Definition and Description

The term "flesh" refers to: 1) the old sin nature and 2) personal sins as a product of the old sin nature. The fact that man possesses a sin nature is found in several passages in the Bible. Even the Apostle Paul recognized the pervasive nature of the sin nature’s influence upon his decisions.

So now, no longer am I the one doing it, but sin which indwells me. (Rom. 7:17)

Adam was not created with an old-sin-nature, but he acquired the old-sin-nature the moment he sinned. This sin nature is passed genetically to every member of the human race through each person's human father. See Genesis 2:8-10, 15-17; 3:1-24; Romans 5:12; 1 Tim. 2:13-14 cf. Psa. 51:5.

Therefore, just as through one man sin [personal sin and a propensity toward sin] entered into the world, and death [spiritual and physical] through sin, and so death spread to all men, because all sinned [past tense - not personal sin per context, but all men were present in seminal form in Adam when he sinned]. (Rom. 5:12) [Note: This verse places the responsibility upon Adam for the presence of “sin” , i.e. the sin nature, in the world. The woman is not mentioned.]

For it was Adam who was first created, then Eve. And it was not Adam who was deceived [Adam sinned knowingly or willfully], but the woman being quite deceived, fell into transgression. (1 Tim. 2:13-14) [Note: when combined with Romans 5:12, this verse assigns greater responsibility to Adam, the man, for the Fall.]

Behold, I was brought forth in iniquity, and in sin [not a reference to a sinful act, but the sin nature] my mother conceived [emphasis upon the moment of conception, not physical birth] me. (Psa. 51:5) [Note: This verse substantiates that in some way the passing of the sin nature is genetic.]

The fact that personal sin is a product of the sin nature is found in such passages as Galatians 5:19-21; Proverbs 6:16-19; Romans 1:29-31; 2 Timothy 3:2-5; and Revelation 21:8.

Now the deeds of the flesh are evident, which are immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you just as I have forewarned you. (Gal. 5:19-21)

There are six things which the Lord hates, Yes, seven which are an abomination to Him: Haughty eyes [arrogant pride], a lying tongue, and hands that shed innocent blood [murder], a heart that devises wicked plans, feet that run rapidly to evil, a false witness who utters lies, and one who spreads strife among brothers. (Proverbs 6:16-19)

Being filled with all unrighteousness: wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, without understanding, untrustworthy, unloving, unmerciful. (Romans 1:29-31)

For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God; holding to a form of godliness, although they have denied its power; and avoid such men as these. (2 Timothy 3:2-5)

But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death. (Revelation 21:8)

Root verses Fruit - The Relationship Between the Old-Sin-Nature and Personal Sins

By analogy, the old-sin-nature is to personal sins as a root is to its fruit. Other analogies can be used such as the following:

Source Product

Root fruit

fountain stream of water

spider web

sin nature personal sins

All of these sources have one thing in common. Each of the four produce the product to which they correspond.

If we decided to destroy the web of the spider, we have two choices. We can destroy the web or we can kill the spider. One method will be temporary and one method will be permanent. The same logic applies to any of our other analogies.

If we decide to destroy personal sins in our life. Personal sins can be destroyed in at least two ways. First, we can confess our sins after the fact using the principle found in 1 John 1:9. This is "recovery victory" over sin. Second, we can function under "Operation KRY" and achieve a "preventive victory". Each of these terms will be defined shortly. First, we need to discuss two other concepts.

Categories of Personal Sin

Personal sins can be categorized into mental, verbal, overt, sins of omission, and liberty sins. A description of each follows:

o Mental sins are sins of the mind, i.e. thinking sins. Mental sins would include such sins as anger, jealousy, arrogance vindictiveness, hatred, envy, and implacability.

o Verbal sins are sins of the tongue, i.e. spoken sins. Verbal sins would include gossip, maligning and criticism. A verbal sin is not committed without an accompanying mental sin.

o Overt sins are sins that involve the human body other than the tongue. Overt sins include adultery, fornication, drug addiction, and alcoholism. Overt sins are not committed without an accompanying mental sin.

o Sins of omission are sins in which we fail to do something God has commanded. The failure of the believer to witness, to function in the area of his spiritual gift, etc. are examples. Sins of omission are also accompanied by a mental sin.

o Liberty sins are committed by the believer when the exercise of our Christian liberty causes a weak believer to sin by following our example in violation of his own conscience. See 1 Corinthians 8:9-12.

