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What the Bible says about Wages of Sin is Death
(From Forerunner Commentary)

Genesis 3:4-5

We must acknowledge a foundational truth: Contrary to conventional wisdom, the human soul is not immortal. This is a false teaching that was implanted into human religion when Satan convinced Eve of it in the Garden of Eden. Essentially, the Devil tells her that God is a liar, she will not die, and in fact, eating of the Tree of Knowledge would make her like God, a goddess with the same abilities as the Creator Himself. Satan's deceptive assurance that she would not die—taking the sting out of God's command—was central to her decision to eat of the fruit.

Elsewhere, the Bible flatly asserts that humans are physical, mortal beings. First, of course, is God's own warning in Genesis 2:17 that, upon eating the fruit of the forbidden tree, "you shall surely die"—in other words, sin ultimately ends in death, both the physical death of the human body and in due course the destruction of man's spiritual component in the judgment (see Revelation 20:14-15; John 5:29). The apostle writes in Hebrews 9:27, "It is appointed for men to die once, but after this the judgment." Twice in Ezekiel 18, God declares that souls die: "The soul who sins shall die" (Ezekiel 18:4, 20), which the apostle Paul echoes in Romans 6:23: "For the wages of sin is death." Finally, Jesus warns in Matthew 10:28 that God can destroy both soul and body in Gehenna.

In fact, the Bible says only God has true immortality (I Timothy 6:15-16). Human beings can have immortality only through Christ and only through the resurrection from the dead, according to the pattern set by Jesus in His resurrection to eternal life (I Corinthians 15:22, 45-52). So, while true Christians have eternal life in them through the indwelling of the Holy Spirit, it is only an earnest, down payment, or guarantee of the fullness of eternal life that will be given at the resurrection (see II Corinthians 5:1-5; Ephesians 1:13-14).

As Job 32:8 says, man has a spirit that provides him with understanding, and Paul explains in I Corinthians 2:11 that it endows humanity with intellect. This spirit in man comes from God (Zechariah 12:1) and returns to Him when we die (Ecclesiastes 12:7; Acts 7:59). It records the events of our lives, our characters, and our personalities, which God somehow stores until the resurrection, when it will be returned, restoring each person's full memory and characteristics. However, the Bible never describes this human spirit as immortal or eternal; in fact, John 6:63 and Romans 8:10-11 explains that man needs that other spirit, God's Holy Spirit, to achieve eternal life.

So, what happens when a person dies? Again, the early chapters of Genesis provide a fundamental answer: "In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return" (Genesis 3:19). Humans, then, die and their bodies naturally decompose, breaking down into the elemental components of which they are made. The biblical usage of the Hebrew word Sheol and the Greek Hades—which some, following pagan thought, contend is a place where the spirits of the dead live on after death—actually means "the grave" or "the pit," describing the place of burial.

Every human that has died, with the exception of Jesus Christ, remains in his grave, whether it is in the earth or in the sea. Even David, righteous and beloved of God, awaits the resurrection in his grave. In Acts 2:29, Peter says to the crowd on the day of Pentecost, "Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. . . ."

Scripture also explains that in death, life and consciousness are absent. Solomon writes in Ecclesiastes 9:5, "The dead know nothing," and he later adds, "There is no work or device or knowledge or wisdom in the grave where you are going" (verse 10). The psalmist writes in Psalm 146:4 about a person's death, "His spirit departs, he returns to his earth; in that very day his plans perish." Thus, while God retrieves our human spirit for safekeeping, it has no inherent life, self-awareness, or any kind of functionality. It requires a living body to work, so once the body dies, it is inanimate, a mere record of a life but without life in itself.

In addition, while it is a record of a person's life, it is not the person himself. The Bible declares that people do not go to heaven (or to hell, for that matter) after death. In the same Pentecost sermon in Acts 2, Peter asserts, "For David did not ascend into the heavens" (Acts 2:34). Jesus Himself confirms this in John 3:13: "No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven." These direct statements confirm that all the dead, rather than going to heaven or hell or some sort of purgatory, await the resurrection in the sleep of death. They all await this call, which Paul bases on Isaiah 26:19: "Awake, you who sleep, arise from the dead, and Christ will give you light" (Ephesians 5:14).

It is encouraging to see what Isaiah 26:19 says: "Your dead shall live; together with my dead body they shall arise. Awake and sing, you who dwell in dust; . . . and the earth shall cast out the dead." In that great resurrection, just as in the first resurrection, God will give "eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality" (Romans 2:7). Thus, not only a Christian's hope of life after death rests in the resurrection of the dead, but even though they do not realize it, it is also the hope of all those who have never had the opportunity for salvation.

