Today in Protestant circles we still hear a lot about the immortality of the soul, despite this doctrine being passionately rejected by Martin Luther 500 years ago.1 But we rarely hear of the immortality of the body, an important feature of resurrection, nor do we even hear that much about resurrection in general!2 Will all rise physically from the dead, like Jesus did—or only the saved? And if all rise in physical bodies, will the bodies of all be fitted with immortality, never to die again—or only those of the saved?

These kinds of questions are essential for assessing any doctrine of salvation and damnation, and yet they are often absent from the hell debate, and from broader discussion. Both heaven and hell are widely seen as ethereal destinations, to be arrived at immediately upon dying. But this truncated version of the biblical schedule of events renders resurrection and final judgment superfluous, even incoherent. Why were the unsaved sent straight to hell before Judgment Day, the very point at which they will be sentenced to hell? And if the saved and the unsaved already reside in the place where they’ll spend eternity, why bring them out? If they are brought out in resurrection, only to be shortly sent back there but this time in a physical form, how can those realms be suited to both physical and nonphysical habitation?

This whole model is deeply concerning, since it minimizes or tacitly rejects the bodily resurrection, a belief that is supposed to be integral to Christian orthodoxy. In justifying this concern historically we could look at various important creeds and statements, but in the interests of space it will suffice to quote the early church fathers Justin Martyr and Irenaeus of Lyon:

Some who are reckoned among the orthodox go beyond the prearranged plan for the exaltation of the just . . . and entertain heretical opinions. For the heretics, not admitting the salvation of their flesh, affirm that immediately upon their death they shall pass above the heavens. Those persons, therefore, who reject a resurrection affecting the whole man, and do their best to remove it from the Christian scheme, know nothing as to the plan of resurrection.3

For if you have fallen in with some who are called Christians, but who do not admit this truth, and venture to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob; who say there is no resurrection of the dead, and that their souls, when they die, are taken to heaven; do not imagine that they are Christians.4

Preserving the biblical teaching on resurrection helps us to avoid such errors. It helps orient our thinking toward coming back to embodied life, and the important earthly frame that will continue in the time of a “new earth” (; ). Resurrection is the centerpiece of the gospel message, and its importance cannot be overstated. Jesus rose from the dead because he had overcome it. All other resurrections in the Bible have been miraculous, to be sure, but only as brief, temporary extensions of life. By contrast, the resurrection of Jesus was unique because he came back to life forever, as he proclaimed: “I am the Living One; I was dead, and now look, I am alive for ever and ever!” ().

Thus, Christians believe that we too might rise again to eternal life. We long for the day when “what is mortal [will] be swallowed up by life” (). This future hope is necessarily connected to our present bodies, in that one day “he who raised Christ Jesus from the dead will also give life to [our] mortal bodies” (). So believers eagerly await “the redemption of our bodies. For in this hope we are saved” (). If the Christian hope in resurrection turns out to be false, our entire “faith is futile . . . we are of all people most to be pitied” ().

Also of great importance is the resurrection of the unsaved. It is clearly taught in , , and , so should not be forgotten or rejected. As noted, the unsaved face final judgment and condemnation only after they are resurrected. We should therefore resist the popular notion that people go to final punishment merely as disembodied souls. As Jesus taught, whole persons will be cast into hell (Gehenna) for destruction—“both soul and body” ().

Given all of this, let us now turn to the biblical data on the subject, to ascertain what we ought to believe about the difference between the resurrection of the saved and the unsaved.

Two Kinds of Future Resurrection
Believer’s Resurrection Unbeliever’s Resurrection Biblical Text
“to everlasting life” and “shall shine like the brightness of the sky [and] the stars forever and ever.” “to shame and everlasting contempt” Daniel 12:2-3
“the resurrection of life” “the resurrection of judgment” John 5:29
“a resurrection of . . . the just”5 “a resurrection of . . . the unjust” Acts 24:15
“are considered worthy to attain to that age [to come] and to the resurrection from the dead . . . they cannot die anymore . . . and are sons of God, being sons of the resurrection.” “sons of this age” are not “considered worthy to attain to that age and to the resurrection from the dead,” and can still “die,” for they are not “sons of God” or “sons of the resurrection.” Luke 20:34-36
“united with [Jesus] in a resurrection like his” . . . “Christ, being raised from the dead, will never die again; death no longer has dominion over him.” A resurrection not “like his” and not free from the “dominion of death” so as to “never die again” Rom 6:5, 9
“I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die.” Whoever doesn’t believe in him who is “the resurrection and the life” ultimately shall neither “live” nor “never die.” John 11:25-26
A “better resurrection (kreittōn anastasis)” than when in the past “women received back their dead by resurrection (anastasis).” A resurrection not “better” than what occurred in the past when “women received back their dead by resurrection”—i.e., a temporary one (sometimes called “resuscitation”). Hebrews 11:35

The table above summarizes the biblical data on the two different kinds of resurrection. On the one hand, the resurrection of believers is a unique resurrection “of the just,” “of life,” and “to everlasting life,” (; ; ) for all the “sons of God [and] sons of the resurrection” who are “considered worthy to attain to that age and to the resurrection from the dead” (). It is a “better resurrection” () that they are looking forward to (compared to all that have been only temporary), in which they “shall never die,” () and “never die again,” because it is “a resurrection like his” (). On the other hand, the raising of unbelievers is seen as the resurrection “of the unjust” and “of judgment,” “to shame and everlasting contempt” (; ; ), for all the “sons of this age” who will be deemed unworthy “to attain to that age and to the resurrection from the dead.” They can in fact still “die,” for they are neither “sons of God” nor “sons of the resurrection” (), nor do they participate in a “better resurrection” () like that of Jesus Christ.

The following table extends the above data with a focus on specifically how bodies will be transformed in believer’s resurrection. Whatever aspect is changed in their particular case only, must logically remain unchanged in the case of unbelievers.

Two Kinds of Resurrected Bodies
Believer’s Resurrection
(Changed)
Unbeliever’s Resurrection
(Unchanged)
Biblical Text
“to everlasting life” and “shall shine like the brightness of the sky [and] the stars forever and ever.” “to shame and everlasting contempt” Daniel 12:2-3
still physical still physical Luke 24:39; Dan 12:2
redeemed unredeemed Rom 8:23
transformed not transformed Phil 3:21; 1 Cor 15:51-52
“like his glorious body” lowly Phil 3:21
imperishable perishable 1 Cor 15:42, 50-54
glorious dishonorable 1 Cor 15:43
powerful weak 1 Cor 15:43
“spiritual body”
(sōma pneumatikos)
“soulish body”
(sōma psychikos)
1 Cor 15:44
“of heaven” “of the dust” 1 Cor 15:48
Not mere “flesh and blood” mere “flesh and blood” 1 Cor 15:50
immortal mortal Rom 8:11; 2 Cor 5:4;
1 Cor 15:53-54
victorious over death not victorious over death 1 Cor 15:54-55

While all resurrection bodies will still be physical (; ), the bodies of believers will be redeemed and dramatically transformed, making resurrection a victory over death (; ; ). They will be “glorious,” “imperishable,” “powerful,” “spiritual,” “of heaven,” not merely “flesh and blood,” and “immortal” (; ; ; ). The bodies of everyone else, however, will remain as they were beforehand, and are now: “lowly” (), “perishable” (), “dishonorable” (), “weak” (), “soulish” (, often translated “natural” in contrast to “spiritual”), “of the dust” (, like Adam’s earthly body), mere “flesh and blood” (), and “mortal” (; ; ). To be mortal means to be liable to death, such that to be raised mortal still leaves one liable to a second death. To be raised in the mortal condition, which results from sin, while others are raised to “glory, honor and immortality” (), will be a most shameful and shocking experience.

