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Controversial Passages in First John

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First John makes a consistent distinction between position and fellowship, eternal life and temporal life quality. John is not testing who is saved; he is diagnosing spiritual health among those already saved (1 John 5:13). His purpose is pastoral and corrective, calling believers to walk in the light so that their experience aligns with their secure standing in Christ (1 John 1:6–7). Below is a catalogue of the major controversial texts in First John, with explanations that remain internally consistent and exegetically defensible.

  1. Walking in the Light vs. Walking in Darkness (1 John 1:6–7). “Walking” (peripateō) refers to conduct and life direction, not entrance into salvation. Light is the sphere of God’s will, truth, and fellowship. Constable notes, “Walking in the light means walking in the sphere that the light of God’s will prescribes. Here light does not mean God Himself, as in 1 John 1:5, but the sphere in which God lives and operates.”[1] Darkness is the sphere of carnality, error, and self-rule. A believer can walk in darkness without forfeiting eternal life (cf. John 10:28; 1 Cor. 3:1–3). What is affected is fellowship, joy, and experiential cleansing, not justification, which is already settled (cf. John 15:4; Eph. 5:8; Gal. 5:16; 1 John 1:9).
  2. “If we say we have no sin” (1 John 1:8). John includes himself (“we”), showing this refers to believers, not unbelievers (cf. 1 John 1:10). The denial is experiential and doctrinal self-deception, specifically a refusal to acknowledge the continuing presence of the sin nature (Rom. 7:18, 21–23; Gal. 5:17; 1 Pet. 2:11). The issue is arrogance and rejection of biblical anthropology, which blocks fellowship and growth (Eccl. 7:20; 1 Kings 8:46; Prov. 20:9; Ps. 143:2; Jam. 3:2). This verse refutes perfectionism.
  3. “If we say that we have not sinned” (1 John 1:10). This refers to the denial of personal acts of sin, not the absence of salvation. John again includes believers (“we”). To deny one’s personal sins is to contradict God’s truthful assessment, which John describes as “making Him a liar.” Personal sin does not result in loss of eternal life but broken fellowship and doctrinal malfunction. The phrase “His word is not in us” means God’s Word is not operating or governing the believer’s thinking and conduct. Confession restores fellowship; denial entrenches carnality (cf. 1 John 1:9).
  4. “If anyone sins, we have an Advocate with the Father” (1 John 2:1b). This assumes believers will sin (Eccl. 7:20; Jam. 3:2; 1 John 1:8), not that they must sin (cf. Rom. 6:12–14; Gal. 5:16).[2] Radmacher notes, “According to Greek grammar, the if before anyone sins carries the added sense of ‘and it is assumed that we all do.’ This statement is not an encouragement to sin but a warning to all Christians to be on guard against sinful tendencies.”[3] Advocacy is for believers only, since it presupposes an existing family relationship with God as “the Father” (cf. John 1:12; Rom. 8:15–16; Gal. 4:6). Salvation was settled once for all at the moment of faith in Christ (Rom. 3:28; 5:1) and is not overturned by post-salvation failure (John 3:16; 10:28; 1 Cor. 1:30). 1 John 2:1 teaches that when a believer sins, Jesus Christ speaks on his behalf before the Father, maintaining fellowship on the basis of His finished work, not because the believer remains sinless.
  5. “Whoever keeps His word, in him the love of God has been perfected” (1 John 2:5). In this verse, the phrase “the love of God” (hē agapē tou Theou) is best understood as an objective genitive, referring to the believer’s love directed toward God, not God’s love toward the believer. This love reaches maturity through obedience (cf. John 14:21; 1 John 2:3). The verse teaches that obedience to God’s Word brings the believer’s love for God to maturity in experience as he walks by faith. The issue is spiritual growth and fellowship, not the believer’s eternal standing before God.
