The testimony of Scripture is that God is righteous (Ps. 11:7; 129:4; 145:17; Lam. 1:18; John 17:25; 1 John 2:1). He is essentially righteous in character. It follows that since God is righteous, He will promote righteousness and approve of those who do. David writes of God, saying, “The LORD is righteous, He loves righteousness; the upright will behold His face” (Ps. 11:7). The verse speaks of what God is as well as what God loves. He is righteous and He loves righteousness. David here—and in Psalm 33:5—uses the Hebrew verb אָהֵב aheb to speak of the affection God has for righteousness and those who pursue it. The “upright” refers to those who conform to God’s character and commands, and to “behold His face” means one is welcome into His presence with favor (cf. Ps. 17:5; 140:13). In another place David states, “O LORD, who may abide in Your tent? Who may dwell on Your holy hill? 2 He who walks with integrity, and works righteousness, and speaks truth in his heart” (Ps. 15:1-2). Solomon adds, “The way of the wicked is an abomination to the LORD, but He loves one who pursues righteousness” (Prov. 15:9), and “to do righteousness and justice is desired by the LORD more than sacrifice” (Prov. 21:3). Isaiah states, “Thus says the LORD, ‘Preserve justice and do righteousness, for My salvation is about to come and My righteousness to be revealed’” (Isa. 56:1), Jeremiah adds, “Thus says the LORD, ‘Do justice and righteousness, and deliver the one who has been robbed from the power of his oppressor. Also do not mistreat or do violence to the stranger, the orphan, or the widow; and do not shed innocent blood in this place’” (Jer. 22:3; Hos. 14:9; 10:12). Paul writes, “present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God” (Rom. 6:13; cf. 6:19), “Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart” (2 Tim. 2:22), and Peter states, “and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed” (1 Pet. 2:24; cf. Eph. 4:24; 5:8-10; 1 Tim. 6:11; Tit. 2:11-12; Heb. 10:38).
God Works to Produce His Righteousness in the Believer
God is working to produce His righteousness in us from the moment of salvation onward. Paul writes, “He who began a good work in you will perfect it until the day of Christ Jesus” (Phil. 1:6). God produces His righteousness in us to justify, sanctify, and ultimately glorify us. First, at the moment of salvation, God imputes His righteousness to us, and this is the basis for our justification. By imputed righteousness He is dealing with the guilt of our sin. Of the believer, Paul states, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor. 5:21; cf. Rom. 5:17-18; 8:1; Phil. 3:9). Second, by crippling the sin nature He is dealing with the power of sin in our lives (Rom. 6:1-14; 8:2; 2 Cor. 3:18; Gal. 2:20; Col. 3:5). Paul writes, “do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God “(Rom 6:13). Third, by removing our sin nature after death He is dealing with sin for eternity (Heb. 9:28; 1 Pet. 1:3-5; 1 John 3:2, 5). Paul writes, “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; 21 who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil. 3:20-21), and Peter writes, “according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet. 3:13). Such a righteousness as that which will exist in the new heavens and earth means there will be no sin of any kind. God alone, without human aid, produces the first and third aspects of our salvation (i.e. our justification and glorification), and the believer simply benefits from His action. However, the second aspect of our salvation is not automatic (i.e. our sanctification), as God chooses to involve the believer to produce His righteousness. That is, there is a volitional aspect to a life of righteousness, as the believer must choose to obey God’s commands and rely on the His divine enablement to carry them out. God has blessed us with every spiritual blessing necessary to grow spiritually (Eph. 1:3), but we must lay hold of that provision and make good choices that conform to His will and character.
How to Achieve Experiential Righteousness
But how is the life of righteousness achieved? What is it that each believer must do in order to be the righteous person God expects? It does not help the believer to say he/she must be righteous if we do not also provide the necessary Biblical information to accomplish the task. Once saved, God provides each believer a portfolio of spiritual assets that enable him/her to walk in obedience to His commands. Those who utilize God’s provisions and obey His commands will walk in conformity to His will. This is experiential righteousness. For the Christian living in the dispensation of the church age, there are at least six things he/she must follow in order to produce a life of righteousness.
First, the Christian must be in daily submission to God. This begins with a decision to dedicate one’s life to God. Paul writes, “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom. 12:1). Paul then goes on to say, “And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom. 12:2).
