God’s Power in the Christian

Posted on June 1, 2026 by Dr. Steven R. Cook

Every believer has access to God’s power, yet few live in its reality, because divine provision must be understood before it is applied. Writing to the Christians in Ephesus, Paul prays that they will grasp the power of God available to them. He writes, “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints” (Eph. 1:18). The believer’s riches in Christ must be understood before they can be lived. God has already “blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3), yet those blessings require spiritual perception to be appreciated and applied. Paul then adds, “and what is the surpassing greatness of His power toward us who believe” (Eph. 1:19a). God’s “power” is dynamis, which denotes the “potential for functioning in some way, power, might, strength, force, capability.”^[1] This refers to real, effective ability or power to act, especially God’s active strength working to accomplish His purposes in and through people.

Paul continues, “These are in accordance with the working of the strength of His might which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places” (Eph. 1:19b–20). This is resurrection power, the same power that conquered death and exalted Christ, now directed toward the believer and made operative within him (Eph. 3:16; Phil. 2:13; 3:10). According to Hoehner, “God’s energetic power which resurrected and exalted Christ in the past…is the same power available to believers in the present (cf. Phil. 3:10). What an amazing source of spiritual vitality, power, and strength for living the Christian life!”^[2]

This power belongs to the believer as part of his position in Christ. It is not earned, developed, or achieved. It is received at salvation as part of the total package of spiritual blessings. The phrase “toward us who believe” (Eph. 1:19) shows that this power is directed to the believer with the intent of being experienced. It is both provision and potential, realized through faith (2 Cor. 5:7; Heb. 10:38; 11:6). Faith is the means by which the believer draws upon what God has already supplied. Thus, divine power is present and available, grounded in union with Christ and activated through a believing response.

The mechanics of applying this power are straightforward. The believer takes in the word of God until the inner man is enlightened and stabilized (Eph. 1:18; Col. 3:16; Rom. 12:2; 1 Pet. 2:2; 2 Pet. 3:18). He then believes what God has said and relies on it in real time. As he remains in fellowship and under divine control, being “filled with the Spirit” (Eph. 5:18), the Spirit strengthens “with power…in the inner man” (Eph. 3:16), resulting in a Spirit-directed life as he “walk[s] by the Spirit” (Gal. 5:16). The believer does not generate the power. He accepts God’s word as true and depends on His provision, allowing the Spirit to make that truth effective in his life.

In practical terms, this means rejecting fear and human viewpoint and replacing them with divine truth. Many know Scripture, yet live in anxiety because truth never governs their thinking. By contrast, the believer who walks by faith seeks not merely relief from pressure, but wisdom and strength to do God’s will. What God does not remove, He uses to develop character, humility, and faith (2 Cor. 12:9–10; Jam. 1:2–4). Rather than complain like Israel (Ex. 17:3; Heb. 3:7–4:2), the believer responds like Abraham, growing strong in faith and giving glory to God (Rom. 4:20–21). In financial pressure, relational conflict, or personal stress, he trusts God’s provision (Phil. 4:19), seeks His kingdom (Matt. 6:33), rests in His sovereign purpose (Rom. 8:28), walks by faith (2 Cor. 5:7; Heb. 10:38), prays with thanksgiving (1 Th. 5:16–18), thinks according to divine viewpoint (Rom. 12:2; Col. 3:2), and learns contentment (1 Tim. 6:8), knowing that God is at work in him for His glory and the good of others (Phil. 2:13; 1 Cor. 10:31).

The result is practical and observable. As the believer applies the riches of Christ’s power, he gains victory over sin, endurance under pressure, and consistency in obedience. Paul commands, “Suffer hardship with me, as a good soldier of Christ Jesus” (2 Tim. 2:3), and explains the source, “for it is God who is at work in you, both to will and to work for His good pleasure” (Phil. 2:13). Growth in godliness follows, because “His divine power has granted to us everything pertaining to life and godliness” (2 Pet. 1:3). God’s power (θείας δυνάμεως, theias dynameōs) is the source of the Christian life, granted as a completed act with ongoing results (perfect tense of δωρέομαι, dōreomai). According to Wiersbe:

At the moment of faith in Christ, the believer receives the full provision of divine power as part of his riches in Christ (Eph. 1:3), lacking nothing essential for the Christian life (Col. 2:10). This power is not developed over time but granted in full, and it becomes effective in experience as the believer understands the word of God, believes it, walks by faith in the power of the Spirit, and responds in obedience. In this way, God’s power moves from provision to practice, producing stability in the mind, endurance under pressure, and consistent spiritual growth, all to the glory of God.

Steven R. Cook, D.Min., M.Div.

Related Articles:

^[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 262.

^[2] Harold W. Hoehner, et al, “Ephesians,” in The Bible Knowledge Commentary, vol. 2 (Wheaton, IL: Victor Books, 1985), 621.

^[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 437.

The Believer’s Inheritance in Christ

Posted on May 18, 2026 by Dr. Steven R. Cook

The believer’s inheritance originates in the eternal decree of God. Paul writes that we “have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will” (Eph. 1:11), and that the Holy Spirit “is given as a pledge of our inheritance” (Eph. 1:14). The Spirit is the pledge (arrabōn), referring to a payment made in advance, a “first installment, deposit, down payment, pledge.”^[1] This is a nonrefundable deposit that guarantees what is to come. Hoehner observes, “The ‘deposit’ of the Holy Spirit is a little bit of heaven in believers’ lives with a guarantee of much more yet to come.”^[2] Chafer notes, the pledge “is a prepayment, or foretaste of an oncoming bounty…an intimation of the boundless, experimental fulness of the inheritance which is yet to be.”^[3] The inheritance was designed in eternity past, secured by the work of Christ, and applied at the moment of faith. Every believer stands in this position by grace, not by merit. It belongs to the family of God because of union with Christ.

This inheritance is also secured and protected. Peter states the inheritance is “imperishable and undefiled and will not fade away, reserved in heaven for you” (1 Pet. 1:4). The word τηρέω (tēreō) means “to continue, keep, hold, reserve, preserve.”^[4] The inheritance is being carefully guarded by God Himself. What God protects cannot be ruined, taken away, or lost. The Spirit’s sealing ministry confirms this certainty, marking the believer as God’s possession and guaranteeing future realization (Eph. 1:13–14). Paul adds that as children of God, “if children, heirs also, heirs of God and fellow heirs with Christ” (Rom. 8:17). The status of heir flows from sonship. It is fixed, legal, and irrevocable. Eternal life and a share in Christ’s kingdom are included in this grant. According to Raymer, “A Christian’s inheritance cannot be destroyed by hostile forces, and it will not spoil like overripened fruit or fade in color. Each Christian’s inheritance of eternal life is kept in heaven or ‘kept watch on’ by God so its ultimate possession is secure (cf. Gal. 5:5).”^[5]

This inheritance is entirely unearned. It refers to all that belongs to the believer by virtue of being in Christ. It includes eternal life, justification, a permanent relationship with God, and a guaranteed future in His kingdom. This inheritance is received at the moment of faith apart from works. “The free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23), and “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). It cannot be increased, diminished, or forfeited. It rests completely on Christ’s finished work and God’s unchanging promise.

The Christian possesses an inheritance that is guaranteed, secure, and eternal; therefore, he lives with certainty and assurance. It is grounded in grace, preserved by God, and independent of human performance. This truth stabilizes the believer’s thinking and directs his confidence away from self and toward the faithfulness of God, who secures every aspect of salvation for those who are in Christ.

Steven R. Cook, D.Min., M.Div.

Related Articles:

^[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 134.

^[2] Harold W. Hoehner, et al, “Ephesians,” in The Bible Knowledge Commentary, vol. 2 (Wheaton, IL: Victor Books, 1985), 619.

^[3] Lewis Sperry Chafer, The Ephesian Letter (New York: Loizeaux Brothers, 1935), 52.

^[4] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 1002.

^[5] Roger M. Raymer, et al “1 Peter,” in The Bible Knowledge Commentary, vol. 2 (Wheaton, IL: Victor Books, 1985), 841.

Faith-Rest Under Fire

Posted on February 19, 2026 by Dr. Steven R. Cook

Scripture presents the believer as continually under divine care. The Lord’s presence is permanent and personal. Jesus promised, “I am with you always, even to the end of the age” (Matt. 28:20), and God states, “I will never desert you, nor will I ever forsake you” (Heb. 13:5). Paul concludes, “If God is for us, who is against us?” (Rom. 8:31). Divine protection does not mean the absence of pressure. It means the certainty of God’s sovereign oversight and provision in every circumstance.

The book of Job provides a clear illustration. Satan could not touch Job without divine permission. The Lord said, “Behold, all that he has is in your power, only do not put forth your hand on him” (Job 1:12), and later, “he is in your power, only spare his life” (Job 2:6). The adversary’s activity was real, but it was regulated. Satan is never autonomous. He operates only within boundaries set by God. Even hostile attacks are subordinated to divine purpose. In the end, Job confessed, “I have heard of You by the hearing of the ear; but now my eye sees You” (Job 42:5). The trial refined his understanding of God.

The same principle appears in Paul’s experience. In 2 Corinthians 12:7 he writes, “There was given me a thorn in the flesh, a messenger of Satan to torment me.” The attack was satanic, but the purpose was divine: “to keep me from exalting myself” (2 Cor. 12:7). Three times Paul asked for removal (2 Cor. 12:8). The Lord replied, “My grace is sufficient for you, for power is perfected in weakness” (2 Cor. 12:9). The sustaining grace of God did not eliminate the pressure. It provided strength within it. Paul learned to say, “When I am weak, then I am strong” (2 Cor. 12:10). According to Harris, “This grace of Christ was adequate for Paul, weak as he was, precisely because divine power finds its full scope and strength only in human weakness—the greater the Christian’s acknowledged weakness, the more evident Christ’s enabling strength (cf. Eph. 3:16; Phil. 4:13).”^[1]

Divine protection also includes providential limitation. Paul assures believers, “No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also” (1 Cor. 10:13). The verb “will not allow” underscores restraint. God governs the extent and duration of testing. Radmacher states, “God is so good that He will not let believers experience anything for which He has not prepared them. He will give every believer the grace and power to endure.”^[2]

The believer who knows Scripture and thinks from divine viewpoint possesses inner stability. The psalmist said, “Your word I have treasured in my heart” (Ps. 119:11). Isaiah wrote, “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You” (Isa. 26:3). Faith appropriates revealed truth, for “We walk by faith, not by sight” (2 Cor. 5:7). Jesus said, “blessed are those who hear the word of God and obey it” (Luke 11:28). When circumstances contradict human expectations, doctrine anchors the soul. Peter states that believers “are protected by the power of God through faith for a salvation ready to be revealed in the last time” (1 Pet. 1:5). God’s power provides continuous guarding.

Therefore, the Christian is never abandoned, never outside divine supervision, never exposed to uncontrolled evil. Trials may come. Opposition may intensify. Humbling pressures may persist. Yet the Lord remains present, purposeful, and sufficient. We must always remember: “The Lord is my helper; I will not be afraid. What will man do to me?” (Heb. 13:6). The believer who lives by faith in revealed truth rests in that reality and is sustained by the unchanging character of God.

Steven R. Cook, D.Min., M.Div.

Related Articles:

^[1] Murray J. Harris, “2 Corinthians,” in The Expositor’s Bible Commentary: Romans through Galatians, vol. 10 (Grand Rapids, MI: Zondervan Publishing House, 1976), 397.

^[2] Earl D. Radmacher, et al, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1475.

