There are two kinds of Christians, easily identified and clearly distinguished from each other. How can there be such a paradox? It is the question that must present itself to every thoughtful mind. The fountainhead of the Christian life is the same for all. Then how can two streams from it flow so widely apart? When every Christian, as we have seen, has been brought through God’s grace into the same position and put under the same control, how does one become carnal and another spiritual? How can two persons, each of whom is born again, live such differing lives? An answer to this question is essential if one chooses intelligently to be a spiritual Christian and to carry out that choice steadfastly. 

THE COEXISTENCE OF TWO NATURES IN EVERY BELIEVER

Every Christian is conscious of inward conflict and a duality within himself that he experiences but perhaps does not understand. Part of him aspires to be well pleasing unto God, another part of him wants to satisfy every demand of self. Part of him longs for the peace and rest of the promised land, another part lusts for the leeks, onions, and garlic of Egypt; part of him grasps Christ, and part of him grips the world. He has to admit that there seems to be a law of gravitation that tends to pull him sinward while simultaneously a counteracting law lifts him Christward.

The scriptural explanation of this duality in Christian experience is found in the coexistence of two natures within the believer: the old, sinful Adamic nature and the new, spiritual Christ nature. Let us turn to the first epistle of John for its precise unfolding of this fundamental truth. The apostle John is a mature Christian, writing to those who can at least receive very deep spiritual truth. In the simplest of language, he teaches the coexistence of the two natures in every believer.

1 John 1:8

“If we say that we have no sin, we deceive ourselves, and the truth is not in us.

If any Christian, no matter how full-grown he is or how many special experiences he has had, says that he is entirely freed from the old sinful nature, he deceives himself. But such a person does not deceive his family, neighbors, or fellow Christians, nor does he deceive God. In the next verse, God makes provision for the very sins which will come out of the root of sin still existing in this self-deceived Christian (1 John 1:9). These “sins” which are forgiven and the “unrighteousness” which is cleansed, are the sins and the unrighteousness of saints.

But the apostle John goes further. “If we say we have no sin,” the inevitability of logic compels us to say that we do not sin, for if the root of sin is eradicated, then from what source could sins come? Every stream, no matter how tiny, must have a source. A few days ago, looking out upon the Alps in a heavy rainstorm, I saw ten streams of water flowing down the mountainside. I look out again in today’s sunshine, and not one of those streams can be seen. If there is “no sin,” then the believer “cannot sin.” The old apostle uses very drastic language here—it may be that he knew he was writing to some who, in the very earnestness and intensity of desire, were in danger of believing this unscriptural doctrine.

1 John 1:10

“If we say that we have not sinned, we make him [God] a liar, and his word is not in us.”

The gross, vulgar, more open sins may have gone from us but what of the hidden sins of the heart; the pride even in our spiritual attainment, the attitude of self-righteousness toward others who are still on a lower plane, the harshness of judgment of those who do not believe as we do, the secret irritability, sometimes even toward those we love best, the unloving thought toward relative, friend or servant, the intolerance toward the weak or willful, or the countless sins of omission that must be charged against the Christian by the One who said, “To him that knoweth to do good and doeth it not, to him it is sin.” Sin is not merely an act but also an attitude and an absence. It is not only what we do but what we do not do. It is what we are and are not in the innermost part of our being as God sees us. Who has a scriptural apprehension of sin as it is in man and holiness as it is in God? Could you ever say he is without sin?

In every believer, that old nature can do nothing but sin. John traces this sinful nature back to its original source in Satan. Inherent within the old nature is a threefold inability: it cannot know God, obey God, or please God. By physical birth, every person becomes the possessor of this God-ignorant, God-defying, and God-displeasing nature, and it remains in him as long as he lives on earth.

But there is in every believer that new nature which cannot sin. The old apostle leads us along the trail to its source in God. Inherent within the new nature is a threefold capacity: it can and does know, obey, and please God. By spiritual birth, every person becomes the possessor of this God-knowing, God-obeying, God-pleasing nature.

1 John 3:6-9

“Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God does not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.”

These two natures cohabitate every believer. This truth is repeatedly brought out in 1 John. John wrote to those believers as though he did not expect them to sin because they had this God-inspired, God-begotten nature within them.

1 John 2:1

“My little children, these things write I unto you, that ye sin not.”

Yet he made full provision for their sinning because they had within them this Satan-inspired, devil-begotten nature.

1 John 2:1

“And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.”

God does not attempt to change or improve the old nature because it is unchangeable and unimprovable. Cultivation through education and travel does not change one iota; it is clothed in a more refined and respectable costume. God does not attempt to subject it, for it is incorrigible and irreconcilable. Government and laws may keep it partially suppressed, but it is planning and secretly executing a world revolution against God and His government, and stands ready to break out in vehement action at every favorable opportunity. God does not attempt to eradicate it, because He has a far more wonderful way of conquering this sinful nature, which we shall soon consider. 

Source: “Life on the Highest Plane” by Ruth Paxson

Dear Lord, help us to consider this matter honestly. Our response will determine whether we are with You or banished from Your presence for all eternity.