forbidden to eat. In Genesis 2:16 – 17 we see that this was God’s first commandment. Until this time the idea of death had not been part of human experience. There had been no need for the killing of animals as a sacrifice for sins.


The tree of the knowledge of good and evil is symbolic of our sinful desire

Yahweh says, "the cedars in the garden of God could not hide him; nor was any tree in the garden of God like unto him in his beauty. I made him fair by the multitude of his branches; so that all the trees of Eden, in the garden of God, envied him" (Ezek 31:3,8-9). These trees (Dan 4:20-22) are symbolic of the negative thoughts of the mind which Syria (intellectual pride), and Assyria ( reasoning according to the outward senses) shall be abolished (Isa 37:12-13).

The "tree of the knowledge of good and evil" represents the discerning capacity of mind. Man first becomes aware of knowledge; then he must discern the relation of ideas before activity is set up within him.

God told Adam to avoid the tree whose fruit was a knowledge of good and evil, "for in the day that thou eatest thereof thou shalt surely die." It is evident that this tree is closely related to individual free will, which is in direct touch with the "serpent" or selfhood. In that state of consciousness, or day, the individual shall surely die.

The branch that separates itself from the tree withers away and dies. So a belief by the ego that its life, substance, and intelligence are self-derived cuts off the source of supply, and the ego begins to revolve in a mental vortex whose dominant tones are good and evil, birth and death--duality.

It is through the affections, the feminine in us, that we partake of both good and evil. The soul, or woman, was given to man by Yahweh, and is the avenue through which the inspirations of Spirit come. When the I AM assumes mastery over the soul it brings forth only good.

"tree of the knowledge of good and evil" (Gen. 2:9)--Indicates a dual state of consciousness, a belief in both good and error, which eventually drives man out of the garden (his body temple).

There are two trees in the midst of paradise. From one of them originate animals, from another — men. Adam ate of the tree which originates animals. And he became an animal and then brought forth animals.
Therefore at present, the animals like Adam are held in respect.
So, the tree of which Adam ate a fruit is the tree of animals. This is why his children became so numerous. And all of them also ate the fruits of the tree of animals. (The Gospel of Philip)


As a result, the fruits of the tree of animals begot numerous people-animals who now honor only man-animal.

There are two trees growing in Paradise. The one bears animals [the tree of knowledge of good and evil which leads to death], the other bears men [the tree of life]. Adam ate from the tree which bore animals. He became an animal [after going according to his own will] and he brought forth animals [all of his sons are brought forth in the same condition of separation from the Father and eat from this tree (this is the first death]. For this reason the children of Adam worship animals [who continue to “lord it over them” in their unreasoning minds]. The tree [...] fruit is [...] increased. [...] ate the [...] fruit of the [...] bears men, [...] man. [...] God created man. [...] men create God. That is the way it is in the world - men make gods [by choosing for themselves kings and/or governments or men to rule over them; also by setting up selfishness as ruler over their own temple] and worship their creation [bow down to their own man-made constitutions]. It would be fitting for the gods to worship men [all men are created in the image of God and are “sons of the Most High” with all power of creation that the Father has bestowed upon them if they would just turn to Him, but in ignorance they keep following those that are not gods – this is idolatry whether it be government, idealism, religion etc. for they all result in spiritual thievery]!

Gnostic Teaching Matter is Evil Romans 8:20

Matter is Evil and Impure

or

Matter is Sinful and Impure

First an opening reading from the Gospel of Philip and the first letter of John

The world came about through a mistake. For he who created it wanted to create it imperishable and immortal. He fell short of attaining his desire. For the world never was imperishable, nor, for that matter, was he who made the world. For things are not imperishable, but sons are. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive, how much more will he be unable to give? The Gospel of Philip 

1 John 2:15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. 17 And the world is passing away, and the lust of it; but he who does the will of God abides forever.

The Gospel of Philip informs us that the world "came about through a mistake"  and the first letter of John commands us not to love he world  but what is the world? 

kosmos

The "world," John referred to is the prevailing order or arrangement of things as it existed in the political, social and religious systems then and now extant. The Greek word is kosmos, and signifies "order," "arrangement," "ornament," and so forth. It was the prevailing order or system of things that they were not to love.

