Most Christians are familiar with Paul’s famous words in Romans 6:23: “The wages of sin is death.” They would seem to mean that disobedience to God earns the punishment of death. Although Paul’s declaration might explain why we all eventually die, it does raise some questions about the relationship between sin and death. For example, is physical death the only punishment for sin? If we have been forgiven of our sins, why do we still die? And once we are believers, can we sin without fear of death? I hope to answer those questions in this article. Let’s start by laying a foundation about the three kinds of death that are mentioned in Scripture.

Perhaps you’ve heard the story of the British woman whose neighbor commented on her garden, “My, what a lovely flower garden God has given you!” She replied, “I don’t mean to sound boastful, but you should have seen this flower garden when God had it all by Himself!”

That funny little story is actually an illustration of a big theological issue that challenges us all. We all know that God is working to accomplish His will, but we also know that human beings have a part to play in many outcomes both temporal and eternal. In the case of the British gardener, she knew that only God can turn a seed into a beautiful flowering plant. That being said, she also realized that, unless she strategically planted flower seeds, kept them watered, and periodically pulled weeds, the outcome would be an ugly mess. She knew what God was responsible for and what she was responsible for. In the end, both could rightfully take some credit for the outcome—although God’s contribution was certainly much more impressive than hers!

Christians often struggle trying to find the dividing line between divine and human responsibility. What is our job and what is God’s job? None of us wants to make a wrong assumption, but still, opinions vary. Although we are all reading from the same Bible, many theological debates revolve around this issue, and two words often surface within those debates. They are grace and works—two words that stand in contrast.

How do they differ?

When you think about it, the phrase “gracious Lord” seems oxymoronic. A lord, by dictionary definition is: “Someone who has power, authority, or influence; a master or ruler, as in, lord of the sea, lords of the jungle, or our lord the king.” Masters and rulers exercise authority over their citizens or subjects. They expect and enforce compliance. They generally are not associated with grace. Rather, just the opposite.

Yet at least 30 times in the New Testament epistles the words “grace” and “Lord” are found in the same verse. In 13 of those verses, the grace spoken of is directly attributed to either “the Lord Jesus,” “the Lord Jesus Christ,” “our Lord,” or “our Lord Jesus Christ.”

So, it is certainly safe to say that Jesus is a gracious Lord. Praise God for that. Let’s start by considering Christ’s lordship, and then we’ll consider His grace. We’re interested, not in a lopsided understanding, but a balanced one.

Perhaps you’ve heard a pastor or preacher say, “We are saved by grace alone, through faith alone, in Christ alone, as revealed by Scripture alone, to the glory of God alone.” Those are known as the “five solas” (or “solae”) because in Latin they are: Sola gratia, sola fida, solus Christus, sola scriptura, and soli Deo gloria. Although all five were not articulated together until the 20th century, the first two, grace alone and faith alone, were mentioned by some of the 16^th-century Protestant Reformers to summarize what they felt was most wrong with Roman Catholicism. It isn’t easy, however, to summarize all that God has revealed about salvation in Scripture with four Latin words. In fact, it is impossible. That is one reason why God gave us an entire Bible, and not just four words.

Anyone who reads the Bible and filters everything he reads through the first two solas is going to be scratching his head. That is always the problem with theological mantras. They are limited by their brevity, and if they’re unduly elevated, they can end up supplanting Scripture. If you find yourself often saying to yourself as you read the Bible, “That can’t mean what it says, because it doesn’t agree with one of the solas,” then you’ve got a problem. You are filtering the Bible through your theology rather than what you should be doing, and that is filtering your theology through the Bible.

But it can get even worse. Not only is Scripture often twisted to fit into theological mantras, but the mantras themselves are often twisted to mean what they did not originally mean. That has certainly happened regarding the first two solas. In the end, both Scripture and mantras are misused. Allow me to explain.

Jesus’ Olivet Discourse—so named because He delivered it on the Mt. of Olives while overlooking Jerusalem and the temple—included three parables that are often misinterpreted. They are the Parables of the Unfaithful Servant, Ten Virgins, and Talents. They are followed by Jesus’ foretelling of the judgment of the sheep and the goats which, although not a parable, is often misinterpreted just like the three parables that precede it.

Let’s start by taking a look at the Parable of the Ten Virgins (Matt. 25:1-13).

The big question facing everyone who reads it is the identity of the five foolish virgins. In the end, they are denied entrance to the wedding feast, and the Lord tells them, “Truly I say to you, I do not know you” (Matt. 25:12).

So, do they represent people who were never saved, or do they represent those who were once saved, but who forfeited their salvation? That is a hotly-debated question in Christian circles. Let’s consider the evidence.