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Particulars of Christianity:
307 Free Will and Calvinism


"Dead IN Sin" vs. "Dead TO Sin"

Calvinism and Logical Fallacies (Part 1)
Calvinism and Logical Fallacies (Part 2)
Romans 9: God's Irresistible Will?
The English Word Predestined
Freewill Belief: Is It a Saving Work?
John Calvin: His Life in Geneva
John Wesley Defines The Issues
What Does It Mean to be Spiritually Dead?
"Dead IN Sin" vs. "Dead TO Sin"
The Apostolic Origins of Freewill Doctrine
Isaiah 64:6: Are Man's Best Efforts at Righteousness Filthy Rags?
Illustrating How Freewill Works



In our article entitled, "What Does It Mean to be Spiritually Dead?" we examined the Calvinist definition of Spiritual Death and showed it was logically flawed. In particular, we demonstrated that the Calvinist comparison of a dead spirit to a dead body is inaccurate. By looking at such passages as Psalms 148:4 and James 2:26 we showed that, unlike dead bodies (which cease to function at death), dead spirits continue to perform the function of invigorating the body. And, looking at such passages as Ephesians 2:1,5,11-14, we showed that the proper definition of death is "separation" NOT "loss of function." Thus, there is no reason to assume that a dead spirit lacks capabilities simply because a dead body loses all capability and function.

In this article we will be addressing this topic from a slightly different perspective. The issue in question is the Calvinist claim that a dead spirit is unable to choose God of its own freewill.

First, we must ask the following question: As Christians, is it possible for us to choose sin and disobedience?

As a matter of common sense, most Christians will accurately answer "yes, we can and do still choose to sin." And this is not only a "common sense" answer, but it is also the Bible's answer.

1 John 5:16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.

Here in John, we see the apostle addressing the issue of what to do when Christian brothers sin. Thus, from John's instructions here, we know that John understood that Christians not only could continue to sin, but in some cases would do so. (Not that this excuses sin. In fact, John says here we are to correct each other from sinning.)

1 John 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

Here again we see very clearly that the apostle John thought it was possible for Christians to sin. He writes to instruct them not to do so and to let them know that if they do so, they have an advocate with the Father, Jesus Christ, who mediates and intercedes for them.

1 John 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

John states in verse 8 that we deceive ourselves if we say we have no sin. Does he simply mean "past sins" or is he indicating again that Christians can and do (unfortunately) commit sin even when they are saved? Verse 9 clearly tells us John is speaking of continuing to sin and not just past sins because in verse 9 John instructs his audience to confess their sins so that they can be forgiven. Thus, John is indicating this is instruction for how to deal with future sin that will need to be confessed in the future.

So it is clear from the words of the apostle John that he understood Christians can and would continue to sin (unfortunately) and must continue to confess and repent of that sin.

And Jesus himself instructs us how we are to deal with Christian brothers who sin against us.

Matthew 18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

Luke 17:3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. 4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.

Here we can clearly see two things. First, John's instructions in 1 John 5:16 regarding correcting a brother who sins originates from and perfectly parallels Jesus' instructions here in Matthew 18:15 and Luke 17:3. Both John and Jesus understood that Christian brothers would continue to sin and so they gave instructions regarding how that sin should be dealt with.

Now that we have established that Christians can and do continue to choose to sin after they come to Christ we will move on to the second part of our study.

Calvinists are quite fond of using such passages as Ephesians 2:1,5 and Colossians 2:13 (which state clearly that sinners are "dead in sin") to support the Calvinist doctrine that being "dead in sin" means being unable to choose God of our own freewill. However, despite the Calvinist central appeal to SINNERS being "dead IN sin," throughout the New Testament, particularly in Romans, the Bible has much to say about CHRISTIANS being "dead TO sin."

We will now take a brief survey of those passages, listing them one right after the other in order to demonstrate the relative prominence this concept has in the New Testament. Keep in mind that the phrase "dead IN sin" only occurs 3 times (Ephesians 2:1, 2:5 and Colossians 2:13.)

Speaking of Christ Jesus in Romans 6:7 Paul states a simple truth, "For he that is dead is freed from sin." The idea is that by death, we become "dead TO sin," and Christians, "being buried into Christ's death in baptism" are likewise "dead TO sin." (Romans 6:3-6.)