The Redemption of Our Bodies

It is important to appreciate the context and impetus for the transformation of believer’s bodies. summarizes the promise this way: “He will transform our lowly body to be like his glorious body.” At Christ’s return, the dramatic event known as the Parousia, his glorious form—which was glimpsed at the Transfiguration ( cf. )—will be publicly disclosed. It will be in splendour and “flaming fire,” and he will “be marveled at among all who have believed” (). Faithful believers eagerly await “the appearing of the glory of our great God and Savior Jesus Christ” (). All “who have longed for his appearing” will be presented spotless before him (), when he “present[s] the church to himself in splendor” ( cf. ).

But not all will be found “blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints” (). Believers will each stand “holy and blameless and above reproach before him” ()—but only if we “abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming . . . what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure” (). Here we have a connection to the reciprocity of ; to be holy and pure like the Lord, is to appear visibly glorious like the Lord, and to be welcomed into his presence to see him truly, face-to-face. But the impure will not enter God’s glorious presence, nor will they share in Christ’s glorious form (their bodies will not be transformed and redeemed in resurrection). Nothing impure and unholy can enter God’s presence, so corrupt and sinful mortals can only cower in shame and dreadful anticipation of the encounter.

Many Old Testament passages stand behind this priestly motif about the necessity of purity in God’s glorious presence. For example, describes a vision of Joshua the high priest wearing filthy robes and being accused by Satan, but then being graciously clothed with “pure vestments” and given “the right of access” in God’s courts (). In Isaiah’s vision, God’s voice shook the temple foundations, and when Isaiah’s eyes saw God he immediately despaired of his own unclean speech (). In , Aaron’s sons approached the Lord in an “unauthorized” manner, “and fire came out from before the Lord and consumed them” (). In , the rebellion of Korah led to fire coming out from the Lord to consume 250 men offering incense, based on the principle that “the Lord will show who is his, and who is holy, and will bring him near to him,” with the resulting lesson being that “no outsider, who is not of the descendants of Aaron, should draw near” ().

This important theme is picked up in , which is worth quoting here at length for the context it supplies to the necessity of transformation:6

. . . those who draw near [to God] . . . have been sanctified through the offering of the body of Jesus Christ once for all. . . . when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering he has perfected for all time those who are being sanctified. . . . Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope . . . as you see the Day drawing near. For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. . . . For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” It is a fearful thing to fall into the hands of the living God. . . . But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.

The destruction of those who shrink back corresponds to “the removal of things that are shaken” in , while the preservation of the souls/lives of the righteous relates to “that the things that cannot be shaken may remain.” The reader is encouraged to study in light of the above passage, for further detail about what God is going to do as “a consuming fire” on the day of judgment, and also , which describes the operations and extent of the destructive fire on “the day of judgment and destruction of the ungodly” (). In addition, my article Annihilation in 2 Thessalonians 1:9 (Part 1): Destroyed by the Glory of His Manifest Presence discusses an important piece of biblical data showing that “eternal destruction” is inflicted by God’s presence.

Lest the future realities of be dismissed as merely typological, notice how the descriptions of confidence to approach God versus recoiling from his presence (i.e. “shrink back”) dovetail with those of –3:3, quoted earlier, which speaks clearly of a literal encounter. Such a judgment crisis for each individual signals the necessity of ethical purity and of likeness to God in glory: “what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is” ().

This visible, somatic correspondence between Christ and future Christians clarifies what’s being affirmed in the saying, “He will transform our lowly body to be like his glorious body” (). Likeness in appearance is representative of the broader transformation into Christ-likeness, Christ being “the image of the invisible God,” with believers destined “to be conformed to the image of his Son” (; ). Likeness in form and appearance is what Paul means by “bear the image of the man of heaven” in , in fact, given the juxtaposition with bearing the image of the “man of dust” (Adam), and the context of the passage, which is talking about the resurrection body of believers. In “the twinkling of an eye,” believers “will be raised imperishable, and we will be changed” ().

Participation in Christ’s Life, Death, and Resurrection

In order to fully appreciate New Testament theology as it pertains to conformity to the image of Christ and to the full outworking of his redemptive work, we need to be familiar with participation. When the apostle Paul speaks of being “in Christ,” for example, this means roughly that a person belongs to and is identified with Christ, and receives the benefits of salvation conferred by that relationship. He asks of the Corinthians, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (). In such symbolic ways we are identified with Christ and included with him in the meaning of his literal sacrifice of death, as if we ourselves had also died.

Such strong identification allows for the application of his benefit to us: “For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory” (). The apostle Peter speaks similarly of when believers will “become partakers of the divine nature” (), where the idea is that God has certain “communicable attributes” which will be conferred upon believers as participants in God’s own nature (including that of immortality; see cf. ).

The arrangements of participation are in a sense “spiritual,” however using this term risks reducing those correspondences (the thing participated in, and the benefits or results conferred) to the single relationship between them. Where the scriptures say things like “alive to God” and “died to sin,” this means more than simply being spiritually alive or dead. Thinking in terms of participation helps us to preserve the explicit identification (here, God and sin respectively) and the implicit benefits conferred by that saving relationship.

To say that one is “alive to God” or has “died to sin” is to say something qualitatively good. But participation may also indicate something negative, as in the contrastive use of image-bearing in

As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

In the larger context, this is saying that to be merely human and share in the dust-bound form of Adam, is to be mortal and corruptible, while to participate in Christ will result in the heavenly benefits of his immortal, incorruptible form. The concept of image-bearing is one of participation, which reminds us to always include what is at both ends of that relation. Let’s now look at some important passages where this is in play.

Participation in Romans 6:1-14

The passage of is especially significant concerning participation and resurrection. is most direct in that regard: “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.” As the context makes clear, we are united with Christ’s death by being “baptized into Christ Jesus” (). It’s very easy to read as saying no more than that our baptism spiritually represents Christ’s dying and rising, but in fact it is saying that we will actually undergo a resurrection like his own. This is confirmed in , which also gives an elaboration:

Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God.

