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A message to the New Creation….
From the first breath of humanity to the final day of judgment, the great question of Scripture has always circled one word: sin. Generations have wrestled with it, theologians have systematized it, and translators have clothed it in the garments of guilt, shame, and moral failure. Yet the more we peel back the layers, the clearer it becomes that the common understanding has only brushed the surface of something far more profound. Sin is not merely breaking rules. Sin is not simply missing a target in the moral arena. Sin is mortality itself. The infection of Adam was not abstract guilt—it was the disease of death, the certainty of decay, the inescapable law of returning to dust. To understand sin as mortality is to uncover the true shape of the human condition, the nature of Satan’s fall, and the necessity of Yehoshua’s resurrection.
When Adam sinned, he did not simply transgress a rule—he contracted an infection. The infection was mortality, and with it came the inevitability of death. Romans 5:12 declares it with piercing clarity: through one man, sin entered the world, and through sin, death. This is not courtroom language but medical language, not about verdicts but about diagnosis. Adam’s bloodstream became corrupted with decay. His breath carried the stench of death. The moment the infection entered, his fate was sealed: dust he was, and to dust he would return. Mortality itself was the evidence that sin had taken root.
This leads to a radical reframing. What if sin is simply Yahweh’s word for mortality? The language of “missing the mark,” often cited as the definition of sin, has been flattened in English until it feels vague, unhelpful, and unexplanatory. Yet if the mark is eternal life, then missing it is nothing less than being mortal. Sin is not first the act of lying, stealing, or murdering. Sin is the state of existing in mortality rather than immortality. Romans 3:23 comes alive in this light: all have sinned and fall short of the glory of God. The glory is not mere morality but immortality—the radiance, the incorruption, the eternal life lost in Adam. Humanity has fallen short of that glory because humanity has become mortal.
Even the word trespass reveals this truth when examined in Greek. The word used most often is paraptōma, meaning a false step, a slip, a blunder, a falling off the path. Adam’s trespass was not breaking a property line but stumbling into mortality. He did not invent rebellion from nothing—he slipped when he believed the wrong voice. He stepped aside from the way of eternal life, and in that misstep mortality took hold. His disobedience was not the root but the fruit of believing as a mortal.
Yet this is where English translations have done immense damage. They overlay the entire story with heavy guilt-language, as if Yahweh set up Adam in a courtroom trap. Free will is painted as a double-edged weapon—you may choose anything, but if you choose wrong, you are condemned. But this does not fit the Eden narrative. Yahweh gave Adam countless yeses and only one no. He was not cornered into failure, nor was he set up for guilt. The consequence of eating from the tree was not a sentence of shame but the introduction of mortality. The divine warning was simple: in the day you eat of it, you will surely die. Not you will surely be guilty, but you will surely die. Mortality, not guilt, was the true consequence.
The progression is clear: Adam did not sin because he disobeyed. He disobeyed because he already thought like a mortal. The serpent sowed lack into his heart: you are not enough, you are missing something, you need to ascend higher. Adam believed that lie, and in believing it, he stepped into the mindset of mortality. His disobedience was only the outward expression of the inward misbelief. Mortality began in his thoughts before it entered his bloodstream. Sin’s root is always mental mortality—the consciousness of lack, deficiency, separation. Disobedience is the fruit.
The Scriptures themselves confirm this progression. James 1:14–15 lays it bare: desire begins in the heart, desire conceives, it gives birth to sin, and sin brings forth death. Sin is not the starting line—it is already the birth of something deeper. Matthew 15:18–19 echoes it: out of the heart come evil thoughts, murders, adulteries, thefts. It begins inside. Romans 8:6 ties it all together: the mind set on the flesh is death. Mortality is first a mindset, then a state of being, and finally the end of death itself.
Thus mortality exists on two planes. On the mental plane, it manifests as the mindset of lack, separation, and insufficiency—the belief that you are already missing the mark. On the physical plane, it manifests as the corruption of the blood, the decay of the body, the inevitability of death. Humanity as we know it is nothing but the remnant of this infection, living fossils of mortality’s dominion. Our every wrinkle, sickness, and grave testifies that sin is not first guilt but mortality.