Paul has shown that the gospel he preaches has the power to transfer Christians from the realm of sin and death into the realm of righteousness and life. But this transfer, as Paul has noted (6:11–23; 8:12–13), does not absolve the Christian from the responsibility to live out the righteousness so graciously granted in the gospel. God is working to transform us into the image of his Son (8:29), but we are to take part in this process as we work to make this transformation real in our daily lives.
The Christian is to participate in the life of righteousness to which he/she is called. Positively it begins when we present our bodies as “a living and holy sacrifice” to God. This presentation begins at a moment in time, in which the believer decides to follow God and not the world. To surrender his/her life to whatever God has planned. This is a dedicated life to God. Concerning the believer’s dedication to God, Charles Ryrie states:
What is it that the Christian is to dedicate? The answer is himself. “Present yourselves to God” (Rom. 6:13), “present your bodies” (Rom. 12:1), “glorify God in your body” (1 Cor. 6:20), “submit yourselves…to God” (James 4:7)—this is the uniform appeal of Scripture, and it concerns our bodies. If this is so, then it follows that dedication concerns the years of one’s life, since that is the only period in which the body functions. Dedication concerns the present life, not the life hereafter.
This is a surrendered life, a yielded life, in which the believer seeks the will of God above his/her own wishes or desires. The desires of self, no matter how noble, are sacrificed in order to do God’s will above all. This can be challenging, for the believer lives in a world that calls us to live for self, to do as we please, to live our way. But Paul says, “do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom. 12:2).
Second, the believer must be in continual study of Scripture, applying it to every aspect of his/her life (2 Tim. 2:15; 3:16-17; 1 Pet. 2:2; 2 Pet. 3:18). Regeneration does not, in itself, remove a lifetime of worldly viewpoint. The Christian must look to Scripture in order to unseat the worldly mind, for in its pages we learn about God and what He values in life. This requires learning. Paul writes, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Tim. 2:15). Later he states, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work” (2 Tim. 3:16-17). The Christian cannot live what he does not know, and learning Scripture necessarily precedes living in God’s will. It is only by Scripture that the believer receives “training in righteousness.”
Third, the Christian must learn to be filled with the Spirit (Eph. 5:18). The Christian may be submitted to God and learning His word, but he/she must also be empowered to live as God intends. Paul commands Christians, “And do not be drunk with wine, for that is dissipation, but be filled with the Spirit” (Eph. 5:18). When a person consumes alcohol and gets drunk, eventually it influences his thinking, words, and behavior in an obvious and often negative way. The Bible does not condemn drinking wine, but it does condemn drunkenness, in which the believer loses control of his/her thoughts, words and actions. Drunkenness is sin. In contrast to being drunk, the Bible commands the believer to “be filled with the Spirit.”
“Be filled with the Spirit” is God’s command, and He expects us to obey. The command is plural, so it applies to all Christians and not just to a select few. The verb is in the present tense—“keep on being filled”—so it is an experience we should enjoy constantly and not just on special occasions. And the verb is passive. We do not fill ourselves but permit the Spirit to fill us. The verb “fill” has nothing to do with contents or quantity, as though we are empty vessels that need a required amount of spiritual fuel to keep going. In the Bible, filled means “controlled by.” “They… were filled with wrath” (Luke 4:28) means “they were controlled by wrath” and for that reason tried to kill Jesus. “The Jews were filled with envy” (Acts 13:45) means that the Jews were controlled by envy and opposed the ministry of Paul and Barnabas. To be “filled with the Spirit” means to be constantly controlled by the Spirit in our mind, emotions, and will…But how can a person tell whether or not he is filled with the Spirit? Paul stated that there are three evidences of the fullness of the Spirit in the life of the believer: he is joyful (Eph. 5:19), thankful (Eph. 5:20), and submissive (Eph. 5:21–33). Paul said nothing about miracles or tongues, or other special manifestations.
Lewis S. Chafer adds:
To be filled with the Spirit is to have the Spirit fulfilling in us all that God intended Him to do when he placed Him there. To be filled is not the problem of getting more of the Spirit: it is rather the problem of the Spirit getting more of us. We shall never have more of the Spirit than the anointing which every true Christian has received. On the other hand, the Spirit may have all of the believer and thus be able to manifest in him the life and character of Christ. A spiritual person, then, is one who experiences the divine purpose and plan in his daily life through the power of the indwelling Spirit. The character of that life will be the out-lived Christ. The cause of that life will be the unhindered indwelling Spirit (Ephesians 3:16-21; II Corinthians 3:18).
