Why is it that the worst things a human being can do comes so easily, while the good we desire to do always seems just beyond our reach? Why does the good we resolve to do work out the wrong we do not desire to do? Scripture offers an explanation that extends beyond a mere catalog of poor choices: the fundamental defect lies not only in actions but in the human nature itself. The term “sin nature” may be employed to describe this fallen condition, as revealed in Scripture. This concept refers to a principle residing in the flesh, characterized by total depravity, a predisposition toward rebellion, and a complete incapacity for genuine good.
Although the expression “sin nature” is not found in the canonical writings, the ontological reality it refers to is present throughout the historical-grammatical context of both the Old and New Testaments. A careful study of the original languages shows that the fall of Adam did not simply bring about a sporadic occurrence of wrong behavior; on the contrary, it caused a complete ontological corruption. The aim of this analysis is to demonstrate that the Bible describes the state of humanity as intrinsically perverse and entirely depraved, with an inherent tendency towards lawlessness so that fallen men are unable to produce righteousness.
By tracing the distinction between acts of sin and the underlying principle of sin—specifically through the grammatical nuances of the Greek root (ἁμαρτ-) and its Hebrew counterparts—one uncovers a consistent divine revelation regarding the nature of the fallen human race. Through a grammatical-historical exegesis, this analysis will demonstrate that the feminine, masculine, and neuter forms have distinctions within the Greek root (ἁμαρτ-) are not accidental, but instrumental in defining the presence of a corrupt nature passed down from Adam. By isolating these linguistic markers, we will establish the factual foundation upon which the doctrine of the sin nature rests, confirming that the current state of man is one of inherent bondage to a principle that is both perverse and immutable apart from the regenerative power of God.
When Adam trespassed, he separated his spirit from God, bending his nature contrary to its design, resulting in spiritual death (Romans 5:17). Adam was created in an innocent state, not knowing good and evil (Genesis 3:22). Thus, he relied on God to instruct him in these matters. When Adaπm rejected God’s instructions and broke the law, he corrupted his nature. Scripture describes this twisted nature in both the Old and New Testaments through a couple of concepts. We are going to examine the use of these terms and how to identify the fallen nature of man in Scripture. The intent is to display how Scripture reveals the sin nature of men through the use of specific words in the original languages and context that describe this nature as both sinful and perverse. It is a nature that is wholly corrupted and thus unable to produce good that reflects the original human nature as God designed it.
In John 8:32, the apostle John records a well-known and often misused statement from Jesus to His disciples. “And you will know the truth, and the truth will set you free.” Jesus was speaking to his followers (John 8:31); however, among them were the Pharisees and Sadducees, along with others of the Jews, who did not believe that Jesus was the Messiah (John 8:24). The response from the unbelieving Jews was to state that they had never been in bondage to anyone, even though they were currently under bondage to Rome. Jesus then clarifies that He is referring to a person who is a slave to “the sin”. “Truly, truly I say to you that everyone doing the sin is a slave to the sin” (John 8:34). “The sin” is not simply a term for the act of sin. It involves slavery for those who produce its works. The Greek word “sin” has a singular and plural form. Therefore, it is not a word used collectively in the singular, e.g., sheep. Since sin is singular and used with an article in John 8:34, Jesus is not referring to acts of sin but to a singular principle of sin that enslaves. This sin, by its nature, puts men in bondage to its strong desires.
To understand the significance of the use of the term “the sin” in Scripture, it is helpful to examine the different uses of the word “sin” in the original language. In Greek, the word “sin” is unique in that it may use all three genders: masculine, feminine, and neuter. Not all nouns are used in this manner. Each of these genders conveys a different aspect of the root ἁμαρτ-. The feminine (ἁμαρτία), when used in the singular, may describe the principle of sin, or that which has a quality of sin. In the plural, it may denote a person’s sinful actions. The masculine (ἁμαρτωλός) is an adjective that emphasizes the characteristic of sin, e.g., a sinner. The neuter (ἁμάρτημα) conveys the result of an act of sin. Thus, it is important to consider the use of each word in its context to determine what is conveyed by the author. Gender alone does not dictate the definition; however, when the author uses a different form of the root ἁμαρτ-, this change is important to note because it affects the meaning.