The Greek word kosmos

2889. kosmos, κόσμος, ου, ὁ

2889 kósmos (literally, "something ordered") – properly, an "ordered system" (like the universe, creation); the world.

Usage: the world, universe; worldly affairs; the inhabitants of the world; adornment.

As we have seen from the quotation from the Gospel of Philip the word "world" is used in the Coptic text the word for "world"   is the Greek word kósmos. The translation of the Gospel of Philip by Dr. Thomas Paterson Brown uses the word "system" instead of the word "world" 

The system began in a transgression, for he who made it had desired to make it imperishable and immortal. He fell away and did not attain (his) ambition. For there was no imperishability of the system, and there was no imperishability of him who has made the system. For there is no imperishability of things but rather of the Sons, and no one can obtain imperishability except by becoming (a) Son. Yet he who is unable to receive, how much (more) will he be unable to give! (The Annotated Gospel of Philip Dr. Thomas Paterson Brown)

Hypertext interlinear of the Gospel according to Philip


From the Hypertext interlinear of the Gospel of Philip we can see that the word "world" is the Greek word Kosmos  

THE WORLD: Gr "kosmos", the order or arrangement of things: in this case, the nations of the earth (Gen 17:4-6). The word "world" is kosmos and refers to the current order of things; thus the world of flesh, comprising both Jew and Gentile. This implies not mere locality and area, but also legal jurisdiction and authority over the world.

The word kosmos refers to the orderly arrangement seen in the systems of mankind.

The order of things (kosmos) is also referred to as an age (aeon)

Galatians 1:4 who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father,

Eph 6:12  because we have not the wrestling with blood and flesh, but with the principalities, with the authorities, with the world-rulers of the darkness of this age, with the spiritual things of the evil in the heavenly places;

In some translations of the Bible the words kosmos and aeon are translated with the English word "world"

Galatians 1:4  Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

The king James bible refers to the present order of things to be "this present evil world"

The Greek word translated "evil" Poneros´ often signifies that which is evil or wicked in a moral sense (Lu 6:45) and can apply to something that is bad or worthless in a physical in a physical sense: ὀφθαλμός, diseased or blind, Matthew 6:23; Matthew 7:17, 18; Luke 11:34

So the present ages of this order of things is both evil from a moral and a physical sense

Whoever sows in winter reaps in summer. Winter is the world, summer is the other age. Let us sow in the world to reap in summer. And for this reason we should not pray in winter. From winter comes summer. If someone reaps in winter, the person will not really reap but will pull out the young plants, and such do not produce a crop. [That person’s field] is barren not only [now] but also on the sabbath. (Gospel of Philip)

But why is this age or order of things evil?

The simple answer to this is because God cursed it

 

Evil

This may seem strange associating evil with God and creation but God’s plain statements concerning them are clear.

For of Him, and through Him, and to Him, are ALL things: to whom be glory forever, Amen.” Romans 11:36

All is "of God” according to Romans 11:36,

God’s Word contains many passages that reveal the great truth that ALL things – the evil as well as the good – come from God, who alone can create it. 

Romans 11:22 Notice therefore the kindness and harshness of God--harshness toward those who have fallen, but God's kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.

Isa 45:7  I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

Ec 7:13  Consider the work of God: for who can make that straight, which he hath made crooked?
Ec 7:14  In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.

Am 3:6  Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done it?

Creation and the Fall

When God's work of creation was completed he saw the earth it was very good

Ge 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

It should be noted that "very good" does not mean perfect

However it would not stay that way for long

Gen 3:17 Then to Adam He said, “Because you have heeded the voice of your wife, and have eaten from the tree of which I commanded you, saying, ‘You shall not eat of it’:
“Cursed is the ground for your sake;
In toil you shall eat of it
All the days of your life.
18 Both thorns and thistles it shall bring forth for you,
And you shall eat the herb of the field.
19 In the sweat of your face you shall eat bread
Till you return to the ground,
For out of it you were taken;
For dust you are,
And to dust you shall return.”

After the fall the creation is no longer "very good" it is cursed

Cursed: Originally the earth was proclaimed "very good," but afterwards it sprouted thorns and thistles in abundance (Gen. 3:18). Its proneness so to do is similar to the proneness of the flesh to sin, producing moral thorns and thistles (see Heb. 6:8). 