In this we see that Christ’s particular kind of resurrection results in the kind of life in which there is no more dying (i.e. eternal life). He will never die again, Paul explains, because when he died, he died to sin, making his resurrected life to God. Extraordinarily, if we participate in Christ through baptism (an outward indication of our faith), we too will receive that benefit. Clearly, it’s Christ’s work that essentially saves us, but as a proxy for that work, “baptism . . . now saves you . . . as an appeal to God for a good conscience, through the resurrection of Jesus Christ” (). In baptism, we participate in Christ’s saving work, dying to sin with him, living to God with him, and participating in his saving resurrection.

Now, there is more going on in the Romans passage, but certainly not less. The more is that Paul uses this model to admonish Christians to start living this new kind of life even now. We should not obey sin’s passions, but should live as those who’ve been “brought from death to life” ( cf. 7:4-6). This makes sense in light of inaugurated eschatology, where “our old self was crucified with him” and “if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (). God has already made us “alive together with him, having forgiven us all our trespasses,” so in a spiritual sense we are considered “raised with him through faith in the powerful working of God, who raised him from the dead,” and also “seated . . . with him in the heavenly places in Christ Jesus” (; ).

And yet, to be alive in this new way doesn’t complete the salvation process, since “the dead in Christ” still need to be literally raised to life (). Their participation “in Christ” keeps them in saving relationship with him even in death. Since we have “faith in the powerful working of God, who raised [Jesus] from the dead” (), we may trust him to complete the full outworking of salvation. It is significant that contains the word for saving faith, because it points ahead to our own “resurrection like his” (v5). As Paul moves toward explaining the future “redemption of our bodies” (), he identifies the indwelling Holy Spirit as the resurrecting power of God, which unites us to Jesus in the mode of participation (v11):

If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

In this one verse, we have a concise explanation for how believers united to Jesus really will participate in the same resurrection as him, transformative from the inside out, making theirs a categorically different resurrection to that of the unsaved.

Participation and Resurrection 1 Corinthians 15:20-23

The actual resurrection in is often missed. It says, “For as in Adam all die, so also in Christ shall all be made alive.” If this were all we had to go by, rather than taking it plainly we might take it to be speaking of a kind of spiritual death and life, as many of us have been taught to assume. We might even conclude that it’s saying that all human beings first die in Adam, and then come alive in Christ, an interpretation that can swiftly lead to universalism. But as always, the context is very important. It continues on: “But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ” (v23). Not all belong to Christ at his coming, so it is extra clear that “in Christ” in carries the usual Pauline meaning of a saving participation in Christ.

The reference here to “firstfruits” (another Pauline soteriological term) calls our attention to the prior context: “But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead” (). When Christ died and rose again, his resurrection overcame his death, making it unique and victorious. In this way, Christ solves the problem of death that Adam introduced, by conquering sin and its terrible consequence: death. Adam “was a type of the one who was to come,” namely, Jesus, “the last Adam” (; ).

Resurrection in this chapter is described as being “from the dead” (), with “the dead” repeatedly referring to those who are to be raised (vv 12, 13, 15, 16, 20, 21, 29, 32, 35, 42, 52)—also referred to as those who have “fallen asleep in Christ” ( cf. vv 6, 20).

Given the full context, should not be spiritualized or universalized. Paul is talking about the particular resurrection of believers “in Christ,” a fact that must be kept in mind throughout the whole chapter. As it moves into its climax about immortality as a victory over death, the text of emerges as a detailed explanation of the outworking of Christ’s accomplishment for us, when he powerfully “abolished death and brought life and immortality to light through the gospel” ().

Participation and Life Eternal in Romans 5:10-21

Since Paul is speaking about the ordinary sense of life, death, and resurrection in , we are able to use that passage to shed light on and its context, where he says much the same thing. As with (which flows on from this passage), at times Paul may be doing more than speaking of these things in their ordinary sense. But he’s not doing less, so we should be especially attentive to tracking with his use of participation. Let’s first remind ourselves of .

For as in Adam all die, so also in Christ shall all be made alive.

As we saw, this is referring to the resurrection of the saved, out of death. Now compare this to the similar statement in .

. . . death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

This is not universalism. Death is the universal problem, but the solution is applied to “those who receive” Christ’s grace. In , Paul had identified these as the ones “who also walk in the footsteps of the faith that our father Abraham had . . . his faith was counted to him as righteousness . . . It will [also] be counted to us who believe in him who raised from the dead Jesus our Lord” (). In fact, Abraham’s exemplary faith included the hope of resurrection, though it is easy to miss this connection. Here, Paul doesn’t explicitly mention Abraham’s ultimate test of faith, the call to sacrifice Isaac, the child of promise—although he speaks of the promise and Abraham’s unwavering faith in a God “who gives life to the dead” (v17). But does connect those dots for us, saying that Abraham “considered that God was able even to raise [Isaac] from the dead.”

In seeking to understand what it means to be saved from death by being raised in resurrection, we are specifically interested in the death that “came into the world” and “spread to all men” as it “reigned through that one man,” for “as in Adam all die” (; ). This refers to the account of Adam’s disobedience in Genesis, and its resulting mortality, which I discuss in another article: Warned of Sin’s Wages: A Concise Explanation of Death in Genesis 2:17 and Romans 6:23.

Paul continues in with this great statement of participation: “Through him we have also obtained access by faith into this grace in which we stand,” a relation soon made more explicit: “For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life” (). It is faith here that qualifies participation, which Paul will cache out in the next chapter via the symbol of baptism, as we saw above.

So when we come to parse the rest of the chapter, , we should preserve the idea of faithful believers being the ones to participate in Christ, and therefore receive the benefits of this saving relationship. Just as in the phrase “in Christ shall all be made alive” turned out to be speaking not of all people, but of all people in Christ, so should we also read ’s universalist-sounding phrase “one act of righteousness leads to justification and life for all men” as a reference to all people who are in Christ (and also read it in light of the parallel statement to follow in regarding the “many,” a word that does not literally mean all, for example in “many tespasses,” v16).

In , Christ’s death overcomes the problem of human death, and results in believers being “saved by his life” (v10), in their “reign in life” (v17), in “life for all” who are in Christ (v18), and in a righteous reign “leading to eternal life through Jesus Christ our Lord” (v21). While there is no clear reference to resurrection here, the implication is still there, especially when the passage is read in light of . Resurrection is necessary for life to “reign” and become eternal life, despite the barrier of death (see also ).

Participation and Resurrection in John 5:21-29

describes two distinct kinds of resurrection, and outlines how the Father’s declarative authority to judge and resurrect has been given to Jesus. The passage is rich with explanation, and is most fully appreciated through the lenses of participation and inaugurated eschatology, as we’ll see.