  6. “The one who says he abides in Him ought himself to walk” (1 John 2:6). Abiding (menō) means “to continue in an activity or state…to remain in, to keep on.”[4] This is fellowship language, referring to remaining in active, experiential dependence on Christ. It describes the believer’s moment-by-moment walk, not a fixed positional status. This usage is consistent throughout the New Testament, where believers are exhorted to abide, showing that it is not automatic but maintained through obedience and adherence to truth (John 15:4–10; 1 John 2:24; 3:24). All believers are “in Christ,” but not all abide.
  7. Loving the World (1 John 2:15–17). Believers are warned not to love the world. This presupposes the capacity of regenerate people to do so. Loving the world does not mean proof or loss of salvation, but loss of intimacy with the Father and loss of eternal reward (cf. 1 Cor. 3:12–15).
  8. “They went out from us” (1 John 2:19), where “us” most naturally refers to the apostolic circle and its authoritative witness rather than to the church at large. Hodges notes, “The special deceptiveness of the ‘many antichrists’ was that they had once been part of the same fellowship to which the apostles themselves belonged: they went out from us. No other meaning than this one is really suitable in this context.”[5] The false teachers had once aligned themselves with apostolic instruction but later departed when their doctrine deviated, exposing that they never truly shared the apostles’ teaching. John’s concern is not to establish perseverance as a test of salvation, but to explain the rise of antichrists who abandoned apostolic truth, making the issue fidelity to revealed doctrine rather than the loss or proof of eternal life.
  9. “Everyone who practices righteousness is born of Him” (1 John 2:29) describes the observable outworking of God’s life in the believer, not a test for determining who is saved. John uses present practice to show how divine influence expresses itself in conduct. Constable notes, “Practicing righteousness is normal, but not inevitable, for one who is truly born of God. Such behavior identifies one as a Christian. However, not everyone who practices righteous behavior is a Christian, because non-Christians can behave righteously, and Christians can walk in darkness. Therefore, we should not judge a person’s salvation by his or her behavior.”[6]
  10. “No one who abides in Him sins” (1 John 3:6) is durative, describing what is true while a believer is actively abiding in Christ. It does not teach sinless perfection, but that fellowship with Christ precludes sin at that moment; when fellowship is broken, sin resumes. This aligns with the command to “abide in Me” (John 15:4–6) and the promise that walking by the Spirit prevents the fulfillment of the flesh (Gal. 5:16).
  11. “No one who is born of God practices sin” (1 John 3:9). John is speaking of the new nature, not the whole person. The one “born of God” possesses God’s seed, the imparted life of regeneration, and that life cannot sin because sin never originates from the new nature. Sin arises from the flesh, which remains present in the believer until glorification, as Paul plainly states, “nothing good dwells in me, that is, in my flesh” (Rom. 7:18), and as John himself affirms, “If we say that we have no sin, we are deceiving ourselves” (1 John 1:8). John is not denying that believers commit sins; he is explaining that sin is inconsistent with the believer’s new nature in Christ. According to Constable, “The Christian becomes a partaker of God’s divine sinless nature when he or she experiences the new birth. The Christian sins because he also has a sinful human nature. However, in this verse, John was looking only at the sinless nature of the indwelling Christ that we possess.”[7]
  12. “By this the children of God and the children of the devil are obvious” (1 John 3:10). “Obvious” (phaneros) means “being evident so as to be readily known, visible, clear, plainly to be seen.”[8] It refers to observable conduct, not eternal destiny. John is contrasting patterns of influence, not redefining sonship. Baily notes, “Christians who are abiding in God will produce good works, and others can identify them as Christians by their godly behavior.”[9] A believer can act under satanic influence without becoming a child of the devil (cf. Matt. 16:23).