And Charles Ryrie states:
To be filled with the Spirit means to be controlled by the Spirit. The clue to this definition is found in Ephesians 5:18 where there is contrast and comparison between drunkenness and Spirit-filling. It is the comparison which gives the clue, for just as a drunken person is controlled by the liquor which he consumes, so a Spirit-filled Christian is controlled by the Spirit. This will cause him to act in ways which are unnatural to him, not implying that such ways will be erratic or abnormal, but asserting that they will not be the ways of the old life. Control by the Spirit is a necessary part of spirituality.
Fourth, the Christian must learn to walk in daily dependence on the Holy Spirit. Paul writes, “But I say, walk by the Spirit, and you will not carry out the desire of the flesh” and “If we live by the Spirit, let us also walk by the Spirit” (Gal 5:16, 25). Walking by the Spirit means we are walking in dependence on Him and not relying on our own resources, experiences, or human wisdom. It means we are walking in the same direction He is going, and like a friend, we are glad to be in fellowship with Him. It means God is regularly in our thoughts, and we live every day conscious of Him and His will for our lives (Rom. 12:1-2; Col. 3:16-17). It means being sensitive to what may offend Him, and making every effort to please Him through a life of faith (2 Cor. 5:9; Heb. 11:6). Sin will break fellowship with God; however, the Christian can restore that fellowship by means of confession (1 John 1:8-10). When we walk by the Spirit, we live as He directs and our lives will manifest His work (Gal. 5:22-23; Eph. 4:1-3). It is important to understand that the Spirit guides us Biblically and never by vague impressions. Walking is a learned behavior, and it gets easier with practice.
Constant dependence on the power of the indwelling Spirit of God is essential to spiritual growth and victory. By its very nature, walking is a succession of dependent acts. When one foot is lifted in order to place it front of the other one, it is done in faith—faith that the foot that remains on the ground will support the full weight of the body. You can only walk by the exercise of faith. You can live the Christian life only by dependence on the Holy Spirit. Such dependence will result in the Spirit’s control over the deeds of the flesh (Gal. 5:17-21) and the Spirit’s production of the fruit of the Spirit (vv. 22-23). Dependence on the power of God and effort on the part of the believer are not mutually exclusive. Self-discipline and Spirit-dependence can and must be practiced at the same time in a balanced spiritual life. Dependence itself is an attitude, but that attitude does not come automatically; it usually requires cultivation. How many genuine Christians there are who live day after day without even sensing their need of dependence on Him. Experience, routine, pride, self-confidence all tend to drag all of us away from that conscious dependence on God which we must have in order to live and act righteously.
Fifth, the Christian must restore broken fellowship with God through confession of personal sin (1 John 1:5-9). “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). It is never the will of God that we sin (1 John 2:1); however, when we do sin, we break fellowship with God and grieve and/or quench the Holy Spirit’s work in our lives. Sin hinders our walk with God and halts our life of righteousness. Paul writes in two places, commanding the Christian, “Do not grieve the Holy Spirit of God” (Eph. 4:30a) and “Do not quench the Spirit” (1 Thess. 5:19). The Spirit is a Person, and He is grieved when we sin and act contrary to His righteous character. Grieving the Spirit occurs when we knowingly commit sin contrary to His guidance. When the Christian commits sin, then the Spirit is grieved and His ministry is diminished, and He must then begin to work on the heart of the Christian to bring him/her back into fellowship. “Sin destroys spirituality. It is necessarily so; for where sin is tolerated in the believer’s daily life, the Spirit, who indwells him, must then turn from His blessed ministry through him, to a pleading ministry to him.”
To “quench the Spirit” is to resist His will as He seeks to guide according to divine revelation. In the early church, God provided special revelation both through His written word (Rom. 15:4), as well as through prophetic utterance (1 Thess. 5:20). “Today, we have a completed revelation in the Word of God and there is no need for prophets. The Apostles and prophets helped lay the foundation of the church (Eph. 2:20) and have now passed from the scene. The only ‘prophetic ministry’ we have is in the preaching and teaching of the Word of God.” It is only through Scripture that we possess special revelation about God, Jesus, the Holy Spirit, and what they have provided for us and expect from us. Scripture is our guiding light (Ps. 119:105, 130; 2 Tim. 2:15; 3:16-17), and “refusal to submit to the Word of God is quenching the Spirit, making the fullness of the Spirit impossible.”