The feminine form of sin (ἁμαρτία) may be used in context to describe the sin nature when it is accompanied by a definite article, or a quality of sin when it is anarthrous. In Romans 6:20, the article is employed to specify a principle, not an act. “When we were slaves to the sin, we were free from the righteousness.” Whereas, in John 8:46, a quality of sin is defined by the lack of the article. “Which of you convicts me concerning [a quality of] sin?” In the plural, we find the feminine form of sin (ἁμαρτία) describing the sins of the people, whether collectively or all the sins of an individual. “The blood of the new covenant is shed for the sending away of sins” (Matthew 26:28). Thus, within context and by use of the article, and whether it is in the singular or plural, will determine if the feminine use of the word “sin” is describing the sin nature, a quality of sin, or acts of sin.
Using the feminine gender to describe a principle or nature is not unique to the root ἁμαρτ-. Other words are used in the Greek language in the same manner. Wisdom (σοφία), in the feminine, denotes an ontological principle (Matthew 11:19; 1 Corinthians 3:19). When wisdom is masculine (James 3:13), it describes an agent. Truth (ἀλήθεια), in the feminine, describes a fundamental principle (John 1:17; 4:24), where the masculine (ἀληθινός) denotes the personal manifestation (John 4:37). When truth is used with an article, it conveys the same type of concept as the sin. The truth (ἡ ἀλήθεια) is the specific doctrine by which we have victory over our sin nature (John 8:32. This doctrine possesses an intrinsic ability to free a person from slavery to the sin nature. It is, by its very nature, the way freedom from the sin nature is enjoyed (1 John 1:6, 8). Context also determines whether the truth refers to the doctrine of victory over the sin nature or to a previously mentioned truth.
The masculine form of sin (ἁμαρτωλός), which is an adjective, describes a characteristic of a person. As an adjective, it is used to add a descriptive property to a noun. “And behold, a woman in the city who was a sinner...” (Luke 7:37). James calls out saints who are determined to be friends with the world system in James 4:8. These sinners are to cleanse their hands and clean their hearts, for they are double-souled. This adjective also describes the sin nature in Romans 7:13. The sin [nature] becomes exceedingly sinful through the commandments.
The neuter describes the result of an act of sin. In 1 Corinthians 6:18, the neuter form of sin is utilized to reference the acts of sin that a man does. These acts are external to the body. Scripture enlists the use of sin (ἁμάρτημα) in the neuter form four times to describe the result of an act of sin done by men. In Mark 3:28, ἁμάρτημα is adopted to designate the acts of sins that will be forgiven while Jesus was on the earth. Whereas blasphemies against the Holy Spirit are actions that will not be forgiven.
By its nature, the feminine gender of nouns describes something larger. In contrast, the masculine is employed to illustrate the smaller version. Whereas the neuter gender primarily describes inanimate objects or abstract concepts that are undefined. The distinctive uses of the feminine and masculine genders are clearly demonstrated with the Greek word for rock. Changing this word’s gender significantly alters its meaning. Thus, this noun shows how a variation of gender better helps us to grasp the magnitude of the author’s purpose in making this type of change. In Matthew 16:18, rock is used in both the masculine (πέτρος) and feminine (πέτρα) genders. In the masculine gender, πέτρος describes a small rock, more akin to a pebble since it is smaller than a stone (λίθος). When the author uses the feminine form for a rock (πέτρα), it denotes a large, foundational rock. In this passage, when Jesus responded to Peter, He stated, “And I say to you that you are a pebble (πέτρος), and upon this [foundational] rock (πέτρᾳ) I will build my Church and the gates of Hades will not prevail against it.” Jesus’ change of gender for “rock” signifies a distinction between the two terms. Jesus is the foundation rock, whereas Peter is the small stone. In like manner, when the author employs the feminine form of ‘sin’ rather than the masculine or neuter, it shifts its emphasis to describe a principle or nature, rather than simply an act or characteristic of sin. Therefore, Scripture may use the term “sin” in the feminine singular form to describe the principle of lawlessness within a human; the corrupt human nature passed down from Adam (Romans 5:17, for by one man’s trespass, death reigned).