When that occurs, it will be clear that, indeed, "Death is swallowed up in victory" (I Corinthians 15:54)!

Richard T. Ritenbaugh
Death Is Not the End (Part Seven)

Genesis 6:7-9

In verse 9 is the first use of the term “grace” in the Old Testament. Others like Adam and Eve certainly received a measure of grace from God because He could have killed them on the spot for their disloyalty in submitting to Satan since the wages of sin is death (Romans 6:23). Abel, Seth, Enoch, and others undoubtedly also received grace. These men appear to have been converted (see Hebrews 11), and their sins forgiven.

Notice it says, “Noah found grace.” It is stated this way so we understand that he did not earn it by his conduct; it was given as a gift, which happens to every converted person. This is not all it says about Noah. Regarding his conduct, Genesis 6:9 states: “This is the genealogy of Noah. Noah was a just man, perfect in his generations. Noah walked with God.” The word “perfect” does not refer to his ancestry but to his habitual, daily conduct.

The terms “just,” “perfect,” and “walked with God” all signify his conduct among those in his family and community. Noah was a righteous man who could be trusted because people knew he kept the laws of God. “Walking with God” denotes one so close to God in his manner of life that He would keep company with him because he was obedient despite all the corruption surrounding him on every side. That he was perfect (“blameless,” KJV) among his contemporaries suggests he had no major flaws in his character. In addition, II Peter 2:5 calls him “a preacher of righteousness.”

We need to make sure we are correct regarding Noah and grace because we want to be consistent and accurate about receiving grace. Scripture always shows grace as something given by God; it is never earned. Genesis 6:8, then, does not say Noah received grace because his life already reflected all those good attributes, but that he was conducting his life righteously because God had given him grace. His conduct was proof that he found favor with God. God gave grace, and Noah then began living his life in a godly manner. The favor—grace—empowered him to behave as is recorded here.

An additional result of finding grace was to separate or sanctify him from all others on earth whom God had not sanctified for the purpose the Bible goes on to show. The grace, the favor, the gifts of God, always precede anything produced within His purpose and calling.

Noah stood out because he responded correctly to the grace, the gifts, the favor, God gave him, and so God called him righteous. Likewise, we have found favor, grace, and gifts in God's calling of us, so we need to evaluate whether we are responding as Noah did to the love of God shed abroad in our hearts by His Holy Spirit (Romans 5:5).

We must not just rush by this first mention of grace in the Bible, which God purposely and deliberately inserted here. He also intentionally used the term “found” so we will understand that Noah's conduct was a fruit of God's grace, not something inherent that made God call and use him. It was as if Noah was walking a path and came upon a great treasure that changed his entire life from then on. The Creator God put the treasure there for him to find.

Grace is a gift of God to enable us to reach our goals within His purposes. Like Adam and Eve and like Noah, we play essential roles in what is going on—but not until after God gives His gifts. Adam and Eve failed. Noah succeeded. We can see from Noah's record that grace leads to righteous conduct, walking with God, blamelessness, and making the right witness. In addition, grace provides salvation from the destruction to come. Without grace, there is no new creation.

John W. Ritenbaugh
Leadership and Covenants (Part Nine)

Psalm 111:10

If we sow obedience, in time we reap understanding. But if we sow disobedience, we reap madness, blindness, and confusion of heart (see Deuteronomy 28:28-29). Psalm 19:8 shows this same relationship: “. . . the commandment of the LORD is pure, enlightening the eyes.” When we uphold the commandments, our understanding becomes more precise. But the inverse is also true: When we break the commandments, our eyes become darkened, yet like the Pharisees, we may still proclaim, “We see” (John 9:41).

This cause-and-effect relationship underscores the seriousness of sin. We know that the wages of sin is death (Romans 6:23), but the above verses teach that sin also degrades a sinner's understanding. This principle illustrates the foolishness of thinking one can sin now and repent later, banking on God's forgiveness. Yes, God forgives sins that are not willful (see Hebrews 10:26-27), removing the death penalty, but He may not remove other effects of sin right away, if at all. Among these effects is sin's influence on the mind. Repentance does not restore everything to where it was before the sin.

The natural law in these verses also illuminates why the Bible refers to sin as a snare: It is far easier to get into a snare than out. When we sin, we lose some measure of understanding, at least for a time. This blurred state of mind makes it easier to make another wrong decision. That next sin then further blinds or clouds our judgment, making it easier to stumble yet again—and on it goes because sin has a terrible power to draw one in deeper. Because of our relationship with God, we have tremendous help in overcoming, but sin still entangles and blinds even the converted because that is sin's nature. Sin causes blindness, and blindness causes sin.