Fellowship with God is always on His terms, not ours. He establishes the guidelines for our relationship with Him and if we are to walk with Him, we must follow His commands. God never follows us in our sin, but always calls us back to walk with Him in righteousness. When the believer breaks fellowship with God through personal sin, the only solution is to seek forgiveness through confession. Confession of sin is a common theme throughout all of Scripture (Lev. 5:5; Ps. 32:3-5; 38:18; 51:4; 2 Sam. 12:13; Neh. 9:2; Dan. 9:1-16; Luke 15:18-21; 1 John 1:9), and it is by confession that sin is forgiven. Scripture states, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).
According to 1 John 1:9, “If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.” This passage, standing as it does in the center of a revelation of the basis of fellowship with God (1 John 1:5—2:2), is a message to Christians. It avails not to the unsaved to confess their sins, as they have not accepted the Savior who was the sacrifice for sins. For the unsaved the exhortation is likewise summed up in one word, believe. For the Christian who stands in all the blessed relationship to God wrought by saving faith in Christ there remains the issue of maintaining fellowship. It is this issue that is in the foreground in 1 John…The presence of sin in the life of the Christian, however, constitutes a barrier to fellowship. While the Christian’s sonship is in no wise affected, the happy family relationship is disturbed. On the human side, confession must come before restoration into fellowship is possible. The cause for grieving the Spirit must be judged as sin and confessed.
Because sin is easy to produce and because most men are simple in the way they think, God had to make restoration of fellowship as simple as confession. Just as believing the simple message of the gospel saves (1 Cor. 15:3-4), so the simple act of confessing one’s sins leads to forgiveness and restoration of fellowship with God (1 John 1:9). There’s no need for penance, guilty feelings, or any payment on our part. Forgiveness, like salvation, is provided to the believer because of the work of Jesus Christ on the cross. The simple act of confession as taught in 1 John 1:9 guarantees God’s forgiveness and restoration of fellowship.
Complete assurance is given that this approach to the sin problem is acceptable to God. It is not a question of doing penance nor of inflicting chastening punishments upon oneself. Nor is it a matter of leniency with the Father when He accepts the confession. The whole act is based upon the finished work of Christ, and the question of penalty is not in view. The price for restoration has already been paid. Accordingly, the Father is faithful and righteous in forgiving, not merely lenient and merciful. The Father could not do otherwise than forgive the Christian seeking forgiveness, for His own Son has already provided a complete satisfaction for sin. The process from the human side is, accordingly, amazingly simple.
Sixth, the Christian must take advantage of the time God gives to learn and grow spiritually. The believer does not reach spiritual maturity overnight, and since each believer has only a measure of time allotted by God (Ps. 139:16), his/her days must not be wasted on worldly pursuits, but on learning Scripture and living in God’s will. The growing Christian, who is in pursuit of righteousness, will maximize his/her time and live wisely. As Christians, we all start off as babes who need to feed on the milk of the word (1 Pet. 2:2; cf. Heb. 5:12), and as we grow spiritually, over time, we develop a taste for solid foods (Heb. 5:13-14). As we grow spiritually, we will maximize our time wisely. Paul exhorts Christians, “be careful how you walk, not as unwise men but as wise, 16 making the most of your time, because the days are evil” (Eph. 5:15-16). To live wisely, according to Scripture, means knowing God’s will and having the skill to execute it. Making the most of our time means living in God’s will and acting in accordance with His expectations.
Three Obstacles to a Righteous Life
There are obstacles to the Christian life; satanic impediments that hinder our walk of righteousness. Every Christian is born on a spiritual battlefield and throughout his life will face opposition to the work of God. The opposition will use both pleasure and pain to pull the Christian away from God in order to stifle our walk. The believer experiences opposition from his sin nature (Gal. 5:17, 19-21a; Rom. 6:6; Col. 3:9), the devil (2 Cor. 11:3; Jam. 4:7; 1 Pet. 5:8), and the world system that is all around (Col. 2:8; Jas. 1:27; 4:4; 1 John 2:15-16).
