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Sin works by deceit to entangle the affections. [Let us examine] the ways whereby it is done and the means of their prevention.

The second thing in the words of the apostle ascribed unto the deceitful working of sin is its deception. A man is “drawn away and enticed.” This seems particularly to respect the affections, just as the drawing away does the mind. The mind is drawn away from duty, and the affections are enticed unto sin. Thus a man is said to be “enticed,” or entangled as with a bait. For there is an allusion in it unto the bait wherewith a fish is taken on the hook holding him to his destruction. Sin deceives in this same way.

Concerning this effect of the deceit of sin, we shall briefly show: (1) What it is to be enticed; (2) What course sin takes; and (3) What way it proceeds to entice, ensnare, or entangle the soul.

Sin Entices the Emotions

The affections are entangled when they stir up frequent imaginations about the proposed object that this deceit of sin leads towards. When sin prevails, and the affections are gone fully after it, it fills the imagination with it, possessing it with images and appearances of it continually. Such persons “devise iniquity, and work evil upon their beds.” In particular, 2 Peter 2:14 tells us that “they have eyes full of adultery and they cannot cease from sin.” That is, their imaginations are possessed with a continual representation of the object of their lust.

The lust of the eyes is that which by them is conveyed unto the soul. Now, it is not the bodily sense of seeing, but the fixing of the imagination from that sense on such things, that is intended. And this is called the “eyes,” because thereby things are constantly represented unto the mind and soul, as outward objects are unto the inward sense by the eyes. And oftentimes the outward sight of the eyes is the occasion of these imaginations. So Achan declares how sin prevailed with him (Josh. 7:21). First, he saw the wedge of gold and Babylonian garment, and then he coveted them. He rolled them—the pleasures and the profit of them—in his imagination, and then fixed his heart upon the obtaining of them. Now, the heart may have a settled, fixed detestation of sin; but, if a man find that the imagination of the mind is frequently solicited by it and exercised about it, he may know that his affections are secretly enticed and entangled.

Sinful Imaginations Affect the Mind

This entanglement is heightened when the imagination can prevail with the mind to lodge vain thoughts in it with secret delight and complacency. This may be before the consent of the will to sin is obtained. Although the soul would not for the world do the thing, which yet thoughts begin to lodge in the mind about it. All these thoughts are messengers that carry sin to and fro between the imagination and the affections, and increase them, inflaming the imagination, and entangling the affections more and more. Achan thinks upon the golden wedge, which makes him like it and love it. By loving it, his thoughts are infected and return to the imagination of its worth and goodly show; and so by little and little the soul is inflamed unto sin.

Sinful Deceptions Weaken the Will

We have shown, and shall yet farther evidence, that it is a great part of the deceit of sin to tender lessening and extenuating thoughts of sin unto the mind. “Is it not a little one?” or, “There is mercy provided;” or, “It shall be in due time relinquished and given over.” This is the language of sinful deceit to a deceived heart. Now, when there is a readiness in the soul to hearken and give entertainment unto such secret insinuations, it is evidence that the affections are enticed. When the soul is willing, as it were, to be tempted and courted by sin, it has lost its affections unto Christ and is entangled. When the deceit of sin has prevailed thus far on any person, then he is enticed or entangled. The will has not yet come to the actual conception of this or that sin by its consent, but the whole soul is inclined toward it.

How Sin Deceives

1. It takes the mind off its guard.

It makes use of its former deception upon the mind by drawing it off from its watch and circumspection. Says the wise man in Proverbs 1:17, “Surely in vain is the net spread in the sight of any bird.” If the bird has eyes open to discern the snare, and a wing to carry it away, it will not be caught. In vain should the deceit of sin spread its snares and nets for the entanglement of the soul, while the eyes of the mind are intent upon what is happening. But if the eyes be put out or diverted, wings are of very little use for escape; and, therefore, this is one of the ways which is used by them who take birds or fowls in their nets. They have false lights or shows of things, to divert the sight of their prey; and when that is done, they take the season to cast their nets upon them. So does the deceit of sin—it first draws off and diverts the mind by false reasoning and pretences, as has been showed, and then casts its net upon the affections for their entanglement.

2. It makes sin appear desirable.

Taking advantage of such seasons, sin is proposed as desirable. This is the laying of a bait to which the apostle in this verse evidently alludes. Such bait seems desirable and suitable. It is proposed to the hungry creature for its satisfaction; and it is by all artifices rendered desirable and suitable. Thus sin is presented by the help of the imagination unto the soul. Hebrews 11:25 tells us that there are “pleasures of sin. Now, this pleasure of sin consists in its suitableness to give satisfaction to the flesh, to lust, and to corrupt affections. Hence there is that caution in Romans 14:14—”Make no provision for the flesh, to fulfil the lusts thereof.” That is, ” Do not suffer your minds, thoughts, or affections to fix upon sinful objects suited to give satisfaction to the lusts of the flesh and cherish them thereby.” In, Galatians 5:16, “Fulfil not the lust of the flesh.” When men are under the power of sin, they are said to “fulfil the desires of the flesh and of the mind” (Ephesians 2:3). When, therefore, sin would entangle the soul, it prevails with the imagination to solicit the heart, by representing this false-painted beauty or pretended satisfactoriness of sin. Then if Satan provides any peculiar temptation, it often inflames all the affections and puts the whole soul into disorder.

