“There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.” Romans 8:1-2
Written by Dr. Marcus J. Serven
What are Christians to think about the benefits of the “New Birth?” This question especially comes into focus when the ongoing struggle with sin is considered. A Christian might ask, “Since I am born again, why am I still struggling with sin?” The Bible’s teaching on this subject is that when a person experiences the New Birth that person is delivered from the penalty of sin and declared to be righteous on the merits of Jesus Christ alone (Rom. 3:24-26, 8:1-4; 2 Cor. 5:21; Eph. 2:8-9; 1 Pet. 2:24-25, 3:18). This does not mean that the battle with sin is over for that new believer. Instead, there is an ongoing struggle with sin which is an ordinary part of the Christian life, and each Christian should expect this.
Roman Catholics have historically rejected this way of thinking and called the forgiveness of sins in the life of the believer (our justification) a “legal fiction.” R. C. Sproul notes,
Rome rejects this concept of imputed forensic justification on the grounds that it involves God in a “legal fiction.” Rome alleges that this view casts a shadow on the integrity of God and his justice. For God to consider someone just who is not inherently just is for God is to be guilty of some sort of fiction or deceit. Rome cannot tolerate Luther’s simil iustus et peccator. A person is either just or sinful; one cannot be both at the same time…Rome’s view presupposes that the only true justness or righteousness is inherent righteousness. It denies the truth of imputation. The biblical doctrine of justification is not a legal fiction. It is a legal reality precisely because it is based on a real (or true) imputation of real and true righteousness. Neither Christ’s righteousness nor its imputation to us is a matter of fiction. It represents the reality of divine grace.
R. C. Sproul, Faith Alone, 105-106
Moreover, the Bible asserts that the struggle with sin is not only real, but that it is also very normal (cf. Rom. 7:21-25; Eph. 4:20-24; Col. 3:12-14; James 4:7-8; 1 Peter 5:8-11). The reality is that we still live in our fleshly bodies and regularly have conflict with our three enemies: the world, the flesh, and the devil. Throughout our life here on earth, the struggle with sin will be a real part of our life. When we graduate to Heaven that struggle will end and we will receive a “heavenly body” that no longer endures the trials of sinful temptation (Rev. 21:1-4). That will be wonderful day, indeed!
The analogy of the “fourfold state of man,” then, is an extremely useful tool for understanding and coping with the believer’s ongoing struggle with sin. It gives clarity to the Christian who seeks to understand why their prevailing sins still give them such difficulty. And, it gives them confidence to continue the struggle with the temptations and trials of this world. Here it is…
- Before the Fall: posse non peccare = able not to sin.
- After the Fall: non posse non peccare = not able not to sin.
- After Regeneration: posse peccare et non peccare = able to sin and not to sin.
- In Heaven: non posse peccare = unable to sin.
Consider these helpful statements from Augustine, R. C. Sproul, Martin Luther, John Calvin, and Thomas Boston as they answer the question, “Since I am born again, why am I still struggling with sin?”
As Originally posited by Aurelius Augustine (354-430):
“When, sunk in the darkest depths of ignorance, man lives according to the flesh undisturbed by any struggle of reason or conscience, this is his first state. Afterwards, when through the law has come the knowledge of sin, and the Spirit of God has not yet interposed His aid, man, striving to live according to the law, is thwarted in his efforts and falls into conscious sin, and so, being overcome of sin, becomes its slave…this is man’s second state. But if God has regard to him, and inspires him with faith in God’s help, and the Spirit of God begins to work in him, then the mightier power of love strives against the power of the flesh…this is the third state of a man of good hope. And he who by steadfast piety advances in this course, shall attain at last to peace, that peace which, after this life is over, shall be perfected in the repose of the spirit, and finally in the resurrection of the body. [This is the fourth state] Of these four different stages the first is before the law, the second is under the law, the third is under grace, and the fourth is in full and perfect peace.” (Augustine, Enchiridon, Chapter 118 “The Four Stages of the Christian’s Life”)
R. C. Sproul’s Summary of Augustine’s Teaching:
“Augustine is famous for distinguishing various moral states or conditions of man both prior to the fall and after it. Before the fall Adam had the ability to sin (posse peccare) and the ability not to sin (posse non peccare). He did not possess the inability to sin (non posse peccare) or the inability not to sin (non posse non peccare). We struggle a bit with this language because the last condition which describes Augustine’s view of original sin, is spelled out with a double negative, non posse non peccare. To say that fallen man is unable not to sin means that we are able only to sin. We simply are unable to live without sinning. We sin out of a kind of moral necessity because we act according to our fallen nature. We do corrupt things because we are corrupt people. This is the essence of what it means to be fallen.” (Sproul, Grace Unknown: The Heart of Reformed Theology, 123)
From the Reformer, Martin Luther (1483-1546):
“According to the apostle and the simple sense of him who is in Christ Jesus, it is not merely the lack of a quality in the will or indeed merely the lack of light in the intellect, of strength in the memory. Rather it is a complete deprivation of all rectitude and of the ability of all the powers of the body as well as the soul and of the ability of all the powers of the body as well as the soul and of the entire inner and outer man. In addition to this, it is an inclination to evil, a disgust at the good, and disinclination toward light and wisdom; it is a love of error and darkness, and fleeing from good works and a loathing of them, a running to what is evil…” (Luther, What Luther Says, 1300-1301)
From the Reformer, John Calvin (1509-1564):
“This is the hereditary corruption to which early Christian writers gave the name of Original Sin, meaning by the term the depravation of a nature formerly good and pure…when it was clearly proved from Scripture that the sin of the first man passed to all his posterity, recourse was had to the cavil, that it passed by imitation, not propagation. The orthodox, therefore, and more especially Augustine, labored to show, that we are not corrupted by acquired wickedness, but bring an innate corruption from every womb.” (Calvin, Institutes, 2.1.5)
From the Puritan, Thomas Boston (1676-1732):
“There are four things very necessary to be known by all that would see heaven: 1. What man was in the state of innocence, as God made him. 2. What he is in the state of corrupt nature, as he hath unmade himself. 3. What he must be in the state of grace, as created in Christ Jesus unto good works, if ever he be made a partaker of the inheritance of the saints in light. 4. What he will be in his eternal state, as made by the Judge of all, either perfectly happy, or completely miserable, and that for ever. These are weighty points, that touch the vitals of practical godliness, from which most men, and even many professors, in these dregs of time, are quite estranged. I design, therefore, under the divine conduct, to open these things, and apply them.” (Boston, The Fourfold State of Human Nature, 37)
Thomas Boston labeled the four stages of of human nature in this way: (1) Primitive Integrity, (2) Entire Depravity, (3) Begun Recovery, (4) Consummate Happiness or Misery. Nonetheless, the classic way of describing the fourfold state of man is:
- Before the Fall: posse non peccare = able not to sin.