The purpose of examining the Greek grammar is to provide a logical and factual foundation for understanding that Scripture affirms the existence of a sin nature, even though it does not use the precise terminology preferred in English. Numerous passages of Scripture clearly define sin as a nature or principle when kept in context. In Romans 7:8, the singular use of sin refers to the disposition in a man that exploits the commandments and produces strong desires to do wrong. An act of sin does not describe the determination in the mind, nor the process by which a strong desire develops. The action is not the source of the strong desire. Thus, in context, sin in this passage is not referring to an act, but a principle found within the flesh that produces these strong cravings. Paul explains how the sin nature took advantage of the law to bring him into bondage, producing all manner of strong desires within him that were contrary to the desires he wanted to fulfill. “But the sin [nature] taking the occasion through the commandment, worked out in me all covetousness, for apart from law sin [nature] is dead.” An act of sin does not take advantage of a situation. Since the sin produces its own desires and seeks to rule over a man, in this passage the word sin is not describing the acts of sin, but the bent nature within a man that desires to do wrong. Paul refers to the sin nature residing in his flesh. Thus, “the sin” describes a corruption of the human nature which has its own desires, seeks to rule over a person, and has strength through law (Romans 7:8; 6:14; 1 Corinthians 15:56).
Even within Hebrew, the corrupt nature of man is expressed through the Hebrew word for sin (חַטָּ֣את). In Genesis 4:7, after Cain offered the works of his hands to the LORD and was rejected, the LORD instructed him to rule over his sin nature, not succumb to its desires. “If you do good, will you not be accepted? And if you do not do good, the sin lies at the opening, and its desire is towards you, and you are to rule over it.” Cain’s attempt to offer the works of his hands as a pleasing sacrifice to God was done out of independence from God (Genesis 4:3). This action resulted from Cain’s willingness to follow Satan and was malignantly evil in its intent (Hebrews 11:4; 1 John 3:12). The sin that he is to rule over is not an action, for it has a desire to rule over him. Thus, the word “sin” in this passage describes the sin nature that resides within him.
Although the Hebrew word “sin” may be used in context to describe a nature or principles, the predominant word used to describe the nature of man in the Old Testament is perversity (עָוֺן). After God punishes Cain for slaying his brother as a sacrifice (1 John 3:12), Cain expresses his frustration against this corrupt nature to the Lord, saying, “My perversity is greater than I can bear.” (Genesis 4:13).
The term “the sin (חַטָּ֣את)” is later used in Scripture to describe a sin offering; however, Cain was not under the Mosaic law. Therefore, implying that Genesis 4:7 describes a sin offering raises issues with the context and the progression of revelation in Scripture. Romans 5:13 states that personal sins are not imputed where there is no law. Therefore, since Cain is not under law, there is no sin offering. The sin in this passage is not referring to a sacrifice for sin; rather, the sin desires to rule over him and thus relates to his corrupt nature.
The sin nature is a result of Adam’s trespass. When he trespassed, he separated himself within his spirit from God. A trespass happens within the mind when a determination is made to do something contrary to God’s standard. Adam was instructed not to eat of the tree of the knowledge of good and evil. If he ate, he would die (Genesis 2:16–17). While he was in the Garden of Eden, Adam was innocent, not knowing what would cause calamity or what would be beneficial. Therefore, he relied on God to instruct him concerning these matters. After Eve transgressed the law, being thoroughly deceived by Satan*1*, the question arises why Adam did not go to God to determine what the proper response to her actions should be. When he decided to eat the fruit from the forbidden tree Eve offered him, he broke his fellowship with God. This is seen in the death that the trespass caused (Romans 5:17). Since he walked with God every day and could have inquired about this situation, it may logically be assumed that he decided that his own wisdom was sufficient to determine the best course of action (Genesis 3:8). This is seen in the impact of this determination, which resulted in spiritual death; thus producing sin by eating the fruit.
Trespass (παράπτωμα), sin (ἁμαρτία), and offense (σκάνδαλον) are three distinct words in Scripture. Although each of these words has a separate meaning, they are often treated as synonymous in many English translations. This can cause confusion when reading passages where the proper definition of a word is not used. In Ephesians 2:1, we are informed that men are dead in both their trespasses and sins, making a clear distinction between them. The term “offense” describes something scandalous. It denotes thoughts, speech, or behavior that is morally or socially shockingly offensive. 1 John 3:4 defines an act of sin as practicing lawlessness. It is an action that violates God’s standards. In James 1:14–15, the process by which a desire becomes sin is explained. The desire draws a person out and persuades him to accept it as his own. When a person determines to fulfill the desire, the desire is conceived in the mind; hence, a trespass. From the conception of this desire within the heart, sin is born. Since sin is an act of lawlessness, it is always exterior to the body—something that is performed—that comes out from the heart*2* because of a trespass.