But take care lest this liberty of yours somehow become a stumbling block to the weak. For if someone sees you, who have knowledge, dining in an idol's temple, will not his conscience, if he is weak, be strengthened to eat things sacrificed to idols? For through your knowledge, he who is weak is ruined, the brother for whose sake Christ died. And thus, by sinning against the brethren and wounding their conscience when it is weak, you sin against Christ. (1 Corinthians 8:9-12)

For instance, one believer may have a strong conscience with regard to a certain activity, e.g. eating pork, but another believer may not be totally convinced that eating pork is acceptable with God; therefore, he has a weak conscience regarding this area of activity. If the believer with the weak conscience follows the example of the believer with a strong conscience and eats pork, then he is guilty of sin for violating his own conscience Furthermore, the believer with the strong conscience is guilty of sin for causing the believer with the weak conscience to violate his conscience according to this passage. In other words, the exercise of our liberty has become sinful to us because we caused our weaker brother to stumble. These are liberty sins.

A note of clarification - a believer with a strong conscience with regard to a legitimate area of Christian liberty has no obligation to the believer who has a “strong” conscience against that area of Christian liberty. For instance, believer A has a strong conscience (set of norms and standards) that causes him no guilt when he eats squirrel. This is a legitimate area of Christian liberty. Believer B has a strong conscience (not a weak conscience) against eating squirrel. Believer A has no obligation to believer B in this area of Christian liberty.

Personal Sin is a Matter of Personal Choice

Personal sin is a matter of personal choice. If a believer chooses to sin, he will sin. The converse is also true. The believer can choose not to sin. God doesn't make us sin, and neither does Satan. If the believer chooses not to sin every time the opportunity presented itself, then that believer would be "volitionally perfect".

Question for the critic: If a person believes that sin is unavoidable, that person should be required to answer the following question. How just is a Just God Who would discipline His children for something that is unavoidable?

"Recovery Victory" verses "Preventive Victory"

As previously mentioned, the key to victory over the "flesh" or the old-sin-nature is to deal with the old-sin-nature itself as the source rather than the product of the old-sin-nature. The product of the old-sin-nature is personal sins. God has provided the means for us to gain victory over both the source and the product of the old-sin-nature. We can categorize this victory in two separate ways:

o Recovery victory - victory over the product of the old-sin-nature, i.e. victory over personal sins after they have been committed. This is analogous to destroying the spider's web or turning the lever that causes the flow of water to cease or picking all of the fruit of the tree. The means of recovery victory is found in 1 John 1:9.

o Preventive victory - victory over the source or root of personal sins, i.e. victory over the old-sin-nature. This is analogous to killing the spider or shutting off the water supply to the fountain or digging up the root of the tree. The means of victory over the source of personal sins, i.e. the old-sin-nature is described in "Operation KRY".

 

 

 

Disposing of Two False Arguments

Two verses are often quoted to support the notion that Christians have to sin after salvation. A close look at both verses will prove that neither teaches the inevitability of sin after salvation.

The first verse:

"If we say that we have no sin, we deceive ourselves, and the truth is not in us." (1 John 1:8)

By interpretation, the word "sin" in this verse refers to the old-sin-nature. An interpretive translation of this same verse would read in this manner. "If we say that we have no old-sin-nature,..." Every believer has one, and will continue to have one until he dies physically.

If, however, the word "sin" should be misinterpreted to mean personal sin, this would imply that there could be no time in the believer's life when he could ever say that he is free from personal sin. Because God has provided a plan whereby personal sin can be overcome in the daily life of every believer, that statement would be totally inaccurate. Therefore, it must be understood that the word "sin" in 1 John 1:8 refers to the old-sin-nature, and not personal sin.

Conclusion regarding 1 John 1:8: This verse teaches that every believer will have an old-sin-nature until the day he dies. It does not teach the future inevitability of personal sin in the life of any believer.

The second verse:

"If we say that we have not sinned, we make him a liar, and his word is not in us". (1 John 1:10)

This verse is also quoted to prove the inevitability to sin. Many who quote this verse quote it in such a manner as to indicate that the verse is referring to future sin in the life of the believer. However, one needs only to investigate a portion of the Greek construction in this sentence to discover the true meaning of the verse.