The teaching is Jesus’ response to the Jews who wanted to kill him for healing on the Sabbath, and for “making himself equal with God” (v18). Behind these issues was the matter of authority to speak for God, which Jesus had been doing. closes with the account of him remotely healing an official’s dying son, by simply declaring “Your son will live” (). This is reminiscent of the remote healing of the Centurion’s servant, in which Jesus’ authority to speak miraculous change into existence is explicitly noted (; ). begins with him healing the lame man on the Sabbath, likewise through a verbal command ().

God’s voice, or word of command, is authoritative in both creation and redemption; He “who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (). And it is authoritative in resurrection. When Jesus raised Lazarus, he called forth Lazarus with an authoritative command (). To the deceased daughter of the ruler of the synagogue he said “Arise!”—and she did (). When Jesus comes again to raise “the dead in Christ,” it will be “with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God” (). Our God is a God who “gives life to the dead and calls into existence the things that do not exist” ().

With this context in mind, let us consider Jesus’ teaching. It begins: “For as the Father raises the dead and gives them life, so also the Son gives life to whom he will . . . whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life” ().

Here, a believer is a hearer of God’s word through Jesus Christ. Compare this passage to Jesus’ subsequent charge to the Jews: “His voice you have never heard . . . you do not have his word abiding in you, for you do not believe the one whom he has sent. You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life” ().

In both sayings, we find Jesus using “life” and “eternal life” interchangeably. The first statement speaks of the life that the Son gives to his hearers (even eternal life), as being just like the Father bringing the dead back to life in resurrection. His hearers therefore avoid future judgment, having already passed judicially from death to life. This is a second, judicial usage, which depends on participation. In , to believe is to hear God’s voice and have his word indwelling us (in our hearts, as it were; ). This is related to the “life in himself” that is passed from Father to Son (v26), which sheds light on . The Creator possesses and originates life itself; the Son participates in this, and believers in the Son participate in it too. The logic here is also expressed in a sequence of truths from the pen of the apostle Paul: “God alone has immortality,” but Jesus has “abolished death and brought life and immortality to light through the gospel,” and therefore to those who seek “glory and honor and immortality, he will give eternal life” (; ; ). But in order to receive this gift, we must participate “in Christ,” and be “born again, not of perishable seed but of imperishable, through the living and abiding word of God” ( cf. ).

We are now in a better position to parse the rest of Jesus’ teaching ():

Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to execute judgment, because he is the Son of Man. Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

It is important to notice the contrast between “an hour is coming, and is now here” and “an hour is coming.” This is the “now and not yet” of inaugurated eschatology. Right now, the judicially “dead” may hear and heed the voice of Jesus, and so live (now and always) because they receive the grant of life. This is occurring now because a time is coming later in which everyone who is in the tombs will hear his authoritative command to rise, either to judgment for those who did not heed his voice beforehand, or to life for those who did. The entire scheme makes perfect sense if the resurrection of judgment leads to a permanent death (destruction or annihilation), while those who have already received eternal life do not come into judgment.

Death and Salvation in Hebrews

refers to Jesus’ intense prayers in the Garden of Gethsemane, saying: “to him who was able to save him from death, and he was heard . . .” This is surprising to some, who interpret those prayers as a plea to avoid the extreme pains of the cross, which necessarily means that those requests weren’t heard. But this verse clearly says they were heard, and tells us that Jesus was therefore saved from death by a God he believed was able. Careful attention to Jesus’ supplications will help. At first, he prayed for the “cup” of the cross to be taken away from him, if at all possible, so that he might avoid it altogether (). But Jesus had already prophesied his own death, knowing the Father’s will, so he continued on: “My Father, if this cannot pass unless I drink it, your will be done” (v42). So he had to drink the cup of death first, before it could be taken away from him in resurrection.

According to , not only was Jesus himself saved from death, but he also became the source of eternal salvation for us. As our “great high priest” (), he was not “prevented by death from continuing in office,” but received his “priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.” ().

As puts it, Jesus took on flesh and blood in order that “through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.” It is “through death”—the particular death of Jesus Christ—that we are able to be saved from death, just as Jesus himself was saved ( cf. 5:7). We should never forget this correspondence.

The question might then arise: from which death are we saved? Now that we understand how Jesus was saved from death after dying, by means of a permanent resurrection, we can see how believers are saved from death the same way. It’s not that we are saved from “the first death,” or from so-called “physical death”—that is a case of adding our own unnecessary terms and assumptions. Rather, we are saved from the judicial penalty of death, which can have ongoing “power” and “dominion” (; ). When this is annulled, a person “cannot die again” (). But so long as it is still in effect, they must, which from a biblical-judicial standpoint, simply resumes their earlier death. Believers avoid the second death, not because we are saved from it per se, but because we are already saved from death in resurrection, when our mortal condition is “swallowed up” in immortal victory (; ).7

Conclusion—The Gospel of Conditional Immortality

The Bible clearly has a lot to say about future resurrection and bodily transformation. And it has a lot to say about Christ’s resurrection as a victory over death—the very heart of the good news. To our short list of the most cherished Bible verses about the gospel, like John 3:16 and Romans 6:23, we should add , which states that “our Savior Christ Jesus [has] abolished death and brought life and immortality to light through the gospel.” He himself was saved from death, so that “through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery” ().

This, in a nutshell, is conditional immortality, in which salvation is understood to be rescue from the mortal condition that results from sin. This paradigm makes the best sense of the biblical data. It explains why Christ’s resurrection is so unique and profound, and how if we are to receive eternal life and immortality, it is necessary for us to participate in “a resurrection like his” (). To a dying world, the fact that Jesus died and conquered death for us is very good news indeed.

 

 

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  1. Martin Luther, “Assertio Omnium Articulorum M. Lutheri per Bullam Leonis X. Novissimam Damnatorum,” article 27, Weimar edition of Luther’s Works, Vol. 7, pp. 131,132. []
  2. For example, the otherwise commendable Reforming Catholic Confession fails to include the resurrection of the unsaved, and only alludes to a resurrection of the saved by mentioning “glorified bodies” (even this much requires additional understanding to link the two concepts). []
  3. Irenaeus of Lyons, “Against Heresies,” Book V, Chapter 31. []
  4. Justin Martyr, “Dialogue with Trypho,” Chapter 80. []
  5. In context, Paul is casting his trial in terms of his view of resurrection, and wants it to be clear that like the Pharisees, he affirms the Law and the Prophets (unlike the Sadducees who rejected the Prophets)—given that decided the whole controversy about resurrection between the two groups (see cf. 24:14, 15, 21). For this reason, we may take Paul’s statement in to be an affirmation of , with his terms “the just” and “the unjust” giving its distinctions further character. []
  6. . []
  7. Believers who are alive when Christ returns don’t need to be resurrected, and will avoid death altogether. But they will still be transformed out of the mortal condition (). []

21:1 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.

