It is common for Christians to say, “I am just a sinner.” At first, this sounds like humility. But when we compare it with the New Testament’s language, something feels off. Scripture consistently calls believers saints, children of God, and new creations — never sinners. This raises an important question: Should a Christian identify as a sinner, or has Christ given us a new identity that we must embrace?
Thesis Statement
A Christian’s identity is not “sinner.” In Christ, believers
are called saints, new creations, and children of God.
True repentance means turning away from sin and dying to the old self.
Christians are not meant to continue sinning as a way of life (Rom. 6:1–2; 1
John 3:9). Yes, we stumble at times, but those stumbles do not define who we
are. The truth of the gospel is this: we are saints in Christ who may
occasionally stumble, not sinners who occasionally do something right.
Clarification
This is not a claim of perfection or sinless living. Scripture is plain: “If
we say we have no sin, we deceive ourselves” (1 John 1:8). Christians still
wrestle with temptation and must confess their sins (1 John 1:9). But
imperfection does not equal identity. Sinner describes our condition
before Christ; saint describes our condition after Christ.
Sinner vs. Saint — Identity Traits
|
Sinner (Before Christ) |
Saint (In Christ) |
|
Defined by sin (Eph. 2:1–3) |
Defined by grace (Eph. 2:4–6) |
|
Slave to sin (Rom. 6:6, 20) |
Slave to righteousness (Rom. 6:18) |
|
Old self/nature (Col. 3:9) |
New creation (2 Cor. 5:17) |
|
Under condemnation (Rom. 8:1, outside Christ) |
No condemnation in Christ (Rom. 8:1) |
|
Separated from God (Isa. 59:2) |
Reconciled to God (Rom. 5:10) |
|
Dead in trespasses (Eph. 2:1) |
Alive in Christ (Rom. 6:11) |
|
Enemy of God (Rom. 5:10) |
Child of God (1 John 3:1–2) |
|
Habitual practice of sin (1 John 3:8) |
Called to holiness (1 Pet. 1:15–16) |
Paul and John on Sin and Identity
Paul’s Teaching
Paul is often cited as calling himself the “chief of
sinners” (1 Tim. 1:15). But careful reading shows he was magnifying grace, not
describing his present identity.
- Formerly
a sinner: “Though formerly I was a blasphemer, persecutor, and
insolent opponent” (1 Tim. 1:13). The Greek adverb πρότερον (proteron)
means “formerly, once, in the past.” It points to Paul’s old life, not his
current state.¹
- “Chief
of sinners” clarified: In verse 15 Paul says, “of whom I am (εἰμί,
eimi) foremost.” Though this is present tense, NT Greek often uses
present verbs to express a category or rhetorical emphasis rather than
strict time reference.² Paul uses this as humble self-categorization, not
as a doctrinal statement of his present identity. Verse 16 makes this
explicit: Paul became an example of Christ’s perfect patience, not
proof that he remained a sinner.
- New
identity: Elsewhere Paul never calls Christians sinners. He addresses
believers as saints (Rom. 1:7; 1 Cor. 1:2; Eph. 1:1). He insists
they are dead to sin and alive to God (Rom. 6:11), new creations (2 Cor.
5:17), and under no condemnation (Rom. 8:1).
John’s Teaching
John strikes a careful balance between honesty about sin and
clarity about identity.
- Acknowledges
sin’s reality: “If we say we have no sin, we deceive ourselves”
(1 John 1:8). Christians still stumble, but they confess and are cleansed
(1 John 1:9).
- Not
a lifestyle of sin: “No one born of God makes a practice of
sinning” (1 John 3:9). The Greek phrase ποιεῖν τὴν ἁμαρτίαν (poiein
tēn hamartian) indicates ongoing, habitual sin, not occasional
failure.³
- Born
sinners, reborn saints: Scripture affirms original sin — “Behold, I
was brought forth in iniquity” (Ps. 51:5). All are born sinners (Rom.
3:23). But in Christ, believers are reborn as saints and children of God
(1 John 3:1–2).
Timeline of Identity
|
Stage |
Identity |
Scripture |
|
Before Christ |
Sinner by nature — born in sin, enslaved to sin, under
wrath |
Ps. 51:5; Rom. 3:23; Eph. 2:1–3 |
|
At Conversion |
Forgiven — washed, justified, adopted |
Acts 22:16; Rom. 5:1; Gal. 4:4–7 |
|
After Conversion |
Saint / Child of God — new creation, dead to sin, alive in
Christ |
2 Cor. 5:17; Rom. 6:11; 1 John 3:1–2 |
Theological & Practical Implications
- How
we speak about ourselves
Words shape identity. To call ourselves “just sinners” reinforces an identity Scripture says is dead. The New Testament never uses this label for believers but consistently calls them saints. - Assurance
in Christ
Identifying as a sinner can erode confidence and keep believers in constant doubt. Identifying as a saint honors Christ’s finished work and strengthens assurance (Rom. 8:1). - Motivation
for holiness
If I believe I am a sinner, sin feels inevitable. If I believe I am a saint, holiness becomes the expectation. - Humility
rightly understood
True humility does not deny what Christ has done. It says: “I was a sinner, but Christ has made me new.” Paul models this by remembering his past while boasting in Christ’s grace (1 Tim. 1:15–16; Gal. 6:14). - The
danger of excuses
Many Christians misuse “I’m just a sinner” as a “get out of jail free card” for lukewarm living. But Scripture never permits this (Rom. 6:15). Grace restores us when we stumble, but it never excuses sin.
Conclusion
Scripture is black-and-white: all people are born sinners,
condemned under sin and separated from God. But those who repent and believe in
Christ are forever changed — forgiven, washed, adopted, and made saints. Paul
and John both affirm that Christians may stumble, but they are no longer
defined as sinners.
To keep calling ourselves “just sinners” is not humility. It
denies the new identity Christ purchased and can become an excuse for
mediocrity in holiness. The balance of Scripture is this: Christians are not
perfect, but they are being perfected. They are not yet sinless, but they are
no longer slaves to sin.
Final Statement
We must stop identifying as sinners who occasionally do
something right.
The gospel declares we are saints in Christ who may occasionally stumble
— but our true identity is forever rooted in Him.
Notes
- πρότερον
(proteron): “formerly, earlier, once” — used of past states, not
present identity (cf. Gal. 4:13).
- Greek
present εἰμί (eimi) can express a category or ongoing truth,
not necessarily a current state of being; compare 1 Cor. 15:9 — “I am the
least of the apostles.”
- ποιεῖν
τὴν ἁμαρτίαν (poiein tēn hamartian) = “to practice sin” (1 John
3:9). The verb poiein indicates habitual practice, not isolated
acts.