When Adam determined to eat from the forbidden tree, he made a choice to reject God’s instructions and chose to discern good and evil in that situation based upon his own knowledge and wisdom. After eating, Adam acquired the knowledge of good and evil; thereby, a conscience was formed within him. His act of sin then subjected him, and all his offspring, to physical death. Therefore, through Adam, both spiritual and physical death were passed on to all humans (Genesis 5:3). When God made Adam, after forming him from the red dust of the ground, He breathed the breath of lives into him, and he became a living soul. In Hebrew, the word for life is plural in Genesis 2:7. God breathed the breath of lives into Adam, and he became a living soul. The animals are described only as living souls in Genesis 1:23. Thus, they only possess a soul. Adam was created with two types of life. He was given life pertaining to a soul and a spirit. Genesis 9:4 reveals that the soul animates the physical body. Other passages of Scripture demonstrate that the soul interprets the five senses (Lamentations 3:51; Psalm 94:19; Proverbs 27:7; Job 6:7). 1 Corinthians 2:11 explains that the spirit is the rational part of a human. It is the part of the human nature through which he could commune with God. The condition after Adam’s sin was such that his corrupt nature could not understand spiritual things, for they were foolishness to him now, and he was subject to physical death (1 Corinthians 2:14).
In Romans 5:12, Paul reveals that humanity is subject to physical death due to Adam’s sin rather than individual transgressions. While personal sins may accelerate mortality, death is ultimately inevitable because of Adam’s sin. Physical death entered the world through Adam’s sin, and this penalty was transmitted to all humanity because all sinned in Adam. Although sin existed before the law, it was not imputed in the absence of law. Nevertheless, mortality prevailed over all humans (Romans 5:13–14). Genesis 5:3 indicates that Adam transmitted his corrupt nature to his descendants, as Seth was born in Adam’s likeness and image. Here, likeness denotes similarity in kind, while image pertains to appearance. Adam was originally created in the image and likeness of God (Genesis 1:26–27). Thus, when Adam inhabited in the garden, he was enveloped in a garment of light, reflecting the image of God, Who resides in an unapproachable light (1 Timothy 6:16). Adam’s likeness to God signifies his rational nature. When Adam trespassed, he bent his nature towards wrongdoing. After sinning, the impact of his trespass and sin is seen in the loss of his garment of light and the severance of his relationship with God. Genesis 3:7 indicates Adam and Eve were stripped, causing them to become naked. The Hebrew word translated in Genesis 2:25 as naked is not the same form as in Genesis 3:7. In Genesis 2:25, ‘ārōm (עָרוֹם) describes someone with no clothing (Job 1:21). In Genesis 3:7, ‘ērōm (עֵירֹם) denotes a state of being stripped (Ezekiel 23:29). His offspring subsequently inherited this altered condition. As Adam became subject to physical death, this consequence extended to his descendants. In addition, Adam’s spiritual death was also imparted to his children (Romans 5:15). Death is separation, not annihilation. Spiritual death refers to separation from God at the rational core of the human nature, while physical death denotes the separation of the soul and spirit from the body. Adam’s sin brought the penalty of physical death to all humans (Romans 5:12), and his trespass resulted in spiritual death as well (Romans 5:15).