The Bema Seat of Christ

Posted on February 2, 2026 by Dr. Steven R. Cook

The Bema Seat is the future event when every Church-age believer stands before Christ for an evaluation of his life and service. The term bēma (βῆμα) denotes a raised platform or tribunal where officials rendered decisions or awarded prizes (Acts 18:12; 2 Cor 5:10). Paul employed this imagery to describe the believer’s personal review before Christ. The Bema Seat evaluation will occur in heaven after the Church is raptured and before the Second Coming. Only Church-age believers will appear there, for this judgment concerns the Body of Christ, not Israel or unbelievers (Rom 14:10–12; 2 Cor 5:10). Each believer will stand individually before the Lord, who alone discerns the motives, thoughts, and deeds of His people. Pentecost observes, “The judgment is not to determine what is ethically good or evil, but rather that which is acceptable and that which is worthless. It is not the Lord’s purpose here to chasten His child for his sins, but to reward his service for those things done in the name of the Lord” (J. Dwight Pentecost, Things to Come [Grand Rapids, MI: Zondervan, 1958], 223).

The evaluation at the Bema Seat is not for sin but for works. All sins—past, present, and future—were fully judged in Christ at the cross (John 19:30; Rom 8:1; 2 Cor 5:21; 1 Pet 3:18). Salvation is a free gift received by faith alone in Christ alone (Rom 6:23; Eph 2:8–9), but rewards are granted for faithful obedience and Spirit-empowered service after salvation (Eph 2:10; Gal 6:10). Paul explains that “each one’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work” (1 Cor 3:13). The test is qualitative, not quantitative. Works done in fellowship with the Spirit and according to divine truth will endure and be rewarded (1 Cor 3:14; Col 3:23–24), whereas those done in the flesh, motivated by pride or human approbation, will be consumed (1 Cor 3:15).

Scripture portrays several symbols of reward, such as crowns that signify honor, authority, and recognition before the Lord. These include the imperishable crown for disciplined living (1 Cor 9:25), the crown of rejoicing for faithful evangelism (1 Th 2:19), the crown of righteousness for loving Christ’s appearing (2 Tim 4:8), the crown of life for enduring trials under divine viewpoint (Jam 1:12; Rev 2:10), and the crown of glory for faithful shepherding (1 Pet 5:4). Beyond these, believers will receive varying degrees of glory and responsibility in the coming kingdom (Luke 19:17; Rev 22:12). These rewards are manifestations of grace, not human merit, for even the ability to serve is supplied by God (Phil 2:13).

Unfaithfulness or carnality will result in loss of reward, not loss of salvation. Paul clarifies, “If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire” (1 Cor 3:15). The believer’s eternal security remains unshaken (John 10:28–29), yet some will forfeit opportunities for honor and service in Christ’s future kingdom. Scripture does not support the idea of eternal regret. After the evaluation, all believers will experience perfect joy and fellowship, for “He will wipe away every tear from their eyes” (Rev 21:4).

The doctrine of the Bema Seat motivates believers to live purposefully, gratefully, and with an eternal perspective. It teaches that every act done in fellowship with the Lord has eternal value (Col 3:17). The believer’s stewardship of time, truth, and talent matters, for “whatever good thing each one does, this he will receive back from the Lord” (Eph 6:8). Awareness of future evaluation encourages humility, dependence on divine power, and diligence in serving others (1 Cor 15:58). The Bema Seat is therefore not a place of fear but of joy and gratitude. It reveals how God’s grace was used in time and magnifies the faithfulness of the One who saves, sustains, and rewards His people. For the faithful believer, it will be a moment of commendation and honor, where the Lord says, “Well done, good and faithful servant…enter into the joy of your master” (Matt 25:21).

Steven R. Cook, D.Min., M.Div.

Related Articles:

How Do You Get to Heaven?

Posted on January 25, 2026 by Dr. Steven R. Cook

How do you get to heaven and avoid the Lake of Fire? Simple. God did the hard part. Man could not. Salvation is never what we do for God. It is what God has done for us in Christ. Jesus Christ bore the judgment we deserved, satisfied divine justice, and accomplished the work in full (John 19:30; Rom. 5:8). Our good works don’t save us. His work on the cross does. The issue for the sinner is not effort, reform, ritual, or resolve. The issue is faith. “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). One act of faith. One moment of trust. Eternal life is received as a free gift, not earned by good works (John 3:16; Eph. 2:8–9).

Faith in Christ is a one and done decision. At the instant of belief, God imputes His righteousness to the sinner (Rom. 4:5; 2 Cor. 5:21), justifies the ungodly (Rom. 3:28; 5:1), grants eternal life as a present possession (John 3:16; 5:24), and secures the believer forever (John 10:28; Eph. 1:13–14). This is a judicial act of God, not a process, not a reward, and not conditioned on human effort. Justification is entirely God’s work, accomplished by Christ alone, received by faith alone. No follow up performance is required to keep what God freely gives. To confuse justification with the Christian way of life is theological malpractice.

After salvation comes discipleship. That is costly. That is difficult. That requires daily decisions, sacrifice, endurance, and in some cases even death (Luke 9:23; Phil. 1:29). Discipleship does not save. It trains. It produces spiritual maturity (Eph. 4:13), a life that honors the Lord (1 Cor. 10:31), eternal rewards (1 Cor. 3:12–15; 2 Cor. 5:10), and results in the best life that can be lived in this fallen world.

Keep the categories clear. Justification is positional and permanent, accomplished by God at the moment of faith (Rom. 3:28; 5:1; Gal. 2:16). Sanctification is experiential and progressive, dependent on the believer’s positive volition toward Bible doctrine and consistent walking by the Spirit (Rom. 12:1–2; Gal. 5:16; Eph. 5:18). God supplies every provision for growth (Eph. 1:3). The believer is responsible to utilize them. Grace saves. Grace also trains, but only for those who choose to grow (Tit. 2:11–12; 1 Pet. 2:2).

If you’ve not yet believed in Jesus as your Savior, don’t wait another moment. Accept God’s free offer of eternal life. “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). You’ll be eternally grateful.

Steven R. Cook, D.Min., M.Div.

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Satan and the Flesh Judged at the Cross

Posted on January 5, 2026 by Dr. Steven R. Cook

Christ’s death on the cross rendered a decisive judgment against both Satan and the sin nature. Our Lord announced, “Now judgment is upon this world; now the ruler of this world will be cast out” (John 12:31). Satan’s condemnation is complete, though the execution of that sentence awaits God’s future timetable. He will be confined to the abyss at the start of the Millennium (Rev 20:1–3) and finally cast into the lake of fire forever (Rev 20:10). Until then, he remains active as the adversary of God’s plan, the accuser of believers (1 Pet 5:8; Rev 12:10), and the one who blinds the minds of unbelievers (2 Cor 4:4). His authority has been broken, yet his activity continues until his time of eternal incarceration. According to Blum, “The Cross was the means of Satan’s defeat…His power over people by sin and death was defeated and they can now be delivered out of his domain of spiritual darkness and slavery to sin (Col 1:13–14; Heb 2:14–15).” (E. A. Blum, “John,” in The Bible Knowledge Commentary, vol. 2, 318)

In parallel, the sin nature received its judicial judgment at the cross. Paul states that “our old self was crucified with Him, that our body of sin might be done away with” (Rom 6:6), and that “those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Gal 5:24). This judgment did not remove the sin nature’s presence or alter its character. What changed was its authority. Its right to rule has been nullified. Because of union with Christ, the believer is no longer compelled to obey the flesh (Rom 6:11–14), though its impulses remain active within every Christian (Rom 7:14–23). Before salvation this fallen nature expressed itself in predictable patterns, either in rebellious lawlessness or in proud legalism, both equally opposed to God (Rom 8:7–8). Harrison states, “In some sense, then, the old man has been crucified; in another sense, he may still claim attention…The [sin nature] still persists in the life of the redeemed and can become a prey to the operation of sin unless countered by the powerful influence of the new life in Christ.” (E. F. Harrison, “Romans,” in The Expositor’s Bible Commentary [Revised Edition], 106).

At salvation, God created a new nature within the believer, “the new self, which in the likeness of God has been created in righteousness and holiness of the truth” (Eph 4:24). This new nature provides the capacity to love, obey, and please God (Rom 7:22; 1 John 3:9). Yet the sin nature continues to wage war, setting its desires against the Spirit (Gal 5:17). The Christian life therefore unfolds within this battlefield. Victory is realized as the believer learns God’s Word (1 Pet 2:2), lives by faith (2 Cor 5:7; Heb 10:38), applies Scripture (Jam 1:22), is filled with the Spirit (Eph 5:18), walks by the Spirit (Gal 5:16), and reckons himself dead to sin and alive to God (Rom 6:11).

The Christian must maintain continuous orientation to divine viewpoint through the steady intake and application of God’s Word. Satan is condemned but active until his final removal. The sin nature is judged but still present, striving to assert influence. The new nature is created in righteousness but must be nourished by Scripture and empowered by the Spirit (Eph 5:18; Col 3:16). Spiritual growth occurs as doctrine governs thinking, volition, and conduct under the Spirit’s enabling ministry.

Steven R. Cook, D.Min., M.Div.

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The Christian Priesthood

Posted on December 15, 2025 by Dr. Steven R. Cook

Before the giving of the Mosaic Law, priestly functions were carried out by family heads who served as mediators between God and their households. These patriarchal priests offered sacrifices and interceded on behalf of their families. Noah, for example, built an altar and offered burnt offerings after the Flood (Gen 8:20). Merrill F. Unger states, “Abraham, Isaac, and Jacob built altars, offered sacrifices, purified and consecrated themselves and their households (Gen 12:7; 13:18; 26:25; 33:20; 35:1–3).”^[1] Melchizedek, the king of Salem, was described as “a priest of God Most High” (Gen 14:18), and Job offered burnt offerings for his children (Job 1:5). Before Sinai, priesthood was thus familial rather than institutional, and worship was based on a direct, personal relationship with God through sacrifice and prayer rather than through a formal priestly tribe or sanctuary system.

Transitioning to the covenant at Sinai, God’s original intention was for the entire nation of Israel to function as a kingdom of priests, representing Him to the nations and mediating His truth and blessing to the world. At Sinai, the Lord declared, “you shall be to Me a kingdom of priests and a holy nation” (Ex 19:6), revealing His desire that Israel live in covenant fellowship with Him and reflect His holiness among the Gentiles. Each Israelite was to know and serve the Lord directly, demonstrating through obedience and worship what it meant to live under divine authority.

However, following Israel’s failure at Sinai and the golden calf incident (Ex 32:1–35), the priesthood became restricted to one tribe. The Aaronic priesthood was established when God formally appointed Aaron and his sons to serve as priests on behalf of the nation of Israel (Ex 28:1; Lev 8:1–2). According to Donald K. Campbell, “The main task of the high priest was to officiate at the ceremonies of the Day of Atonement (Lev 16). The ordinary priests were assigned to officiate at the specified Levitical sacrifices and offerings (Lev 1–6) and to declare clean those who had been made ceremonially unclean by certain infectious diseases (Lev 13–14).”^[2] The Levites were chosen in place of Israel’s firstborn males to assist the priests in the service of the tabernacle (Num 3:5–13). The priests were responsible to maintain ritual purity, offer sacrifices, and teach the people the Law of God (Lev 10:8–11; Deut 33:10). Only those from the tribe of Levi could serve in tabernacle duties, and only male descendants of Aaron could function as priests (Ex 28:1). Levites began serving at age twenty-five and retired at fifty (Num 8:24–25), while priests began their sacrificial duties at age thirty (Num 4:3). Furthermore, priests had to be free from physical defect or deformity, for those with blemishes were disqualified from offering sacrifices, though they could still partake of the holy food (Lev 21:16–23).

At the heart of Israel’s worship stood the Mosaic sacrificial system, which provided a means for maintaining fellowship with God and covering sin until the coming of Christ (Heb 10:1–4). The five major offerings described in Leviticus 1–7 include the burnt offering (Lev 1), symbolizing complete devotion to God; the grain offering (Lev 2), expressing thanksgiving and dedication; the peace offering (Lev 3), celebrating fellowship with God; the sin offering (Lev 4), providing atonement for unintentional sin; and the guilt offering (Lev 5:14–6:7), which required restitution for specific offenses. Each sacrifice taught Israel essential truths about holiness, substitutionary atonement, and reconciliation to God.

