Death as Wages of Sin

I John 5:16 often raises questions about sin and its consequences. This verse is about more than appears on the surface, and holds out hope for backsliders.

Ecclesiastes 7:1-4 highlight the Bible's attitude toward death, particularly its insistence that we allow the reality of death to change our approach to life.

Since the church no longer keeps the Passover with the slaughter of a lamb, we miss important and poignant details that could enhance our observance.

There is life after death; there is an age to come in which all who have not been called to salvation will be raised to new life to hear what God offers.

For centuries, preachers have scared churchgoers with the image of a fiery hell where sinners spend eternity. But is such a place or state biblical?

The second death is an event beyond physical death. It disproves the traditional heaven-hell and immortal soul doctrines, yet demonstrates God's perfect justice.

It seems that some sins should be worse than others in God's eyes. Though all sin merits the death penalty, some sins carry greater consequences and penalties.

The dangerous false belief of inherent immortal life has led to an acceleration of sin and the danger of eternal oblivion. Only God can give eternal life.

Passover may be the most important festival ordained by God. Not only does it memorialize Christ's death, it also symbolizes our redemption and the covenant.

We accept most of our opinions, prejudices, and beliefs unconsciously. We must scrutinize our own beliefs through the principles of God's Holy Scriptures.

In ancient times, the corpse of a murdered person was attached to the murderer, allowing the body to decompose until the murderer was infected and died.

Jesus' perfect offering of Himself for us fulfilled the sin offering of Leviticus 4. Our acceptance of His offering for atonement puts us under obligation.

Though we inherit the proclivity to sin, neither it nor Satan makes us sin. We are responsible for our own sins and for the consequences—death.

The annual reaffirmation of the covenant through the Passover is at the core of an on-going relationship with the Father and Son, beginning the perfecting process.

We often hear of "innocent victims" dying in some tragic way, but are they truly innocent? John Ritenbaugh discusses God's perspective of the sinful, human condition.

Are we 'once-saved, always-saved'? Once God grants us His grace, are we assured eternal life? The fallacies of the doctrine of 'eternal security' are exposed.

Jesus' parable preaches the gospel of the Kingdom by revealing salvation, the resurrection to eternal life, and inheritance of His Kingdom on the earth.

John Ritenbaugh, reiterating that the adjective preternatural refers to 1.) something beyond nature and to 2.) something well-planned in advance, maintains that God intended the majority of human beings to be saved. When we measure the ripple effect of all. . .

God, before He created Adam and Eve, preternaturally planned the death and resurrection of Jesus Christ to save humanity from the curse of sin and death.

Richard Ritenbaugh focuses upon the apostasy of the "eternal security" or "once saved always saved" concept lifted from Protestantism, and ultimately derived from Satan's lie to Adam and Eve, "You shall not surely die" immorta. . .

Sometimes we are disturbed, even angered, because an act of God seems unfair. We have difficulty because we do not understand holiness, justice, sin, and grace.

While we must express some of our own faith as we come to salvation, the great bulk of "saving faith" is a gift of God, given graciously and miraculously as part of God's creative process in us. In particular, John Ritenbaugh uses the examples of Abel and . . .

Our lives parallel what Christ experienced: crucifixion, burial, resurrection, and glorification. The death of self must precede resurrection and glory.

Richard Ritenbaugh, focusing on mankind's most fearful enemy, death—the cessation of all life processes, examines various definitions of death. Senescence, disease, malnutrition, accidents, suicide, and murder are all contributory causes of death. Th. . .

The prevailing idea is that the soul is the indestructible part of a human being that lives on after death. The Bible reveals a different reality of life and death.

Adam sinned, having abdicated his leadership position. His posterity has been cursed with overwhelming toil just to stay ahead. We are perfected by hardship.

Martin Collins, maintaining that there never has been, and never will be, another death like Jesus Christ's, reminds us that Our Omniscient God, who cannot sin, knew that we would sin and, therefore, pre-ordained a sacrifice that would satisfy all legal re. . .

Richard Ritenbaugh, suggesting that many people go to their graves with their spiritual problems unresolved, suggests that they carelessly follow the dictates of their own hearts. Even just men fall into sin. Many people have lived their whole lives not aw. . .

Richard Ritenbaugh, concluding the Great Flood account, focuses on the statement, "Noah found grace in the eyes of the Lord." God literally called Noah, offering him deliverance from the world catastrophe, and offering him a job of being a physic. . .

Trust in God's ability to resurrect can neutralize the most basic debilitating fear—the fear of death. Christ assures us that death is not the end.

Oblivion, not eternal torment in hell fire, is the merciful end for the wicked. God is both good and severe, but His mercy endures forever.

Christ's life and death were supernatural in that He had God's Spirit from the beginning, giving Him power over things, as well as undeniable logic.

Not one in a hundred knows what salvation is—how to get it or when you will receive it. Don't be too sure you do! Here is the truth, made plain.

Most of Protestant and Catholic theology is immersed in pagan concepts of hell, reinforced by Dante's Inferno. Here is what the Bible says, without tradition.

Richard Ritenbaugh, reflecting that 6,000 years of accumulated knowledge cannot provide us a definition of life, suggests that the atheism of philosophers and scientists, with their ardent belief in evolution, is highly transparent. Biologists, expostulati. . .