Topical Studies
Death as Wages of Sin
(From Forerunner Commentary)
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Genesis 2:17 (Go to this verse :: Verse pop-up)
When we read in Genesis 2:17, do we not subconsciously read into it, "Yes, but He does not really mean that. He means we will eventually die"? We soften it, expecting that God will not carry through with what He literally says. The Keil-Delitzsch Commentary says about this verse, "That in the day that you eat thereof you shall die." It means as soon as he ate, he would die. The Keil-Delitzsch is a very conservative commentary. The Interpreter's Bible Commentary, which is one of the most liberal commentaries, says, "Death would follow immediately!" From one of the most conservative commentaries, Keil-Delitzsch, to one of the most liberal, The Interpreter's Bible Commentary, they agree the verse says that when they touched that tree, thus showing the intent of their heart, they would die. In the beginning, at creation, all sin is deemed as worthy of death. Every sin is a capital offense. In creation, God was not obligated in any way to give life to you or me. Life is a gift that puts us under obligation, and that obligation is stated, or at least implied very strongly, right when man is being created. God gave life to man and put him under the obligation of being the image-bearer of God (Genesis 1:26). That is why we were created. In chapter 2, we are further obligated by God's command to take of the Tree of Life, and not the other tree. The implication there is that only God knows how we are to live in order to fill our obligation to be the image-bearer of God. We have to learn that the root of sin lies in the desire of men to live their lives in self-centered independence from God. This is what keeps us from being the image-bearers of God that He intended us to be. If we deviate from this, have we not broken our obligation to God? If we deviate from this—if we go from the path, if we miss the mark—we have sinned. We have broken our obligation to mirror and reflect the holiness of God. Implied by the name “Tree of Life,” God is telling us that we do not intrinsically possess the kind of life that God has, and that if we want that kind of life, it must be added. It is added through what the Tree of Life symbolized. What if we do not meet our obligations? We forfeit the gift of life when we sin. Is God unfair if something is so clearly stated? Do we see why He commands us to choose life? He sets before us two different ways. He commands us to go in a certain direction, because if we go in the other direction we have broken our obligation to be image-bearers, and then He is not obligated any longer after that to continue our lives. He is under no obligation to continue the life that He gave to us as a gift. God is not acting unfairly nor with injustice, for the commands are very clear. When the penalty was stated to Adam and Eve, did God say, "If you sin, some day you will die"? No. The penalty is clearly stated to be instant death, just as suddenly as it fell on Nadab and Abihu, and on Ananias and Sapphira, and Uzza. Let us look at this realistically and let us not try to soften what God very clearly and literally says. He meant the death penalty in the fullest sense of the word. The only reason they lived was because it was right at that point that God extended grace. God was no longer obligated to continue their life. They had broken His Word, deviated from the path, and the just thing for God to have done would have been to kill them just as He did Uzza. That is not what He did though. Instead, He gave them mercy, and He gave them grace. There is a saying, "Justice delayed is justice denied," but not always so. In this case with Adam and Eve, the full measure of justice was delayed for grace to have time to work. We need to be thinking of this in relation to ourselves, because He is establishing a pattern. Justice was delayed so grace would have time to work. In this case, the delay of justice was not the denial of justice, but the establishing of mercy and grace. So right at the very beginning of the Book, in its third chapter, grace is introduced.
