Understanding the Already Won Battle with Sin in Christian Life
The Already Won Battle with Sin
The Christian understanding of the battle with sin is rooted in the conviction that Christ's death and resurrection have already secured victory over sin. This is evident in the New Testament, where the apostle Paul writes that "our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin" [3]. The idea is that through Christ's sacrifice, believers have been freed from the dominion of sin.
The biblical basis for this understanding is found in several passages. In Hebrews 9:26, it is written that Christ "has been revealed to put away sin by the sacrifice of himself" [1]. Similarly, in 1 Peter 3:18, it is stated that "Christ once suffered for sins, the just for the unjust, that he might bring us to God" [2]. These passages emphasize that Christ's death was a substitutionary sacrifice that dealt with the problem of sin once and for all.
The concept of sanctification is closely tied to the idea of the already won battle with sin. Sanctification is understood as the process by which believers are made holy, and it is seen as a work of the Holy Spirit [4]. According to Easton's Bible Dictionary, sanctification "is the carrying on to perfection the work begun in regeneration, and it extends to the whole man" [4]. This process is not a human achievement but rather a supernatural work that is grounded in the believer's union with Christ.
The Reformed tradition, as represented by John Calvin, emphasizes that believers are united with Christ in his death and resurrection, and that this union is the basis for their victory over sin. Calvin writes that "by his death sin was taken away, by his resurrection righteousness was renewed and restored" [8]. This understanding is also reflected in the writings of Charles Hodge, who notes that "regeneration, the quickening, of which believers are the subject, while it involves the implanting, or communication of a new principle or form of life, does not effect the immediate and entire deliverance of the soul from all sin" [7].
The Catholic tradition, as represented by Thomas Aquinas, also acknowledges that Christ's death was a sacrifice that dealt with the problem of sin. However, Aquinas notes that while Christ's death was sufficient to take away all sins, not all sins are actually taken away due to human failure to adhere to Christ [5].
The Patristic tradition, as represented by Augustine, emphasizes the ongoing struggle with sin that believers face, even after baptism. Augustine notes that while the guilt of sin is remitted in baptism, the law of sin remains in the members of believers, although it is no longer dominant [9]. This understanding is reflected in Augustine's statement that "there is a full and perfect remission of our sins, all the enmity being slain, which separated us" [9].
The practical implications of the already won battle with sin are significant. Believers are called to live in light of their union with Christ, recognizing that they are no longer slaves to sin but rather slaves to righteousness [10]. As the apostle Paul writes, "we have died to sin... we are no longer slaves to sin" [10]. This understanding is also reflected in the writings of John Gill, who notes that "thanks be to God which giveth us the victory... through our Lord Jesus Christ" [11].
The already won battle with sin is a fundamental aspect of Christian theology, and it has significant implications for the Christian life. While believers still struggle with sin, they do so in the context of a victory that has already been secured. As Peter writes, "since Christ suffered in the flesh, arm yourselves with the same way of thinking" [6]. This mindset is essential for living a life that is characterized by victory over sin.
The understanding of the already won battle with sin is not limited to individual believers but also has corporate implications. The church is called to live in light of this victory, recognizing that it is a community of people who have been freed from the dominion of sin. As such, the church is called to live a life that is characterized by obedience to God and resistance to sin.
Sources
- Hebrews “or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. -- Hebrews 9:26”
- 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;”
- Romans “knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. -- Romans 6:6”
- 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”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Fitness of the Incarnation, Art. 4: Article: Whether God became incarnate in order to take away actual sin, rather than to take away original sin? I answer that, It is certain that Christ came into this world not only to take away that sin which is handed on originally to posterity, but also in order to take away all sins subsequently added to it; not that all are taken away (and this is from men's fault, inasmuch as they do not adhere to Christ, according to Jn. 3:19: "The light is come into the world, and men loved darkness rather t”
- 1 Peter (Protestant academic) “Tyndale House on 1 Peter 4:1: 4:1-6 Peter urges Christians to decisively turn their backs on the former sinful way of life from which Christ in his suffering delivered us. 4:1 since Christ suffered physical pain: Peter introduced this idea in 3:18; he now indicates its significance in Christian experience. In our own physical sufferings, we are to imitate Christ’s attitude (see 2:21-24). Our suffering with Christ shows that we have identified with him (see Rom 8:17). Those who identify with Christ experience the victory over the power of sin that he won on the cross (Rom 6:1-10).”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: § 2. Wherein it consists. Admitting sanctification to be a supernatural work, the question still remains, What does it consist in? What is the nature of the effect produced? The truth which lies at the foundation of all the Scriptural representations of this subject is, that regeneration, the quickening, of which believers are the subject, while it involves the implanting, or communication of a new principle or form of life, does not effect the immediate and entire deliverance of the soul from all sin. A man raised from the dead may be an”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 52: his death, but by his resurrection, that we are said to be begotten again to a living hope ( 1 Pet. 1:3 ); because, as 447 he, by rising again, became victorious over death, so the victory of our faith consists only in his resurrection. The nature of it is better expressed in the words of Paul, “Who (Christ) was delivered for our offences, and was raised again for our justification,” ( Rom. 4:25 ); as if he had said, By his death sin was taken away, by his resurrection righteousness was renewed and restored. For how could he by dyi”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 45 [XXVIII.]-- THE LAW OF SIX IS CALLED SIN; HOW CONCUPISCENCE STILL REMAINS AFTER ITS EVIL HAS BEEN REMOVED IN THE BAPTIZED. (part 1): This law of sin, however, which the apostle also designates "sin," when he says, "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof,'' [2] does not so remain in the members of those who are born again of water and the Spirit, as if no remission thereof has been made, because there is a full and perfect remission of our sins, all the enmity being slain, which separated us ”
- Romans (Protestant academic) “Tyndale House on Romans 6:2: 6:2 we have died to sin: As Paul makes clear in 6:3-10, our new relationship to sin is possible because of our vital connection with the death of Jesus. Just as dying means entrance into an entirely new state of being, our relationship with sin is now different because of Christ’s death. To be “dead to sin” does not mean to be entirely insensitive to sin and temptation—believers are still involved in a battle with sin (6:12-14). However, Christians no longer have to live as helpless slaves to sin; they can choose not to sin (6:6, 14, 16-22).”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 15:54: But thanks be to God which giveth us the victory,.... Over sin the sting of death, over the law the strength of sin, and over death and the grave; and which will be the ground and foundation of the above triumphant song in the resurrection morn, as it is now at this present time of praise and thankfulness to God: and it is all through our Lord Jesus; he has got the victory over sin; he has put it away by the sacrifice of himself; he has finished and made an end of it; for though it reigns over his people before conversion, and dwells in them after it, yet in”