The reality of corruption within the human nature is also manifested by our experience. In Romans chapter 7, Paul explains the response of the sin nature to the law, despite a strong desire to serve God. Rather than restraining the sin nature, the law arouses sinful passions that result in actions leading to death (Romans 7:5). When individuals seek to do what is proper, they simultaneously encounter an opposing desire to do what is wrong (Romans 7:21). This internal conflict demonstrates that human nature is fundamentally corrupt, as attempts to live by the law result in actions contrary to one’s intentions. The Mosaic law was instituted to reveal that humanity’s inherent nature cannot produce righteousness, exposing the depth of human sinfulness. The law itself is logical and good (Romans 7:14, 16). Yet there is an inherent principle within the human nature that manipulates the law to produce wrongdoing (Romans 7:15), contradicting the intended purpose of following the law. If the sin nature exploits the law to facilitate wrongdoing, is the law itself to blame? This conclusion is illogical, as the law serves to expose the sinfulness of the nature residing in human flesh (Romans 7:13). Without the law, individuals would not recognize covetousness (Romans 7:7). Covetousness involves acquiring what belongs to another through manipulation or idolatry, being different from theft in that it relies on advantage and persuasion rather than direct taking. For example, coveting another man’s wife may involve persuading her to divorce and remarry. The Mosaic Law commands, “Do not covet,” establishing a rational and just prohibition against taking what belongs to another. Nevertheless, the human nature responds by producing various forms of covetousness rather than suppressing the desire (Romans 7:8). This occurs because the law empowers the sin nature instead of subduing it (1 Corinthians 15:56). Since that which is good is used by our flesh to work out what is bad, the corrupt nature of man is exposed through law.
According to Romans 7:17, the sin nature resides in the flesh. It utilizes the flesh to manifest sinful passions (Romans 7:5). These passions are produced by manipulating the soul, which is the emotional center of the human nature (1 Peter 2:11). Individuals who direct their lives according to fleshly desires frame their minds on matters of the flesh (Romans 8:5). This carnal mindset, characterized by emotional impulses, is inherently hostile toward God (Romans 8:7). When individuals prioritize satisfying fleshly passions, their minds are unable to comprehend spiritual matters. Logical and rational desires may conflict with emotional impulses, causing spiritual truths to appear as foolishness to those who live according to their emotions (1 Corinthians 2:14). Although actions performed in the flesh may appear righteous, a carnal mindset ultimately results in death (Romans 8:6; Isaiah 64:6).
The works of the flesh also display the bent human nature. The flesh serves as the instrument by which the sin nature manifests its desires, which are fundamentally opposed to those originating from the Holy Spirit (Galatians 5:17). While the works of the flesh may not always appear overtly immoral, they are inherently self-serving and seek the gratification of the flesh and soul, rendering them unrighteous. The works of the flesh include adultery, fornication, uncleanness, lewdness, idolatry, religious superstitious awe, enmity, strife, jealousy, inner burning anger, selfish ambitions, dissensions, heresies, envy, senseless slaughter, drunkenness, revelries, and similar behaviors (Galatians 5:19–21). These are classified as works rather than sins because some are unrighteous while others work out wrong. According to 1 John 3:4, sin is defined by actions that proceed from an individual, rather than mere thoughts. Although not every unrighteous work of the flesh constitutes sin, all actions originating from the flesh are unrighteous. Such works illustrate the nature of desires produced by the sin nature. Using the flesh, the sin nature brings forth all types of sinful passions within us to produce the works of the flesh. It uses the natural sexual desires of the flesh to fulfill its corrupt aims. Adultery is sex with someone other than your spouse. Fornication is sex outside marriage. Uncleanness is perversion in sexual matters and affects the heart. From these passions, humans who reject God are turned over to dishonor their bodies among themselves (Romans 1:24). When these passions are allowed to act without restriction, they go as far as exchanging the natural use of the woman for what is unnatural, along with burning desires to commit shameful acts among themselves (Romans 1:26–27). Lewdness is a disregard for moral restraints. It is a licentious lifestyle that produces shameful, immoral behavior. Those who engage in this work of the flesh pursue the appearance of wealth, ignoring moral and social restraints and giving themselves to wanton behavior. Idolatry, which is covetousness (Colossians 3:5), and religious superstitious awe relate to religious practices. These works seek to present a person as favored by the gods, good in appearance, righteous in conduct, or having special access to the spirit realm through which they manipulate people to gain possessions, authority, and influence. They use the basic principles of the world—touch not, taste not, handle not, observation of days—in self-made religion and humility, and neglect of the body to produce the appearance of righteousness (Colossians 2:23). Enmity, strife, jealousy, inner burning anger, selfish ambitions, dissensions, heresies, envy, and senseless slaughter all relate to a self-seeking life. Drunkenness and revelries are about escaping life or overcoming the conscience to produce other works of the flesh. These works show the corruption residing in the flesh.