David C. Grabbe
Spiritual Blindness (Part Three): Choosing a Curse

Proverbs 14:12

Solomon is telling us that even the deeds we think are right are sinful, for if they were not sinful, they would not end in death. Death is the result of sin (Romans 6:23). So even the “good” things that we do without God are ultimately sinful because they arise from a corrupted nature.

Richard T. Ritenbaugh
Are Humans Good or Evil?

Ecclesiastes 3:16-17

How can God be in control when the world contains so much evil? How can God be in control with the evil prospering in their sins and the righteous suffering in their obedience? Does that not seem backward from the way that we would think of God operating things? How should a Christian react to this?

Certainly, Solomon was not the first to ask this question. As much as we might dislike having to deal with this, it is nonetheless a reality. In His wisdom, God chose to deal with humanity in this way, and perhaps most especially, to allow His own children to face these same circumstances.

Solomon was comforted by two godly realities that we should also understand and use. First, he assures us that God will judge. The timing of His judgment is in God's capable hands. Therefore, we must remember that nobody among humanity will get away with the evil that he does. The wages of sin—death—is a reality (Romans 6:23). We cannot allow ourselves to forget that God is judging. It is a continuous process, and in many cases, we simply are not aware of present, unseen penalties that the evil person may already be paying.

Second, human nature naturally thinks that the way God handles things is unfair, a judgment that is the work of the spirit of this world (Ephesians 2:2-3). However, God's perception of timing and judgment is a much broader and more specific picture regarding each person than we can see. We are not walking in others' shoes, nor are we aware of what God is planning for them to experience. Therefore, what we must know and properly utilize is the fact that, in a major way, other people are none of our business. That is God's concern, and He will take care of things in His time.

John W. Ritenbaugh
Ecclesiastes and Christian Living (Part Four): Other Gifts

Ezekiel 18:4

The church of God does not accept the Doctrine of the Immortality of the Soul, instead believing God's Word, which says indisputably, “The soul who sins shall die” (Ezekiel 18:4, 20). One of the very first things God taught Adam in the Garden of Eden was the consequence of sin: “you shall surely die” (Genesis 2:17), a truth the serpent hastened to contradict (Genesis 3:4).

In the New Testament, Jesus teaches in Matthew 10:28: “Do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell [Gehenna, a symbol of the Lake of Fire (see Revelation 20:11-15)].” Paul writes, “The wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23). Humans are mortal, and God must give eternal life; we do not have it inherently (see Romans 2:7; I Corinthians 15:53-54; I Timothy 6:16).

We believe that man indeed has a spirit (Job 32:8), “the breath of the Almighty [that] gives him understanding,” but that it is not his soul. When combined with a human brain, the human spirit allows a person to have the powers of mind. When he dies, the body returns to the dust, but his spirit returns to God (Ecclesiastes 12:7), who safeguards it as a record of his life.

Solomon also informs us that “the dead know nothing” (Ecclesiastes 9:5), and “there is no work or device or knowledge or wisdom in the grave” (verse 10), meaning that there is no consciousness in death. The person knows nothing, learns nothing, communicates nothing, does nothing—until the resurrection from the dead when God will unite that spirit with a new body, either a spiritual body or another physical body, depending on the resurrection (see Ezekiel 37:1-14; John 5:24-29; I Corinthians 15; I Thessalonians 4:13-18; Revelation 20).

Richard T. Ritenbaugh
What Happened at En Dor?

Luke 4:33-34

The Greek term underlying “destroy” is appolumi (Strong's #622). Vine's defines it as, “signifies 'to destroy utterly'; in the middle voice, 'to perish.' The idea is not extinction but ruin, loss, not of being, but of well-being.”

Behind “torment” is the Greek world basanizo (Strong's #928). It appears in relation to demons in Matthew 8:6, Mark 5:7, and Luke 8:28, all three recording the same event. In each case, the context indicates torture without the implication of death. Neither of these Greek terms, then, as used in Scripture, can be used dogmatically to prove death for angelic beings.

However, our search is far from over. If a man sins and does not repent, he dies ultimately in the Lake of Fire. Yet, if an angel sins, it appears—at this point—that his only penalty is the torment of being restrained with the knowledge of what he has lost. He lives on like a prisoner in jail with no hope of parole.

