Regenerate Believers and Slavery to Sin
Regenerate believers, though transformed by faith, continue to grapple with the presence and effects of sin, a concept explored throughout Christian theology. The Bible teaches that all human beings are born with a sinful nature [1], and this inherent sinfulness manifests in various "sinful acts" [2]. Even after regeneration, the struggle against sin persists.
The Apostle Paul, in Romans 1:18–3:20, emphasizes the universal sinfulness of humanity, stating that both Gentiles and Jews are "under sin’s power" and cannot earn God's favor through their own actions [5]. This condition is not merely about committing individual transgressions but points to a deeper, inherent corruption [6]. The first sin, as described in Genesis 3:13, involved 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" [3]. This foundational act established a pattern of rebellion [4].
While regeneration marks a decisive break from the dominion of sin, it does not eradicate sin's presence entirely in the believer's life. John the Apostle distinguishes between "having no sin" (referring to the corrupt nature) and "not having sinned" (referring to the commission of actual sins) [6]. one tradition states that if believers claim to have no sin, they deceive themselves, and if they claim they have not sinned, they make God a liar [6]. This indicates that even after conversion, believers can and do commit sins.
The concept of being "born again" (John 3:6) signifies a spiritual transformation, a new birth that is not carnal but spiritual [7]. This new birth delivers believers from the "bondage, obligation, and curse" of the law, making them "children of the free" [8]. However, this freedom does not imply an immediate perfection or an inability to sin. John Chrysostom, an early Church Father, speaks of the "heavenly gift" of forgiveness and being "partakers of the Holy Ghost," which implies a prior state of sin from which one is forgiven [9].
The struggle against sin for the regenerate believer is a continuous process. While the wicked "indulge their sinful nature," the godly "fight against it" [1]. This ongoing battle is evident in passages like Romans 7:19-23, where Paul describes an internal conflict between the desire to do good and the tendency to do evil [1]. The regenerate believer is no longer enslaved to sin in the sense of being utterly dominated by it, but the "corrupt old nature" still adheres to them [6].
Sources
- 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).”
- 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).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 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”
- John (Baptist/Reformed) “John Gill on John 3:6: Marvel not that I said unto thee,...., For Nicodemus was quite astonished, at this doctrine of the new birth; it was altogether new to him, and unheard of by him; nor could he understand, nor conceive in what manner it could be: ye must be born again; in "four" of Beza's copies, it is read "we"; but as Christ was not begotten in a carnal way, or descended not from Adam in the ordinary way of generation, he was not carnal and corrupt, nor in the least tainted with sin; and so stood in no need of regeneration; wherefore such a reading must be rejected. There is a necessi”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 4:31: So then - We - Jews and Gentiles, who believe on the Lord Jesus, are not children of the bond woman - are not in subjection to the Jewish law, but of the free; and, consequently, are delivered from all its bondage, obligation, and curse. Thus the apostle, from their own Scripture, explained by their own allegory, proves that it is only by Jesus Christ that they can have redemption; and because they have not believed in him, therefore they continue to be in bondage; and that shortly God will deliver them up into a long and grievous captivity: for we may naturally ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: seemly, or, It is not expedient, or, It is not lawful, but “impossible,” so as to cast [them] into despair), if ye have once been altogether enlightened. Then he adds, “and have tasted of the heavenly gift. If ye have tasted” (he says) “of the heavenly gift,” that is, of forgiveness. “And been made partakers of the Holy Ghost, and tasted the good word of God” (he is speaking here of the doctrine) “and the powers of the world to come” (what powers is he speaking of? either the working of miracles, or “the earnest of the Spirit”— 2 Cor. i. 22 ) “and h”