  13. “We know that we have passed out of death into life, because we love the brethren” (1 John 3:14). This is experiential death and life. John is speaking of vitality and fellowship, not justification. Love evidences spiritual health, not eternal security. Hodges notes, “It is a claim to a certain quality of experience. The apostles are able to recognize their experience of love as an experience of life rather than death.”[10]
  14. “No murderer has eternal life abiding in him” (1 John 3:15) means that a believer who lives in hatred is not experiencing the life he already possesses. John is not denying salvation, but the present enjoyment and expression of eternal life, just as Christ’s abiding presence is tied to fellowship (John 15:4). This is evident in believers such as David (2 Sam. 11:14–17; Ps. 32:1–5), Moses (Ex. 2:11–12; Matt. 17:3), and Paul (Acts 7:58; 8:1; 22:4), who committed murder yet remained saved. The issue is broken fellowship, not lost salvation.
  15. “Everyone who loves is born of God” (1 John 4:7). This verse teaches that love originates from God and is expressed when believers walk in fellowship with Him. John does not claim that all who are born of God will necessarily persevere in love, nor that the absence of love proves one was never saved. Love marks spiritual maturity and active fellowship, not the certainty or permanence of one’s walk, thereby undercutting the claim that perseverance in godliness is the necessary proof of regeneration.
  16. “Whoever does not love does not know God” (1 John 4:8). This continues the same line of thought as verse 7 by addressing experience, not entrance into salvation. The verb ginōskō points to personal, relational knowledge based on obedience, so a believer who fails to love is not enjoying intimate fellowship with God, even though his position as God’s child remains secure. John is describing the loss of experiential knowledge of God, not the absence of regeneration.
  17. “Perfect love casts out fear” (1 John 4:18). Fear is associated with divine discipline and accountability, not eternal condemnation. Mature love stabilizes the believer in fellowship and confidence. Hodges states, “The matured experience of God’s love is incompatible with fear and expels fear from the heart.”[11]
  18. “Whatever is born of God overcomes the world” (1 John 5:4). This verse teaches that victory belongs to every believer from the moment of faith in Christ. It does not promise a life of uninterrupted success over sin and the world. Overcoming is grounded in faith, which must continue to be exercised (cf. Rom. 8:37; 1 John 5:5). Scripture also makes clear that believers can live inconsistently with that victory when they set their minds on the flesh rather than on the things of the Spirit or drift into unbelief (cf. 1 Cor. 3:1–3; Heb. 3:12). Constable states, “Every Christian has overcome the world by his or her initial faith in Jesus Christ…To continue to overcome the world, the flesh, and the devil, all we need to do is continue to exercise faith in God (cf. Rom. 8:37; 1 Cor. 15:57).”[12]
  19. “The one who does not have the Son does not have the life” (1 John 5:12). John speaks positionally. Eternal life is secured solely by possessing the Son through faith, not by obedience, love, or perseverance (John 3:16; 5:24; 6:47; Rom. 3:28; 5:1; Eph. 2:8–9).
  20. Sin Leading to Death (1 John 5:16–17). John warns of extreme divine discipline for believers who persist in willful rebellion, which can culminate in physical death. This does not involve loss of salvation but removal from earthly life, as seen in the Corinthians who died under discipline (1 Cor. 11:30–32) and in Ananias and Sapphira (Acts 5:1–11).
  21. “We know that no one who is born of God sins” (1 John 5:18). This restates the principle of 1 John 3:9 and refers to the regenerate nature, which does not practice sin or live under its dominion (1 John 3:6, 9; Rom. 6:6–11). John does not deny acts of sin in the believer’s life (1 John 1:8–10; 2:1), but affirms God’s protecting work so that the evil one does not rule the believer who lives in dependence on Him (John 10:28–29; Jam. 4:7).

