Deep Dive into The Doctrine of Original Sin by Jonathan Edwards - Observations on John 3:6 in Connection with Some Other Passages in the New Testament

The central theological dispute regarding human nature revolves around the definition of "flesh" ($\sigma\alphá\rho\xi$), particularly in Christ's statement, "That which is born of the flesh, is flesh."

Traditional divines, including Jonathan Edwards, define "flesh" as the human nature in a debased and corrupt state. This interpretation asserts that man, produced by the first birth, is a "depraved, debased, sinful, ruined man" and is "utterly unfit to enter into the kingdom of God." This corrupt state is characterized by the carnal mind, which is explicitly described as "enmity against God," "not subject to the law of God," and incapable of pleasing Him. Furthermore, the term "flesh" encompasses the whole body of sin, including subtle spiritual vices like hatred, strife, heresies, envyings, and pride, not just bodily appetites. This comprehensive corruption makes the natural man, who is synonymous with the carnal man, spiritually blind and unable to receive or know the things of the Spirit of God.

Because the flesh is "altogether evil" and leads to "death and utter destruction," the new birth is necessary for salvation. The necessity is absolute, requiring the "entire destruction" of the "old man" rather than mere amendment. The second birth, "born of the Spirit," implants a "spiritual principle, a holy and divine nature," which alone makes one "meet for the heavenly kingdom."

An alternative reading, proposed by Dr. T., defines "born of the flesh" as yielding a man with the "mere constitution and powers of a man in their natural state," suggesting a neutral, innocent nature. Edwards strongly rejects this, arguing that such a definition contradicts the New Testament’s constant opposition between the sinful flesh and the holy spirit.

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