In contrast, believers in the present Church Age are all priests before God through Jesus Christ, who is Himself our great High Priest (Heb 4:14–16; 7:23–28).[3] Through faith in Christ, every believer has direct access to the Father without the need for a human mediator, for “there is one God, and one mediator also between God and men, the man Christ Jesus” (1 Tim 2:5). Walter A. Elwell notes, “It is remarkable that the term ‘priest’ is never used in the NT of a minister or order in the church.”^[4] The New Testament identifies all believers as a “holy priesthood” and a “royal priesthood” (1 Pet 2:5, 9), declaring that Christ “has made us to be a kingdom, priests to His God and Father” (Rev 1:6; cf. Rev 5:10; 20:6). This universal priesthood is unrestricted by tribe, gender, or physical condition, but embraces all who have been redeemed by the blood of Christ (Gal 3:28; Eph 2:13–18; Heb 10:19–22). According to Robert L. Thomas, “The priestly office established by the OT law was hereditary, and only members of Aaron’s family were eligible. Jesus Christ has provided a new family relationship by which all believers have a priestly ministry to God.”^[5]

The New Testament teaches that Christians are called to offer “spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:5). These sacrifices express the believer’s priestly service in the Church Age and arise from gratitude rather than obligation. Paul urged believers to “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1), indicating that consecration of the whole person (mind, body, and will) is a central act of priestly devotion. Moreover, believers are called to continual worship and thanksgiving, to “continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb 13:15). Likewise, acts of goodness and generosity are viewed as sacred offerings, as we’re directed, “do not neglect doing good and sharing, for with such sacrifices God is pleased” (Heb 13:16). Evangelism and discipleship are also presented as priestly functions. Paul described his ministry “as a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God” (Rom 15:16a). In addition, financial giving is regarded as a fragrant act of worship, for Paul commended the Philippians’ generosity, saying, “I have received everything in full… having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God” (Phil 4:18). These offerings are not performed to gain or retain salvation but flow from hearts already justified by grace through faith, seeking to glorify the Lord in all things. As Scripture commands, “whatever you do, do all to the glory of God” (1 Cor 10:31).

In summary, before the Law, patriarchal priests represented their families before God through personal sacrifice and prayer. Under the Mosaic covenant, the Aaronic priesthood mediated between God and Israel through prescribed sacrifices that foreshadowed the redemptive work of Christ. Now, in the Church Age, all believers serve as priests, offering not the blood of animals but spiritual sacrifices of praise, service, generosity, and devotion through Jesus Christ, our eternal High Priest.

Steven R. Cook, D.Min., M.Div.

Related Articles:

^[1] Merrill Frederick Unger et al., The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).

^[2] Don K. Campbell, “Priesthood,” in The Theological Wordbook, ed. Charles R. Swindoll and Roy B. Zuck, Swindoll Leadership Library (Nashville, TN: Word Publishing, Inc., 2000), 278.

[3] The book of Hebrews portrays Jesus Christ as the fulfillment of the Old Testament priesthood, combining in Himself both the Aaronic and Melchizedekian types. Like Aaron, He offered a sacrifice for sin—Himself (Heb 7:27)—and entered heaven, the true Holy of Holies, “by His own blood… having obtained eternal redemption” (Heb 9:12; cf. 9:7, 24), granting believers direct access to God (Heb 4:16). Yet His priesthood is patterned after Melchizedek’s, being eternal, non-hereditary, and superior to the Levitical order: Levitical priests died but Christ lives forever (7:23–28), and He mediates a “better covenant” through His once-for-all sacrifice (8:6–10:18). Thus, Jesus Christ is both High Priest and atoning Sacrifice, completing all that the Old Testament priesthood foreshadowed.

^[4] Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale Reference Library (Wheaton, IL: Tyndale House Publishers, 2001), 1073.

^[5] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody Publishers, 1992), 71.

The Life That Glorifies God

Posted on December 8, 2025 by Dr. Steven R. Cook

Phase one of eternal salvation—justification—was accomplished entirely by Jesus Christ on the cross. It is offered graciously as a free gift (Eph 2:8–9) and received by faith alone in Christ alone, “for whoever believes in Him shall not perish, but have eternal life” (John 3:16). The moment one trusts in Christ as Savior, the transaction is complete, permanent, and irreversible. Eternal life is not a probationary status but a settled possession, for Jesus declared, “I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28). The believer’s salvation rests entirely on the finished work of Christ, not on human effort, for “by one offering He has perfected for all time those who are sanctified” (Heb 10:14). Fruchtenbaum notes, “His work has already permanently sanctified believers forever. In their standing before God, which is a positional truth, they are already perfect before God as far as the penalty of sin is concerned.” (A. G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 135).

Paul affirms that “the gifts and the calling of God are irrevocable” (Rom 11:29). Eternal life, being a divine gift (Rom 6:23), can never be withdrawn, for God’s character is immutable and His promises cannot fail (Tit 1:2). At the moment of faith, believers are “sealed in Him with the Holy Spirit of promise” (Eph 1:13), who serves both as God’s mark of ownership and as “a pledge of our inheritance” (Eph 1:14). No power—human, demonic, or otherwise—can break that divine seal. The decision to believe in Christ initiates an unbreakable, everlasting union with Him, secured by divine grace and guaranteed by the faithfulness of God Himself.

Phase two of salvation—sanctification—unfolds moment by moment as the believer learns to walk by faith and to live according to God’s revealed will. Whereas phase one (justification) is instantaneous and entirely the work of God, phase two requires the exercise of positive volition under divine enablement. Each day presents opportunities to trust, obey, and apply the Word of God as the believer grows in grace and knowledge (1 Pet 2:2; 2 Pet 3:18). Spiritual maturity is not achieved through self-effort but through consistent dependence on the Holy Spirit (Eph 5:18; Gal 5:16) and the faithful intake and application of Scripture (2 Tim 3:16–17). The justified believer is called to “walk in a manner worthy of the Lord” (Col 1:10), proving “what the will of God is, that which is good and acceptable and perfect” (Rom 12:2). This phase of salvation is dynamic and experiential, requiring constant decisions to trust God’s promises and utilize His resources amid the pressures and blessings of life.

Phase one secures eternal life—a permanent possession guaranteed by the single decision to believe in Jesus as Savior (John 3:16; Eph 2:8–9). That life can never be lost, diminished, or revoked. Phase two, however, determines eternal rewards, which are also permanent but depend on faithfulness in time (2 John 1:8). These rewards are not given for salvation but for service—for living to the glory of God in every sphere of life (1 Cor 10:31), for sacrificially serving others in love (Phil 2:3–4), and for walking by faith as we appropriate divine grace moment by moment (2 Cor 5:7; Heb 11:6). Each decision to obey advances the believer toward spiritual maturity and future reward at the judgment seat of Christ (1 Cor 3:12–15; 2 Cor 5:10). Just as eternal life is secured by one act of faith, eternal rewards are secured through a lifetime of faithful choices aligned with God’s will (Rom 12:1; Gal 6:9).

Christian, God calls you to live in total submission to Him—to bring every thought, word, and action under the authority of His Word. The same faith that received eternal life must now become the faith that sustains daily obedience. Learn His Word, believe it, and live it moment by moment, walking by the Spirit who transforms your mind and conforms you to the image of Christ (Rom 12:2; Gal 5:16; 2 Cor 3:18). Pursue the spiritual life with humility and determination, for there is no higher calling and no more noble pursuit than to live in alignment with God’s will. As you walk in fellowship with Him, let your light shine before others, “so that they may see your good works, and glorify your Father who is in heaven” (Matt 5:16). All else fades in comparison to the eternal significance of a life devoted to His glory. The world promises pleasure but delivers emptiness; only obedience to God brings true joy, peace, and purpose. Jesus said, “I came that they may have life, and have it abundantly” (John 10:10). Live for His glory, by His grace, and through His truth—this is the life that matters forever.

Steven R. Cook, D.Min., M.Div.

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Faith, Obedience, and the Lord’s Approval

Posted on November 4, 2025 by Dr. Steven R. Cook

Paul’s ambition in life was to please the Lord. He wrote, “Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him” (2 Cor 5:9). The conjunction “therefore” (dio) ties this to the preceding discussion about the believer’s confidence in the future resurrection body (2 Cor 5:1-8). Because Paul knew he would one day stand before Christ (2 Cor 5:10), his present motivation was shaped by eternal realities. The word translated “ambition” (philotimeomai) means “to have as one’s ambition, consider it an honor, aspire to” (BDAG, 1059). For Paul, the driving goal of life was not wealth, status, or comfort, but the honor of pleasing Christ. His phrase “whether at home or absent” refers to being alive in the body or departed from it, showing that Paul’s desire to please the Lord was not bound to earthly circumstances but transcended life and death. The expression “to be pleasing to Him” (euarestos autō) conveys the idea of living in a way that the Lord delights in Paul’s conduct.

This emphasis on living in a manner that is euarestos to God is not unique to Paul’s statement in 2 Corinthians. The adjective euarestos consistently describes what is “well-pleasing” or “acceptable” to God. Believers are called to present their bodies as living sacrifices, “holy, acceptable to God” (Rom 12:1), and to discern His will, “that which is good and acceptable and perfect” (Rom 12:2). Service to Christ is likewise “acceptable to God and approved by men” (Rom 14:18). Paul urged the Ephesians to test “what is pleasing to the Lord” (Eph 5:10), and he commended the Philippians for their gift, “a fragrant aroma, an acceptable sacrifice, well-pleasing to God” (Phil 4:18). Children who obey their parents act in a way that “is well-pleasing to the Lord” (Col 3:20). The writer of Hebrews prayed that God would equip His people to do “that which is pleasing in His sight, through Jesus Christ” (Heb 13:21). Together these passages reveal that what is euarestos to God touches worship, obedience, service, generosity, and daily conduct.

Paul’s ambition to be well-pleasing to the Lord was tied to faith. Just two verses earlier he declared, “for we walk by faith, not by sight” (2 Cor 5:7). Faith is the governing principle of the Christian life, and without it one cannot please God. The writer of Hebrews affirms this, saying, “But My righteous one shall live by faith” (Heb 10:38) and again, “without faith it is impossible to please Him” (Heb 11:6a). Faith is not blind optimism but informed trust in God’s directives and promises as revealed in His Word. Such faith expresses itself in submission to God’s will. Jesus said, “If you love Me, you will keep My commandments” (John 14:15), and again, “If you know these things, you are blessed if you do them” (John 13:17). Obedience is the natural hallmark of faith that takes God at His Word and acts upon it (Jam 1:22). Moreover, Paul’s ambition was fueled by the recognition of future accountability. He wrote, “For we must all appear before the judgment seat of Christ” (2 Cor 5:10). This coming evaluation and the prospect of reward gave urgency to his pursuit of living in a manner that pleased the Lord (1 Cor 3:12-15).

Paul’s ambition was intensely practical. To please the Lord meant living a life of faith-driven obedience to Scripture with the recognition that all believers will one day give an account before Christ. Anything less is playing games with the Christian life. Paul’s example calls every believer to adopt the same ambition—to walk by faith, obey God’s Word, and live with an eternal perspective, seeking the commendation of the One whose judgment truly matters.

Example of Faith in Action

Suppose someone mistreats you—perhaps speaking harshly, criticizing unfairly, or attempting to undermine you. The natural response might be to retaliate, defend yourself harshly, or nurture resentment. But the Lord calls His people to a different standard, one that reflects His character and honors His Word. Jesus taught, “Love your enemies and pray for those who persecute you” (Matt 5:44). Paul wrote, “Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God” (Rom 12:17-19). Likewise, Peter exhorted believers, “not returning evil for evil or insult for insult, but giving a blessing instead” (1 Pet 3:9). These passages make clear that God’s will in such moments is not retaliation but responding in grace—choosing forgiveness, showing kindness, and entrusting the matter to His justice.