Given that the sin nature is understood to reside in the flesh, the question arises whether the sin nature is equivalent to human nature. The term “nature” refers to the inherent characteristics and properties of a person or thing, encompassing both the intrinsically possessed essence and attributes. From the Greek perspective, nature (φύσις) often denotes the composition of an entity and its inherent properties, which are acquired by birth or creation and are considered immutable.
According to Romans 1:18, God manifests His wrath against the ungodly and unrighteous who suppress the truth through unrighteousness. These individuals deny God, alter the image of the incorruptible God to resemble immoral humans, animals, and creeping things, and worship the creation rather than the Creator, or reject the evidence of God’s inherent ability in creation (Romans 1:18–24). Because they do not consider the knowledge of God worthy of retention, God allows them to pursue impurity through the unclean desires of their hearts, resulting in the dishonoring of their bodies among themselves (Romans 1:24). The text further states that, in the corruption of their minds, they exchange natural relations for those that are contrary to nature, experiencing strong desires for others of the same sex (Romans 1:26–27). This behavior is presented as contrary to the integral properties of the human body, which, by its nature, is not designed for same-sex relations. The passage states that such actions result in negative consequences for the body. The term nature (φύσις) in this context refers specifically to the immutable characteristics of the human body in relation to sexual relations, rather than to the entirety of human nature. The body cannot be fundamentally altered to accept same-sex relations as a normative state. The primary purpose of sex is propagation, and same-sex relations cannot result in reproduction, regardless of bodily modifications, because reproduction requires partners of different sexes. Paul uses nature (φύσις) to address the body’s physical nature; their actions are contrary to its inherent nature. He is not relating it to the sin nature. Rather, he is describing the corruptions that come from rejecting God. This illustrates the perversion of human rationality and reasoning, which is inclined toward wrongdoing due to Adam’s trespass, and the deterioration of the physical body, now subject to death as a consequence of personal sins.
In Romans 2:14, Paul employs the concept of nature (φύσις) to describe how the Gentiles act with respect to the Mosaic law. Since the human nature possesses a conscience, it has an inherent ability to know what is beneficial and what is wrong; good and evil. Therefore, when the Gentiles, by nature, do the things related to the law, these types of actions show the law written in their hearts (Romans 2:14). Paul is not implying that there is good in the human nature because men, by nature, obey the law. The prophet Jeremiah records God’s words concerning the heart. It is insidious above all things and sick (Jeremiah 17:9). Not sick in the sense of needing to be healed; rather, it has a terminal sickness. Although men can produce works that have a good appearance, the reality is that they are nothing more than filthy rags because they are inherently unrighteous in their nature (Isaiah 64:6). Paul is focusing on what is written on the heart. Thus, by the very nature of man, the conscience accuses or excuses his actions based upon the knowledge that resides within him.
Nature (φύσις) is also used to describe a quality of the Divine nature in 2 Peter, where the apostle states that Christians have all things pertaining to life and godliness in Christ Jesus (2 Peter 1:3–4). As partakers of a quality of the Divine nature, we are able to escape the corruption through strong desires in the world. When a person believes the gospel for salvation, he is washed, regenerated, and taken out of Adam and placed into Christ (Titus 3:4–5). This new birth is from above and results from God’s seed that is placed in the believer (1 John 3:9). This seed cannot be corrupted (1 Peter 1:23). Since birth happens in the human spirit, a Christian now possesses a spirit that cannot be perverted (1 Corinthians 6:17). In addition, since he is taken out of Adam and placed into the Christ, Christ’s death and resurrection are imputed to him so that he now has the inherent ability to walk in newness of life (Romans 6:4–6). This does not change the human nature into another nature. That is, we do not become a new creation or creature. We are now a part of a new creation, which is the Christ, yet still fully human (2 Corinthians 5:17). As a part of this creation, we now possess the Son and thus have eternal life (1 John 5:12). Eternal life is God’s quality of life. Since Christ dwells in us, we now have access to a quality of the Divine nature that enables us to bear righteous fruit in our lives as we yield to the desires of the Holy Spirit (Galatians 5:22–23).