22 “For as the new heavens and the new earth
that I make
shall remain before me, says the Lord,
so shall your offspring and your name remain.

18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.

For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life.

11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees?

17 And if Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If in Christ we have hope in this life only, we are of all people most to be pitied.

And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever.

29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

15 having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust.

28 And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.

And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

Now when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, “Brothers, I am a Pharisee, a son of Pharisees. It is with respect to the hope and the resurrection of the dead that I am on trial.” And when he had said this, a dissension arose between the Pharisees and the Sadducees, and the assembly was divided. For the Sadducees say that there is no resurrection, nor angel, nor spirit, but the Pharisees acknowledge them all.

15 having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust.

And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

15 having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust.

29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

34 And Jesus said to them, “The sons of this age marry and are given in marriage, 35 but those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, 36 for they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection.

35 Women received back their dead by resurrection. Some were tortured, refusing to accept release, so that they might rise again to a better life.

26 and everyone who lives and believes in me shall never die. Do you believe this?”

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.

Romans 6:9

We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.

15 having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust.

29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

34 And Jesus said to them, “The sons of this age marry and are given in marriage, 35 but those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, 36 for they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection.

35 Women received back their dead by resurrection. Some were tortured, refusing to accept release, so that they might rise again to a better life.

39 See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.”

And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.

21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”
55 “O death, where is your victory?
O death, where is your sting?”

21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”

11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life.

21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable.

1 Corinthians 15:50-54

50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”

43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power.

43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power.

44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.

48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven.

50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life.

53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”

to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;

21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

16 For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 17 For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, “This is my beloved Son, with whom I am well pleased,” 18 we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain.

17:1 And after six days Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became white as light. And behold, there appeared to them Moses and Elijah, talking with him. And Peter said to Jesus, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you and one for Moses and one for Elijah.” He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.” When the disciples heard this, they fell on their faces and were terrified. But Jesus came and touched them, saying, “Rise, and have no fear.” And when they lifted up their eyes, they saw no one but Jesus only.

in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus.

2 Thessalonians 1:10

10 when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed.

13 waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,

Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, and not only to me but also to all who have loved his appearing.

27 so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.

16 So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day.

13 so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.

22 he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him,

28 And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming. 29 If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.

3:1 See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure.

21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

3:1 Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to accuse him. And the Lord said to Satan, “The Lord rebuke you, O Satan! The Lord who has chosen Jerusalem rebuke you! Is not this a brand plucked from the fire?” Now Joshua was standing before the angel, clothed with filthy garments. And the angel said to those who were standing before him, “Remove the filthy garments from him.” And to him he said, “Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments.” And I said, “Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with garments. And the angel of the Lord was standing by.

And the angel of the Lord solemnly assured Joshua, “Thus says the Lord of hosts: If you will walk in my ways and keep my charge, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here. Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch. For behold, on the stone that I have set before Joshua, on a single stone with seven eyes, I will engrave its inscription, declares the Lord of hosts, and I will remove the iniquity of this land in a single day. 10 In that day, declares the Lord of hosts, every one of you will invite his neighbor to come under his vine and under his fig tree.”

And the angel said to those who were standing before him, “Remove the filthy garments from him.” And to him he said, “Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments.”

Zechariah 3:7

“Thus says the Lord of hosts: If you will walk in my ways and keep my charge, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here.

And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!”

9:1 On the eighth day Moses called Aaron and his sons and the elders of Israel, and he said to Aaron, “Take for yourself a bull calf for a sin offering and a ram for a burnt offering, both without blemish, and offer them before the Lord. And say to the people of Israel, ‘Take a male goat for a sin offering, and a calf and a lamb, both a year old without blemish, for a burnt offering, and an ox and a ram for peace offerings, to sacrifice before the Lord, and a grain offering mixed with oil, for today the Lord will appear to you.’” And they brought what Moses commanded in front of the tent of meeting, and all the congregation drew near and stood before the Lord. And Moses said, “This is the thing that the Lord commanded you to do, that the glory of the Lord may appear to you.” Then Moses said to Aaron, “Draw near to the altar and offer your sin offering and your burnt offering and make atonement for yourself and for the people, and bring the offering of the people and make atonement for them, as the Lord has commanded.”

So Aaron drew near to the altar and killed the calf of the sin offering, which was for himself. And the sons of Aaron presented the blood to him, and he dipped his finger in the blood and put it on the horns of the altar and poured out the blood at the base of the altar. 10 But the fat and the kidneys and the long lobe of the liver from the sin offering he burned on the altar, as the Lord commanded Moses. 11 The flesh and the skin he burned up with fire outside the camp.

12 Then he killed the burnt offering, and Aaron’s sons handed him the blood, and he threw it against the sides of the altar. 13 And they handed the burnt offering to him, piece by piece, and the head, and he burned them on the altar. 14 And he washed the entrails and the legs and burned them with the burnt offering on the altar.

15 Then he presented the people’s offering and took the goat of the sin offering that was for the people and killed it and offered it as a sin offering, like the first one. 16 And he presented the burnt offering and offered it according to the rule. 17 And he presented the grain offering, took a handful of it, and burned it on the altar, besides the burnt offering of the morning.

18 Then he killed the ox and the ram, the sacrifice of peace offerings for the people. And Aaron’s sons handed him the blood, and he threw it against the sides of the altar. 19 But the fat pieces of the ox and of the ram, the fat tail and that which covers the entrails and the kidneys and the long lobe of the liver— 20 they put the fat pieces on the breasts, and he burned the fat pieces on the altar, 21 but the breasts and the right thigh Aaron waved for a wave offering before the Lord, as Moses commanded.

22 Then Aaron lifted up his hands toward the people and blessed them, and he came down from offering the sin offering and the burnt offering and the peace offerings. 23 And Moses and Aaron went into the tent of meeting, and when they came out they blessed the people, and the glory of the Lord appeared to all the people. 24 And fire came out from before the Lord and consumed the burnt offering and the pieces of fat on the altar, and when all the people saw it, they shouted and fell on their faces.

9:1 On the eighth day Moses called Aaron and his sons and the elders of Israel, and he said to Aaron, “Take for yourself a bull calf for a sin offering and a ram for a burnt offering, both without blemish, and offer them before the Lord.