When a believer obeys in this way, it demonstrates faith. It shows that you are governed by God’s Word more than your emotions, that you believe His promises about justice and reward, and that you desire His approval above the fleeting satisfaction of revenge. Remember, “without faith it is impossible to please Him” (Heb 11:6). Thus, choosing to forgive and respond with kindness—even when wronged—is an act of faith-driven obedience. It pleases the Lord because it reflects His own mercy, honors His commands, and demonstrates that your ambition is truly to please Him rather than to gratify the flesh. In this way, a conflict becomes an opportunity to live out 2 Corinthians 5:9. That quiet, unseen choice is of great worth to the Lord.

Steven R. Cook, D.Min., M.Div.

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The Word, Not Wonders, Produces Maturity

Posted on October 27, 2025 by Dr. Steven R. Cook

Introduction

Throughout Scripture, God has revealed Himself in ways both dramatic and ordinary. Mighty acts, visible glory, audible voice, and miraculous signs all testify to His reality and power. Yet the consistent testimony of the biblical record is sobering: supernatural experience, no matter how powerful, does not produce faithful obedience. The problem is not with the clarity of God’s revelation but with the condition of the human heart. Negative volition resists divine truth, explains it away, or substitutes human viewpoint in its place. From Israel’s wilderness generation to Christ’s own ministry, from the apostolic witness to the judgments of the Tribulation, the pattern repeats. Miracles may astonish, experiences may terrify or thrill, but apart from faith in God’s Word, they leave no lasting spiritual change.

Experience vs. Faith

The record of Scripture demonstrates with certainty that supernatural experience does not produce faithful obedience to God. Israel’s wilderness generation is the classic example. They saw the plagues devastate Egypt and witnessed their supernatural release from slavery (Ex 7–12). They passed through the Red Sea on dry ground, then watched the Lord collapse the waters upon Pharaoh’s army (Ex 14:21-31). They lived under the visible manifestation of God’s glory in the pillar of cloud and fire, ate manna from heaven, and drank water from the rock (Ex 16–17). Furthermore, at Sinai they experienced the climactic theophany of thunder, lightning, cloud, trumpet blast, and earthshaking terror (Ex 19:16-19). They vowed obedience, saying, “All that the LORD has spoken we will do!” (Ex 19:8; 24:3). Yet within forty days they built the golden calf and credited their deliverance to a man-made image (Ex 32:1-6). The greatest display of divine power, even accompanied by audible revelation, did not restrain the sinful impulses of their hearts.

Later, when ten of the twelve spies who scouted the land of Canaan returned in unbelief—magnifying the giants and minimizing God, spreading fear through the camp, and leading the nation to reject His promise (Num 13:31-33)—the people believed the lie, despite all the miracles they had seen. The result was catastrophic: “Then all the congregation lifted up their voices and cried, and the people wept that night. All the sons of Israel grumbled against Moses and Aaron; and the whole congregation said to them, ‘Would that we had died in the land of Egypt! Or would that we had died in this wilderness!’” (Num 14:1-2). Their response confirmed the principle that repeated supernatural experiences (such as their deliverance from Egypt, the pillar of cloud and fire, daily manna, and water from the rock) do not override negative volition. With undeniable evidence before their eyes, they still grumbled, doubted, and longed for slavery, declaring, “Would it not be better for us to return to Egypt?” (Num 14:3). Then, plotting together, they said, “Let us appoint a leader and return to Egypt” (Num 14:4). According to Cole, “The very people who had seen first-hand the marvelous and miraculous demonstration of God’s omnipotence against one of the most powerful nations of the second millennium B.C. now longed to return to a world of bondage rather than believe a word of blessing.”^[1] Israel tested God ten times in the wilderness (Num 14:22). Their experiences were real, but “the word they heard did not profit them, because it was not united by faith” (Heb 4:2). Without faith, experience degenerates into a fleeting impression, incapable of producing obedience. Hence Moses continually directed them back to the Word of the covenant, not the wonders they had seen (Deut 8:2-3). Healthy faith rests not on sight but on trusting God’s revealed Word, which alone provides the foundation for endurance and obedience.[2]

The lesson is repeated in the rebellion of Nadab and Abihu. These sons of Aaron, consecrated as priests, were specifically named among those who “went up with Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the God of Israel” (Ex 24:9-11). They had already joined the people in promising, “All that the LORD has spoken we will do” (Ex 19:8; 24:3). Yet even after such a privileged experience, they disobeyed the Lord, for “Nadab and Abihu… offered strange fire before the LORD, which He had not commanded them. And fire came out from the presence of the LORD and consumed them, and they died before the LORD” (Lev 10:1-2). Ross notes, “They had been on the holy mount and had looked upon the glorious vision of God.”^[3] Yet that great spiritual experience of God’s presence did not insulate them from arrogance and irreverence. The real issue lies deeper. Jeremiah declared, “The heart is more deceitful than all else and is desperately sick” (Jer 17:9). Fallen man resists divine authority even in the face of overwhelming evidence.

Jesus underscored this same reality in His account of the rich man and Lazarus. When the rich man insisted that a resurrection would persuade his brothers, Abraham answered that if they would not hear Moses and the Prophets, “they will not be persuaded even if someone rises from the dead” (Luke 16:31). Jesus places Scripture above experience. His reference to “Moses and the Prophets” speaks of the authoritative written revelation of God. By contrast, resurrection is an obvious sign of divine power, yet even this will not overcome hardened unbelief. In fact, when Jesus raised Lazarus of Bethany from the dead (a different Lazarus than the one in Jesus’ account) the response of the religious leaders exposed their negative volition and suppression of revelation. John wrote, “But the chief priests planned to put Lazarus to death also; because on account of him many of the Jews were going away and were believing in Jesus” (John 12:10-11). Rather than submitting to the truth, they actively resisted, seeking to destroy the evidence itself.

Jesus performed numerous miracles of staggering scope: healing the sick, restoring sight, cleansing lepers, calming storms, feeding thousands, and raising the dead (Matt 4:24; Mark 4:39; John 11:43-44). These were done openly before multitudes, yet John records, “Though He had performed so many signs before them, yet they were not believing in Him” (John 12:37). Miracles authenticated His authority but could not penetrate hardened hearts. When Jesus prayed, “Father, glorify Your name,” the Father answered audibly from heaven, “I have both glorified it, and will glorify it again.” Yet the crowd was divided, with “some…saying that it had thundered; others…saying, ‘An angel has spoken to Him’” (John 12:28-29). This demonstrates that negative volition either dismisses revelation as natural or reinterprets it according to human viewpoint rather than receiving it as divine truth. Paul affirms the same principle, declaring that creation itself testifies to God’s eternal power and divine nature, leaving humanity without excuse (Rom 1:20). But those with negative volition suppress God’s truth and exchange His glory for lies and idols (Rom 1:18, 23).

This same principle continues in the apostolic witness. Peter, James, and John beheld the glory of Christ at the Transfiguration and heard the Father’s voice from heaven (Matt 17:1-6). Peter later testified, “we were eyewitnesses of His majesty” and “we ourselves heard this utterance made from heaven” (2 Pet 1:16-18). Yet he immediately adds, “So we have the prophetic word made more sure, to which you do well to pay attention” (2 Pet 1:19). The apostle insists that the written Word—not spiritual experience—is the abiding foundation for faith. Fruchtenbaum states, “Although Peter did have a great and remarkable experience when he witnessed the Transfiguration, the written Word of God is still a more valid source of authority than anybody’s experience.”^[4]

This dynamic of negative volition plays out in the Tribulation. Global judgments fall, and mankind recognizes they come directly from God. The kings of the earth cry out to be hidden from “the wrath of the Lamb” (Rev 6:16-17). Yet their knowledge does not lead to humility or a change of mind (cf. Rev 9:20-21). During the bowls of wrath, they “blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds” (Rev 16:11). Again, though men know the source of judgment, “they blasphemed God because of the plague of the hail” (Rev 16:21). According to Thomas, “The followers of the beast knew exactly the source of these huge stones, and responded by shaking their fist in the face of God.”^[5] This reveals that without humility and faith, even direct recognition of God’s hand only deepens rebellion, as pride chooses defiance over submission.

God’s Word is fully sufficient to strengthen faith in those who, with humility, are willing to receive it, learn it, and put it into practice. Peter exhorts newborn believers to “long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2). Paul commended the Ephesian elders “to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified” (Acts 20:32). He also affirmed that “all Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). The emphasis is consistent: spiritual health and growth come not through sight or experience, but through the intake and application of the written Word of God. Experiences fade, memories dull, and miracles pass, but “the word of our God stands forever” (Isa 40:8). Only those who humble themselves before God and receive His Word in faith find enduring stability, transformation, and blessing.

Conclusion

The believer must not chase after the extraordinary as though experience could replace truth. Scripture consistently testifies that spiritual stability does not rest on what the eyes see or the senses feel, but on the eternal Word of God. “The righteous shall live by faith” (Heb 10:38), and that faith comes by hearing and believing God’s revelation (Rom 10:17). To walk by faith and not by sight (2 Cor 5:7) means humbly submitting to God’s authority, depending on the Spirit’s filling (Eph 5:18), and feeding daily on His Word (Psa 1:2; 2 Tim 3:16-17; 1 Pet 2:2). Miracles may dazzle and experiences may stir the heart, but they cannot transform it. Only the Word of God, received in humility with faith, brings lasting change, maturity, and blessing.

Steven R. Cook, D.Min., M.Div.

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^[1] R. Dennis Cole, Numbers, vol. 3B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2000), 225.

[2] Life demonstrates a striking paradox. Some people, though surrounded with every advantage—privileges, provisions, and even great spiritual experiences—still waste their lives in unbelief and disobedience. Others, despite disadvantages, obstacles, and hardships, press through to faith, obedience, and lasting impact. The difference is not external circumstance but internal response. Scripture describes this as volition: the heart’s decision either to receive or resist divine revelation. Positive volition is marked by humility and a willingness to submit to God’s authority, embracing His truth in faith, however weak or limited the outward resources may be (Heb 11:6; Rom 10:17; Jam 1:21-22). Negative volition, by contrast, springs from pride and self-rule, suppressing the truth and explaining away even the most overwhelming evidence of God’s power and grace (Rom 1:18-20). This principle explains why supernatural experiences, no matter how dramatic, cannot produce lasting transformation apart from faith and humble submission to God’s Word.

^[3] Allen P. Ross, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus (Grand Rapids, MI: Baker Academic, 2002), 233.

^[4] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 399.

^[5] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 277.

Free Gift, Costly Road, Eternal Prize

Posted on October 6, 2025 by Dr. Steven R. Cook

Good works can’t save. They never have. They never will. If good works could save us, then Christ’s death was pointless (Gal 2:21). Scripture thunders that salvation is by grace through faith, not works, so no one can boast (Eph 2:8-9). Eternal life is a gift, not a paycheck (Rom 6:23). We are justified by faith alone in Christ alone (Rom 3:28; 5:1) and sealed by the Spirit the instant we believe (Eph 1:13-14). Scripture states, “To the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). God saves the one who DOES NOT WORK. And He freely JUSTIFIES THE UNGODLY. That’s grace—pure and unearned! And once given, the verdict is eternal and unshakable (John 10:28; Eph 1:13-14).

Now, if works didn’t get us saved, they can’t get us unsaved. You can’t lose what you didn’t earn. Our security isn’t based on our performance—it’s based on Christ’s perfect, finished work (John 19:30; Heb 10:10, 14). To say bad works can unsave is to put human failure above divine grace, as if God hands out salvation on probation instead of promise. Salvation is not a probationary contract—it’s a permanent birth (John 3:3; 1 Pet 1:23), a legal declaration (Rom 8:33), and an eternal adoption (Gal 4:4-7). No sin is greater than the work of Christ on the cross. Christ bore all our sins—past, present, and future (Heb 10:12). To argue otherwise is to say His death wasn’t enough.