In summary, First John is not a salvation test. It is a fellowship manual. The epistle answers this question: How does eternal life function in daily experience? Eternal life is free and irrevocable. Fellowship is conditional, dynamic, and dependent on walking in truth.

Steven R. Cook, D.Min., M.Div.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), 1 John 1:7.

[2] The “if” in 1 John 2:1 is a first-class condition, assuming the reality of the case: believers do sin. John’s point is not uncertainty or threat, but assurance that when sin occurs, Christ’s advocacy with the Father is already in place.

[3] Earl D. Radmacher, et al, The Nelson Study Bible: New King James Version (Nashville: T. Nelson Publishers, 1997), 1 John 2:1.

[4] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 655.

[5] Zane C. Hodges, The Epistle of John: Walking in the Light of God’s Love (Irving, TX: Grace Evangelical Society, 1999), 108.

[6] Tom Constable, Tom Constable’s Expository Notes on the Bible, 1 John 2:29.

[7] Ibid., 1 John 3:9.

[8] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1047.

[9] Mark Bailey et al., Nelson’s New Testament Survey: Discover the Background, Theology and Meaning of Every Book in the New Testament (Nashville: Word, 1999), 587.

[10] Zane C. Hodges, The Epistle of John, 156.

[11] Zane C. Hodges, “1 John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 900.

[12] Tom Constable, Tom Constable’s Expository Notes on the Bible, 1 John 5:4.

Satan and the Flesh Judged at the Cross

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Christ’s death on the cross rendered a decisive judgment against both Satan and the sin nature. Our Lord announced, “Now judgment is upon this world; now the ruler of this world will be cast out” (John 12:31). Satan’s condemnation is complete, though the execution of that sentence awaits God’s future timetable. He will be confined to the abyss at the start of the Millennium (Rev 20:1–3) and finally cast into the lake of fire forever (Rev 20:10). Until then, he remains active as the adversary of God’s plan, the accuser of believers (1 Pet 5:8; Rev 12:10), and the one who blinds the minds of unbelievers (2 Cor 4:4). His authority has been broken, yet his activity continues until his time of eternal incarceration. According to Blum, “The Cross was the means of Satan’s defeat…His power over people by sin and death was defeated and they can now be delivered out of his domain of spiritual darkness and slavery to sin (Col 1:13–14; Heb 2:14–15).” (E. A. Blum, “John,” in The Bible Knowledge Commentary, vol. 2, 318)

In parallel, the sin nature received its judicial judgment at the cross. Paul states that “our old self was crucified with Him, that our body of sin might be done away with” (Rom 6:6), and that “those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Gal 5:24). This judgment did not remove the sin nature’s presence or alter its character. What changed was its authority. Its right to rule has been nullified. Because of union with Christ, the believer is no longer compelled to obey the flesh (Rom 6:11–14), though its impulses remain active within every Christian (Rom 7:14–23). Before salvation this fallen nature expressed itself in predictable patterns, either in rebellious lawlessness or in proud legalism, both equally opposed to God (Rom 8:7–8). Harrison states, “In some sense, then, the old man has been crucified; in another sense, he may still claim attention…The [sin nature] still persists in the life of the redeemed and can become a prey to the operation of sin unless countered by the powerful influence of the new life in Christ.” (E. F. Harrison, “Romans,” in The Expositor’s Bible Commentary [Revised Edition], 106).

At salvation, God created a new nature within the believer, “the new self, which in the likeness of God has been created in righteousness and holiness of the truth” (Eph 4:24). This new nature provides the capacity to love, obey, and please God (Rom 7:22; 1 John 3:9). Yet the sin nature continues to wage war, setting its desires against the Spirit (Gal 5:17). The Christian life therefore unfolds within this battlefield. Victory is realized as the believer learns God’s Word (1 Pet 2:2), lives by faith (2 Cor 5:7; Heb 10:38), applies Scripture (Jam 1:22), is filled with the Spirit (Eph 5:18), walks by the Spirit (Gal 5:16), and reckons himself dead to sin and alive to God (Rom 6:11).

The Christian must maintain continuous orientation to divine viewpoint through the steady intake and application of God’s Word. Satan is condemned but active until his final removal. The sin nature is judged but still present, striving to assert influence. The new nature is created in righteousness but must be nourished by Scripture and empowered by the Spirit (Eph 5:18; Col 3:16). Spiritual growth occurs as doctrine governs thinking, volition, and conduct under the Spirit’s enabling ministry.