The phrase "...we have not sinned..." is a PERFECT, active, indicative, but is quoted as if you should be hearing a FUTURE, active, indicative. The distinction is critical.

The PERFECT tense is defined as follows:

"The perfect tense is the tense of complete action...In the indicative the perfect signifies action as complete from the point of view of present time." See Dana and Mantey, A Manual Grammar of the Greek New Testament, p. 200.

Therefore, by interpretation, 1 John 1:10 deals only with past sinning. This verse teaches that if a believer ever says that he has not committed a sin at some time in the past, he makes God a liar, and God's Word is not in him. This verse speaks of past action only and leaves the door wide open to present and future victory over personal sin in the daily life of every believer.

Conclusion regarding 1 John 1:10: This verse teaches that every believer has committed at least one personal sin at sometime in the past, and if he says he hasn't, he makes God a liar and God's Word is not in him. This verse does not teach the future inevitability of personal sin in the life of any believer.

What is Volitional Perfection?

The word "perfection" is used to mean free from the present activity of personal sin in the Christian life. This freedom can be momentary or continual. It can be interrupted or uninterrupted. The word "volitional" means capacity to exercise choice.

"Volitional perfection" is a spiritual condition, both real and potential, available to every Christian. Volitional perfection is the status quo of a single victory or a string of uninterrupted victories over temptation to sin. Volitional perfection is lost the moment a personal sin is committed. At that same moment, volitional perfection once again becomes potential, awaiting the application of "Operation KRY".

Knowing this, that our old self was crucified with Him, that our body of sin might be done away with, that we should no longer be slaves to sin (Romans 6:6 - NASV)

Even so consider (“reckon” KJV) yourselves to be dead to sin, but alive to God in Christ Jesus (Romans 6:11 - NASV)

and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves (“yield” KJV) to God as those alive form the dead, and your members as instruments of righteousness to God (Romans 6:13 - NASV)

"Volitional perfection" does not mean that the Christian never will sin again. "Volitional perfection" does not mean that the Christian cannot sin again. Rather, the phrase is used to describe the potential status available to every believer.

When the potential of "volitional perfection" becomes a reality in the believer's life through "Operation KRY", then that believer has attained "preventive victory" over sin.

Is the Concept of Volitional Perfection Biblical?

The Bible declares God’s intention for the believer to become like Christ in a number of passages that include the following:

I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what the will of God is, that which is good and acceptable and perfect. (Romans 12:1-2)

Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. But do not let immorality or any impurity or greed even be named among you, as is proper among saints. (Ephesians 5:1-3)

The concept of volitional perfection is not foreign to the Bible. God's intention is for each individual to be set apart from personal sins, both in salvation (positional sanctification) and in the believer's life (experiential sanctification). Therefore, the believer who fails to acknowledge this, or fails to learn how to enter into volitional perfection, lives a defeated Christian life and never develops the character of Christ in the Christian walk that begins at salvation. Consider the following passages:

Therefore you are to be perfect as your heavenly Father is perfect. (Matthew 5:48)

Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. (Colossians 4:12)

Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen. (Hebrews 13:20-21)

 

What is "Operation KRY"?

See our notes in an earlier lesson within this series regarding the mechanics of being filled with the Spirit for a more lengthy description.

Knowing this, that our old self was crucified with Him, that our body of sin might be done away with, that we should no longer be slaves to sin. (Romans 6:6 NASV)

Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Romans 6:6 KJV)

Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. (Romans 6:11 NASV)

Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans 6:11 KJV)

And do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive form the dead, and your members as instruments of righteousness to God. (Romans 6:13 NASV)

Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. (Romans 6:13 KJV)

Scripture assigns various names to the sin nature in man. Each of these names in some way describes at least one aspect or quality of the sin nature, e.g. its origin, its location, or its function.

