The Struggle with Sin in Christian Redemption and Sanctification
The Christian understanding of redemption and sanctification acknowledges a persistent struggle with sin, even for those who have been redeemed. This struggle is rooted in the biblical teaching that all human beings are born sinners [8], a condition often traced back to the "offence of Adam" which brought universal condemnation [4]. Sin is not merely a collection of individual acts but a deep-seated corruption of nature [13].
Redemption, in Christian theology, refers to the act by which God frees humanity from the bondage of sin and its consequences. A core aspect of this redemption is the forgiveness of sins, which is presented as a constituent part of justification [7]. Through Christ's sacrifice, specifically his suffering and death, believers receive forgiveness [5, 2]. This act of grace absolves the sinner from the condemnation of the law, removing their liability to eternal wrath [7]. The New Testament emphasizes that Christ "once went through pain for sins, the upright one taking the place of sinners, so that through him we might come back to God" [2]. This forgiveness is freely offered to all through the gospel [7].
However, redemption does not immediately eradicate the presence of sin in a believer's life. Instead, it initiates the process of sanctification. Sanctification is described as more than just a moral reformation; it is the work of the Holy Spirit, gradually bringing the believer's entire being under the influence of the new, gracious principles implanted during regeneration [1]. It is the ongoing process of perfecting the work that began at regeneration, extending to the "whole man" [1]. The Holy Spirit plays a special office in carrying on this work of sanctification [1].
The struggle with sin after conversion is a widely recognized aspect of Christian experience. The apostle Paul, in Romans 7, describes an internal conflict between the "law of God" and the "law of sin" [16]. This passage is often interpreted as depicting the struggles within a renewed, sanctified soul that is still imperfect [16]. The sinful nature, or "flesh," continues to exert influence, creating a tension with the Spirit [15]. As Galatians 5:17 states, "A war rages between God’s Spirit and our sinful nature" [15]. This internal conflict means that believers "cannot simply decide to keep the law and not sin" [15].
The nature of sin itself is multifaceted. It is described as "vanity" or "all sorts of sinful acts" [9]. Deliberate sins are characterized by an "insolent" or "arrogant" attitude, and rebellion is considered a "great sin" [12]. The Bible also teaches that "He that committeth sin is of the devil," implying that such actions align one with the devil's nature, though not through direct generation [10]. The first sin, committed by Adam and Eve, is understood as a "heinous and aggravated" act of disobedience, ingratitude, and a preference for the creature over the Creator [11].
Despite the ongoing struggle, believers are called to actively resist sin. The apostle Peter exhorts believers to "arm yourselves with the same resolve" as Christ, who suffered in his body, implying that those who have suffered in their body are "done with sin" [6]. This suffering refers to a commitment to mortify sin, aligning with Christ's suffering in his human nature [17]. The struggle is not a sign of a lack of redemption but rather an expected part of the Christian life, where the godly "fight against" their sinful nature, in contrast to the wicked who "indulge" it [8].
The ultimate freedom from sin is anticipated in the future. While believers are claimed by Christ and ultimately by God in the present [14], complete liberation from sin is expected at the resurrection [15]. Until then, the Christian life is characterized by this ongoing battle, where the answer is not solely human effort but "living by God’s Spirit" [15].
God's long-suffering plays a crucial role in this process, as it is intended to lead individuals to repentance [3]. This divine patience is part of God's character and is exhibited in forgiving sins [3]. However, there are limits to God's long-suffering, and those who abuse or despise it will face punishment [3].
The concept of condemnation is intrinsically linked to sin. It is the "sentence of God against sin" [4]. This condemnation is universal due to Adam's offense and is an "inseparable consequence of sin" [4]. Impenitence, unbelief, pride, oppression, and hypocrisy all increase condemnation [4]. Conscience and the law both testify to the justice of this condemnation [4]. Yet, saints are delivered from this condemnation "by Christ" [4].