The term nature (φύσις) is not specifically used to describe the human nature as a whole. Rather, it describes the inherent characteristics of the human body and heart. Nature (φύσις) is not used to describe the sin nature because it is a principle of corruption that resides within the flesh, not an aspect of the human nature. It is the impact of trespass and sin on the human nature. Therefore, sin nature is not a term that is used synonymously with the human nature, which comprises three parts: body, soul, and spirit (1 Thessalonians 5:23). Each of these parts possesses specific inherent abilities that can be used contrary to their nature. The term “sin nature” characterizes the inherent particular traits and properties of the fallen nature as sinful. The sin nature is, by nature, sinful and thus totally depraved.
The effects of the sin nature are learned throughout the dispensations. Dispensations are periods in time in which God, as the master of the house, appoints a steward to administer His rules for the household to the members. The purpose of each dispensation is to show something to humans about themselves and their corrupt nature. In the dispensation of conscience, since humans now possess the knowledge of good and evil, they are expected to do good (Genesis 4:7). Even with this knowledge, the fallen nature of man seeks out passive violence and wrongdoing, while wholly rejecting good (Genesis 6:5, 11–12). Cain described the perversity of this nature as something beyond his ability to control in Genesis 4:13, after being confronted by the LORD for slaying his brother as a sacrifice (1 John 3:12). After God destroyed the earth with a flood because of the wickedness of men; rather than obey God, the bent nature of mankind rejected the knowledge of who God truly is, and changed His glory into that of depraved man, animals, and creeping things. They knew God’s judgment concerning the wrong things they were doing but chose to reject the right way and follow their perverted desires from the sin that dwells in them (Romans 1:18–32). David laments the corrupt nature with which he was born in Psalm 51:5, as he dealt with his sin before God. He was brought forth in perversity (עָוֺן) and conceived in the sin (חֵטְא). David is not referring to the actions of his mother, but to the nature he possesses, which was passed on to him at birth. In the dispensation of law, the sin nature is revealed through the law. The law exposes the sin nature residing in the flesh for how sinful it truly is (Romans 7:7, 13).
“The sin” is not the exclusive term used in Scripture to describe the fallen nature of man. Since the sin nature resides within the flesh, the desires from the flesh relate to the appetites from the sin nature and thus may be used synonymously (Romans 7:23). Through the flesh, we are bound to the law of the sin (Romans 7:25). This is a law within us that works out the wrong we do not desire to do (Romans 7:21). In Galatians 5:19–21, we are given a grouping of the practices of the flesh that describe its intrinsic properties obtained by birth that are immutable. These works reveal that the flesh is inherently unrighteous, unable to produce good and thus perform what is proper (Romans 7:18). Since the sin nature resides within the flesh, the unsaved govern their lives according to the strong desires from the flesh (1 Peter 4:1–3).
In salvation, the human nature does not change. That is, we do not become a new creature or creation. Improper translations of 2 Corinthians 5:17 have imposed this concept into Christianity. In the KJV, this passage indicates that the one in Christ is a new creature. In the NKJV, creature is changed to creation. Both translations add “he is” into the verse, changing the subject from Christ to the person who is in Christ. However, when we follow the original language, the new creation is Christ, the new man. The use of “creature” was dropped by many English translations after the KJV, which is an appropriate change. Creation (κτίσις) describes an act of causing something to exist. Creature (κτίσμα) is the result of an act of creation. Creation (κτίσις) is the word found in 2 Corinthians 5:17. As for adding in “he is”, translations like the NIV and Darby do not include it, where translations that seek to follow the KJV, such as the ESV, NASB, and CSB, keep the addition. When the translator stays true to the original, the Christ is a new creation described in this verse. It is the new man, in whom the resurrected, glorified Christ is the head and the Church is the body (Ephesians 1:22–23). Therefore, a saved man is still fully human; although, he is now a part of the new creation, which is Christ. The difference is that he now possesses a saved spirit. This spirit is connected to God, enabling it to discern Spiritual things. The new birth happens in the spirit through the washing and regeneration from the Holy Spirit (Titus 3:5). God’s seed is placed into the believer, giving him new life (1 John 3:9). In this birth, the spirit is joined to God (1 Corinthians 6:17). The believer is then immersed into the body of the Christ by the Holy Spirit (1 Corinthians 12:12–13). This does not change the intrinsic properties of the human nature. We still possess a spirit, soul, and body. It restores the believer’s relationship with God, cleanses him from all sin, and enables him to walk in newness of life (Romans 6:4; Ephesians 1:7; Colossians 1:14). He is now a part of a new man, who is created in righteousness and piety of the truth (Ephesians 4:24; Colossians 3:10).
