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Believers Relationship with Sin and Death in Scripture

The relationship between believers and sin and death is fundamentally altered through their identification with Christ's death and resurrection. While all humanity is born into sin, believers are called to fight against their sinful nature and are no longer helpless slaves to sin [8, 16].

Sin is understood as a transgression against God, originating from a love of self, dishonor to God, and disobedience [11]. It can manifest as "vanity" or "all sorts of sinful acts" [9]. The Bible teaches that all human beings are born sinners [8]. Paul emphasizes the universal sinfulness of both Gentiles and Jews, stating that all are "under sin’s power and cannot find favor with God by any action of their own" [12]. God's anger is depicted as a necessary response to sin [12].

For believers, their relationship with sin changes because of their "vital connection with the death of Jesus" [16]. This connection means that from God's perspective, Jesus' death to sin is also theirs [15]. This does not imply that believers become entirely insensitive to sin or temptation; rather, they are still engaged in a battle against sin [16]. However, they are no longer compelled to live as slaves to sin and can choose not to sin [16]. This new ability to lead a new life stems from being identified with Christ’s death, burial, and resurrection [15]. As 1 Peter suggests, believers, like the risen Christ, "ought to have no more to do with sin" [14].

Death, in Scripture, is described in various ways, including the termination of life, the return of dust to the earth, the cessation of breath, and the dissolution of the "earthly house of this tabernacle" [5]. For believers, physical death is sometimes referred to as "falling on sleep" [5]. However, the Bible also speaks of "eternal death," which is described as the miserable fate of the wicked in hell [4]. This eternal death is presented as the necessary consequence and "wages of sin" [7]. It involves banishment from God, society with the devil, and a "lake of fire" [7]. The duration of these penal sufferings for the lost is described using the same Greek words (aion, aionios, aidios) that describe the eternal existence of God, Christ, and the Holy Spirit, indicating an unending duration [4].

The concept of a "sin leading to death" is mentioned in 1 John 5:16, where the author states, "There is a sin leading to death. I don’t say that he should make a request concerning this" [3]. This contrasts with a "sin not leading to death," for which intercession is encouraged [3].

Believers are said to persevere in a state of grace, meaning that once justified and regenerated, they "can neither totally nor finally fall away from grace, but will certainly persevere therein and attain everlasting life" [6]. This doctrine is supported by passages such as John 10:28-29 and Philippians 1:6 [6]. This perseverance is understood to follow from the immutability of divine decrees, the provisions of the covenant of grace, and the atonement of Christ [6].

The contrast between believers and unbelievers is also highlighted. Paul asks, "what agreement does Christ have with Beliar? Or what share does a believer have with an unbeliever?" [1, 2]. This implies a fundamental separation in their spiritual allegiances and destinies. While the wicked indulge their sinful nature, the godly actively fight against it [8]. Those who commit sin are described as being "of the devil," not by birth, but by imitation [10]. Believers, having been claimed by Christ, are ultimately claimed by God [13].

Sources

  1. II Corinthians “II Corinthians 6:15 (LEB) — And what agreement does Christ have with Beliar? Or what share does a believer have with an unbeliever?”
  2. 2 Corinthians “2 Corinthians 6:15 (NASB) — Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever?”
  3. 1 John “If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don’t say that he should make a request concerning this. -- 1 John 5:16”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Eternal death — The miserable fate of the wicked in hell (Matt. 25:46; Mark 3:29; Heb. 6:2; 2 Thess. 1:9; Matt. 18:8; 25:41; Jude 1:7). The Scripture as clearly teaches the unending duration of the penal sufferings of the lost as the "everlasting life," the "eternal life" of the righteous. The same Greek words in the New Testament (aion, aionios, aidios) are used to express (1) the eternal existence of God (1 Tim. 1:17; Rom. 1:20; 16:26); (2) of Christ (Rev. 1:18); (3) of the Holy Ghost (Heb. 9:14); and (4) the eternal duration of the sufferings of the lost (Matt. 25”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Death — May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) "The dust shall return to the earth as it was" (Eccl. 12:7). (2.) "Thou takest away their breath, they die" (Ps. 104:29). (3.) It is the dissolution of "our earthly house of this tabernacle" (2 Cor. 5:1); the "putting off this tabernacle" (2 Pet. 1:13, 14). (4.) Being "unclothed" (2 Cor. 5:3, 4). (5.) "Falling on sleep" (Ps. 76:5; Jer. 51:39; Acts 13:36; 2 Pet. 3:9. (6.) "I go whence I shall not return" (Job 10:21); "Make me to know mine end" (Ps.”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Perseverance of the saints — Their certain continuance in a state of grace. Once justified and regenerated, the believer can neither totally nor finally fall away from grace, but will certainly persevere therein and attain everlasting life. This doctrine is clearly taught in these passages, John 10:28, 29; Rom. 11:29; Phil. 1:6; 1 Pet. 1:5. It, moreover, follows from a consideration of (1) the immutability of the divine decrees (Jer. 31:3; Matt. 24:22-24; Acts 13:48; Rom. 8:30); (2) the provisions of the covenant of grace (Jer. 32:40; John 10:29; 17:2-6); (3) the ato”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Death, Eternal — The necessary consequence of sin -- Ro 6:16,21; 8:13; Jas 1:15. The wages of sin -- Ro 6:23. The portion of the wicked -- Mt 25:41,46; Ro 1:32. The way to, described -- Ps 9:17; Mt 7:13. Self-righteousness leads to -- Pr 14:12. God alone can inflict -- Mt 10:28; Jas 4:12. Is described as Banishment from God. -- 2Th 1:9. Society with the devil &c. -- Mt 25:41. A lake of fire. -- Re 19:20; 21:8. The worm that dies not. -- Mr 9:44. Outer darkness. -- Mt 25:30. A mist of darkness for ever. -- 2Pe 2:17. Indignation, wrath, &c. -- Ro 2:8,9. Is called Destr”
  8. Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
  9. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  10. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
  11. Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
  12. Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
  13. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
  14. 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 4 (introduction): LIKE THE RISEN CHRIST, BELIEVERS HENCEFORTH OUGHT TO HAVE NO MORE TO DO WITH SIN. (1Pe. 4:1-19) for us--supported by some oldest manuscripts and versions, omitted by others. in the flesh--in His mortal body of humiliation. arm-- (Eph 6:11, Eph 6:13). the same mind--of suffering with patient willingness what God wills you to suffer. he that hath suffered--for instance, Christ first, and in His person the believer: a general proposition. hath ceased--literally, "has been made to cease," has obtained by the very fact of His having ”
  15. Romans (Protestant academic) “Tyndale House on Romans 6:4: 6:4 we died and were buried with Christ: The believer’s power over sin and the ability to lead a new life stem from identification with Christ’s death, burial, and resurrection (see 6:5, 8). From God’s perspective, Jesus’ death to sin (see 6:10) is ours as well. His rising to new life means that we also begin to lead a new life, and in the future our bodies will also be raised.”
  16. Romans (Protestant academic) “Tyndale House on Romans 6:2: 6:2 we have died to sin: As Paul makes clear in 6:3-10, our new relationship to sin is possible because of our vital connection with the death of Jesus. Just as dying means entrance into an entirely new state of being, our relationship with sin is now different because of Christ’s death. To be “dead to sin” does not mean to be entirely insensitive to sin and temptation—believers are still involved in a battle with sin (6:12-14). However, Christians no longer have to live as helpless slaves to sin; they can choose not to sin (6:6, 14, 16-22).”
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