1. It hides the danger that attends sin.

It covers it as the hook is covered with the bait, or as the net spread over with meat. It is not, indeed, possible that sin should utterly deprive the soul of the knowledge of the danger of it. It cannot dispossess it of its notion or persuasion that “the wages of sin is death,” and that it is the “judgment of God that they that commit sin are worthy of death.” But it so takes up and possesses the mind with the desirableness of sin, that it diverts them from an actual and practical contemplation of the danger of it. What Satan did in and by his first temptation, that sin does ever since. At first, Eve guards herself with calling to mind the danger of sin: “If we eat or touch it we shall die” (Genesis 3:3). But as soon as Satan had filled her mind with the beauty and usefulness of the fruit to make one wise, how quickly did she lay aside her practical consideration of the danger of eating it and the curse due unto it; or else relieves herself with a vain hope that it should not be, because the serpent told her so.

Likewise, David was beguiled in his great transgression by the deceit of sin. His lust being pleased and satisfied, the consideration of the guilt and danger of his transgression was taken away. Now when sin presses upon the soul to this purpose, it will use a thousand wiles to hide the terror of the Lord from the soul. Hopes of pardon shall be used to hide it. Future repentance shall hide it. The present importunity of lust combined with the occasions and opportunities shall hide it. Thus sin deceives by hiding the dangers of sinning from us.

4. It raises perverse reasonings in the mind.

Sin uses many excuses—the surprise of the occasion, the present opportunity, and the balancing of duties. It will encourage the mind to sin based upon the promise of future repentance or other such reasonings. A thousand such excuses are given to lead the mind into false and perverse reasoning.

The Importance of the Heart

We must understand the importance of guarding the heart if we are to escape the deception of sin. Let us take heed of our affections which are commonly referred to in the Scripture as the heart, as the principal thing which God requires in our walking before him. Proverbs 4:23 says “Keep thy heart with all diligence,” or “Before every watch, keep thy heart.” You have many things that you watch over—you watch to keep your lives, to keep your estates, to keep your reputations, and to keep up your families. But,” he says, “above all these keepings, prefer that, attend to that of the heart, of your affections, that they be not entangled with sin.” There is no safety without it. Save all other things and lose the heart, and all is lost. You will say, then, “What shall we do, or how shall we observe this duty?”

Ways to Guard Your Affections

Colossians 3:2—”Set your affection on things above, not on things on the earth.” Fix your affections upon heavenly things. This will enable you to mortify sin. Were our affections filled, taken up, and possessed with these things, as it is our duty that they should be, what access could sin, with its painted pleasures, its sugared poisons, and its envenomed baits, have unto our souls? How should we loathe all its proposals, and say unto them, “Get ye hence, abominable thing!” For what are the vain, transitory pleasures of sin, in comparison of the exceeding recompense of reward which is proposed unto us (2 Corinthians 4:17, 18)?

2. Focus on the Cross of Christ

As to the object of your affections, in an especial manner, let it be the cross of Christ, which has exceeding efficacy towards the disappointment of the whole work of indwelling sin. “God forbid that I should glory, save in the cross of our Lord Jesus Christ, whereby the world is crucified unto me, and I unto the world” (Galatians 6:14). In the cross of Christ, Paul gloried and rejoiced. His heart was set upon this; and these were the effects of it—it crucified the world unto him, making it a dead and undesirable thing. The baits and pleasures of sin are all taken out of the world, and the things that are in the world entice and entangle our souls. If the heart be filled with the cross of Christ, it casts death and undesirableness upon them all. It leaves no seeming beauty, no appearing pleasure or comeliness, in them.

Labor, therefore, to fill your hearts with the cross of Christ. Consider the sorrows he underwent, the curse he bore, the blood he shed, the cries he put forth, the love that was in all this to your souls, and the mystery of the grace of God. Meditate on the vileness, the demerit, and punishment of sin as represented in the cross, the blood, and the death of Christ. Is Christ crucified for sin, and shall not our hearts be crucified with him unto sin? Shall we give entertainment unto that, or hearken unto its dalliances, which wounded, and pierced, and slew our dear Lord Jesus? God forbid! Fill your affections with the cross of Christ that there may be no room for sin.

3. Pay Attention to Care for Spiritual Things

Look to the vigor of the affections towards heavenly things. If they are not continually attended, excited, directed, and warned, they are apt to decay, and sin lies in wait to take every advantage against them. We have many examples in the Scripture of those who lost their first love by allowing their affections to decay. This should make us jealous over our own hearts, lest we also should be overtaken with backsliding. Therefore, be jealous over them. Often strictly examine them and call them to account and supply unto them due considerations for their exciting and stirring up unto duty.

From The Works of John Owen, Volume VI. Formatting and modern English by Jim Ehrhard.

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International