Steven R. Cook, D.Min., M.Div.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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The Sin Nature vs. The New Nature in the Christian

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At the moment of physical birth, every human being inherits a sin nature, passed down from Adam (Rom 5:12; Psa 51:5). This sin nature is the inner source of human corruption, influencing thoughts, emotions, and behaviors in opposition to God’s will (Jer 17:9; Mark 7:21-23). It manifests in various ways, ranging from self-righteous moralism to overt lawlessness, but both trends operate under the same principle—rebellion against divine righteousness. The unbeliever, possessing only the sin nature, has no spiritual life, no capacity for fellowship with God, and remains in a state of total depravity (Eph 2:1-3; Col 2:13). He may be moral or immoral, religious or irreligious, but he is always spiritually dead and incapable of pleasing God (Rom 8:7-8).

The sin nature has two primary trends—legalism and lawlessness. Those who trend toward legalism emphasize morality, religious works, and human effort as a means of achieving divine approval. These individuals often create and adhere to systems of manmade religion, attempting to approach God through ritual, self-denial, or personal merit. Such efforts are futile because salvation is by grace alone, through faith alone, in Christ alone, apart from works (Rom 4:4-5; Eph 2:8-9; Tit 3:5). Even after salvation, believers with a legalistic trend may fall into self-righteous arrogance, failing to recognize that the Christian life is lived by grace, not by works (Gal 3:1-3; 5:4). On the other hand, those who trend toward lawlessness indulge in sinful pleasures, rejecting divine authority in favor of unrestrained lusts. This results in patterns of behavior that include immorality, substance abuse, criminal activity, and a general pursuit of pleasure at the expense of divine viewpoint (Rom 1:24-32; Eph 4:17-19). These individuals seek happiness in temporal things, but their pursuits lead only to further enslavement to the flesh and eventual divine discipline (Gal 6:7-8; Heb 12:5-6).

At the moment of faith in Christ, the believer receives a new nature, one that is created by God in righteousness and holiness of the truth (2 Cor 5:17; Eph 4:22-24; Col 3:9-10). This new nature, referred to as the “new man,” desires to obey God, learn doctrine, and live in a manner pleasing to the Lord (Rom 7:22; 1 John 3:9). However, the old sin nature is not eradicated at salvation. Instead, the believer enters into a lifelong conflict between the flesh and the Spirit (Rom 7:14-25; Gal 5:16-17). Victory in this conflict is only achieved through the consistent intake and application of Bible doctrine under the filling of the Holy Spirit (Rom 12:2; Eph 5:18; Col 3:16). While the sin nature’s ruling power has been broken (Rom 6:11-14), its presence remains until we receive our glorified bodies (1 Cor 15:51-53; Phil 3:20-21; 1 John 3:5). The Christian life is not about suppressing the sin nature through human effort, but about growing in grace and knowledge (2 Pet 3:18), renewing the mind with divine truth (Rom 12:2), and living under the power of the Holy Spirit (Gal 5:22-23; Eph 5:18). Only by operating under divine power can the believer experience true victory over the sin nature and advance to spiritual maturity, fulfilling the purpose for which they were saved (Eph 2:10; Phil 2:12-13).

Differences Between the Sin Nature and New Nature

The sin nature, driven by selfish desires and the impulse to dominate (Rom 7:18; Gal 5:17), operates with urgency, seeking immediate gratification and exerting pressure to act contrary to God’s will. Paul describes this as a war between the flesh and the Spirit (Gal 5:16-17). The sin nature is not passive—it demands, manipulates, and entices, drawing believers toward self-centeredness. In contrast, the new nature, imparted at salvation (Eph 4:24; Col 3:9-10; 1 John 2:29; 3:9), is characterized by the fruit of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal 5:22-23). Unlike the sin nature, which compels through pressure, the new nature functions through positive volition, inviting the believer to walk in obedience. The Holy Spirit leads with conviction, encouragement, and truth (John 16:13; Rom 8:14), and the believer must choose to follow Him (Gal 5:25). The sin nature defies this process, ensuring an ongoing struggle for those who walk by the Spirit.