After salvation, good works are not the automatic result of regeneration; rather, they’re the product of ongoing positive volition. When we believe in Christ, we’re born again and given the capacity to please God (Rom 8:8-9), but the Christian life still requires choice. We must daily decide to walk by the Spirit (Gal 5:16), yield ourselves to God (Rom 6:13), and apply His Word (Jam 1:22). Regeneration doesn’t override our will; it enables a new kind of response. Some believers remain carnal because they resist spiritual growth (1 Cor 3:1-3), while others move toward maturity through consistent obedience (Heb 5:14). Fruitfulness comes not by default, but by devotion. As we walk with the Lord, our good works bring light to the world (Matt 5:16), strengthen our fellowship with God (Col 1:10), fill us with joy through faith (John 15:11; Rom 15:13), and store up rewards in heaven (1 Cor 3:12-15; 2 Cor 5:10). Concerning the judgment seat of Christ in heaven, Fruchtenbaum states, “The concern of this judgment is whether or not the believer followed what God’s will was for him. If a believer is doing the will of the Lord, obeys His commandments, and fulfills the ministry for which he received his spiritual gifts, then he is building on the foundation with gold, silver, and precious stones. But where he falls short of these things, he is building with wood, hay, and stubble.”^[1] Eternal salvation is free—purchased once for all by the blood of Christ (1 Pet 1:18-19; Col 1:13-14). But discipleship will cost you everything (Luke 9:23; 14:27). And for those who follow Him faithfully (2 Tim 2:12), the reward will outlast time itself (2 Tim 4:7-8; 2 John 1:8).

Sadly, Christians can live in carnality and produce every sin the unbeliever can commit, to any degree, for any duration of time, even to the end of their life. But actions have consequences, and disobedience to the Lord brings painful discipline in time and loss of reward in eternity. When a believer chooses sin over submission, their testimony to the watching world is damaged or even destroyed (Matt 5:13-16; Phil 2:15). Instead of being salt and light, they become a source of confusion, reproach, or even mockery toward the name of Christ (2 Sam 12:14). Disobedience also robs the believer of inner joy and peace, replacing spiritual vitality with guilt, grief, and divine chastening (Psa 32:3-4; 1 Cor 11:30-32). God disciplines His children—not to condemn, but to correct—so that we might share in His holiness (Heb 12:6-11). Yet persistent carnality and refusal to respond can bring even more severe consequences, including premature death (1 Cor 11:30; 1 John 5:16). While our salvation remains intact, our failure to walk faithfully results in loss of eternal rewards (1 Cor 3:15; 2 John 1:8; Rev 3:11). At the Judgment Seat of Christ, every believer will be evaluated—not to determine salvation, but to assess faithfulness—and only what was done in dependence on God and for His glory will endure (1 Cor 4:5). In short, disobedience breaks fellowship, dulls spiritual impact, invites divine discipline, and forfeits eternal reward—but it never undoes the saving grace of God.

So, Christian—don’t waste your life. God has saved you freely by His grace, and now He calls you to live purposefully. Learn His Word daily (2 Tim 2:15), take it into your heart, and let it shape how you think, speak, and act (Psa 119:11; Col 3:16). Pursue righteousness—not to earn His favor, but because you already have it (Tit 2:11-12). Walk in faithful obedience, knowing that every moment of trust and every act of service matters for time and eternity. The Lord sees it all, and He will not forget your labor of love (Heb 6:10). Live in such a way that when you see Him face to face, you’ll hear, “Well done, good and faithful servant.”

Steven R. Cook, D.Min., M.Div.

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^[1] Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 157.

Fullness in Christ

Posted on September 22, 2025 by Dr. Steven R. Cook

A Christian is not saved because he does things for God; rather, he is one for whom God has done great things to bring about salvation. Eternal salvation is never about what we accomplish for Him, but about what He has accomplished for us through the person and work of the Lord Jesus Christ on the cross (Eph 2:8-9; Tit 3:5). Jesus is the eternal Son of God (John 1:1, 14), and “in Him all the fullness of Deity dwells in bodily form” (Col 2:9). In His humanity, Jesus lived a sinless life (1 John 3:5), and willingly went to the cross and died a death He did not deserve (Mark 10:45; John 10:18), and provides the life we can never earn (John 3:16; 10:28; 1 Pet 3:18). At Calvary, Christ bore our sins in His body (1 Pet 2:24), paid the full penalty we deserved (Rom 5:8), and secured the gift of eternal life for all who believe in Him (John 3:16). Once eternal life is received, it is locked in (John 10:28), we are sealed forever (Eph 1:13-14), and it cannot be revoked (Rom 11:29).

Once saved, the humble and obedient believer is called to walk in step with God, glorifying Him and edifying others (1 Cor 10:31; 1 Th 5:11). This new walk is not fueled by personal willpower but by divine enablement (Eph 5:18). God Himself has equipped the believer for such a life by placing him into union with Christ (1 Cor 1:30), granting him new life (2 Cor 5:17), indwelling him with the Holy Spirit (Rom 8:9), entrusting him with a spiritual gift (1 Pet 4:10), and providing time and opportunity for growth (2 Pet 3:18). God, in His grace, has supplied all that is necessary for life and godliness, for “His divine power has granted to us everything pertaining to life and godliness” (2 Pet 1:3). There’s no excuse for failure in the Christian life. None whatsoever.

As the believer advances toward spiritual maturity (Heb 6:1), his growth is marked by walking by faith (2 Cor 5:7) and applying the spiritual resources God has given. The Spirit empowers obedience (Eph 5:18), the Word renews the mind (Rom 12:2), and prayer cultivates dependence (Phil 4:6-7). These are the means of grace through which the believer experiences the fullness of life Christ promised. Jesus said, “I came that they may have life, and have it abundantly” (John 10:10). He came to give, not to get. While eternal life is a free gift received at the moment of faith in Christ (phase one), the abundance He promises is enjoyed in the believer’s daily walk (phase two). As born-again Christians, we step into this fullness when we humbly submit to Him (Jam 4:7), learn and live His Word by faith (2 Tim 3:16-17), and live sacrificially for the good of others (Phil 2:3-4). These blessings belong to phase two of the Christian life—blessings contingent upon obedience and faith—and they overflow in the joy of fellowship with Christ (John 15:10-11). Abundant life is not automatic; it is cultivated in the soil of obedience and watered by daily communion with the Savior. The Christian who is disobedient to God and pursues sinful living brings down God’s discipline (Heb 12:6), and forfeits blessings now and in eternity (1 Cor 3:12-15).

The maturing Christian learns to keep his focus on Christ, drawing strength from Him in every circumstance (Phil 4:13). He understands that the Christian life is not a sprint of self-effort but a steady walk of faith, empowered by God’s Spirit and informed by God’s Word (Gal 5:16, 25). As he lives in fellowship with God, his life begins to bear the fruit of the Spirit—love, joy, peace, and other virtues that reflect Christ’s character (Gal 5:22-23). These virtues do not develop overnight but are the steady harvest of a heart yielded to God over time (Col 1:10).

This is the ideal Christian life—a life of humility and obedience that glorifies God and edifies others. It is not lived in order to keep salvation, nor to prove oneself worthy of it, but as a grateful response to the unearned grace that saved us in the first place (Col 3:17). It is the life God designed for His children—a life lived by faith, under grace, and in the power of the Spirit, so that in all things He might receive the glory and honor due His name (Rom 11:36). And when such a life is lived, it becomes a visible testimony to the watching world that Jesus truly changes everything. Jesus said, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matt 5:16).

Steven R. Cook, D.Min., M.Div.

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The Sufficiency of Scripture

Posted on September 19, 2025 by Dr. Steven R. Cook

The doctrine of the sufficiency of Scripture affirms that the written Word of God is entirely adequate for all matters of faith and practice, providing the divine information necessary for salvation (2 Tim 3:15; John 3:16), spiritual growth (1 Pet 2:2), and righteous living (2 Tim 3:16-17; 2 Pet 1:3). Paul wrote, “all Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness, so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). To say that all Scripture is inspired by God affirms its divine origin and authority. It is profitable for teaching truth, exposing error, correcting wrong, and training in righteousness (2 Tim 3:16), with the goal of making the child of God spiritually competent, fully equipped for every good work that honors the Lord (2 Tim 3:17). No other source of revelation is needed to meet the believer’s spiritual needs, for God has already disclosed His will sufficiently in the sixty-six canonical books. This sufficiency does not imply that Scripture answers every curiosity of human inquiry, but rather that it provides the full counsel of God necessary for knowing Him, serving Him, and walking faithfully in the world. Robert Saucy states, “the Bible contains all truth that is necessary for salvation and the spiritual life.”^[1] Geisler adds, “The Bible is sufficient for faith and practice; nothing more is needed; the spiritual guide to life needs no new chapters. The Author inspired a complete manual from the beginning and has preserved all of it, intact.”^[2]

The sufficiency of Scripture is grounded in its divine origin. Because it proceeds from the God who is true and unchanging (Num 23:19; Psa 119:89), the Bible bears an authority and completeness that no human tradition, philosophy, or experience can rival. Peter affirms that God’s “divine power has granted to us everything pertaining to life and godliness” through the knowledge of Him (2 Pet 1:3). This comprehensive provision comes through God’s directives and promises in His Word, which secure the believer’s participation in His divine purposes. In contrast, reliance upon extra-biblical traditions, mystical impressions, or emotions, introduces subjectivity and undermines confidence in the written Word. When Jesus resisted Satan’s temptations in the wilderness, He consistently appealed to what “is written” (Matt 4:4, 7, 10), demonstrating that Scripture alone was sufficient to meet the assaults of the adversary.

The practical implications of this doctrine are weighty. Scripture is not only sufficient for salvation but also for sanctification, as it renews the mind and transforms conduct. Believers are commanded, “Like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2). According to Radmacher, “The purpose of studying God’s truth is not only to learn more, but to become mature in the faith.”^[3] Growth in grace is fueled by the steady intake and application of Scripture. Jesus Himself prayed for His disciples, saying, “Sanctify them in the truth; Your word is truth” (John 17:17). The Word is sufficient to set believers apart unto God, shaping both their thinking and their living. Tenney notes, “Since the Word of God is truth, it provides the unchanging standard for the course and character of life.”^[4] Whenever churches or individuals supplement the Word with pragmatic schemes, mystical experiences, emotional theatrics, or human philosophies, they tacitly deny its sufficiency. Instead, the proper posture is one of humble submission, recognizing that Scripture alone supplies the wisdom that leads to salvation and equips believers for faithful service. MacDonald states, “The Holy Scriptures are spoken of as being continually able to make men wise for salvation. This means, first of all, that men learn the way of salvation through the Bible.”^[5] Of course, Scripture points us to Jesus as our Savior, for “these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John 20:31).

A Good Hermeneutical Approach

For the growing Christian, Bible study demands a consistent approach that honors both the divine inspiration and the human authorship of Scripture. The literal-grammatical-historical method of interpretation provides the proper framework, recognizing that God communicated in real languages, through real authors, to real audiences situated in real historical contexts. By taking words in their ordinary sense, attending to grammar, and situating passages within their historical setting, this interpretive approach safeguards against subjective readings that obscure the author’s intended meaning. Jesus and the apostles modeled this method, treating the Old Testament as a reliable record whose very words carried precise significance (Matt 22:31-32; Gal 3:16). According to Ryrie, “It might also be designated plain interpretation so that no one receives the mistaken notion that the literal principle rules out figures of speech. Symbols, figures of speech, and types are all interpreted plainly in this method, and they are in no way contrary to literal interpretation.”^[6] He further states, “If one does not use the plain, normal, or literal method of interpretation, all objectivity is lost.”^[7] This hermeneutic, consistently applied, recognizes the sufficiency and clarity of Scripture by allowing the text to speak for itself rather than being reshaped by tradition, philosophy, or personal opinion. In this way, believers honor the God who chose to reveal Himself in human words and can rightly handle the Word of truth (2 Tim 2:15), ensuring that doctrine and practice remain tethered to the divine message as originally given.

