It is possible to perceive the above quote in two ways, largely because of the wording used. Inherent in this is the mystery of our salvation. On the one hand Paul asserts that it is “unthinkable ” (Romans 6:2) for those under God’s grace to continue sinning. While at another point John declares, “If we say, ‘We are not sinful’ we are deceiving ourselves and the truth is not in us”. These two verses form a thesis from which I will argue that it does matter in regard to our standing before God, but does not regarding our present fleshly state. In doing this it is important to examine the doctrine of justification and the human condition.

Luther (in Burgess,1988:81) once remarked,

Sin is forgiven not so that we may continue in it but that we might break loose from it; otherwise it would be called a permission and not a remission of sin.

God’s grace does not give a person permission to sin for the gift of righteousness outworks itself in the life of the individual. Liberty to Paul was not an option; it was a clear imperative. Yet to understand liberty as ‘do what thou wilt shall be the whole of thy law’, is to tragically misunderstand what the Bible indicates about the corollary of justification. Paul calls the Philippian church to work out their salvation that incorporates the dual truth that we are both dead to sin and alive to God in Christ. Since we have entered into the death of Christ how can anyone continue to ‘live’ in sin? Its power over us is destroyed through the cross and no longer has any dominion.

In Christ we have right standing before God. This right standing is forensic and not actual otherwise Paul would not tell us to “consider ” ourselves dead to sin and alive to God (Romans 6:11). The legal arrangement means that on the basis of Christ’s righteousness we are accepted and pardoned by God and imputed his righteousness. This arrangement does not waver, it is a security that the individual can rest in, because it is independent of us and dependant only on Christ . The completed work of Christ means that man is to be understood differently and requires a new definition since we have a new nature and new aeon (Longenecker,1964:178). In accord with this is a new allegiance to God and a conscious decision to pursue him (Ladd,1993:528). This act places him at complete odds to sin.

For the Christian normative living is now expressed as a tension between defeated imperfection and anticipated perfection, our salvation is eschatological. In the midst of this we are called to victorious living through the enabling of the Spirit who empowers and sanctifies the believer (Thiessen,1979:291). Regeneration occurs as a result of justification and this inner work is experiential. It is consequently an ontological anomaly for the individual to continue in habitual sin. The individual who consciously subscribes to such a view misunderstands biblical perseverance, which whilst eternally secures salvation does not mean laxity or ‘spiritual’ idleness (Erickson,1985:996). He also has not grasped the significance of regeneration (Thiessen,1979:297), which through the continued sanctifying work of the Spirit produces distinct character changes. If this does not happen the question should be what has actually happened?

Essentially this perspective devalues God’s grace to a hedonistic pursuit for pleasure, which is defined by self-determined happiness (White in Elwell,1984:501). This is very different from the ‘other’ centred perspective demonstrated by Christ’s love motivated self giving. It is this that God’s word and the Spirit’s voice require of us.

Justification is a legal arrangement that is eschatologically realised at glorification, so although righteous we are yet perfect and are prone to sin. John seemingly contradicts himself by stating that we have sin (1 John 1:9), we do not continue committing sin (1 John 5:18), there is sin that does not lead to death (1 John 5:17), and should we sin we can be forgiven (1 John 2:1 ). Such is the tension of the times inaugurated by Christ. There is an ideal and a real of which man is in the midst. The reality is we still inadvertently miss the mark and with all our intentions we often still fail (Barclay,1975:33).

John has much to say on the contrast of the two ages present in our midst. In conjunction with this is a focus on walking (or better: living) “in the light” (1John 1:7), and the conduct of the believer’s life (Enns,1989:279). A part of this is the act of confession that suggests an on-going presence of sin which is to be dealt with. It is not necessarily a pattern of sin that the person becomes subject to, because provision has been made for its extirpation. It is an attitude of repentance that God desires to cultivate and which maintains fellowship with him (ibid:325). This attitude is two-fold. Firstly, it reaffirms the person that they need not be in bondage to this way of life (ibid:137), and secondly it is a reminder they are in union with God through Christ.

Barth (Bromiley,1979:242) reflects on the baptism into Christ as an initiation into the Christian life. This to him is a step of hope which sets its sights on the risen Christ as its divine goal. Until that time we can rest in the hope of salvation. With a repentant attitude towards personal sin there is an unshakeable assurance concerning one’s standing before God. Indeed, sin does not alter any aspect of God’s judicial declaration of man, because quite simply the power of sin has been destroyed. Yet added to this statement must follow the biblical witness that justification and its corollary stand polar to a life that is ambivalent toward habitual sin. It is, as Christ declared, impossible to serve two masters (Matthew 6:24).

Barclay,W., The Daily Study Bible (Revised Edition): The Letters of John and Jude (The Saint Andrews Press: Edinburgh,1976)

Bauer,W., A Greek/English Lexicon of the New Testament and Other Early Christian Literature (2nd edition revised and augmented by F.W. Gingrich and F. Danker) (The University of Chicago Press: Chicago,1957,1979)

Burgess,D.F., Encyclopedia of Sermon Illustrations (Concordia Publishing House: St. Louis, 1988)

Enns,P., The Moody Handbook of Theology (Moody Press: Chicago,1989)

Erickson,M.J., Christian Theology (Baker Book House: Michigan,1985)

Gerstner,J.H., Jonathan Edwards: A Mini-Theology (Tyndale House Publishers: Wheaton Illinios,1987)

Ladd,G.E., A Theology of the New Testament (William Eerdmans: Michigan,1993)

Longenecker,R.N., Paul, Apostle of Liberty: The Origin and Nature of Paul’s Christianity (Regent College,1964)

Thiessen,H.C., Lectures in Systematic Theology (William B. Eerdmans Publishing Company: Grand Rapids, Michigan,1979)

White,R.E.O., “Hedonism” in Elwell,W.A., Evangelical Dictionary of Theology (Baker Book House: Michigan,1984)

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