Originally, the animals were vegetarian, and came tamely before Adam to be named (Gen. 2:19); but subsequently they became carnivorous and fierce; though ultimately they will be restored to their original state (Isa. 65:25). 

Man's physical state under the curse, his proneness to sin, is expressed in Scriptures such as Gen. 3:19; Rom. 7:5, 14, 17, 18, 20; Phil. 3:21, etc

Matter and Corruption

The whole creation desires a better state than that presently experienced, in which sin and death reign supreme (Rom. 5:12), and groans under existing conditions. There is no hope for a world facing destruction by its own hands (cp. Rev. 11:18, "destroy the earth"). As all nature was subjected to the curse, so all nature looks for alleviation of distresses under which it now labors. The animals prey upon each other, and the farmer labors to destroy the weeds that choke his land.

Romans 8:19 For the eager expectation of the creation is waiting for the revealing of the sons of God. 
20 For the creation was subjected to futility, not by its own will but through him that subjected it, on the basis of hope 
21 that the creation itself also will be set free from enslavement to corruption and have the glorious freedom of the children of God. 
22 For we know that all creation keeps on groaning together and being in pain together until now. 
23 Not only that, but we ourselves also who have the firstfruits, namely, the spirit, yes, we ourselves groan within ourselves, while we are earnestly waiting for adoption as sons

Paul tells us that the Creation was not subject to vanity (futility – sin) willingly (voluntarily). It has no will or choice in the matter. God is subjecting the Creation against its will!

“For the Creation was made subject to vanity (futility – sin), not willingly (voluntarily), but by reason of Him who has subjected it in hope (literally - expectation).

“Because the (entire) Creation itself also shall be delivered from the bondage of corruption (sin and death) into the glorious liberty of the children of God.” Romans 8:20,21

Creation is subjected to vanity or futility it is also subjected to the bondage of corruption therefore creation is no longer very good it is corrupted and sinful

For the wages of sin is death Romans 6:23

All matter is decaying: Because matter is temporary, changing and thus decaying it is sinful or unclean 

Sin

The power of death is held by 'sin' (Hebrews 2:14). Therefore in the absence of sin, mortality and its result, death, should not exist.
We are told in Genesis, "cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee" (Genesis 3:17-18). 
Death does not cause "thorns also and thistles" to grow. It is neither logical as a literal truth, or as a symbolic expression of death. But thorns and thistle that blight the earth are typical, or a good symbol, of indwelling sin that blights human life.
"The nature of the lower animals is as full of this physical evil principle as the nature of man; though it cannot be styled sin with the same expressiveness; because it does not possess them as the result of their own transgression; the name, however, does not alter the nature of the thing." (Elpis Israel, p. 126)

"The clear evidence of Genesis 3 is that sin had a physical reaction on creation: the serpent crawled upon its belly; all other animal creation was cursed (v. 14 — above all cattle); the woman found her sorrow and conception multiplied; the earth brought forth thorns and thistles; man was made subject to death. (HP Mansfield, Atonement: Salvation Through the Blood of Christ, p. 243).

Of all creatures, only man has possession of the moral sentiments. "Where no 'moral sentiments' exist as part of 'the flesh', or brain, there is no ability in the creature to render an account for its aberrations from the requirements of moral, or spiritual, institutions." (Elpis Israel, p. 88)

Thus, there is no moral law under which the lower creation has been placed but it has been placed under the same sentence of death which works by the law of sin and death.

Uncleanness Caused Through Contact

Cleansing was generally carried out by the use of water and ashes of a red Heifer, and the ceremony was conducted in behalf of persons, places, and objects. (Nu 19:2-9)

Hebrews 9:22 and with blood almost all things are purified according to the law, and apart from blood-shedding forgiveness doth not come.

Ex 29:36  And thou shalt offer every day a bullock for a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it.

The word for "cleanse" is chata, a word used elsewhere for "sin." Accordingly, Rotherham renders the phrase: "and shalt make a sin-cleansing for the altar."

But why should the altar need "atoning," and why should the term "sin" be used in relation to it, seeing that it never transgressed in any respect? The altar was considered as "defiled" to identify it with a people who had sinned, and needed atonement therefrom. Therefore, it had to be cleansed first in order to provide the  means of the forgiveness of sins on the behalf of actual transgressors, who desired to reach unto God through its means. So with Christ our altar (Heb. 13:10).