John W. Ritenbaugh
Justice and Grace
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Genesis 18:23-25 (Go to this verse :: Verse pop-up)
Is God fair in His dealings with man? Consider this: Has God warned man what He is going to earn in the way of a death penalty if he sinned? Consider this list. In Exodus 21, we are warned that striking or cursing parents will result in death. In Leviticus 19, He says that if you desecrate a sacrifice, you are going to die. In Leviticus 24, He said that if you murder somebody, you are going to die. In Exodus 21, He says that if you kidnap somebody, you are going to die. In Leviticus 20, He says if you sacrifice a child in the fire, you are going to die. In Leviticus 24, He says If you take My name in vain—if you curse Me, if your use blasphemous statements about Me—you are going to die. In Exodus 35, He issued the death penalty for breaking the Sabbath. In Leviticus 20, He issues the death penalty for consulting mediums. In Leviticus 20, He says that if you are practicing homosexuality, you are going to die. In Leviticus 20, if you practice incest, you are going to die. In Exodus 22, if you practice bestiality, you are going to die. In Deuteronomy 22, He says that if you rape somebody, you are going to die. In Deuteronomy 13, if you give a false prophecy, you are going to die. In Exodus 22, if you practice sorcery, you are going to die. In Exodus 22, if you sacrifice to a false god, you are going to die. In Leviticus, if you commit adultery you are going to die. In Numbers 4, if you desecrate a holy thing you are going to die. In Numbers 16, if you disagree with God's judgment, you are going to die. In Leviticus 21, if you are a priest's daughter and you play the harlot, you are going to die. I have only given you a partial list. God has clearly made known the penalty to mankind. Is God acting fairly? The penalty for some of these offenses really sounds harsh to modern minds. Death for a false prophecy? Death for committing adultery? Death for bestiality or homosexuality? All of these penalties are given in the Old Testament. By contrast, there is no corresponding list of in the New Testament, which misleads some who are close to being biblically illiterate into thinking that they prefer the God of the New Testament to the God of the Old Testament. But the God of the New Testament is exactly the same Being as the God of the Old Testament; He says, "I change not" (Malachi 3:6). "Jesus Christ, the same yesterday, today, and forever" (Hebrews 13:8). Those of us who are living under the New Covenant need to begin to think seriously about the way we conduct our lives, and especially in reference to our own relationship with God. We cannot deny that the New Testament list of capital offenses would appear to be a dramatic reduction from the Old. What we fail to consider is that the Old Testament list above is a massive reduction from what appears at the beginning of the Book, as in Genesis 18. The list, mainly out of Exodus, Leviticus, and Numbers, represents an astonishing measure of grace from how things began.
John W. Ritenbaugh
Justice and Grace
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2 Samuel 12:9-14 (Go to this verse :: Verse pop-up)
Regardless of how successful a person might consider himself in getting away with his adventure into sin, he could learn a few things from David. First, however, we must note Numbers 32:23: "But if you do not do so, then take note, you have sinned against the LORD; and be sure your sin will find you out." Interestingly, the context of this verse is a warning to those who may not be faithful to their words of promise. Overall, this story is a quick study into cause and effect. First, it teaches that, regardless of one's status, adultery cannot be committed without damaging relationships anymore than murder can be committed without damaging relationships. It does not matter whether the perpetrator is a prince or pauper. The only variable is the speed with which the effect takes place. We should never forget the warning given in Genesis 2:17: "In the day you eat of [the Tree of the Knowledge of Good and Evil] you shall surely die." The wages of sin is death (Romans 6:23) no matter which commandment is broken. Second, besides death, sin produces two effects that may also manifest slowly: 1. A damaged relationship with God. Isaiah 59:1-2 shows that sin creates division between God and us because of the breach of trust. Sin is a breaking of the terms of the covenant agreed on by both God and us. After committing a sin like adultery, can the individual be trusted any longer? This effect is not easily seen, but God's Word nonetheless reveals it does occur. As this episode shows, with repentance and God's merciful forgiveness, the division can be healed. 2. Evil results in our lives in this world. Even with God's forgiveness, this second effect remains and must be borne by the sinner—and tragically, by those sinned against. For example, the evil effects of David's sin brought death—either directly or indirectly—to five people. It directly caused the deaths of Uriah and the newborn son of David and Bathsheba. In addition, it greatly intensified the ultimately deadly competition between Absalom, Amnon, and Adonijah, all of whom died violently. With the dishonorable example of their father before their eyes, it could only teach disrespect, even for those closest to them. Thus, the throne fell to Solomon. He never had to live through the kind of family life that David's older children did. When he committed similar sins, he could never say that he saw his father do the same things.
John W. Ritenbaugh
The Seventh Commandment
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Malachi 4:3 (Go to this verse :: Verse pop-up)
Can ashes be tormented forever and ever? Of course not! The death they will have suffered will be an eternal, everlasting punishment, not an everlasting punishing by torment. There is a big difference between punishment and punishing! The wages of sin is death" (Romans 6:23), not eternal life in hell fire!
What Is Hell?
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Luke 16:19-31 (Go to this verse :: Verse pop-up)
In the Parable of Lazarus and the Rich Man, the latter, a heartless person, speaks to Lazarus while being "tormented in this flame." This alludes to the wicked being cremated when God burns up the earth, turning it into the final Gehenna, called elsewhere "the Lake of Fire." The rich man is raised out of his grave at the end of God's plan for humanity on earth. Because the dead know nothing, he does not realize the passage of time, but he certainly realizes that he has failed to receive salvation. He sees "a great gulf fixed" between him and those who are with Abraham in the Kingdom of God. At this point, it is impossible for anyone to change his fate.