- After the Fall: non posse non peccare = not able not to sin.
- After Regeneration: posse peccare et non peccare = able to sin and not to sin.
- In Heaven: non posse peccare = unable to sin.
What are the benefits of teaching the “fourfold state of man”?
What are the benefits of recognizing and applying the “fourfold state of man” to the doctrine of the Christian life? First of all, the “fourfold state of man” provides a comprehensive picture of human life from the beginning to the end. Secondly, it gives Christians a high degree of personal confidence that their ongoing struggle with sin will prove to be beneficial in the end. The Bible teaches that Christians can resist sinful impulses and by God’s grace “put off the old man” and “put on the new man” (cf. Eph. 4:20-24; Col. 3:12-14). This transformation comes about through the work of the Holy Spirit in the Christian’s life. Thirdly, this doctrine gives biblical counselors a significant tool in helping Christians in the midst of their personal struggles with sinful behavior. Sadly, many Christians feel helpless in gaining any ground in the ongoing struggle with sin. By understanding the “fourfold state of man” the Believer can realize—perhaps for the very first time—that they can experience victory in their own life. Last of all, this doctrine gives hope for Christians as they grow weary of this world and prepare themselves for the future reality of heaven. In summary, the “fourfold state of man” is a useful doctrine to enable and encourage Christians as to their true state in the ongoing struggle with sin. And that, demonstrates the benefits of teaching this important doctrine.
Sources for Further Research:
Beeke, Joel R. and Mark Jones. A Puritan Theology: Doctrine for Life. Grand Rapids, MI: Reformation Heritage Books, 2012.
Beeke, Joel R. Puritan Reformed Spirituality: A Practical Theological Study from our Reformed and Puritan Heritage. Webster, NY: Evangelical Press USA, 2006.
Boston, Thomas. The Fourfold State of Human Nature. Originally published in 1720; Reprint, Edinburgh: The Banner of Truth Trust, 1964.
Calvin, John. Institutes of the Christian Religion. John T. McNeill, ed. Ford Lewis Battles, trans. 2 vols. Library of Christian Classics, no. 20-21. Philadelphia, PA: The Westminster Press, 1960.
Douglas, J. D. The New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
- “Augustine of Hippo”, by D. F. Wright
- “Boston, Thomas”, by C. G. Thorne, Jr.
- “Calvin, John”, by W. S. Reid
- “Luther, Martin”, by Carl S. Meyer
- “Marrow Controversy, The”, by J. D. Douglas
- “Puritans; Puritanism”, by Peter Toon
- “Scotland”, by W. S. Reid
- “Scotland, Church of”, by J. D. Douglas
Elwell, Walter A., ed. Evangelical Dictionary of Theology. 2nd Edition. Grand Rapids, MI: Baker Book House, 1984, 2001.
- “Antinomianism”, by Robert D. Linder
- “Augustine of Hippo”, by Bradley J. Gundlach
- “Boston, Thomas”, by Alan F. Johnson
- “Calvin, John”, by William Stamford Reid
- “Justification”, by James I. Packer
- “Luther, Martin”, Rudolph W. Heinze
- “Man, Doctrine of”, by H. D. McDonald
- “Marrow Controversy”, by Douglas F. Kelly
- “Puritanism”, by Mark A. Noll
- “Salvation”, by R. E. O. White
- “Sanctification”, by R. E. O. White
- “Sin”, by Donald G. Bloesch
- “Depravity, Total”, by Charles C. Ryrie
Lloyd-Jones, Martyn. The Puritans: Their Origins and Successors. Edinburgh, Scotland: The Banner of Truth Trust, 1987.
Luther, Martin. What Luther Says: A Practical In-Home Anthology for the Active Christian. Ewald M. Plass, ed. St. Louis, MO: Concordia Publishing House, 1959.
Muller, Richard A. Dictionary of Latin and Greek Theological Terms. Grand Rapids, MI: Baker Book House, 1985.
Packer, James I. A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.
Sproul, R. C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Book House, 1995.
Sproul, R. C. Grace Unknown: The Heart of Reformed Theology. Grand Rapids,
MI: Baker Book House, 1997.
Sproul, R. C. Willing to Believe: The Controversy Over Free Will. Grand Rapids,
MI: Baker Book House, 1997.
Wallace, Ronald S. Calvin’s Doctrine of the Christian Life. Eugene, OR: Wipf and Stock Publishers, 1997.
Dr. Marcus J. Serven, ThM and DMin
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