Conclusion

In summary, the sufficiency of Scripture affirms that God’s Word is complete, authoritative, and adequate for every aspect of faith and practice. Because it proceeds from the God who is true, it remains the final standard against which all claims of truth must be measured. It alone provides the wisdom that leads to salvation, the nourishment that produces spiritual growth, and the guidance that equips believers for righteous living. As the psalmist declared, “The law of the LORD is perfect, restoring the soul” (Psa 19:7), and Peter confirmed that God has granted to us “everything pertaining to life and godliness” through His promises (2 Pet 1:3). The task of God’s people, therefore, is not to seek additional revelations or rely upon human philosophies but to humbly receive, carefully interpret, and faithfully apply the written Word. By doing so, the church stands firmly anchored in divine truth, equipped to glorify God until the day when His Word gives way to sight in the presence of Christ.

Steven R. Cook, D.Min., M.Div.

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^[1] Robert L. Saucy, “Scripture”, in Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 125.

^[2] Norman L. Geisler, Systematic Theology, Volume One: Introduction, Bible (Minneapolis, MN: Bethany House Publishers, 2002), 539.

^[3] Earl D. Radmacher, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1680.

^[4] Merrill C. Tenney, “John,” in The Expositor’s Bible Commentary: John and Acts, ed. Frank E. Gaebelein, vol. 9 (Grand Rapids, MI: Zondervan Publishing House, 1981), 165.

^[5] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2123.

^[6] Charles Caldwell Ryrie, Dispensationalism, Rev. and expanded. (Chicago: Moody Publishers, 1995), 91.

^[7] Ibid., 92.

A Simple Life, A Rich Spirit

Posted on September 1, 2025 by Dr. Steven R. Cook

I loved my grandmother. I knew her only for a short time when I was a young boy growing up in southern California, but she left a lasting impact on my life. Though she had her flaws, she was to me a model of godliness. My grandmother was financially poor, yet she was rich in her daily walk with the Lord. She delighted in the study of God’s Word, worshiped the Lord, fellowshipped with growing Christians, loved others genuinely, shared the gospel, gave of herself so others might be edified, and practiced the discipline of living simply. She was not burdened by what she lacked but was content with what the Lord had provided. Though her means were modest, her spirit was abundant, for her walk with God shaped her outlook far more than her circumstances ever did. Her life demonstrated that happiness flows not from possessions but from a heart that rests in the Lord.

This kind of contentment accords with the biblical pattern described by the apostle Paul. He wrote, “Not that I speak from want, for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me” (Phil 4:11-13). Paul’s testimony reveals that contentment is not bound to external situations but flows from the sufficiency of Christ, who empowers the believer to endure and rejoice in every condition.

To be strengthened by Christ is to possess a stability of mind and heart that transcends circumstances. Those who operate by divine viewpoint learn to appreciate life’s simple blessings with gratitude, no longer enslaved to discontentment or comparison. In this way, Paul’s words illuminate my grandmother’s life, for her contentment was not accidental but the result of knowing Christ’s sustaining power. Her example reflects the wisdom of Solomon, who said, “Better is a little with the fear of the Lord than great treasure and turmoil with it” (Prov 15:16). True contentment rests not in what one owns but in Christ, who is sufficient for every need.

My grandmother’s life was a quiet testimony that true wealth is measured not in possessions but in the presence of Christ. Though the world might have seen her as poor, she was rich in the things that matter most—faith, love, and contentment in the Lord. Her example continues to remind me that Christ is sufficient for every circumstance, and that the believer who walks with Him enjoys a joy and stability the world cannot give or take away. Her godly life continues to bless me, and I thank God for both her and the pattern of life she modeled.

Steven R. Cook, D.Min., M.Div.

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Holiness, Righteousness, and the Sin Unto Death

Posted on August 24, 2025 by Dr. Steven R. Cook

God expects His people to live holy and righteous lives (1 Pet 1:15–16). While “holy” and “righteous” are closely related terms in Scripture, they are not synonymous. Both describe essential aspects of the believer’s life that reflect God’s character, yet they highlight different dimensions of that reflection. Righteousness (Hebrew: ṣedeq, Greek: dikaiosynē) primarily refers to conformity to God’s standard of right conduct. It emphasizes moral behavior, uprightness, and justice in thought, word, and deed—living in alignment with God’s revealed will (Deut 6:25; Rom 6:13; 1 John 3:7). Righteousness is relational in nature; it touches how we respond to God’s commands and how we treat others. For the believer, practical righteousness flows out of positional righteousness—the imputed righteousness of Christ granted at the moment of faith (Rom 4:5; 2 Cor 5:21; Phil 3:9). From that unchanging standing in grace, we are called to walk in daily obedience, bearing the fruit of righteous living (Phil 1:11; Tit 2:12). Righteousness, then, is an ethical calling that shows up in our relationships, decisions, and conduct.

Holiness (Hebrew: qōdesh, Greek: hagiosynē) is a related but distinct concept that emphasizes being set apart. Holiness begins with position—God sets believers apart unto Himself—and continues in practice as we live in a manner consistent with that calling (Lev 11:44; 1 Pet 1:15–16). To be holy is to be separated from what is common, defiled, or profane, and devoted to what is sacred. Holiness stresses distinctiveness; it is not primarily about ethical behavior but about belonging to God. Whereas righteousness focuses on doing what is right, holiness is concerned with being God’s—living in such a way that our lives bear the unmistakable mark of His ownership and purity. Holiness and righteousness are not in tension but in tandem. A believer who is living righteously is demonstrating the outward fruit of a holy life; likewise, one who is truly holy will pursue righteous conduct. As Paul affirmed, we are to present ourselves to God as “instruments of righteousness” (Rom 6:13) while also seeking to “perfect holiness in the fear of God” (2 Cor 7:1). Holiness is consecration; righteousness is expression. Together, they describe the sacred identity and the moral integrity of those who walk with the Lord.

If God’s people fail to live holy and righteous lives—if they persist in defiance of His revealed will—the consequences can be serious, even culminating in physical death. Though our eternal salvation remains secure (John 10:28; Rom 8:1), Scripture is clear that divine discipline is a present reality for the believer. God’s grace does not nullify His holiness, and His patience is not a license to sin. Rebellion, especially when prolonged and defiant, may provoke the Lord to act in judgment, sometimes by removing the believer from this life. This is not loss of salvation but a temporal, and sometimes terminal, discipline from a holy and loving Father. Though eternal salvation is never forfeited for those in Christ (John 10:28; Rom 8:1), divine discipline is real and sometimes severe. Scripture records multiple instances where God brought death upon His own people as a direct response to defiant disobedience, particularly during key dispensational shifts when the purity of His revelation and administration were at stake.

In Leviticus 10, Nadab and Abihu, the sons of Aaron, were struck dead by the Lord for offering “strange fire” before Him—unauthorized incense not prescribed in His worship protocol. This judgment came immediately after the inauguration of the Mosaic Law and the tabernacle worship system. Their sin wasn’t a mere misstep; it was a flagrant disregard for God’s holiness at a critical moment when He was revealing the standards for worship under the newly established theocratic nation of Israel. God declared, “By those who come near Me I will be treated as holy, and before all the people I will be honored” (Lev 10:3). In other words, when God initiates a new stewardship of truth, He may enforce conformity with heightened judgment to underscore the seriousness of the transition.

A similar pattern appears in Acts 5, during the early days of the Church Age. Ananias and Sapphira lied about the proceeds from the sale of their property, pretending to give the full amount to the apostles while secretly holding some back. Their deceit wasn’t simply about money—it was hypocrisy in the heart of the infant church during a formative moment of divine testimony. God struck both husband and wife dead, and “great fear came over the whole church” (Acts 5:11). Here again, the severity of judgment served to protect the purity and testimony of the church in its early stage, demonstrating that while grace secures eternal life, God’s holiness demands integrity in service and stewardship.

Another sobering example appears in 1 Corinthians 11:30-32, where Paul rebukes the Corinthian believers for partaking of the Lord’s Supper in an unworthy manner. Their careless and self-centered behavior at the communion table dishonored Christ and divided the body. Paul states plainly, “For this reason many among you are weak and sick, and a number sleep” (v. 30)—a clear reference to physical death. Yet even in this, he clarifies, “When we are judged, we are disciplined by the Lord so that we will not be condemned along with the world” (v. 32). Their salvation was never at stake, but their health—and for some, their lives—was.

These episodes teach that God’s discipline varies in intensity and purpose across dispensations, often serving to affirm His holiness and guard the integrity of new revelation. While He remains gracious and longsuffering, He also acts decisively when believers trifle with His truth. We would do well to remember that God’s grace does not cancel His justice, and His patience is not license for presumption. In every age, conformity to His revealed will brings blessing; defiance invites discipline—even death, if necessary, to preserve His glory. Scripture supports this sobering reality in other cases as well, such as the man Uzzah, who was struck dead for touching the Ark of the Covenant contrary to God’s command (2 Sam 6:6–7), and the warning in 1 John 5:16 that there is a “sin leading to death,” reminding us that under certain conditions, physical death may be God’s final and decisive act of discipline for the believer.

In summary, God calls His people to live lives marked by holiness and righteousness—not as a condition of salvation, but as a reflection of their relationship with Him—and when believers persist in defiance of His revealed will, divine discipline may follow, including, in some cases, physical death as a solemn expression of His holiness and justice, particularly during critical moments of redemptive history (1 Pet 1:15–16; Rom 6:13; 2 Cor 7:1).

Steven R. Cook, D.Min., M.Div.

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What is the Kingdom of God?

Posted on August 20, 2025 by Dr. Steven R. Cook

The phrase “kingdom of God” is not a strict synonym for heaven; its meaning depends on context. Many New Testament references—especially those involving inheritance—point not to heaven as God’s dwelling, but to the future, earthly Millennial Kingdom of Christ. It’s called the kingdom of God because it’s God’s rule—on earth. The authority is heavenly, but the reign is earthly. Jesus will bring divine government down to Jerusalem, fulfilling the prayer: “Your kingdom come, Your will be done, on earth as it is in heaven” (Matt 6:10). That kingdom will be a literal, thousand-year reign of Jesus Christ from Jerusalem (Rev 20:1-6), where He will rule the nations with righteousness and justice (Isa 2:2-4; Zech 14:9, 16-17; Luke 1:32-33).

At His first coming, Jesus offered the kingdom to Israel. His disciples expected His reign to begin soon. In Luke 19:11, Jesus gave a parable “because they supposed that the kingdom of God was going to appear immediately.” They were not thinking about going to heaven; rather, they were anticipating Messiah’s earthly reign. Scripture reveals that God’s reign is universal (Psa 103:19; Dan 4:34); however, the New Testament also emphasizes an eschatological aspect that points forward to Christ’s literal rule on earth (Luke 1:32-33; Matt 19:28; Rev 20:1-6). This coming kingdom fulfills the unconditional covenants made with Israel, including the Abrahamic and Davidic promises (2 Sam 7:12-16; Isa 11; Jer 23:5-6). It is geopolitical, national, and physical, rooted in Jewish soil and guaranteed by divine decree.