16:1 Now Korah the son of Izhar, son of Kohath, son of Levi, and Dathan and Abiram the sons of Eliab, and On the son of Peleth, sons of Reuben, took men. And they rose up before Moses, with a number of the people of Israel, 250 chiefs of the congregation, chosen from the assembly, well-known men. They assembled themselves together against Moses and against Aaron and said to them, “You have gone too far! For all in the congregation are holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the assembly of the Lord?” When Moses heard it, he fell on his face, and he said to Korah and all his company, “In the morning the Lord will show who is his, and who is holy, and will bring him near to him. The one whom he chooses he will bring near to him. Do this: take censers, Korah and all his company; put fire in them and put incense on them before the Lord tomorrow, and the man whom the Lord chooses shall be the holy one. You have gone too far, sons of Levi!” And Moses said to Korah, “Hear now, you sons of Levi: is it too small a thing for you that the God of Israel has separated you from the congregation of Israel, to bring you near to himself, to do service in the tabernacle of the Lord and to stand before the congregation to minister to them, 10 and that he has brought you near him, and all your brothers the sons of Levi with you? And would you seek the priesthood also? 11 Therefore it is against the Lord that you and all your company have gathered together. What is Aaron that you grumble against him?”

12 And Moses sent to call Dathan and Abiram the sons of Eliab, and they said, “We will not come up. 13 Is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness, that you must also make yourself a prince over us? 14 Moreover, you have not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards. Will you put out the eyes of these men? We will not come up.” 15 And Moses was very angry and said to the Lord, “Do not respect their offering. I have not taken one donkey from them, and I have not harmed one of them.”

16 And Moses said to Korah, “Be present, you and all your company, before the Lord, you and they, and Aaron, tomorrow. 17 And let every one of you take his censer and put incense on it, and every one of you bring before the Lord his censer, 250 censers; you also, and Aaron, each his censer.” 18 So every man took his censer and put fire in them and laid incense on them and stood at the entrance of the tent of meeting with Moses and Aaron. 19 Then Korah assembled all the congregation against them at the entrance of the tent of meeting. And the glory of the Lord appeared to all the congregation.

20 And the Lord spoke to Moses and to Aaron, saying, 21 “Separate yourselves from among this congregation, that I may consume them in a moment.” 22 And they fell on their faces and said, “O God, the God of the spirits of all flesh, shall one man sin, and will you be angry with all the congregation?” 23 And the Lord spoke to Moses, saying, 24 “Say to the congregation, Get away from the dwelling of Korah, Dathan, and Abiram.”

25 Then Moses rose and went to Dathan and Abiram, and the elders of Israel followed him. 26 And he spoke to the congregation, saying, “Depart, please, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins.” 27 So they got away from the dwelling of Korah, Dathan, and Abiram. And Dathan and Abiram came out and stood at the door of their tents, together with their wives, their sons, and their little ones. 28 And Moses said, “Hereby you shall know that the Lord has sent me to do all these works, and that it has not been of my own accord. 29 If these men die as all men die, or if they are visited by the fate of all mankind, then the Lord has not sent me. 30 But if the Lord creates something new, and the ground opens its mouth and swallows them up with all that belongs to them, and they go down alive into Sheol, then you shall know that these men have despised the Lord.”

31 And as soon as he had finished speaking all these words, the ground under them split apart. 32 And the earth opened its mouth and swallowed them up, with their households and all the people who belonged to Korah and all their goods. 33 So they and all that belonged to them went down alive into Sheol, and the earth closed over them, and they perished from the midst of the assembly. 34 And all Israel who were around them fled at their cry, for they said, “Lest the earth swallow us up!” 35 And fire came out from the Lord and consumed the 250 men offering the incense.

36  Then the Lord spoke to Moses, saying, 37 “Tell Eleazar the son of Aaron the priest to take up the censers out of the blaze. Then scatter the fire far and wide, for they have become holy. 38 As for the censers of these men who have sinned at the cost of their lives, let them be made into hammered plates as a covering for the altar, for they offered them before the Lord, and they became holy. Thus they shall be a sign to the people of Israel.” 39 So Eleazar the priest took the bronze censers, which those who were burned had offered, and they were hammered out as a covering for the altar, 40 to be a reminder to the people of Israel, so that no outsider, who is not of the descendants of Aaron, should draw near to burn incense before the Lord, lest he become like Korah and his company—as the Lord said to him through Moses.

41 But on the next day all the congregation of the people of Israel grumbled against Moses and against Aaron, saying, “You have killed the people of the Lord.” 42 And when the congregation had assembled against Moses and against Aaron, they turned toward the tent of meeting. And behold, the cloud covered it, and the glory of the Lord appeared. 43 And Moses and Aaron came to the front of the tent of meeting, 44 and the Lord spoke to Moses, saying, 45 “Get away from the midst of this congregation, that I may consume them in a moment.” And they fell on their faces. 46 And Moses said to Aaron, “Take your censer, and put fire on it from off the altar and lay incense on it and carry it quickly to the congregation and make atonement for them, for wrath has gone out from the Lord; the plague has begun.” 47 So Aaron took it as Moses said and ran into the midst of the assembly. And behold, the plague had already begun among the people. And he put on the incense and made atonement for the people. 48 And he stood between the dead and the living, and the plague was stopped. 49 Now those who died in the plague were 14,700, besides those who died in the affair of Korah. 50 And Aaron returned to Moses at the entrance of the tent of meeting, when the plague was stopped.

and he said to Korah and all his company, “In the morning the Lord will show who is his, and who is holy, and will bring him near to him. The one whom he chooses he will bring near to him.

Numbers 16:40

40 to be a reminder to the people of Israel, so that no outsider, who is not of the descendants of Aaron, should draw near to burn incense before the Lord, lest he become like Korah and his company—as the Lord said to him through Moses.

10:1 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins.

Consequently, when Christ came into the world, he said,

“Sacrifices and offerings you have not desired,
but a body have you prepared for me;
in burnt offerings and sin offerings
you have taken no pleasure.
Then I said, ‘Behold, I have come to do your will, O God,
as it is written of me in the scroll of the book.’”

When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), then he added, “Behold, I have come to do your will.” He does away with the first in order to establish the second. 10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 waiting from that time until his enemies should be made a footstool for his feet. 14 For by a single offering he has perfected for all time those who are being sanctified.

15 And the Holy Spirit also bears witness to us; for after saying,

16 “This is the covenant that I will make with them
after those days, declares the Lord:
I will put my laws on their hearts,
and write them on their minds,”

17 then he adds,

“I will remember their sins and their lawless deeds no more.”

18 Where there is forgiveness of these, there is no longer any offering for sin.

19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

26 For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. 28 Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. 29 How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? 30 For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” 31 It is a fearful thing to fall into the hands of the living God.

32 But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, 33 sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. 34 For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. 35 Therefore do not throw away your confidence, which has a great reward. 36 For you have need of endurance, so that when you have done the will of God you may receive what is promised. 37 For,

“Yet a little while,
and the coming one will come and will not delay;
38 but my righteous one shall live by faith,
and if he shrinks back,
my soul has no pleasure in him.”

39 But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.

10:1 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near.

Hebrews 10:10-13

10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 waiting from that time until his enemies should be made a footstool for his feet.