The first obstacle is the sin nature, sometimes called “the flesh” (Gal. 5:17, 19) or “old self” (Rom. 6:6; Col. 3:9), which has a natural affinity for Satan’s values and his world-system. Paul writes, “For the flesh [sin nature] sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you [the Christian] may not do the things that you please” (Gal. 5:17). The sin nature is resident in every person; both saved and unsaved, and is the source of internal temptation. “The flesh refers to that fallen nature that we were born with, that wants to control the body and the mind and make us disobey God.” Since the fall of Adam, every person is born with a sin nature, and it is this nature that internally motivates men to rebel against all legitimate forms of authority, both human and divine. At the moment of salvation, God the Holy Spirit indwells us and gives us a new nature that, for the first time in our lives, has the capacity and desire to obey God (Eph. 4:24; Col. 3:10). Because the sin nature is not removed from the believer after salvation, the believer begins to experience conflict within. “The presence of two opposing natures (not two personalities) in one individual results in conflict.”
The old nature (which has its origin in our physical birth) fights against the new nature which we receive when we are born again (Gal. 5:16–26). No amount of self-discipline, no set of man-made rules and regulations, can control this old nature. Only the Holy Spirit of God can enable us to “put to death” the old nature (Rom. 8:12–13) and produce the Spirit’s fruit (Gal. 5:22–23) in us through the new nature.
The second obstacle is the devil. Before his self-induced fall, Lucifer was a wise and beautiful creature, having “the seal of perfection, full of wisdom and perfect in beauty” (Ezek. 28:12). He was an angel, called an “anointed cherub” (Ezek. 28:14). However, this perfect angelic creature produced sin from the source of his own volition, and the Scripture states, “You were blameless in your ways from the day you were created until unrighteousness was found in you…and you sinned” (Ezek. 28:15-16a). Concerning Lucifer’s sin, the Lord says, “Your heart was lifted up because of your beauty; you corrupted your wisdom by reason of your splendor” (Ezek. 28:17a). Self-centered pride turned Lucifer’s wisdom into foolishness, and in his madness he sought to usurp God’s throne and rule over His creation. Lucifer became Satan (a term meaning “the adversary”) at the time of his rebellion (Isa. 14:13-14).
The devil is a real, personal being who opposes the Christian and seeks to make him ineffective in his Christian life. He is a formidable enemy of the Christian since he is intent on devouring Christians (1 Pet. 5:8); hence, the Christian is called on to resist the devil (James 4:7). This can be accomplished through putting on the armor for a spiritual battle (Eph. 6:10–17).
The third obstacle is the world. Since the Fall of Adam, God has temporarily granted Satan permission to govern this world (Matt. 4:8-9; John 12:31; 14:30; 16:11; 2 Cor. 4:4; Eph. 6:12; 1 John 5:19). Satan, and those who follow him (both demons and people), are ultimately under God’s sovereign control, and even their evil plans and actions are used for His good purposes (Gen. 50:20; Ps. 76:10; Job 1:6-12; Acts 2:22-23; 4:27-28; Rom. 8:28; 2 Cor. 12:7-10). Satan governs by means of a system he’s created, which Scripture calls the κόσμος kosmos. The κόσμος kosmos “and everything that belongs to it, appears as that which is hostile to God, i.e. lost in sin, wholly at odds with anything divine, ruined and depraved.” Satan’s world-system consists of those philosophies, values and practices that influence humanity to think and behave contrary to God and His Word. John writes, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world” (1 John 2:15-16). Lewis Chafer provides an apt description of the kosmos:
The kosmos is a vast order or system that Satan has promoted which conforms to his ideals, aims, and methods. It is civilization now functioning apart from God-a civilization in which none of its promoters really expect God to share; who assign to God no consideration in respect to their projects, nor do they ascribe any causality to Him. This system embraces its godless governments, conflicts, armaments, jealousies; its education, culture, religions of morality, and pride. It is that sphere in which man lives. It is what he sees, what he employs. To the uncounted multitude it is all they ever know so long as they live on this earth. It is properly styled “The Satanic System” which phrase is in many instances a justified interpretation of the so-meaningful word, kosmos.
