Grace: freedom to sin, or freedom not to?

Response to comment [from a Christen]: "It is freedom from sin. He who has died has been freed from sin.  All things are now lawful, although I highly recommend you do not decide to take up human trafficking as a means of income."

Yep. We know that everyone who has been born of God does not sin (1 Jn 5:18).

You don't want to get into the human trafficking bus'? Ro 6:17

Response to comment [from a Christian]: "It's a good question. Like Jack Benny "I'm thinking! I'm thinking!"."

Sometimes it takes a test to get the answer (2 Cor. 2:4).

"People are like tea bags — they don’t know their own strength until they get into hot water.” Harriett Burnham of Orange
 

Response to comment [from other]: [Grace: freedom to sin, or freedom not to?]

We are free to obey (Heb 5:9).

What shall we say then? Shall we continue in sin, that grace may abound? [Rom. 6:1].

"Paul is being argumentative. He wasn’t, you remember, when he was discussing sin. Rather, he was stating facts. He wasn’t trying to prove anything. He just looked at life in the raw, right down where the rubber meets the road, and said that we are all sinners. However, now he uses this idiomatic question which opens this chapter, and he is argumentative. In the Greek the question is asked in such a way that there is only one answer. He precedes the question with “What shall we say then?” After you see God’s wonderful salvation, what can you say to it? Our only fitting response is hallelujah! What else can you say to God’s wonderful salvation? Now Paul’s argumentative question is this: “Shall we continue in sin, that grace may abound?”

And this, my friend, is God’s answer to the question of whether, after we are saved, we can continue to live in sin. The answer is, “God forbid” or “perish the thought!” or “may it never be!”" McGee, J. V. (1991). Thru the Bible commentary: The Epistles (Romans 1-8) (electronic ed., Vol. 42, pp. 104–105). Nashville: Thomas Nelson.

"What spiritual dirty diaper is worn by one declared by God Himself to share the very righteousness of His Son? Speak plainly."
 

He is freed from sin (Isa 61:10). We are to hold fast in our faith.

"1 Ti 1:19 faith. The first is subjective and means continuing to believe the truth. The second is objective, referring to the content of the Christian gospel. a good conscience. See note on v. 5. shipwreck. A good conscience serves as the rudder that steers the believer through the rocks and reefs of sin and error. The false teachers ignored their consciences and the truth, and as a result, suffered shipwreck of the Christian faith (the true doctrine of the gospel), which implies severe spiritual catastrophe. This does not imply loss of salvation of a true believer (see notes on Rom. 8:31–39), but likely indicates the tragic loss that comes to the apostate. They had been in the church, heard the gospel and rejected it in favor of the false doctrine defined in vv. 3–7. Apostasy is a turning away from the gospel, having once known it. See notes on Heb. 2:3, 4; 3:12–15; 6:1–8; 10:26–31." MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 1862). Nashville, TN: Word Pub.

Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck [1 Tim. 1:19].

"Living the Christian life is not as simple as some would like us to believe. It is more complex than walking when the light is green and not walking when the light turns red. We have intricate personalities, and Paul is saying there is real danger for us in our human inconsistencies and failures. I assume you are not living in some ivory tower somewhere. Some Christians feel they are, that they are above the landscape and the smog and are way up yonder. But for those of us today who are walking on the sidewalks of our cities and rubbing shoulders with rough humanity and the problems of the world, we find that there are inconsistencies and failures. The danger we face is that of accomodating our faith to our failure.

A man I knew came home from the mission field and got a job doing something rather ordinary. He said, "The Lord led me to do this." He had trained about nine years to be a missionary, and now he said the Lord had led him back home to take a job that just wasn’t very important. I asked him if he really felt that that was the way the Lord leads, and he insisted it was. He repeats this so frequently that I am afraid what actually happened was that he accommodated his faith to his human failure on the mission field. That is a grave danger for all of us. My friend, when you and I fail—when there is inconsistency in our lives—we ought to go to Him and tell Him that we have fallen short, that we haven’t measured up. As we will read shortly in 1 Timothy, the Lord Jesus is a wonderful mediator between God and man. We need not be afraid to go to Him." McGee, J. V. (1991). Thru the Bible commentary: The Epistles (1 and 2 Timothy/Titus/Philemon) (electronic ed., Vol. 50, pp. 33–34). Nashville: Thomas Nelson.

Response to comment [from a Christian]: "Perhaps you (or Vernon McGee) could help me understand if people who are followers of Jesus Christ (Christians) are incapable of sinning/dead to sin, why would the Apostle Paul acknowledge that those who commit certain sins (from my understanding sexual sins) be excommunicated from the Church (The Body of Christ) if they don't repent the sin(s) that they were accused of/caught doing?"

People are capable of sinning.  Paul told the Corinthian Church not to put up with sin in their midst. 

"1 Co 5:1 sexual immorality. This sin was so vile that even the church’s pagan neighbors were doubtless scandalized by it. The Corinthians had rationalized or minimized this sin which was common knowledge, even though Paul had written them before about it (v. 9). The Gr. for "immorality" is the root of the Eng. word "pornography." his father’s wife. The man’s stepmother, with whom having sexual relations bore the same sinful stigma as if between him and his natural mother. Incest was punishable by death in the OT (Lev. 18:7, 8, 29; cf. Deut. 22:30) and was both uncommon ("not even named") and illegal under Roman law.

5:2 puffed up. So arrogant and carnal as to excuse even that extreme wickedness. taken away. Excommunicated as in v. 7 (see Matt 18:15–17; Eph. 5:3, 11; 2 Thess. 3:6).

5:3 already judged. Paul had passed judgment on the sinner, and the church also needed to.

5:4 name of our Lord. Consistent with His holy person and will. gathered together. This action is to be done when the church meets publicly (see notes on Matt. 18:15–18). power. Authority is in view. Action against unrepentant sinning in the church carries the weight of the Lord’s authority.

5:5 deliver … to Satan. "Deliver" is a strong term, used of judicial sentencing. This is equal to excommunicating the professed believer. It amounts to putting that person out of the blessing of Christian worship and fellowship by thrusting him into Satan’s realm, the world system. See note on 1 Tim. 1:20. the destruction of the flesh. This refers to divine chastening for sin that can result in illness and even death. See notes on 11:29–32; cf. Acts 5:1–11. spirit … saved. The unrepentant person may suffer greatly under God’s judgment, but will not be an evil influence in the church; and he will more likely be saved under that judgment than if tolerated and accepted in the church. day of the Lord Jesus. This is the time when the Lord returns with His rewards for His people. See note on 1:8." MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 1735). Nashville, TN: Word Pub.

Also see:

Scandals in the Corinthian Church by J Vernon McGee