Victory over the sin nature is obtained by the believer taking God at His word and yielding his members to righteousness (Romans 6:13). Since Christ’s death and resurrection have been imputed to the one in Christ, the sin nature is rendered ineffective (Romans 6:6). Death breaks the bond that the sin nature holds on the person (Romans 7:4). This freedom is enjoyed by the one who reckons this to be true and yields his members to righteousness (Romans 6:11). If a person becomes a new creation, or creature, this concept gives rise to the idea that the believer no longer possesses a principle of sin in the flesh and therefore cannot sin. The apostle John exposes this kind of thinking and its negative impact on Christians. If someone says they have fellowship with God but walk in darkness, they lie and do not practice the truth (1 John 1:6). Darkness is where our sinful nature desires to reside so that it can do wrong without being detected (John 3:19). The truth that John is referring to was stated by Jesus in John 8:32. It is the truth that sets a person free from slavery to sin (John 8:34). John states that if a person claims they have no sin, they are deceived (1 John 1:8). If they say they have never sinned, then they make God a liar (1 John 1:10). Since the Christian still possesses a body that is affected by Adam’s trespass and sin, the principle of sin still resides in the flesh. Thus, if a Christian yields to the desires of the flesh, he will produce sin, which causes his fellowship with God to cease (Romans 6:16; 1 John 1:6). This is why it is important to understand that the human nature does not change in salvation. We cannot be a new creation, or creature, yet still possess the properties of the old nature, including the propensity to sin. When we deny that the nature of our flesh has been corrupted, we will not have victory over our sin nature because we are not taking God at His word and yielding our members to righteousness.
In salvation, the human nature does not become a divine nature. The believer is enabled to partake of a quality of the divine nature because the Holy Spirit resides within him (2 Peter 1:3–4). This makes it possible for the believer to use his renewed mind, which can approve what is acceptable to God (Romans 12:2). The human nature cannot inherently produce fruit of the quality of the Divine Nature. This type of fruit is only available for his use when he is filled by the Holy Spirit (Ephesians 5:18; Galatians 5:22–23). Because the believer has not yet received full redemption, he still possesses an unsaved soul and a fallen body. Therefore, his sin nature still resides within his flesh. However, the sin that dwells in the flesh is rendered ineffective—unable to work out its desires—when the believer is feeling at ease in the new man (Romans 6:6). Thus, he is free from slavery to the sin nature and bound to righteousness in Christ (Romans 6:18).
Scripture consistently and firmly describes the condition of the human nature: the fall of Adam introduced a spiritual and physical catastrophe that fundamentally corrupted the human nature. By examining the precise linguistic data—specifically the distinction between the feminine form (ἁμαρτία) denoting a principle, the masculine form (ἁμαρτωλός), expressing a characteristic of a person, and the neuter (ἁμάρτημα), conveying the consequence of sin—we observe that the biblical authors describe a reality far deeper than mere individual infractions. The sin nature dwelling in the flesh is an active, corrupting principle that manifests in opposition to God’s righteousness and enslaves the human will to its desires. The biblical doctrine of man reveals that righteousness cannot be produced through the refinement of the flesh or the observance of legal codes, as both are ultimately manipulated by this indwelling perversity. True righteousness is found only in the new birth of the human spirit through the washing and regeneration from the Holy Spirit, which, while not altering the intrinsic constitution of the human body or soul, imparts a new standing by immersion into the Christ and provides the necessary strength to mortify the deeds of the flesh. Therefore, acknowledging the totality of this corruption is not a concession to pessimism, but a prerequisite for grasping the magnitude of salvation; only when we recognize that our nature is entirely incapable of producing its own righteousness can we fully appreciate the grace that makes the believer a partaker of a divine quality of life, enabling him to walk in the light of the truth, apart from the works of the flesh.
*1*1 Timothy 2:14, Adam was not deceived, but the woman, being thoroughly deceived fell into transgression.
*2*1 Corinthians 6:18; Matthew 15:18