Kingdom Postponed

The kingdom that Jesus offered at His first coming was rejected by Israel’s leadership, who accused Him of performing miracles by the power of Satan (Matt 12:24), marking a decisive turning point in His public offer. Jesus declared, “The kingdom of God will be taken away from you and given to a people producing its fruit” (Matt 21:43), signaling a delay in its establishment. Though He had offered the kingdom to that generation, He later wept over Jerusalem and said, “You will not see Me until you say, ‘Blessed is He who comes in the name of the Lord!’” (Matt 23:39), pointing to a future national repentance. The kingdom was not annulled or redefined; rather, it was postponed until Israel is spiritually prepared to receive it. As a result, the focus of God’s program temporarily shifted to the Church (Rom 11:25). Jesus’s offer was genuine, but the rejection triggered a delay until His return, when Israel will welcome Him as King (Zech 12:10; Matt 23:37-39; Rom 10:9-10).

The Millennial Kingdom

The Millennial Kingdom refers to the literal, thousand-year reign of Jesus Christ on the earth, following His second advent (Rev 20:1–6). It is not heaven, but the establishment of heaven’s rule on earth—the fulfillment of God’s covenants and promises made to Israel and the nations. During this time, Christ will reign as the Davidic King from Jerusalem, administering perfect righteousness and justice throughout the world (Isa 2:2–4; Jer 23:5–6; Zech 14:9, 16–17). The curse upon nature will be partially lifted, and creation will experience restoration and peace (Isa 11:6–9; Rom 8:19–22). The government will be theocratic, combining divine authority with human administration under the glorified Messiah. Israel will be the head of the nations, enjoying the fulfillment of the Abrahamic, Land, Davidic, and New Covenants, while Gentile nations will share in the blessings of Christ’s reign (Gen 12:1–3; Deut 30:1–10; 2 Sam 7:12–16; Jer 31:31–34). The saints of all ages, resurrected and glorified, will exercise delegated authority in administration and judgment (Dan 7:27; 1 Cor 6:2; Rev 5:10; 20:4). The King’s rule will be characterized by absolute authority, universal peace, and worldwide worship (Psa 72:8–11; Zech 14:16). Yet, despite the visible presence of Christ and universal knowledge of the Lord, human volition remains intact, and unbelievers will still be born to mortal subjects of the kingdom. At the end of the millennium, Satan will be released briefly, leading a final rebellion which God will swiftly destroy (Rev 20:7–10). The Millennial Kingdom will culminate in the final judgment of unbelievers, followed by the creation of the new heavens and new earth (Rev 20:11–21:1). Thus, the Millennial Kingdom represents the ultimate vindication of divine righteousness in human history—the visible reign of God’s Messiah, bringing to completion every prophetic covenant and establishing His glory upon the earth as it is in heaven (Matt 6:10).

Steven R. Cook, D.Min., M.Div.

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Support for Ministry

Posted on August 17, 2025 by Dr. Steven R. Cook

Since 1990, I have followed the rhythm of working a full-time “tent-making” job while devoting my available hours to volunteer ministry. Like Paul, who labored with his hands making tents to provide for his needs (Acts 18:3), I work as a full-time Case Manager for a local nonprofit to meet my daily obligations, devoting my mornings, evenings, and weekends to studying, writing, and sharing biblical truth. Like Paul, this arrangement allows me to minister freely without placing a financial burden on anyone (Acts 20:33-34). At the same time, I know from Scripture that it is entirely biblical for God’s servants to receive support, for “the one who is taught the word is to share all good things with the one who teaches him” (Gal 6:6). While I often work with my own hands, I also gratefully receive help when the Lord moves others to give financially, just as Paul accepted such provision as a genuine expression of partnership in the gospel (Phil 4:14-16).

The example of Jesus and His disciples demonstrates that those engaged in full-time ministry are biblically supported by the generosity of believers. Luke records that certain women, having been blessed by the Lord, traveled with Him and His disciples, and “were contributing to their support out of their private means” (Luke 8:1-3). Such financial gifts functioned as personal investments in the work of the ministry. In the same way, gifts given toward a teaching ministry today meet practical needs while also representing active participation in the gospel mission. As in Paul’s partnership with the Philippians “in the matter of giving and receiving” (Phil 4:15), such support reflects faith in action and is a cause for thanksgiving to God.

Support for ministry takes many forms, including prayer, encouragement, and material provision. Prayer remains essential, as Paul urged, “Brethren, pray for us” (2 Th 3:1), demonstrating the spiritual strength that comes from intercession. Encouragement, likewise, fulfills the biblical mandate to “encourage one another and build up one another” (1 Th 5:11), often renewing the resolve of those in service. Material provision meets immediate needs but also yields spiritual fruit for the giver, as Paul explained: “Not that I seek the gift itself, but I seek for the profit which increases to your account” (Phil 4:17). God promises that “the generous man will be prosperous, and he who waters will himself be watered” (Prov 11:25), and that He will not forget “your work and the love which you have shown toward His name” (Heb 6:10). Scripture affirms that “he who sows bountifully will also reap bountifully… for God loves a cheerful giver” (2 Cor 9:6-7), and that “He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness” (2 Cor 9:10). According to Ryrie, “God will supply the generous giver with enough to meet his own needs and enough to give for every good deed. Acts of giving bring rewards in this life and the one to come. The generous giver will be given increasing means to give (multiply your seed for sowing) and increasing fruit.”^[1]

Bivocational ministry exemplifies the reality that gospel work is a shared endeavor. When believers pray, encourage, or give, they actively participate in the mission, becoming partners in the eternal fruit produced through the proclamation of God’s Word. Paul described such partnership as “a fragrant aroma, an acceptable sacrifice, well-pleasing to God” (Phil 4:18), accompanied by the assurance that “My God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19). Gospel partnership unites those who go, those who give, and those who pray in the common purpose of making Christ known and glorifying Him through the wise stewardship of time, energy, and resources entrusted by God.

Steven R. Cook, D.Min., M.Div.

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^[1] Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1857.

The Gospel, the Walk, the Reward

Posted on August 14, 2025 by Dr. Steven R. Cook

The gospel is God’s solution to the problem of sin. It’s the good news that follows the bad news. The bad news is that all people are sinners who stand guilty before a holy God (Rom 3:10, 23). Human guilt includes both inherited sin from Adam (Rom 5:12) and personal acts of rebellion (Isa 53:6). The just consequence of sin is separation from God—spiritual death (Rom 6:23; Eph 2:1). This spiritual death begins at birth and, if left unremedied, results in eternal separation from God. No human effort, law-keeping, moral living, or religious ritual can remove the penalty. We are spiritual slaves to sin—by nature and by practice—and utterly helpless to save ourselves (Rom 6:17-20; Eph 2:1-3). But God, in His grace, provided the only solution. God the Father sent God the Son into the world (Gal 4:4-5) to take upon Himself true humanity (John 1:1, 14), to live a sinless life (1 John 3:5), and then to willingly go to the cross and die in our place as our substitute (Mark 10:45; Rom 5:8)—the just for the unjust (1 Pet 3:18)—in order to atone for our sins (1 John 2:2) and to make a way for us to be reconciled to Him (2 Cor 5:18-19). Jesus died for our sins, was buried, and resurrected to life after three days (1 Cor 15:3-4). He perfectly accomplished the Father’s redemptive mission (John 17:4), and now we can receive forgiveness of sins (Acts 10:43), the free gift of eternal life (John 3:16; Rom 6:23), and the imputed righteousness of God (Rom 5:17; 2 Cor 5:21)—all because of what Jesus accomplished at the cross. Hallelujah!

Eternal salvation is received by grace alone (we do not deserve it; Eph 2:8-9), through faith alone (not by works; Rom 4:5), in Christ alone (John 14:6; Acts 4:12). Faith means personally trusting in Jesus Christ as our Savior—relying on Him to accomplish what we never could: namely, securing our salvation, satisfying divine justice, and reconciling us to God. Jesus “was handed over to die because of our sins, and He was raised to life to make us right with God” (Rom 4:25). Jesus is the sole object of our faith. We believe in Him for the free gift of eternal life. It is not faith plus turning from sin, surrendering everything, or making a lifelong commitment. Those may be appropriate matters of discipleship, but they are not conditions for receiving eternal life. To confuse the two is to mix justification with sanctification. Because salvation is entirely the work of God and not of man, it cannot be lost. The believer is eternally secure—once saved, always saved—from the very moment of faith in Christ (John 10:28-29; Rom 8:1, 38-39).

Phase two of the Christian life—our post-salvation walk—begins the moment we believe in Christ and are born again (John 3:3; 1 Pet 1:23). Though eternal salvation is settled, sanctification is just getting started. God calls us to grow up spiritually by learning His Word (1 Pet 2:2), renewing our minds (Rom 12:2), living by faith (2 Cor 5:7), pursuing righteousness (2 Tim 3:16-17), and good works (Gal 6:10). We’re not left to drift—we’re commanded to be filled with the Spirit (Eph 5:18), walk by the Spirit (Gal 5:16), and pursue the upward call of God in Christ Jesus (Phil 3:14). This is how we advance to maturity (Heb 5:14; 6:1), glorify God (1 Cor 10:31), and become useful vessels for His service (2 Tim 2:21). It’s not about earning salvation—it’s about living in light of it, proving God’s will through learning and obedience (Rom 12:2), and edifying others through love and truth (Eph 4:11-16; 1 Th 5:11).

And when this life is over and we stand before the Lord at the judgment seat of Christ (2 Cor 5:10), we will give an account—not for our sins, which were judged at the cross—but for how we lived as His redeemed people. If we’ve answered His call to faithful service (Eph 2:10; Rom 12:1), walked by faith and obedience to His Word (Col 1:10; 2 Tim 2:15), and fulfilled our spiritual responsibilities with humility and love (1 Cor 4:2; Gal 5:13), then He will reward us with praise, honor, and eternal inheritance (1 Cor 3:12-15; Rev 22:12). These rewards are not temporary trophies but eternal privileges—glory that will never fade (1 Pet 5:4). Crowns may be given (2 Tim 4:8; Jam 1:12), responsibilities assigned in the coming kingdom (Luke 19:17), and commendation spoken by our Lord Himself: “Well done, good and faithful servant” (Matt 25:21). We are not saved by good works, but we are saved for good works—and those who build well on the foundation of Christ will be eternally glad they did.

Steven R. Cook, D.Min., M.Div.

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Living the Sanctified Christian Life

Posted on August 6, 2025 by Dr. Steven R. Cook

Eternal salvation unfolds in three tenses. Phase one is justification—past tense. That’s the moment you trusted in Jesus Christ as your Savior. You were saved from the penalty of sin (John 3:16; Rom 5:1; 8:1). It’s instantaneous, permanent, and entirely by grace through faith (Eph 2:8-9). Eternal life is a free gift from God (Rom 6:23). You didn’t earn it (Rom 4:5), you don’t maintain it (Gal 2:16), and you can’t lose it (John 10:28-29; Eph 1:13-14; 1 John 5:11-13). Phase two is sanctification—present tense. It’s the daily battle: learning doctrine (1 Pet 2:2), renewing the mind (Rom 12:2), being filled with the Spirit (Eph 5:18), walking by the Spirit (Gal 5:16), walking by faith (2 Cor 5:7; Heb 10:38), and saying “no” to the flesh (Rom 13:14). It’s not about staying saved—you’re already secure. It’s about growing up spiritually and living like a child of God (1 Pet 2:2; Eph 4:1). Rewards are at stake (1 Cor 3:12-15). Fellowship is on the line (1 John 1:6). Phase three is glorification—future tense. It’s the finish line. No more sin nature. No more death. You get a resurrection body, custom-fit for eternity (1 Cor 15:53; Phil 3:20-21). Face-to-face with Christ. No struggle, no failure—just perfect conformity to His image forever (1 John 3:2, 5). That’s your guaranteed future. All three phases are part of God’s gracious plan, but they must be kept distinct. Confuse them, and you’ll either fall into legalism or question your salvation. Get them clear, and you’ll live with confidence, freedom, and focus.