Before salvation, we were conditioned by the habits and instincts of the sin nature (Eph 2:1-3). Even after being made new in Christ (2 Cor 5:17) and receiving the indwelling Holy Spirit (Rom 8:9), our thinking and decision-making remain influenced by past experiences. The flesh has ingrained patterns—self-preservation, pride, impatience, impulsiveness—that do not disappear instantly. Spiritual growth involves unlearning these old patterns and aligning our thoughts with God’s truth. Romans 12:2 calls for transformation through the renewal of the mind, while Hebrews 5:14 associates maturity with discernment between good and evil. This process replaces human viewpoint with divine viewpoint (Rom 12:1-2). As we learn God’s Word (2 Tim 3:16-17; 1 Pet 2:2), we can walk by faith (2 Cor 5:7; Heb 10:38) in the filling and power of the Spirit (Gal 5:16; Eph 5:18), aligning with our new nature in Christ (1 John 3:6, 9).

As we grow in Christ, we become more attuned to the Spirit’s leading. Unlike the flesh, which compels and pressures, the new nature operates through the calm conviction of the Spirit (John 16:13; Rom 8:14). This requires spiritual attentiveness—reading to the Word, walking by faith, and yielding to the Spirit’s direction. Over time, we develop an increasing sensitivity to His guidance, much like a musician refining their ear for subtle variations in tone and pitch. Initially, distinguishing the aggressive pull of the flesh from the gentle leading of the Spirit can be challenging. But through consistent exposure to Scripture (Psa 119:105; 2 Tim 3:16-17), prayer, and application of Bible doctrine (Jam 1:22), we become more responsive to the Spirit’s voice. Spiritual growth is not instantaneous but a lifelong process of learning, failing, and being refined (Phil 1:6; 2 Pet 3:18). The challenge for the believer is daily choosing to yield to the Spirit rather than the flesh (Rom 6:11-13).

In summary, every human inherits a sin nature from Adam, which corrupts thoughts and behaviors in opposition to God (Jer 17:9; Rom 5:12). This nature manifests in both self-righteous legalism and lawless indulgence, leaving unbelievers spiritually dead and incapable of pleasing God (Rom 8:7-8; Eph 2:1-3). At salvation, believers receive a new nature, created in righteousness, yet the old sin nature remains, leading to an ongoing battle between the flesh and the Spirit (Rom 7:14-25; Gal 5:16-17). Spiritual victory comes not through human effort but by renewing the mind with God’s Word and walking in the power of the Holy Spirit (Rom 12:2; Gal 5:16; Eph 5:18). As believers grow in grace, they learn to reject the flesh’s impulses and align their lives with divine truth, fulfilling God’s purpose and glorifying Him (Phil 1:6; 2 Pet 3:18).

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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The Doctrine of Simultaneity

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     Christian theologians will sometimes use the Latin phrase simul iustus et peccator, which translates as, simultaneously righteous and a sinner. The biblical teaching that we are righteous in God’s sight because of the righteousness of Christ imputed to us at salvation and at the same time we continue to possess a sin nature and practice sin. This is based on four biblical truths:

We are all born sinners with a sin nature

     Every person born into this world—with the exception of Jesus—is a sinner. We are sinners because Adam’s original sin is imputed to us (Ps. 51:5; Rom. 5:12, 19; 1 Cor. 15:21-22), we are born with a sinful nature which urges us to sin (Rom. 7:14-25; Gal. 5:17), and we choose to sin when we yield to temptation (Jas. 1:14-15). Sin is anything that is contrary to the holy character of God. Sin permeates every aspect of our being and renders us separated from God and helpless to save ourselves (Rom. 5:6-10; 6:23; Eph. 2:1-3). 

God has provided for our salvation

    Looking to the Cross 5The good news of the gospel is that Jesus took our sin upon Himself and bore the punishment that rightfully belongs to us (1 Cor. 1:18, 21; 15:3-4; Col. 2:13-14; 1 Pet. 2:24). This is substitutionary atonement, in which Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet. 3:18; cf. Rom. 5:6-10). Jesus paid the redemption price for our sins (Mark 10:45), and calls us into fellowship with Him (Acts 26:18; Col. 1:13-14). Salvation comes to us only as a free gift from God (Eph. 2:8-9; Tit. 3:5), “being justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). God is completely satisfied with the death of Christ, who “is the propitiation [ἱλασμός hilasmos – satisfaction] for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf. Rom. 3:25; 1 John 4:10). At the cross, God judged our sin as His righteousness requires and provides us salvation as His love desires. 

