MISREADING OF “DEAD IN SIN”
A significant driver behind the
doctrine of pre-faith regeneration is a flawed anthropology, particularly rooted
in a misreading of Eph 2:1-10. When Paul refers to being “dead in sins,” he is
using metaphor. In Scripture, death often conveys alienation from God,
while life signifies union with Him. This death is “on account of” or “without
respect to” our sins (Greek nouns are in the dative; there is no preposition).
Calvinists interpret this metaphor as entailing moral inability—a person cannot
believe because they will not, borrowing Edwards’ distinction
between natural and moral inability. But other biblical metaphors for depravity
do not imply total inability.
Many Calvinists presuppose their interpretation
of “dead” and then superimpose it onto Ephesians 2. Yet the broader separation
motif—evident in Eph 2:12, 13, 19 and 4:18—suggests alienation, not
incapacitation. Colossians 2:12-13 confirms that spiritual death does not eliminate
the ability to respond in faith.
Romans 6:1-11 helps clarify the metaphorical
use of “dead.” The phrase “died to sin” occurs three times (vv. 2, 10, 11), two
of which refer to believers and once to Christ. Paul uses this phrase to convey
a change in authority, not a change in nature. The passage is often misread—sometimes
leading to erroneous debates between eradicationists (sin nature destroyed)
and counteractionists (sin nature counteracted). In Romans 6, “dead to
sin” means freedom from sin’s ruling power, not a lack of capacity to act. This
reading undermines the Calvinist claim that “dead in sin” means total
inability. That the metaphor applies differently in different contexts only
reinforces its flexibility and non-literal nature.
To be “dead in trespass and sins”
(Eph 2:1) does not entail a total incapacity to respond to God. Scripture
teaches that the unregenerate can:
·
Act in accordance with conscience (Gen 3:7)
·
Hear God (Gen 3:10-13)
·
Respond to God (Gen 3:10-13) (Adam and Eve died
spiritually when they ate the fruit but they were still capable of hearing from
God and responding to God)
·
Repent (Luke 15:18-19) (The prodigal son, in a
state of deadness [Luke 15:32]still recognized his sin and returned to the father)
·
Seek God (John 3)
·
Fear God (Acts 10:2)
·
Pray (Acts 10:2) (Both Nicodemus and Cornelius
were “seeking” God before their regeneration. But if they are dead in their
sins, how can this be?)
·
Have prayers and alms recognized by God (Acts
10:4, 31)
·
Know the truth about God (Rom 1:18-20)
·
Perceive God’s attributes (Rom 1:18-20)
Ephesians 2:8-9 states that
salvation is “through faith.” Some Calvinists argue that this faith is given by
God prior to or concurrent with salvation. But the grammar presents a problem. “Faith”
(pistis) is a feminine noun; “this” (touto) is neuter. It is
grammatically improbable that “faith” is the antecedent of “this.” Syntactically,
“this” is best understood as referring to the entire preceding clause (2:1-7),
not merely “faith.” Moreover, if one argues that regeneration precedes faith
based on Eph 2:5 (where God “made us alive”), it leads to absurd results: does
faith (v. 8) follow our being seated in heavenly places (v. 6) or glorification
(v. 7)? Obviously not, Calvin himself wrote, “[Paul] does not mean that faith
is the gift of God, but that salvation is given to us by God.” A. T. Robertson
agreed: the neuter demonstrative “this” refers not to “faith” but to the act of
being saved. Indeed, no one can believe apart from enabling grace—but enabling
grace does not equal regeneration. The question is whether God enables all to
believe, or selectively regenerates some so they can believe. (David L. Allen, Liberating
Romans from Reformed Captivity: A Critical Evaluation of Calvinism’s
Interpretation of Paul’s Letter [Dallas: Legacy Ink, 2025], 149-51)