Yet guilt does exist, and here is the distinction. Mortality is the root, but guilt is the fruit. Mortality in itself is not always expressed with malice. But when mortality begins to act in intentional malice, guilt is born. Murder is the clearest example. We know murder is sin. But why? Because it is malice birthed from mortality. Eternal beings, Yahweh and His messengers, have executed judgment, even ending lives. Yet their actions are not sin, because they flow from eternal life, not mortal deficiency. When humans kill in malice, it is because mortality drives them—fear, envy, anger, vengeance. Malice can only live in the soil of mortality. Were we truly immortal, no one would ever try to kill, for killing only has meaning where death is possible. The revelation is sharp: people only try to kill because they are mortal. Malice is mortality expressed outwardly, and guilt is mortality in action.
This brings us to Satan, the true prototype of mortality. Adam inherited mortality, but Satan authored it. He did to himself what he later did to Adam. He put doubt in his own heart. He believed he was not enough. He imagined he had missed the mark. He desired to ascend higher, not realizing he already stood in glory. Mortal thoughts entered immortal substance. Isaiah 14:13–15 records his delusion: I will ascend, I will make myself, I will raise my throne. Yet the verdict was certain: you will be brought down to Sheol. Satan’s fall was the first malfunction, and Eden was the transfer point where his infection was passed to humanity.
There is no greater corruption than mortal thoughts existing in immortal substance. It is sugar in the gas tank. Immortal beings are designed to run on the fuel of eternal life. Satan poured sugar into his own tank—mortal doubt into immortal design. The result was catastrophic malfunction. He was still immortal in substance, but forever corroded in function. Adam repeated the mistake, and since then humanity has run on a seized and broken engine. Mortality is misfueling, using what does not belong, destroying the system from within.
And here is the distinction between Adam and Satan. Adam’s malfunction could be repaired. He was made of clay, and though corrupted, his blood could be transfused with incorruptible blood. He could be redeemed because mortality was in his flesh, not his eternal essence. Satan, however, is immortal substance locked in mortal thought. His operating system has been rewritten permanently. He cannot repent, for repentance requires a change of mind, and his mind is eternally malfunctioning. He cannot be forgiven, for forgiveness requires blood, and he has no blood to receive transfusion. He cannot be reprogrammed, for Yahweh will not violate free will. Thus his malfunction is irreparable. His only mode is malice, his only thought is mortality, his only fruit is guilt. That is why he is guilty and worthy of punishment. That is why he will be eternally separated, cast into the lake of fire, because he cannot die, but he cannot be healed.
Yehoshua stands as the reversal of all of this. He is the one who never thought mortal. He never believed lack. He never doubted His Father’s sufficiency. His mind remained in eternal life. His blood was incorruptible, never infected with mortality. On the cross, He bore both the root and the fruit—He carried mortality itself in His body and He bore the guilt of humanity’s malice. He drained the poisoned tank and filled it again with the fuel of eternal life. His resurrection is proof that the malfunction has been repaired in Him, that the engine of humanity can run again as designed.
The great revelation is now clear: sin is mortality. Mortality of thought produces mortality of blood, which culminates in death. Humanity embodies sin simply by existing in mortal form. Satan authored mortality by corrupting immortal substance with mortal thought. Adam inherited it, and through him all of us share in it. Guilt is the byproduct of malice, which only grows in the soil of mortality. Yehoshua alone is the cure—restoring the mortal mind with the mind of eternal life, purifying the mortal blood with incorruptible blood, raising the mortal body into immortality. Satan cannot be cured because his substance is immortal permanently corrupted with mortal thought, and so his fate is eternal judgment. But humanity can be cured, because clay can be remade, blood can be transfused, and mortality can be swallowed up by life.
Sin is mortality. Mortality is malfunction. Yehoshua is the restoration of function. This is the story from Eden to the cross, from the serpent’s lie to the empty tomb. And this is the puzzle piece that holds the whole picture together: the infection of Adam was mortality, the inheritance of humanity is mortality, the guilt of malice springs from mortality, but the cure has been given in Yehoshua, who has drained the tank, repaired the engine, and filled us once again with eternal life.