Scripturally, though, this does not balance the scales of justice because the Bible clearly states that the wages of sin not repented of is death (Romans 6:23). God says unambiguously, “The soul who sins shall die” (Ezekiel 18:4, 20). An angel is a soul too, that is, a living being with the liberty to make choices about moral conduct. Biblically, “soul” is not restricted to humans but simply indicates a breathing creature, which includes animals. Animals, however, do not make moral choices.

God's Word reveals much more about the completion of the purpose He is working out, His attitude toward sin, sins' effects, and what He has prophesied regarding the purity of His Kingdom that will be established when He completes the purpose He is now working out.

John W. Ritenbaugh
Do Angels Live Forever?

Luke 7:41-50

Interestingly, in the model prayer (Matthew 6:12), sin is expressed as debt. It is a true metaphor because duty neglected in relation to God is a debt owed to Him, one that must be discharged by paying a penalty. All have sinned (Romans 3:23), and the wages of sin is death (Romans 6:23). We are all under a peculiar form of indebtedness that we cannot pay and still have hope!

Simon and the woman each portray a class of sinners. Though all are sinners, some have incurred more debt through the way of life each has lived. Some are outwardly respectable, decent, and clean living, while others have fallen into gross, sensual, and open transgression. In this regard, Simon was a great deal "better" than the woman, who was coarse and unclean. She had been wallowing in filth while he attained civic respectability through rigid morality and punctilious observance of civility. He had far less to answer for than she, but he had also received a great deal more from his morality and righteousness than she had. God is not so unfair as to withhold blessings from people for the right they have done. Yet, regardless of the relative size of each one's debt, neither was able to pay it!

We all are sinful and stand in the same relation to God as these two debtors. One's sins may be blacker and more numerous than another's, but upon considering degrees of guilt and the complex motivations behind each one's sins, we may not be so quick to judge the woman's sins worse than Simon's. From this perspective, they were equal. His sins were clothed with respectability, but he still could not meet his debt. Jesus says, "They had nothing to pay." That also precisely describes our position in relation to each other.

What does this mean practically in regard to Jesus Christ and our sins? No depth of guilt, no amount of tears, no amount of self-flagellation or discipline, no amount of repentance can work this into a payable debt. Some of these are certainly required by God and are good to do, but forgiveness, the payment of our debt incurred through our personal sins, is by grace through faith (Ephesians 2:8). It comes by God's mercy through the blood of Jesus Christ (I John 1:7). We absolutely cannot pay it ourselves and still have hope of eternal life. If it could, God would owe us something—He would be indebted to us! That will never, never be.

John W. Ritenbaugh
An Unpayable Debt and Obligation

1 Corinthians 15:55-58

Is it still possible for us to sin and experience sin's sting? As long as the laws that define sin exist, the possibility of death remains because it is possible for us to break those laws. This is why verse 58 urges us so strongly to be steadfast and immovable in the work of the Lord. His work in us as individuals is to refine our character so that we never sin. We are in training to be in God's image, and God does not sin.

The term “sting” illustrates what is painful about sin. The most painful element involved in sin is death, and with death, all hope is lost. Sin kills. Do we believe that? Sin is the cause of death. The function of the laws of God is to provide knowledge of sin. God's laws give us knowledge of what to do and what not to do. Sin is still to be feared!

We must be careful, though, because our carnal nature is so deceitful that by giving us knowledge of what not to do, sin can actually play a role in arousing us to desire a taste of it, to experience its excitement. And so we can give in to sin. We must fight this desire with all our being. After God commanded her not to eat of the tree in the midst of the Garden of Eden, Eve failed to fight the intriguing desire, and she ended up sinning! God's laws have never been against us; He designed them for our good. They continue to give us guidance about what is right.

Our sins imposed the death penalty on us—and ultimately on our Savior—in the first place and still do if we continue sinning after He pays the debt. God's laws have not changed, and the penalty for breaking them remains the same despite Jesus' merciful payment on our behalf. Irrespective of the New Covenant, the laws continue to define sin. If we continue sinning, His death for our benefit is absolutely wasted. Specifically, at our baptism, His death pays only for sins committed in the past.

Christ's death is the means, the way, that opens the door for completing the perfection of our character into His image in preparation for the Kingdom of God. The Holy Spirit God gives us through the laying on of hands is the means of keeping His laws far more perfectly than before our calling. Sins committed after accepting His shed blood can put one on the road to the Lake of Fire because His death did not remove our obligation to obey the law. We must repent of sins committed following baptism so they do not produce more severe consequences.

God's laws still exist and are still in force, guiding us in living God's way.