Hebrews 10:19-27

19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

26 For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a fearful expectation of judgment, and a fury of fire that will consume the adversaries.

Hebrews 10:30-31

30 For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” 31 It is a fearful thing to fall into the hands of the living God.

Hebrews 10:39

39 But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.

27 This phrase, “Yet once more,” indicates the removal of things that are shaken—that is, things that have been made—in order that the things that cannot be shaken may remain.

18 For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest 19 and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. 20 For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” 21 Indeed, so terrifying was the sight that Moses said, “I tremble with fear.” 22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, 23 and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

25 See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven. 26 At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heavens.” 27 This phrase, “Yet once more,” indicates the removal of things that are shaken—that is, things that have been made—in order that the things that cannot be shaken may remain. 28 Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, 29 for our God is a consuming fire.

3:1 This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. They will say, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.” For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished. But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly.

But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. 10 But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.

11 Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, 12 waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! 13 But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.

14 Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace. 15 And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, 16 as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures. 17 You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability. 18 But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.

But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly.

9:1 Now even the first covenant had regulations for worship and an earthly place of holiness. For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place. Behind the second curtain was a second section called the Most Holy Place, having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron’s staff that budded, and the tablets of the covenant. Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.

These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties, but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people. By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, 10 but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.

11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) 12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. 13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.

15 Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. 16 For where a will is involved, the death of the one who made it must be established. 17 For a will takes effect only at death, since it is not in force as long as the one who made it is alive. 18 Therefore not even the first covenant was inaugurated without blood. 19 For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is the blood of the covenant that God commanded for you.” 21 And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. 22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.

23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

28 And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming.

Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.

21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

15 He is the image of the invisible God, the firstborn of all creation.

29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.

49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.

16 The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?

For you have died, and your life is hidden with Christ in God.

Colossians 3:4

When Christ who is your life appears, then you also will appear with him in glory.

by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.

17 To the King of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

10 and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel,

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6:1 What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

12 Let not sin therefore reign in your mortal body, to make you obey its passions. 13 Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. 14 For sin will have no dominion over you, since you are not under law but under grace.

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.

Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God.

21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,

13 Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness.

So we are always of good courage. We know that while we are at home in the body we are away from the Lord,

2 Corinthians 5:17

17 Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.

12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses,

and raised us up with him and seated us with him in the heavenly places in Christ Jesus,

16 For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first.

12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.

Now if we have died with Christ, we believe that we will also live with him.

23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.

22 For as in Adam all die, so also in Christ shall all be made alive.

22 For as in Adam all die, so also in Christ shall all be made alive.

20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead.

14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit.

12 Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead?

1 Corinthians 15:20

20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

18 Then those also who have fallen asleep in Christ have perished.

22 For as in Adam all die, so also in Christ shall all be made alive.

15:1 Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain.

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. 11 Whether then it was I or they, so we preach and so you believed.

12 Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, then our preaching is in vain and your faith is in vain. 15 We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. 16 For if the dead are not raised, not even Christ has been raised. 17 And if Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If in Christ we have hope in this life only, we are of all people most to be pitied.

20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. 24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

29 Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? 30 Why are we in danger every hour? 31 I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! 32 What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” 33 Do not be deceived: “Bad company ruins good morals.” 34 Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.

35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. 40 There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”
55 “O death, where is your victory?
O death, where is your sting?”

56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.

58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

10 and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel,

22 For as in Adam all die, so also in Christ shall all be made alive.

17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

6:1 What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

12 Let not sin therefore reign in your mortal body, to make you obey its passions. 13 Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. 14 For sin will have no dominion over you, since you are not under law but under grace.

15 What then? Are we to sin because we are not under law but under grace? By no means! 16 Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness. 19 I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

20 For when you were slaves of sin, you were free in regard to righteousness. 21 But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. 22 But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. 23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

22 For as in Adam all die, so also in Christ shall all be made alive.

17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

4:1 What then shall we say was gained by Abraham, our forefather 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 counted to him as righteousness.” Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:

“Blessed are those whose lawless deeds are forgiven,
and whose sins are covered;
blessed is the man against whom the Lord will not count his sin.”

Is this blessing then only for the circumcised, or also for the uncircumcised? We say that faith was counted to Abraham as righteousness. 10 How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 11 He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, 12 and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.

13 For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. 14 For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For the law brings wrath, but where there is no law there is no transgression.

16 That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, 17 as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. 18 In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” 19 He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. 20 No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 fully convinced that God was able to do what he had promised. 22 That is why his faith was “counted to him as righteousness.” 23 But the words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, 25 who was delivered up for our trespasses and raised for our justification.

12 and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.

Romans 4:24

24 but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord,

By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise.

12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—

Romans 5:17

17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

22 For as in Adam all die, so also in Christ shall all be made alive.

5:1 It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife. And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you.

For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.

Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.

I wrote to you in my letter not to associate with sexually immoral people— 10 not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. 11 But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. 12 For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? 13 God judges those outside. “Purge the evil person from among you.”

Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.

Romans 5:10

10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.

12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— 13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

15 But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. 16 And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. 17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. 20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

22 For as in Adam all die, so also in Christ shall all be made alive.

18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.

19 For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.

5:1 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— but God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. 10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. 11 More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— 13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

15 But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. 16 And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. 17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. 20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

22 For as in Adam all die, so also in Christ shall all be made alive.

25 Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.

21 For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. 22 The Father judges no one, but has given all judgment to the Son, 23 that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. 24 Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.

25 “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself. 27 And he has given him authority to execute judgment, because he is the Son of Man. 28 Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

4:1 Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but only his disciples), he left Judea and departed again for Galilee. And he had to pass through Samaria. So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. Jacob’s well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour.

A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.” (For his disciples had gone away into the city to buy food.) The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans.) 10 Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” 11 The woman said to him, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water? 12 Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” 13 Jesus said to her, “Everyone who drinks of this water will be thirsty again, 14 but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.” 15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.”

16 Jesus said to her, “Go, call your husband, and come here.” 17 The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; 18 for you have had five husbands, and the one you now have is not your husband. What you have said is true.” 19 The woman said to him, “Sir, I perceive that you are a prophet. 20 Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.” 21 Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. 22 You worship what you do not know; we worship what we know, for salvation is from the Jews. 23 But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth.” 25 The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” 26 Jesus said to her, “I who speak to you am he.”

27 Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?” 28 So the woman left her water jar and went away into town and said to the people, 29 “Come, see a man who told me all that I ever did. Can this be the Christ?” 30 They went out of the town and were coming to him.

31 Meanwhile the disciples were urging him, saying, “Rabbi, eat.” 32 But he said to them, “I have food to eat that you do not know about.” 33 So the disciples said to one another, “Has anyone brought him something to eat?” 34 Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work. 35 Do you not say, ‘There are yet four months, then comes the harvest’? Look, I tell you, lift up your eyes, and see that the fields are white for harvest. 36 Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together. 37 For here the saying holds true, ‘One sows and another reaps.’ 38 I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.”