“Flesh” (Rom. 7:7-18; 8:3-5)

The “body of sin” (Rom. 6:6)

The “sin that reigns in your mortal body” (Rom. 6:12)

The “old man” (Eph. 4:22; Col. 3:9)

“Sin” in the singular in some cases (Rom. 5:12; 6:6-7, 10, 11-13; 7:14; 1 John 1:8)

The fact that the sin nature of man is in some manner related to his genetic makeup is supported by a number of inductive arguments from Scripture. First, there was no procreation until after the fall of man (Gen. 3:16); hence, there was no perpetuation of flesh (fallen or innocent) until after the fall. Second, the sin nature is referred to as “the flesh” in a number of passages (Rom. 7:7-18; 8:3-5). Third, Scripture directly states that “through one man [Adam]” sin entered the world (Rom. 5:12). Fourth, believers will receive an incorruptible body (1 Cor. 15:42-50; Phil. 3:18-21) to replace this body of corruption.

The fact that the sin nature is in some manner related to man’s genetic structure has led to the development of some interesting theories in regard to where the sin nature resides in man’s genetic structure. The most interesting (and perhaps the most viable) of these theories is that the sin nature is perpetuated in the human race through the sperm cell of the male in copulation, whereas the ootid (egg cell) of the woman is free of contamination by the sin nature. Thus, this theory provides a genetic explanation for the virgin birth and Jesus’ status as free from sin (i.e. the Lamb without blemish and without spot) and for the prophecy in Genesis 3:15 that “the seed of the woman” would become the Savior.

A diagram of this theory follows:

While this theory could be the “scientific” explanation for the necessity of the Virgin Birth of Christ, I believe that it is incorrect to teach this theory as undisputed dogma from Scripture. First, there is no scientific or Biblical proof that the woman’s mature egg cell doesn’t contain a sin nature because the sin nature is not something that can be empirically observed in the cell structure. Second, the Virgin Birth could have been accomplished by God having provided BOTH a perfect sperm and perfect egg cell.

Some might argue that the rejection of this theory does not allow for the preservation of the Scripturally based understanding of the “physical/genetic” connection between Jesus and David as required by prophecy. However, Jesus’ claim to the Davidic throne comes through his relationship with his earthly father Joseph (Matt. 1). So, if the theory is true, Jesus’ claim to the Davidic throne is not based upon a direct genetic connection to David anyway. This leaves open the distinct possibility that God miraculously provided a fertilized egg cell to Mary’s womb apart from any direct genetic connection to either Joseph or Mary.

In any event, whether one accepts the theory or not, the important point is that one accepts the absolute necessity of the Virgin Birth. The Virgin Birth was absolutely essential for Christ to be born free from the contamination of the sin nature. Otherwise, He could not have been a potentially acceptable sacrifice for sin in the eyes of a perfectly just and righteous God.

One of the reasons that it is important for the believer to understand the fact of the sin nature in his body is that the sin nature is the basis of our spiritually dead status before God. We are spiritually dead, not because of our own sins, but because of Adam’s original transgression. The justice of God condemns us only because of Adam. We sin personally only as a result of our spiritual death. Personal sin is not the cause of spiritual death on our part.

We must differentiate between two types of imputation in the Bible. They are “Real” and “Judicial” imputations and a description follows:

Real imputation - attributes to an individual that which IS antecedently his own. For instance, Adam’s original sin is imputed to the genetic sin nature which resides in every human except Jesus.

Judicial imputation - ascribes to an individual that which is NOT antecedently his own. For instance, the personal sins of the human race were imputed to Christ on the Cross. Another example is the imputation of God’s righteousness to us at the moment of belief (trust) in Christ which is termed “justification” in Scripture.

There are five great imputations related to salvation; three are real, two are judicial. Real - the imputation of soul life to the fetus of a baby and the imputation of Adam’s original sin to the old sin nature. Judicial - the imputation of personal sins to Christ on the Cross; the imputation of the righteousness of God to the believer; and the imputation of eternal life to the believer.

We are spiritually dead due to the real imputation of Adam’s original sin to the sin nature at physical birth. We have the potential at physical birth to be made spiritually alive based upon the judicial imputation to Christ of the personal sins of the human race.

After Adam and Eve acquired the sin nature, the first product of this newly acquired “sin nature” was an act of human good. They attempted to compensate for their failure via a “good” deed by covering themselves with fig leaves (Gen. 3:7). This was no doubt the result of their newly acquired sin nature acting in concert with their newly acquired knowledge of “good” and “evil” (Gen. 3:5).

Human Good - the product of the sin nature that is not “sin” per se, but which is not acceptable to God. Human good is any act of “righteousness” that emanates from a desire to promote goodwill or gain approval from others and from God.

Some further points regarding human good: