The Ways of the Heart
Frank Allnutt

Section 6: The Ways of Sin vs. The Ways of Love

Page 2: The Power of Sin

The phrase, “the power of sin” or “the force of sin” is found in 1 Corinthians 15:56. Does this suggest that sin is an intelligent force that has power in and of itself? Some hold to this concept; however, it is not biblical. Getting to the intended meaning of this phrase will take a little study. We will first consider the meaning of the word “power,” and then the source of that power:

1. The meaning of “power.” “Power” must be understood in Paul’s use of the original Greek term, dynamis or dunamis. Strong’s defines it as “(miraculous) power, might, strength:—ability.” The English transliteration of dynamis is “dynamic,” and its meaning is closer to the original Greek than either “force” or “power.”
   
   The dynamic, power, might, strength, or ability to commit sin does not belong to sin, but to the person who sins. John writes that, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). All people are born with personal liability under God’s law for their inherent sin-nature as well as their actual sins. Thus God’s law condemns the sinner and not sin.
   
   
2. The source of “power.” “The sting of death is sin, and the power of sin is the law.” Here, Paul indicates that sin does not have power of its own, but that the power behind sin is God’s law. Paul writes that, “Apart from the law sin is dead” (Romans 7:8). “Dead” in this verse means sin has no vitality or power of its own. Briefly, here is an explanation of the relationship between sin, the person who commits the sin, and the power of the law:
   
   • the dynamic cause of sin is human behavior;
   
   • the dynamic adjudication of sin is the standard of God’s law that defines sinful human behavior; and,
   
   • the dynamic effect of sin expressed through human behavior is death or separation under the punitive authority of God’s law.
   
   Example: A crime is not punished, but the criminal is punished; nor does crime judge and condemn the criminal, as that is the role of the law.

So “power” in 1 Corinthians 15:56 refers to the power of the law; it does not define sin as a self-empowered, intelligent entity.

But if I am doing the very thing I do not wish, I am no longer the one doing it, but sin which dwells in me (Romans 7:20).

But I see a different law in the members of my body, waging war against the law of my mind, and making me a prisoner of the law of sin which is in my members (Romans 7:23).

Paul was expressing his view of sin from his previous mind set—that of a self-righteous, unregenerate Jew. Out of his sense of personal law-righteousness, he denied any personal responsibility for his sins; instead, he blamed what he considered to be “indwelling sin,” which was not part of his “righteous” self, but which dwelled within him. At the same time, he was frustrated because his law-righteousness could not overcome the impulses of so-called “indwelling sin.”

Moving on in Romans 7, the “law of my mind” in verse 23 correlates with the “law of God” in verse 25. And the “different law in the members of my body” in verse 23 correlates with sin, to which his flesh was drawn, in verse 25.

The law in Paul’s mind, as he defines back in Romans 2:14, 15, is that “instinctive” moral law that God writes in the spiritual hearts of all men. This is common morality, a feature of God-created personhood. But there is a “different law” which Paul detects in the “members of my body” (verse 23). Some claim evidence is here to reinforce their contention that “the power of sin” indwells the physical body. However, the context and psychical meaning of “members” point to a struggle in Paul’s conscience between his sense of righteousness and opposing fleshliness.

Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually (Genesis 6:5).

For there are seven abominations in his heart—haughty eyes, a lying tongue, and hands that shed innocent blood, 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 26:25; 6:16-19).

God said: “The heart is more deceitful than all else and is desperately sick; who can understand it? I, the Lord, search the heart...” (Jeremiah 17:9, 10b).

Solomon observed: “There is an evil in all that is done under the sun, that there is one fate for all men. Furthermore, the hearts of the sons of men are full of evil, and insanity is in their hearts throughout their lives” (Ecclesiastes 9:3).

Jesus taught: “For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders” (Matthew 15:19); and, “The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart” (Luke 6:45).

“Indwelling sin” was mistaken by the pre-convert and self-righteous Paul as something evil and foreign that was not part of him but resided within him. And there are Christians today who wrongly believe that “the power of sin” dwells within the physical body. After Paul’s conversion, he recognized sin as the ethical or moral essence of his old-man human nature, which he called the “flesh.”

The duality of sin and love
In Romans 8:2, Paul writes of the “law of sin and death.” This stands in contrast with “the Spirit [sic] of life in Christ Jesus” in the first part of that verse. We can clearly see the contrast between “death” and “life,” but maybe not so clearly the contrast between “the law of sin” or “principle of sin” and the “Spirit [sic] of life.”