We receive a new nature at the moment of salvation

     At the moment we place our faith in Jesus Christ as our Savior we are born again (John 3:3; 1 Pet. 1:3, 23), and we acquire a new nature that desires to do God’s will (Rom. 7:21-23; 2 Cor. 5:17; Eph. 4:22; Col. 3:9-10; 1 John 2:29; 3:9). In addition, our identification with Adam is cancelled and we are immediately united with Christ (Rom. 5:14-18; 1 Cor. 15:22), we are indwelt with God the Holy Spirit (1 Cor. 6:19-20; Eph. 1:13-14), forgiven all our sins (Eph. 1:7; Col. 1:14), given eternal life (John 3:16; 10:27-28), bestowed with God’s own righteousness (Rom. 5:17; 2 Cor. 5:21; Phil. 3:9), and have the power to live righteously (Rom. 6:1-13; Tit. 2:11-14). 

Christians continue to possess a sin nature after salvation

     Though we have our new nature in Christ at the moment of salvation, we continue to possess our sinful nature, and this produces internal conflict throughout our Christian life (Rom. 6:6; 7:14-25; 13:14; Col. 3:9; Gal. 5:16-17). This reality explains why Paul tells the Christians at Rome to “put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom 13:14; cf. Rom. 6:6; Col. 3:9), and to the Christians at Galatia to “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal. 5:16). Though we struggle with sin, we are assured that “there is no condemnation for those who are in Christ Jesus” (Rom. 8:1), for we are “the righteousness of God in Him” (2 Cor. 5:21; cf. Rom. 5:17; Phil. 3:9). Both are true. We are perfectly righteous in God’s sight because of the righteousness of Christ imputed to us, and we continue to possess a sin nature and commit sin.

Summary

     So then, as Christians, we are simultaneously righteous and sinners. We are righteous in God’s eyes because of the righteousness of Christ that is imputed to us as a free gift (Rom. 5:17; 2 Cor. 5:21; Phil. 3:9). And, we continue to possess a sin nature that continually causes internal temptation and conflict (Rom. 6:6; 7:14-25; 13:14; Col. 3:9; Gal. 5:16-17, 19). Though the power of the sin nature is broken (Rom. 6:11-14), the presence of the sin nature is never removed from us until God takes us from this world and gives us a new body like the body of Jesus (Phil. 3:20-21).

Dr. Steven R. Cook

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[1] Timothy George, Theology of the Reformers (Nashville, Tenn., Broadman and Holman publishers, 2013), 72.

The Fable of the Scorpion and the Frog

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No one knows for certain who wrote this fable, but it has certainly become well known.

One day a scorpion decided to go visit a relative in the next county.  He traveled uphill and downhill, under fallen trees and over piles of leaves.  Eventually, he came to a stream with a fast current.  He walked up and down the stream bank looking for a bridge or a safer way to cross the stream but found none.

The scorpion sat pondering his situation when he noticed a frog sitting on a lily pad near the bank of the stream.

The scorpion said to the frog, “Kind sir, could you be so kind as to let me get on your back to ferry me to the other side of this stream?”

“How do I know you won’t sting me?” asked the frog.

The scorpion responded, “Because if I do, I will die too, as I can’t swim.”

The frog replied, “How do I know you won’t sting me once we reach the other side?”

“Kind sir I would be so grateful for your assistance that I wouldn’t dream of such a dastardly deed,” responded the scorpion.

The frog was satisfied and allowed the scorpion to crawl up onto his back and they set out into the water. The frog was swimming strongly across the stream when the scorpion suddenly stung the frog.

The frog felt the onset of paralysis and started to sink. Knowing they were both going to drown the frog had just enough time to ask, “Why did you sting me? Now we’re both going to die.”

The scorpion replied, “Because it’s my nature to sting”

Then they both died under the water.

The moral of the story is: “You cannot change your nature.” 

Author – Unknown