Numbers 31:23 every thing which may go into fire, ye cause to pass over through fire, and it hath been clean; only, with the water of separation it is cleansed, and all that may not go into fire, ye cause to pass over through water;

The spoil was purified by fire, representing the spirit of Yahweh Who is described as a "consuming fire" (Heb. 12:29). But then it also had to go through the water, which represented the cleansing action of the Word (John 15:3; Eph. 5:2). Fire and water were also used in the parable of the heifer, the sacrifice designed for cleansing from the defilement of death (Num. 19:9; Lev. 11:32; 15:17).
As natural death came by sin, beasts which in life are treated as "clean", are considered "unclean" when they die.

Lev 11:25 And everyone carrying any of their dead bodies will wash his garments, and he must be unclean until the evening.

A person carrying the carcase of an unclean creature from place to place was regard as unclean. The impurity was passed on to his garments, and these also had to be purified. See the Letter of Jude 23: "Hating even the garment spotted by the flesh," and the constant exhortation to keep one's garments pure (Rev. 3:4; 16:15,16). The law taught that it is easier to pollute than to purify; it emphasised the need to keep separate from all polluting influences

This impurity comes from the Curse placed on creation the impurity is the pollution of sin

Isaiah 45:7 I form the light, and create darkness; I make peace, and create evil; I am Yahweh, that doeth all these things.

By creating evil God cursed creation

note The word evil means calamity. A specific calamity may or may not be a sin, as will be illustrated

Sin and evil are as cause and effect. God is the author of evil, but not of sin; for the evil is the punishment of sin. "I form the light, and create darkness: I make peace, and create evil: I, Yahweh, do all these things." (Isa. 45:7) "Shall there be evil in a city, and Yahweh hath not done it?" (Amos 3:6) The evil then to which man is subjected is Yahweh's doing. War, famine, pestilence, flood, earthquake, disease, and death, are the terrible evils which God inflicts upon mankind for their transgressions. Nations cannot go to war when they please, any more than they can shake the earth at their will and pleasure; neither can they preserve peace, when He proclaims war. Evil is the artillery with which He combats the enemies of His law, and of His saints; consequently, there will be neither peace nor blessedness for the nations, until sin is put down, His people avenged, and truth and righteousness be established in the earth. Dr. John Thomas Elpis Israel

The Constitution of sin

You are not special. You're not a beautiful and unique snowflake. You're the same decaying organic matter as everything else

The word sin is used in two major ways in the scripture. It signifies in the first place, "the transgression of the law"; and in the next, it represents that physical principle of the animal nature, which is the cause of all its diseases, death, and resolution into dust. It is that in the flesh "which has the power of death" and it is called sin, because the development, or fixation, of this evil in the flesh, was the result of transgression. Inasmuch as this evil principle is present and apparent throughout every cell of the body or every part of the flesh, the animal nature is styled "sinful flesh," that is, "flesh full of sin"; Hence, sin according to the Holy Scriptures came to represent the substance called Man. Dr. John Thomas Elpis Israel

In human flesh "dwells no good thing" (Rom. 7:17,18); and all the evil a man does is the result of this principle dwelling in him. Operating upon the brain [physical], it [indwelling sin] excites the 'propensities', and these set the 'intellect' [mental], and 'sentiments' [moral] to work. The propensities are blind, and so are the intellect and sentiments in a purely natural state; when therefore, the latter operate under the sole impulse of the propensities, 'the understanding is darkened through ignorance, because of the blindness of the heart'" (Eph. 4:18). Dr. John Thomas Elpis Israel

The nature of the lower animals is as full of this physical evil principle as the nature of man; though it cannot be styled sin with the same expressiveness; because it does not possess them as the result of their own transgression; the name, however, does not alter the nature of the thing.  Dr. John Thomas Elpis Israel

Humans, as they are physically constituted, are imperfect. This imperfection can be traced to their physical organization being based on the principle of decay and reproduction from the blood. When this system is acted upon by the [atmospheric nephesh or the] air, it becomes the life of the flesh. All the phenomena that pertain to this arrangement of things is summed up in the simple word “sin.” Therefore, sin is not a single abstraction. It is an assortment of relationships in all animal bodies constituting the source of all their physical infirmities Dr. John Thomas Elpis Israel