39 Many Samaritans from that town believed in him because of the woman’s testimony, “He told me all that I ever did.” 40 So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. 41 And many more believed because of his word. 42 They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”

43 After the two days he departed for Galilee. 44 (For Jesus himself had testified that a prophet has no honor in his own hometown.) 45 So when he came to Galilee, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast. For they too had gone to the feast.

46 So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum there was an official whose son was ill. 47 When this man heard that Jesus had come from Judea to Galilee, he went to him and asked him to come down and heal his son, for he was at the point of death. 48 So Jesus said to him, “Unless you see signs and wonders you will not believe.” 49 The official said to him, “Sir, come down before my child dies.” 50 Jesus said to him, “Go; your son will live.” The man believed the word that Jesus spoke to him and went on his way. 51 As he was going down, his servants met him and told him that his son was recovering. 52 So he asked them the hour when he began to get better, and they said to him, “Yesterday at the seventh hour the fever left him.” 53 The father knew that was the hour when Jesus had said to him, “Your son will live.” And he himself believed, and all his household. 54 This was now the second sign that Jesus did when he had come from Judea to Galilee.

53 The father knew that was the hour when Jesus had said to him, “Your son will live.” And he himself believed, and all his household.

When he entered Capernaum, a centurion came forward to him, appealing to him, “Lord, my servant is lying paralyzed at home, suffering terribly.” And he said to him, “I will come and heal him.” But the centurion replied, “Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed. For I too am a man under authority, with soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant, ‘Do this,’ and he does it.” 10 When Jesus heard this, he marveled and said to those who followed him, “Truly, I tell you, with no one in Israel have I found such faith. 11 I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, 12 while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.” 13 And to the centurion Jesus said, “Go; let it be done for you as you have believed.” And the servant was healed at that very moment.

Now a centurion had a servant who was sick and at the point of death, who was highly valued by him. When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. And when they came to Jesus, they pleaded with him earnestly, saying, “He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue.” And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. Therefore I did not presume to come to you. But say the word, and let my servant be healed. For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, “I tell you, not even in Israel have I found such faith.” 10 And when those who had been sent returned to the house, they found the servant well.

5:1 On one occasion, while the crowd was pressing in on him to hear the word of God, he was standing by the lake of Gennesaret, and he saw two boats by the lake, but the fishermen had gone out of them and were washing their nets. Getting into one of the boats, which was Simon’s, he asked him to put out a little from the land. And he sat down and taught the people from the boat. And when he had finished speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.” And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” And when they had done this, they enclosed a large number of fish, and their nets were breaking. They signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord.” For he and all who were with him were astonished at the catch of fish that they had taken, 10 and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” 11 And when they had brought their boats to land, they left everything and followed him.

12 While he was in one of the cities, there came a man full of leprosy. And when he saw Jesus, he fell on his face and begged him, “Lord, if you will, you can make me clean.” 13 And Jesus stretched out his hand and touched him, saying, “I will; be clean.” And immediately the leprosy left him. 14 And he charged him to tell no one, but “go and show yourself to the priest, and make an offering for your cleansing, as Moses commanded, for a proof to them.” 15 But now even more the report about him went abroad, and great crowds gathered to hear him and to be healed of their infirmities. 16 But he would withdraw to desolate places and pray.

17 On one of those days, as he was teaching, Pharisees and teachers of the law were sitting there, who had come from every village of Galilee and Judea and from Jerusalem. And the power of the Lord was with him to heal. 18 And behold, some men were bringing on a bed a man who was paralyzed, and they were seeking to bring him in and lay him before Jesus, 19 but finding no way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus. 20 And when he saw their faith, he said, “Man, your sins are forgiven you.” 21 And the scribes and the Pharisees began to question, saying, “Who is this who speaks blasphemies? Who can forgive sins but God alone?” 22 When Jesus perceived their thoughts, he answered them, “Why do you question in your hearts? 23 Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise and walk’? 24 But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the man who was paralyzed—“I say to you, rise, pick up your bed and go home.” 25 And immediately he rose up before them and picked up what he had been lying on and went home, glorifying God. 26 And amazement seized them all, and they glorified God and were filled with awe, saying, “We have seen extraordinary things today.”

27 After this he went out and saw a tax collector named Levi, sitting at the tax booth. And he said to him, “Follow me.” 28 And leaving everything, he rose and followed him.

29 And Levi made him a great feast in his house, and there was a large company of tax collectors and others reclining at table with them. 30 And the Pharisees and their scribes grumbled at his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 31 And Jesus answered them, “Those who are well have no need of a physician, but those who are sick. 32 I have not come to call the righteous but sinners to repentance.”

33 And they said to him, “The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink.” 34 And Jesus said to them, “Can you make wedding guests fast while the bridegroom is with them? 35 The days will come when the bridegroom is taken away from them, and then they will fast in those days.” 36 He also told them a parable: “No one tears a piece from a new garment and puts it on an old garment. If he does, he will tear the new, and the piece from the new will not match the old. 37 And no one puts new wine into old wineskins. If he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. 38 But new wine must be put into fresh wineskins. 39 And no one after drinking old wine desires new, for he says, ‘The old is good.’”

Jesus said to him, “Get up, take up your bed, and walk.”

For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

43 When he had said these things, he cried out with a loud voice, “Lazarus, come out.”

41 Taking her by the hand he said to her, “Talitha cumi,” which means, “Little girl, I say to you, arise.”

16 For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first.

17 as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist.

21 For as the Father raises the dead and gives them life, so also the Son gives life to whom he will.

John 5:24

24 Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.

37 And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen, 38 and you do not have his word abiding in you, for you do not believe the one whom he has sent. 39 You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, 40 yet you refuse to come to me that you may have life.

37 And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen,

11 I have stored up your word in my heart,
that I might not sin against you.

21 You rebuke the insolent, accursed ones,
who wander from your commandments.

16 who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.

10 and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel,

to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;

23 since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God;

That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’

John 6:63

63 It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life.

25 “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself. 27 And he has given him authority to execute judgment, because he is the Son of Man. 28 Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence.

39 And going a little farther he fell on his face and prayed, saying, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.”

In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. Although he was a son, he learned obedience through what he suffered. And being made perfect, he became the source of eternal salvation to all who obey him, 10 being designated by God a high priest after the order of Melchizedek.

14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession.

23 The former priests were many in number, because they were prevented by death from continuing in office, 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.

14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, 15 and deliver all those who through fear of death were subject to lifelong slavery. 16 For surely it is not angels that he helps, but he helps the offspring of Abraham.

14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil,

14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil,

We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.

We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.

54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”

For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life.

51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed,

10 and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel,

In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence.

Hebrews 2:14

14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil,

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.