Satan’s world-system is not changeable and cannot be modified to conform to God’s will. At the core of Satan’s world-system is a directive for mankind to function apart from God, and when obeyed, people produce all forms of evil. Worldly-minded persons embrace Satan’s system and love their own because they share the same values of selfishness that exclude God. By promoting the gospel and Biblical teaching, Christians disrupt Satan’s kingdom by calling out of it a people for God. When a person comes to Christ for salvation, they are transferred from Satan’s kingdom of darkness to the kingdom of God’s Son (Acts 26:18; Col. 1:13-14), and become ambassadors for Christ (2 Cor. 5:20). The lifetime of worldly thinking that shaped our values and behaviors are not suddenly eradicated at the moment of salvation. Rather, God calls us to be transformed in our thinking by renewing our minds and living by faith in His Word (Rom. 12:1-2). Though Christians have the capacity, we are not to love the world (John 16:33; 17:14-16; 1 John 2:15). To love the world is to turn from righteousness, and the Christian who loves the world makes himself the enemy of God (Jam. 4:4). Those who love God and His Word share a mutual love for each other. By learning God’s Word, Christians can identify worldly conversations and either avoid them or disrupt them by interjecting Biblical truth. The life of righteousness means we will invade the lives, thoughts and discussions of others with Biblical truth. Of course, this should be done in love and grace (Eph. 4:15; Col. 4:6), not by argumentation (2 Tim. 2:24-26). When we learn God’s Word, obey His commands, and show love to others, we are rebelling against Satan’s world-system and sowing the seeds of spiritual insurrection in the lives of those who live and walk in Satan’s kingdom.
These three obstacles can wreck the Christian as he/she advances toward spiritual maturity and a life of righteousness. The sin nature is not removed during our time on earth, the devil never ceases in his efforts to attack us, and the world-system can never be reformed. The Christian must not only be aware of these obstacles, but must always be clinging to God and His word to guide and sustain.
God is righteous and He calls believers to live righteously in conformity to His character and commands. Once saved, the believer is positionally sanctified in union with Christ, and this status will never change. However, positional sanctification does not guarantee experiential sanctification, as the believer must choose to comply with God’s righteous expectations and advance to spiritual maturity. God has provided the believer all that is needed to live a righteous life. The advance to such a life involves committing oneself to God for service, continual study of Scripture, learning to be filled with the Spirit and to walk in the Spirit, regular confession of sin, and time to grow. The believer who is living the righteous life as God expects will face obstacles, which include the old sin nature, the devil, and his world-system. The believer who keeps advancing spiritually will attain Christian maturity and prove effective for God.
Steven R. Cook, D.Min.
- The Righteousness of God
- Biblical Righteousness: A Word Study
- God’s Righteousness at the Cross
- The Work of the Holy Spirit
- Restoring Fellowship with God
- The Filling of the Holy Spirit
- Enjoying the Spiritual Life
- What it Means to Follow Jesus
- Living in Babylon
- Walking with God
- Choosing Righteous Friends
- Choosing a Good Bible Church
- The Gospel
 Douglas J. Moo, “Romans,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1150.
 Charles C. Ryrie, Balancing the Christian Life (Chicago, Ill., Moody Bible Institute, 1994), 80.
 Warren Wiersbe, The Bible Exposition Commentary: New Testament, Vol. 2, 48.
 Lewis S. Chafer, He that is Spiritual (Grand Rapids, Mich. Zondervan Publishing, 1967), 43-44.
 Charles C. Ryrie, “What is Spirituality?” Bibliotheca Sacra 126 (1969): 206.
 Charles Ryrie, Balancing the Christian Life, 198.
 Lewis S. Chafer, He that is Spiritual, 70.
 Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 189.
 John F. Walvoord, The Holy Spirit (Grand Rapids, MI., Zondervan Publishing, 1977), 198.
 Ibid., 201-202.
 Ibid., 202.
 Warren Wiersbe, The Bible Exposition Commentary: New Testament, Vol. 2, 18.
 Lewis S. Chafer, He that is Spiritual, 112.
 Warren Wiersbe, The Bible Exposition Commentary, New Testament, Vol. 2, 480.
 Robert P. Lightner, Handbook of Evangelical Theology, 314.
 William Arndt, Frederick W. Danker, and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 562.
 Lewis S. Chafer, “Angelology Part 4” Bibliotheca Sacra 99 (1942): 282-283.