GC, I realize you believe "in the likeness of sinful flesh" means Jesus' flesh nature was pure, holy, sinless, in perfect harmony with the will of God. I believe it means His sinful flesh tempted Him from within in the same, exact way it tempts believers from within, namely, to indulge innocent and legitimate appetites and passions in sinful ways.

The 144,000 will have the same, exact sinful flesh nature after probation closes, when Jesus no longer stands between them and the Father. In spite of having it, they stand in the sight of God pure and holy and without spot or wrinkle or any such thing. This proves having sinful flesh nature does not incur guilt or condemnation. Which is why Jesus had it without being guilty or condemned.

Jesus could not have been tempted in every way believers are tempted if His nature never tempted Him or if it encouraged Him to satisfy His needs in sinless ways. Jesus is the complete, perfect Substitute. He didn't meet us halfway. He "took part of the same".

"His human nature was created; it did not even possess the angelic powers. It was human, identical with our own. {3SM 129.3} "Christ's perfect humanity is the same that man may have through connection with Christ. . . He had not taken on Him even the nature of the angels, but humanity, perfectly identical with our own nature, except without the taint of sin. {16MR 181.4}

"Christ's perfect humanity is the same that man may have through connection with Christ." Obviously, therefore, having Jesus' perfect human nature includes being tempted from within.

Kland, cheese is the byproduct of a clean animal. It is not, therefore, a sin to eat cheese. Unwise, perhaps, but not a sin. Not any more than eating canned asparagus is a sin, though it is unwise and revolting.

Cow blood is also a byproduct of a clean animal. Using your logic, it is not a sin to eat it.

Cow blood is expressly forbidden. Cow milk is not.

The phrase - "except without the taint of sin" - means Jesus did not sin. "Though he had no taint of sin upon his character, yet he condescended to connect our fallen human nature with his divinity. {PH080 13.1} "The human nature of Christ was like unto ours, and suffering was more keenly felt by Him; for His spiritual nature was free from every taint of sin. {5BC 1103.8}

Free from the taint of sin is available to believers. "Learn of me," is the Saviour's command. Yes, learn of Him how to live the Christ life--a life pure and holy, free from any taint of sin. {HP 183.3} "Brethren and sisters, we need the reformation that all who are redeemed must have, through the cleansing of mind and heart from every taint of sin. . . We are to form characters free from sin--characters made righteous in and by the grace of Christ. {RH, May 31, 1906 par. 10}

Yes, free from the taint of sin. Nevertheless, possessing sinful flesh, which tempts from within to sin. Obviously, the unholy clamorings of sinful flesh do not count as "the taint of sin". Which is how and why Jesus could be tempted from within like believers and not have the taint of sin.

We are free from the "taint of sin". We also possess sinful flesh, which tempts us from within to be unlike Jesus. Obviously, therefore, having sinful flesh, being tempted from within is not the same as sinning. Nor is it the source of the "taint of sin". Sinning is the source of the "taint of sin".

Jesus possessed sinful flesh the same as believers. He was free from sinning, free from the taint of sin.

People who are living in harmony with "all things whatsoever" Jesus "commanded" are also free from sinning, free from the taint of sin.

Then why is such a one still in need of Christ's covering in order to avoid the penalty of death?

The benefits of the atonement do not cease because we are free from sinning, free from the taint of sin. The benefits of Jesus' perfect life and death will continue throughout eternity.

I'm not talking about the benefits, but the necessity of Christ's covering. The sentence of deah is not completely removed this side of eternity.

Free from the taint of sin just like Jesus.