John W. Ritenbaugh
Why Hebrews Was Written (Part One)

Hebrews 8:6

Many hold the mistaken belief that the New Covenant transforms living by faith and glorifying God into a far easier task than under the Old Covenant. “Easier” is an erroneous descriptor. Even though a convert is forgiven of past sins and receives wonderful gifts from God, including the Holy Spirit, the New Covenant also requires him or her to become a living sacrifice. Sacrificing one's life in humble submission to God is not easy, as the New Testament attests. Jesus lists some requirements in Luke 14:25-27:

Now great multitudes went with Him. And He turned and said to them, “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple. And whoever does not bear his cross and come after Me cannot be My disciple.”

Almost all who call themselves Christian today hold the opinion that, through the New Covenant, God has made salvation much easier to obtain. The central pillar in their belief seems to be that since Jesus kept the laws perfectly, and since He paid for the forgiveness of our sins through His sacrifice, when one accepts Him as Savior, the convert's obligation to meet the New Covenant's demands is somehow magically reduced or even eliminated. People carelessly say, “Jesus did it all for me.”

In plain language, a high percentage of professing Christians accept as true that God's law is essentially done away. They believe that Jesus kept it for us. While that idea contains truth, it has been twisted into a misleading concept: that we need not be as concerned about keeping it as those who lived under the Old Covenant. Nothing could be further from the truth! Why? Our willing, devoted, and careful participation in keeping His law is absolutely necessary to be created in God's image!

The reality is that the New Covenant establishes what we might call graduate-level requirements of keeping God's law. However, God compensates for our weaknesses by providing the spiritual tools to reach those levels. Jesus did keep the commandments for our benefit, in that God is mercifully willing to accept His righteous life and death to pay our debt to Him for our sins because we do not have sufficient righteousness to pay the cost to have the death penalty removed.

But something is missing in people's misunderstanding of this reality, so their trust in it is also skewed. What is missing is what radio broadcaster Paul Harvey called “the rest of the story”: the truth that godly character is not imposed but built, created, with the willing and dedicated assistance of the person being transformed. The world's flawed conclusion dismisses the fact that God's creation of each person into His image is only just beginning at the individual's forgiveness and baptism into the church and the Family of God.

Anyone thinking of baptism should consider—if we have little need to be concerned about sin—why Jesus is so solemn and stern in His admonition in Luke 14:25-27 about His disciples following such high standards. Not being discussed at this point is that, despite Christ's wonderful gift in sacrificing Himself to pay our indebtedness to God, the reality is that the wages of sin, death, remain because the existence of the laws continues.

What we find is that God not only forgives us, but in our calling He also gives us the spiritual tools to fight and win the spiritual battles we engage in to keep sin from re-enslaving us. The fight against sin continues. God provides the tools for us to go on to perfection (Hebrews 6:1-2) if we will believe in them and use them.

John W. Ritenbaugh
Why Hebrews Was Written (Part One)

2 Peter 2:4

Regarding “the angels who sinned”, the Bible asserts that “God did not spare” them, meaning that He has not pardoned their sins, just delayed their punishment. The verse goes on to say that, in the meantime, He has “cast them down to hell [tartaroo] and delivered them into chains of darkness, to be reserved for judgment.”

E.W. Bullinger writes that their prison, Tartarus, “is not Sheol or Hades, . . . [but] denotes the bounds or verge of this material world” (A Critical Lexicon and Concordance to the English and Greek New Testament, “hell,” p. 370). Tartarus, then, is a holding place—this material world—where the demons are awaiting their final judgment. Their ultimate penalty is not “chains of darkness” or “everlasting chains under darkness” (Jude 6), but something far more permanent to be rendered in “the judgment of the great day.” This appointed time of judgment still awaits them (see Matthew 8:29).

Paul writes unambiguously that “the wages of sin is death” (Romans 6:23). God also says in Ezekiel 18:4, 20, “The soul who sins shall die.” Scripture does not stipulate that this applies only to humans (soul means “living being”—even God is a soul; see Leviticus 26:11, 30; Isaiah 1:14; Jeremiah 6:8; Zechariah 11:8; Matthew 12:18; Hebrews 10:38; etc.), nor does God's Word ever say that sin can be paid for by a lengthy, even eternal, imprisonment (as many speculate will be the demons' fate). According to these verses, all sin requires death for expiation, and since the Bible does not indicate that demons will repent of their sins and accept Jesus Christ's death to pay for their transgressions, only their own deaths will cover their many terrible sins.

Richard T. Ritenbaugh
Eternal Torment?


 




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