Let’s probe a little deeper to find out what Paul means here. “Spirit,” in Romans 8:2 is from the Greek, pneuma, which mans “wind,” “breath,” or “spirit.” The word is not capitalized in the original Greek, but is capitalized in English Bible when used as a proper noun; for example, the Holy Spirit. Let me suggest, however, that Paul is not speaking here of the Holy Spirit, but of the duality of sin and love. Therefore, “spirit” should not be capitalized. The word “spirit” in this verse is in reference to the moral attribute of love in Christ’s life. This is the same “new spirit” of love that God promised to give to each of His children (Ezekiel 36:26; 2 Timothy 1:7). (Note that the translators got it right in Ezekiel and 2 Timothy. In the Ezekiel instance “spirit” is lower case in verse 26, but is capitalized in verse 27 because it refers to the Holy Spirit.)

Paul is saying in Romans 8:2 that the love and life of Christ has set you free from sin and death. For where there is love there is no sin, and where there is life there is no death.
Further on in Romans 8, we read of God sending His Son to save us. What motivated God to do this? His spirit of love for us! And what motivated Jesus to obey His Father and go to the cross? It was His “spirit of life” or love for God and for us.

Truly, Christ’s love and life have set you free from sin and death. He did that for you and He did it to you. His love and life set you free positionally, relationally, and ontologically; and His love can also purify the heart, clear the conscience, and produce sincere faith (1 Timothy 1:5).

Sin and the substantive nature of the heart
Borrowing the biblical analogy of the potter’s jar, the substance of the jar does not become part of its contents. Furthermore, the jar’s substantive nature remains undefiled by its contents and functional use. For example, if you pour milk into a jar, the jar does not become a milky substance, and the milk does not turn into clay.

It is the same with the spiritual heart: Legally righteous functioning of the Adamic person cannot change the substantive nature of the heart, which the Bible characterizes as darkness, sin, and death. Likewise, sinful functioning in the Christian cannot change the substantive nature of the believer’s heart, which the Bible characterizes as light, love, life, righteous, and holy. However, actual sin can functionally divide the heart’s soul from spirit (Figure 6-1).

Figure 6-1: The motivational principle of sin can functionally divide the heart’s soul from spirit, and disrupt fellowship with the Holy Spirit.

In this condition or mode of heart, the believer has a functionally fleshly or flesh-like soul, walks in sinfulness, is out of fellowship with the Holy Spirit, and this grieves and quenches the Spirit (Figure 6-2).

Figure 6-2: The Half-Hearted Christian walks in sinful ways, which functionally diminish the dynamics of love in his life and strains interpersonal relationships.

Is sin responsible for tempting us?
“The Devil made me do it.” “I was tempted.” Are those excuses bona fide? Are they mitigating factors that absolve an individual of personal responsibility for wrongdoing?

Some Christians blame someone or something other than themselves for their sinfulness. If they believe that they still have an old sin nature or are still in the flesh, they might blame sin (as unconverted Paul did), or their old nature, or their flesh. They might even blame God for tempting them. However, the Bible teaches that we, as Christians, are personally responsible for our sinning and for taking remedial action:

If we say that we have no sin, we are deceiving ourselves, and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us (1 John 1:8-10).

Let no one say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, and He Himself does not tempt anyone. But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death” (James 1:13-15).

If we blame someone or something else for our sinning, we, in effect, deny that we sinned. We are personally responsible for our sinful behavior—not sin, not Satan, not the world, and certainly not God. Our own lust “gives birth to sin”; sin does not give birth to our lust!

Lust is born in the free will of the unregenerate soul of Adamic man and in the believer’s fleshly soul that is functionally divided from the spirit and the indwelling Holy Spirit.

“Death” as we read above, in James 1:15, applies to the believer; it does not mean physical or spiritual lifelessness or the severance of one’s relationship with God, but has to do with separation of fellowship or temporary estrangement from the indwelling Spirit of Christ.

What is the worst of all sins?
Since loving God, others, and self are the Greatest Commandments, according to Jesus, then the greatest sin is failure to keep them.

The Adamic person does not possess godly love (agape) and is therefore incapable of truly loving God, others, and self. What the Adamic person is capable of expressing as “love” is brotherly love (phileo), and romantic or erotic love (eros).

Section Index >
__________________

Click here for further reading on this web site as well as available books, booklets and DVDs.