Romans 6:1 What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein?

Romans 6:8 Now if we be dead with Christ we believe that we shall also live with him:

(Note: In verse 2, Paul says we are "dead TO sin" and here in verse 8, he says we are "dead WITH Christ" indicating that these two phrases are synonymous. The idea is that by being "with Christ" we are "dead TO sin.")

Romans 6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

(Note: We see that continuing throughout chapter 6, Paul is instructing Christians to consider themselves with Christ to be "dead TO sins.")

Romans 8:10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

(Note: In verse 10, Paul asserts that being "in Christ" the "body is dead because of sin." Now, we know Paul is talking about Christians who are alive, so their bodies are not dead in the sense of physical death. Rather, Paul is asserting that being in Christ, the sinful nature of the flesh is dead. And in verse 13, Paul instructs that WE are to put to death those sinful deeds of the body.)

Colossians 2:20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances

(Note: Again, here we see Paul describing Christians as being "with Christ" dead TO or FROM the rudiments of the world. However, Paul is still concerned that these Christians are living "as though they were in the world" despite the fact that they are supposed to be dead to the world.)

Colossians 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory. 5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

(Note: This passage is very similar to Romans 6:11-13 and particularly Romans 8:10-13. Paul uses the same idea of "mortifying" the deeds of the body. In Romans 6, Paul instructs us to "think of ourselves as dead TO sin" but here in verse 3 he refers to it as a fact, saying "For you ARE dead." So, it is not just a matter of our acting "as if" we are dead TO sin, we are as a matter of fact, dead TO sin.)

2 Timothy 2:11 It is a faithful saying: For if we be dead with him, we shall also live with him:

(Note: This phrase "dead with him" is the same one used by Paul in Romans 6:8.)

1 Peter 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

(Note: Peter and Paul are in agreement. Christians are "dead TO sin.")

These passages represent the opposite of what is presented in such passages Ephesians 2:1,5 and Colossians 2:13. In Ephesians 2:1,5 and Colossians 2:13, SINNERS are depicted as being "dead IN sin" and "cut off" from God (Ephesians 2:12-13.) In Romans 6:1-2, Romans 6:8, Romans 6:11-13, Romans 8:10-13, Colossians 2:20, Colossians 3:1-5, 2 Timothy 2:11, and 1 Peter 2:24, CHRISTIANS are presented as being "dead TO sin" and "alive TO God with Christ."

However, (and here is the key), even when we are "dead TO sins in Christ," Christians are still capable of choosing to sin. (And if we do, as John instructs, we are to confess and we will be forgiven.) So, if when we are "dead TO sin" we can still choose sin, then when we are "dead IN sin," (or "dead TO God") we must still be able to choose God.

The fact that when we are "dead TO sin" we can still choose that which we are dead to proves that nothing about the term "dead" or "death" in any way implies we are unable to choose that which we are dead to. So, even when people are spiritually dead and so are "dead TO God," there is no reason to think we are unable to choose that which we are dead to, namely God. Just as when we are "dead TO sin" we can still choose to return to sin, when we are "dead TO God" we can still choose to turn to God and repent. Therefore, the Calvinist claim that being spiritually dead means we cannot choose God is patently incorrect and completely unwarranted by the Bible's use of the term "dead."

One finally point that we will address is a last ditch effort that a Calvinist might make in order to salvage their position. At this point Calvinists may suggest that these passages, which we have covered above are simply describing Christians undergoing a process of dying to sin during which it is still possible for them to choose sin until the process becomes complete at which point the Christian will be incapable of sin.

However, if such a defense is offered one might ask how the Calvinist could then object to a Freewill Proponent's similar interpretation of our being "dead IN sin." Freewill Proponents could suggest that man is in a process of dying to God during which it is still possible for him to choose God until that process becomes complete at which point he will be incapable of choosing God. Since scripture does not distinguish qualitatively between our being "dead IN sin" and our being "dead TO sin" no valid objection can be made to interpreting the "death" involved in both as being the same. Put simply, if the Calvinist believes our being "dead TO sin" is a process during which we can still choose to sin, then the Calvinist must concede that our being "dead IN sin" or "dead TO God" can also be a process during which we are still capable of choosing God.