The Christian journey, therefore, involves both a decisive act of redemption through Christ's sacrifice and an ongoing process of sanctification empowered by the Holy Spirit. This process is marked by a continuous struggle against the remnants of sin, a struggle that believers are called to engage in with resolve, trusting in God's grace and the power of the Spirit for eventual victory.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Sanctification — Involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Rom. 6:13; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Cor. 6:1”
- I Peter “I Peter 3:18 (BBE) — Because Christ once went through pain for sins, the upright one taking the place of sinners, so that through him we might come back to God; being put to death in the flesh, but given life in the Spirit;”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Long-Suffering of God, The — Is part of his character -- Ex 34:6; Nu 14:18; Ps 86:15. Salvation, the object of -- 2Pe 3:15. Through Christ's intercession -- Lu 13:8. Should lead to repentance -- Ro 2:4; 2Pe 3:9. An encouragement to repent -- Joe 2:13. Exhibited in forgiving sins -- Ro 3:25. Exercised toward His people. -- Isa 30:18; Eze 20:17. The wicked. -- Ro 9:22; 1Pe 3:20. Plead in prayer -- Jer 15:15. Limits set to -- Ge 6:3; Jer 44:22. The wicked Abuse. -- Ec 8:11; Mt 24:48,49. Despise. -- Ro 2:4. Punished for despising. -- Ne 9:30; Mt 24:48-51; Ro 2:5. Illustr”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Condemnation — The sentence of God against sin -- Mt 25:41. Universal, caused by the offence of Adam -- Ro 5:12,16,18. Inseparable consequence of sin -- Pr 12:2; Ro 6:23. Increased by Impenitence. -- Mt 11:20-24. Unbelief. -- Joh 3:18,19. Pride. -- 1Ti 3:6. Oppression. -- Jas 5:1-5. Hypocrisy. -- Mt 23:14. Conscience testifies to the justice of -- Job 9:20; Ro 2:1; Tit 3:11. The law testifies to the justice of -- Ro 3:19. According to men's deserts -- Mt 12:37; 2Co 11:15. Saints are delivered from, by Christ -- Joh 3:18; 5:24; Ro 8:1,33,34. Of the wicked, an example ”
- Colossians “Colossians 1:14 (Geneva1599) — In whome we haue redemption through his blood, that is, the forgiuenesse of sinnes,”
- I Peter “I Peter 4:1 (BSB) — Therefore, since Christ suffered in His body, arm yourselves with the same resolve, because anyone who has suffered in his body is done with sin.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Forgiveness of sin — One of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all in the gospel. (See [219]JUSTIFICATION.)”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
- Galatians (Protestant academic) “Tyndale House on Galatians 5:17: 5:17 We cannot simply decide to keep the law and not sin: A war rages between God’s Spirit and our sinful nature (see Rom 7:14-25; 1 Pet 2:11; cp. Gen 4:7). The answer is not human effort at law-keeping, but living by God’s Spirit. When we are resurrected, we will finally be freed from sin (see Rom 8:18-25).”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 7:14: Here is a description of the conflict between grace and corruption in the heart, between the law of God and the law of sin. And it is applicable two ways: - 1. To the struggles that are in a convinced soul, but yet unregenerate, in the person of whom it is supposed, by some, that Paul speaks. 2. To the struggles that are in a renewed sanctified soul, but yet in a state of imperfection; as other apprehend. And a great controversy there is of which of these we are to understand the apostle here. So far does the evil prevail here, when he speaks of one sold under sin”
- 1 Peter (Nonconformist/Puritan) “Matthew Henry on 1 Peter 4:1: The apostle here draws a new inference from the consideration of Christ's sufferings. As he had before made use of it to persuade to patience in suffering, so here to mortification of sin. Observe, I. How the exhortation is expressed. The antecedent or supposition is that Christ had suffered for us in the flesh, or in his human nature. The consequent or inference is, "Arm and fortify yourselves likewise with the same mind, courage, and resolution." The word flesh in the former part of the verse signifies Christ's human nature, but in the latter part it signifies m”