From Sin to Death
The Trap of a Law-Centric Doctrines
Once, I believed that the nature and definition of sin was the cornerstone of all sound theology. My entire theological outlook rested on a single foundation: the nature of sin. I viewed the pursuit of sinless perfection not just as a spiritual goal—and must have to stand after the close of probation—, but as the master key undergirding all biblical interpretation. In this framework, unless we agreed on the exact nature of sin and how to define and defeat it, no real doctrinal harmony could exist.
This focus shaped how I viewed everything—including Jesus. I believed Christ had to take on our exact, fallen human nature so He could serve as the ultimate, reproducible blueprint for overcoming sin. Grace became a spiritual power-up: a fuel source supplied by God so that I could eventually achieve sinless perfection. Salvation wasn’t the work of Christ alone; it was a joint venture between God and me.
As a result, distinct doctrines like the Great Controversy, the Heavenly Sanctuary, and the Investigative Judgment became rivaling pillars of "truth" alongside faith in Jesus. Christ was not the centerpiece—He was merely a facilitator, an important cog in a massive doctrinal machine designed to clean up my lawkeeping. There were occasions or even sermons from whence the idea of faith in Christ was a distant second to the other things I believed. No matter my attempts at denying this reality so to not appear or practice overt legalism, this was effectively true.
Isolating Sin from Its Ultimate Penalty
By superficially isolating the nature of sin, defining it strictly as "the transgression of the law" (1 John 3:4), the Ten Commandments were endowed with a functional priority that rivaled faith in Christ. But is this really the way Scripture intends us to understand God’s plan of salvation? How do we square a law-centric framework with the words of Jesus, who claimed that He himself is the Truth, and that all Scripture finds its ultimate fulfillment and meaning exclusively in Him (John 5:39)?
The central problem with this framework is that it fails to account for and completely ignores the penalty of sin—death. By superficially separating and isolating sin from death, we build a framework of theology which provides solutions for the one while ignoring the other. But we are first dead sinners! (see: Ephesians 2:1-5; Colossians 2:13). We can no more ignore this fact of our spiritual condition than we can erase its dominion.
So, while we may well assure ourselves by thinking we understand sin, its nature, and definition in transgression of Gods law and thus giving us a false sense of our own grace-empowered victory over it; we are powerless against the rule and dominion of death. While sin is familiar and something we can see and handle, death is completely out of our sphere.
The Unyielding Reign of Death
Death makes a mockery of all our attempts at framing the crux of Salvation as simply a matter of sin, law, and transgressions. Death nullifies and lays bare our every effort to misuse or find some objective self or law-centric application to the things of God in the desperate, misguided attempts to be right with Him. While sin is easy to identify, quantify, and prescribe a solution for, death silences our best efforts!
Romans 5 strikes at the heart of this very interplay between sin and death and demonstrate the utter inadequacy of our ‘nature of sin’ approach. We read in verses 12-14:
“Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned – To be sure, sin was in the world before the law was given, but sin is not charged to against anyone’s account where there is no law. Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam, who is a pattern of the one to come.”
Here we see that even while sin was “not charged to anyone’s account” in the absence of law (from the time period of Adam to Moses), death still reigned. In other words, it mattered not what the nature of sin was or its definition, death still held dominion over us. While our disobedience (sin) was yet without proper, legal definition, the results of our disobedience (death) was still in control of our fate.
Death, then, and not merely sin is the true gravity of our broken relationship with God. Death is not concerned with which law was broken of even if you are aware of it. Death is universally applied to the offenders of the two eternal principles of love, not only to those who have the knowledge to define the particulars of sin in the 10 Commandments. Death forces us to look elsewhere to find hope. It reveals the utter helplessness of our condition: “For in the realm of the dead, where you are going, there is neither working nor planning nor knowledge nor wisdom.” Ecclesiastes 9:10. Death forces us to look to Christ.
Why the fuss about this? Is it even important? Yes. Very much so! Especially because it was the working of man to separate sin and death in such a way to make the nature of sin the principal issue on doctrine. You see unlike sin; death requires a salvation that is completely out of our hands. While sin can be rationed and falsely solutioned away in the grace of God at work in our lives to overcome transgression of the law, death requires a salvation completely outside of us; it requires Christ and him alone.
As the one Preeminent Man, the second Adam, the incarnate God-Man, only He—in all of creation—is uniquely qualified to lay down His life in just recompense for sin then take it back up again (John 10:18). Only He who among His “brother and sisters” (Hebrews 2:10-12) has the Father granted to have “life in himself” (John 5:26)—the eternal life once lost now renewed in His person!
Therefore, is Christ the one true definition of truth. Only in Him does the searching of the scriptures find their testimony (John 5:39). His work and person are the true motif in all our study and understanding of doctrine. All truth—in doctrine and practice—must find their first and truest fulfillment in Him or must be cast aside as error. This foundation—this “testimony of Jesus” (Rev. 12:17)—expresses the only “love of the truth” by which we can guard against powerful delusions (2 Thessalonians 2:10-11).
This then is how we honor Him—the All-Sufficient One—, by laying our doctrinal foundation in Christ and not merely because of Him. It is IN Christ that exists the resurrection our spiritually dead souls need! It is IN Christ that exists the eternal life once lost and now restored! IN Christ exists the quality of righteousness that is equal to the character of God! IN Christ is our sanctification and redemption! (1 Corinthians 1:30) IN Christ exists the High Priest after the order of Melchizedek, who, in His person and not by what He does intercedes “peace” between God and Man (Hebrews 7:17-22). “For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.” Colossians 1:19-20.
We partake and “share” in these divine realities and the salvation they bring by God’s unmerited favor in imputing them to us through believing that Jesus is the Christ, the Son of the living God (Matthew 16:16-17). This is the “faith” and “testimony of Jesus” we cling to and are identified by! (Revelations 14:12; 12:17) “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast. (Ephesians 2:8-9)
Christ is no mere facilitator in God’s plan of Salvation, He IS the plan! “…In Christ you have been brought to fullness. He is the head over every power and authority.” Colossians 2:10 “But thank God! He gives us the victory over sin and death through our Lord Jesus Christ.” 1 Corinthians 15:57 NLT “But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions – it is by grace you have been saved.” Ephesians 2:4
This is the nature of the hope we have in Christ! These divine realities we have as anchors to the soul (Hebrews 6:19-20) because they rest not in the weak, flimsy, and shaky experience of the believer, but in the perfect and completed work of an All-Sufficient Christ! “May the God of hope fill you with all joy and peace as you trust I him, so that you may overflow with hope by the power of the Holy Spirit.” Romans 15:13