Martin G. Collins
Basic Doctrines: The Third Resurrection
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Luke 16:19-31 (Go to this verse :: Verse pop-up)
In the Parable of Lazarus and the Rich Man (Luke 16:19-31), Jesus illustrates death—total unconsciousness—as being followed by a resurrection from the dead and a restoration to consciousness. Secondly, Jesus describes the second death, eternal death, in the Lake of Fire that will totally destroy the wicked. The wages of sin is death (Romans 6:23), not endless torment. Jesus shows that the hour is coming in which all who are in the graves will hear the voice of God and come forth—those who have lived righteously to the resurrection of life, and those who have lived wickedly (including the rich man) to the resurrection of condemnation (John 5:28-29). We need to understand how vital it is to hear and submit to God's voice now.
Martin G. Collins
Parable of Lazarus and the Rich Man (Part Two)
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John 8:34 (Go to this verse :: Verse pop-up)
The basic concept of sin is failure—failure to live up to a standard, failure to hit the bull's eye, failure to stay on the path. The slavery Jesus speaks of is bondage to a pattern of thinking that produces failure. This is what God wants to deliver and convert us from. All who come out of the world have been addicted, held in bondage, to ways of thinking that produce failure, mental illness, physical disease, and death. God desires to give us freedom through applying truth in faith and love for the Father, His Son, and the brethren. He has revealed Himself, His way, and His truth. Do we believe it? Will we discipline ourselves to use the truth? This is the responsibility that faces us. It has been done, and we can do it. Will you?
John W. Ritenbaugh
Eating: How Good It Is! (Part Five)
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Romans 6:23 (Go to this verse :: Verse pop-up)
One of the most basic truths in God's program involves the fact that the wages of sin is death (Romans 6:23). The death we are intended to understand is the second death. There are only two ways to satisfy this basic truth: First, all humans must be paid that wage because all have sinned and come short of the glory of God (Romans 3:23). Second, another, an innocent One on whom death has no claim because He never sinned, must pay that wage in our stead, substituting His death for ours. We find both aspects applied to practical Christian life in Romans. Paul writes in Romans 5:8, "But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us." It is essential that we thoroughly understand that Christ died, not merely as a benefit, but for us, that is, in our place. His death substitutes for our well-deserved death, which we earned through sin. Earlier, the apostle had written in Romans 4:1-5: What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness. When confronted by such scriptures that cannot be broken, our only possible conclusion is that the sin-debt that each person owes to God absolutely cannot be worked off. It is so huge and serious that an already sin-defiled person cannot pay it off. Once a person sins, his debt is absolutely irredeemable by anyone or any action except through death. Either each individual pays for himself, or Christ pays in his place. These are the only acceptable payments.
John W. Ritenbaugh
The Christian Fight (Part Four)
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James 1:15 (Go to this verse :: Verse pop-up)
In James 1:15, the apostle changes his description from a snare to conception and birth. Notice the reference to the growth of a person from fetus to adult—from complete innocence to corruption by the world. First, temptation comes when desire, like a mother, conceives and "gives birth to sin." Then sin, the child of desire, develops until it is full-grown. When sin is full-grown, it becomes a way of life that without repentance ends in death. Paul concurs in Romans 6:23: "For the wages of sin is death." God says through the prophet Ezekiel: The soul who sins shall die. . . . When a righteous man turns away from his righteousness, commits iniquity, and dies in it, it is because of the iniquity which he has done that he dies. (Ezekiel 18:4, 26) "Brings forth" in James 1:15 is a phrase Greeks used to refer to an animal giving birth. It means that sin "spawns" death. This suggests that man, once conquered by desire, becomes less than human, sinking to the level of a beast. He has not progressed to be more like God but has regressed to the moral level of animals. To summarize, temptation begins the process to sin and ends in death. God plays no part in tempting us; to the contrary, we are either drawn away by our own desires or enticed by Satan. Illicit desire begets sin, which in turn spawns tremendous destruction and—eventually—death.
Martin G. Collins
How Does Temptation Relate to Sin?
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