Living the Sanctified Life – Phase Two

Eternal salvation is just the beginning. Phase one secures our position in Christ; phase two deals with our condition—how we live. That’s sanctification. It kicks off the moment you’re saved and continues until the Rapture or your last breath. This phase is about spiritual growth, transformation, and learning to think like Christ (Rom 12:2; 1 Cor 2:16; Phil 2:5; 2 Pet 3:18). God gives the assets: the indwelling Holy Spirit (1 Cor 6:19), the Word of God (2 Tim 3:16; 1 Pet 2:2), a new nature (2 Cor 5:17), and spiritual gifts (1 Pet 4:10). But unlike phase one (where God does all the work), phase two is a team effort. It’s synergistic. God supplies the knowledge and power; we bring the positive volition. We either walk by the Spirit—or we don’t (Eph 5:18; Gal 5:16).

Discipleship is the practical outworking of phase two. It’s healthy Christian living. But don’t confuse it with salvation. Salvation is free, but discipleship is costly. Faith alone in Christ alone saves (John 3:16; Rom 3:28; 4:5; Gal 2:16). But faithfulness? That’s the road of the disciple. That road is paved with learning (1 Pet 2:2), obedience (Jam 1:22), denial of self (Luke 9:23), and fruit-bearing to the glory of God (John 15:8). It’s not about earning salvation—it’s about living like someone who already has it. It’s about learning “to walk in a manner worthy of the calling with which you have been called” (Eph 4:1). To follow Christ is to align your mind, values, priorities, and choices with His (Rom 12:1-2; Phil 2:5). It’s a daily grind. It is repeatedly saying “yes” to the Lord and “no” to your flesh. And yes—it’s going to cost you. Relationships may strain, comfort may vanish, opposition will come (Luke 14:26-33). But the payout? Eternal rewards (1 Cor 3:12-15; 2 Cor 4:17). Discipleship is no cakewalk—but it’s worth every step.

Spiritual growth depends on spiritual nutrition. Feed the new nature or starve it. It’s that simple. We grow through the Word (1 Pet 2:2), apply it by faith (Jam 1:22), and stay filled with the Spirit (Eph 5:18; Gal 5:25). Fail to do that, and you’ll stay a spiritual baby—saved but stunted, secure but stuck (Heb 5:11-14). Discipleship is moment-by-moment decisions—choosing divine viewpoint over human viewpoint, maturity over mediocrity, truth over trends. It requires humility, commitment, courage, and discipline to stay the course.

Rewards? Those are tied to phase two, not phase one. Salvation is a free gift, but rewards are earned. At the Judgment Seat of Christ (2 Cor 5:10; Rom 14:10-12), we won’t be judged for our sins—they were judged at the Cross. We’ll be evaluated for our service to the Lord. Did we build with gold, silver, and precious stones—or wood, hay, and straw? (1 Cor 3:12-15). Every believer stands on the unshakable foundation of Christ. But what you build on it determines reward, honor, and future rulership (Luke 19:17-19; Rev 2:26-27).

It’s important to understand that failure in phase two doesn’t cancel phase one. Carnal believers are still believers. Eternal security is a reality of grace. Lot was called righteous (2 Pet 2:7-8), yet his life was a moral disaster. The Corinthians were saints—positional saints—yet they were fleshly and divisive (1 Cor 1:2; 3:1-3). Demas bailed out, but that doesn’t mean he burned out of salvation (2 Tim 4:10). Eternal life isn’t fragile. But loss of fellowship, reward, and testimony? That’s real. The Christian who fails to follow the Lord’s directive to advance spiritually will face divine discipline in time (1 Cor 11:30-32; Heb 12:6), suffer the loss of testimony (1 Cor 3:1-3), reap the consequences of his own bad choices (Gal 6:7-8), forfeit eternal rewards (1 Cor 3:14-15), and be classified as least in the kingdom of heaven (Matt 5:19).

Bottom line? Phase two is where the battle is fought. It’s the grind, the test, the place where spiritual momentum is made—or missed. Phase one determines where you’ll spend eternity. Phase two determines how. Some will receive greater rewards, honors, and possibly positions of responsibility in Christ’s coming kingdom (Luke 19:17; Rev 2:26-27). And though the carnal Christian “will suffer loss [of reward]; he himself will be saved, yet so as through fire” (1 Cor 3:15). Our present choices echo into eternity. And glorification? That’s phase three—the final phase. It’s guaranteed (John 3:16; Rom 8:1). God finishes what He starts (Rom 8:30; Phil 1:6). Every believer will be conformed to Christ, resurrected in glory, and ushered into a sinless, eternal state forever (1 Cor 15:53; 1 John 3:2). God’s calling is high, holy, and worth it. So live worthy of it (Eph 4:1). Pursue maturity (Heb 6:1). Avoid legalism. Press on (Phil 3:14). You’ve been saved freely—now live powerfully. The Cross is your foundation. Discipleship is how you build.

Steven R. Cook, D.Min., M.Div., B.Sc.

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Vertical and Horizontal Confession

Posted on July 31, 2025 by Dr. Steven R. Cook

Biblically speaking, there are two kinds of confession: vertical confession to God and horizontal confession to people. Vertical confession is a private matter between us and the Lord. The forgiveness we seek in this instance is familial, not judicial. Judicial forgiveness refers to God’s once-for-all act of pardoning all our sins at the moment of faith in Christ, securing our eternal standing as justified believers (John 5:24; Rom 3:28; 8:1). Familial forgiveness, on the other hand, concerns the ongoing restoration of our fellowship with God as our heavenly Father when we confess our post-salvation sins (1 John 1:9).

As Christians, when we sin, we break fellowship with God (1 John 1:5–7). What is lost is not our salvation—which remains secure and permanent (John 10:28)—but fellowship. Sin grieves the Holy Spirit (Eph 4:30), violates God’s righteous standard (1 John 3:4), and leaves us functioning according to the sin nature (1 Cor 3:1–3). Yet God, in His grace, has provided a simple and powerful means for us to receive familial forgiveness and be restored to fellowship and the filling of the Holy Spirit: confession. God promises, “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; cf. Psa 32:5).

Confession is simple: we name the sin to God—without excuses, without bargaining, and without dramatic performances. No crawling across the floor. No endless weeping to prove we mean it. We are simply honest with God. At the moment we confess, forgiveness is granted, cleansing takes place, and fellowship between the Father and His child is restored. This happens whether we feel different or not. God said that if we confess our sins to Him, “He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Faith is to trust God at His Word. He said it; He will do it. He cannot lie. We accept His forgiveness by faith, not by feelings.

In divine forgiveness, God may sometimes eliminate the consequences of sin, but not always. In His grace and sovereignty, God may choose to remove or lessen the consequences as part of His mercy, as seen in the case of David’s sin with Bathsheba (2 Sam 12:13). However, there are instances when the natural consequences of sin remain, even after forgiveness, because they serve a purpose in God’s discipline and our spiritual growth. For example, while David was forgiven, the death of his child still occurred as a result of his sin (2 Sam 12:14). This demonstrates that while God forgives and restores fellowship, the consequences of sin may still be part of His disciplinary process. Likewise, in 1 Corinthians 11:32, Paul writes that God disciplines believers for their sins so that they will not be condemned with the world, indicating that God’s discipline often serves as a means of sanctification. The key distinction is that while God’s forgiveness restores our fellowship with Him, the consequences, if not removed, remain part of the process of sanctification (Jam 1:2-4) or divine discipline (Heb 12:6).

The second kind of confession is horizontal: confession to people. This is a relational issue between human beings. When we sin against someone—whether by lying, stealing, slandering, or deceiving—we have not only offended God but also injured our neighbor. Jesus taught that before we waltz down the center aisle with our offerings, we need to go make things right with our brother (Matt 5:23-24). James also emphasizes the importance of confession among believers when he writes, “Therefore, confess your sins to one another, and pray for one another so that you may be healed” (Jam 5:16), highlighting the role of mutual honesty and prayer in maintaining spiritual health within the body of Christ. Confession to people involves humbly admitting the wrong, asking for forgiveness, and making restitution when necessary. And importantly, we keep the confession limited to the person we sinned against. There is no need to turn it into a public spectacle; we address it directly and appropriately. Horizontal confession promotes peace, restores relationships, and prevents bitterness from taking root and growing into spiritual cancer (Heb 12:15). Sometimes the right moment for confession is immediate; other times, it requires prayerful patience and wisdom. We cannot control the other person’s response, but we are responsible for confessing when necessary, trusting God with the outcome.

A Difference in Outcome

Vertical and horizontal confession are both biblical, but they differ in direction, purpose, and outcome. Vertical confession is directed to God alone and always results in forgiveness, cleansing, and restoration of fellowship (1 John 1:9). God is faithful and unchanging—His grace never fails. We confess. He forgives. Period. Horizontal confession, on the other hand, is directed toward people whom we have wronged. It is relational, and its purpose is to seek reconciliation and peace within the human sphere (Matt 5:23–24; Jam 5:16). But unlike God, people are not always ready to forgive. Sometimes they respond with grace and reconciliation; other times with silence, anger, or rejection. The outcomes of horizontal confession are uncertain and dependent on the will of the other person. With God, the issue is always resolved when we confess; with people, we obey God by confessing, but we entrust the results to Him. Our responsibility is honesty, humility, and obedience; the other person’s response is between them and the Lord.

Conclusion

In conclusion, both vertical and horizontal confession play crucial roles in the believer’s life, but they serve different purposes and yield different outcomes. Vertical confession restores our fellowship with God and secures forgiveness, as it is based on His unchanging faithfulness (Psa 32:5; 1 John 1:9). This process is always certain, for God’s forgiveness is not contingent upon our feelings or external circumstances. Horizontal confession, however, is a relational matter that seeks reconciliation with others and healing within the body of Christ (Matt 5:23–24; Jam 5:16). While God is always ready to forgive, people may not always respond with the same grace, and the outcomes are not guaranteed. Nonetheless, whether confessing to God or to others, our responsibility remains the same: to confess honestly, humbly, and with a sincere desire for reconciliation, trusting God with the outcome, whether or not the consequences of our sin are removed.

Steven R. Cook, D.Min., M.Div.

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Five Reasons Calvinism is Wrong

Posted on July 20, 2025 by Dr. Steven R. Cook

Calvinism has long exerted theological influence over many branches of the Church, offering a systematic framework known by the acronym TULIP—Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints. While the system seeks to uphold the sovereignty of God and the seriousness of sin, its rigid formulations often depart from the plain teaching of Scripture and, in doing so, distort key doctrines of salvation. Each point in the Calvinist construct contains embedded assumptions that collapse vital biblical distinctions—between depravity and inability, between God’s love and arbitrary election, between provision and application, and between faith and performance. This article aims to examine each of the five points, not out of theological sport, but out of a pastoral concern for the clarity of the gospel, the character of God, and the assurance of every believer. The truth of God’s Word is not merely to be systematized but rightly divided—and when Calvinism’s claims are laid alongside Scripture, it is evident that its conclusions must be graciously but firmly rejected.

One key reason for rejecting Calvinism is its overstated doctrine of Total Depravity, often redefined as Total Inability. While Scripture affirms that all humanity is born in sin and spiritually dead (Rom 3:10-18; Eph 2:1-3), it does not teach that the unregenerate are incapable of believing the gospel unless they are first regenerated. Calvinism reverses the biblical order by making regeneration the cause of faith rather than its result. Yet Scripture consistently places faith prior to regeneration (John 1:12-13; Gal 3:2; Eph 1:13). Depravity means people cannot save themselves, but it does not mean they are unable to respond to God’s gracious initiative. The Holy Spirit convicts the world—not just the elect—of sin, righteousness, and judgment (John 16:8), and the invitation to salvation is extended to all (John 3:16; Acts 17:30; 1 Tim 2:4; 2 Pet 3:9). If humans were truly incapable of responding, divine judgment would be unjust (John 3:18). Fallen man retains the God-given capacity to believe the truth, even in his sinful state.

A second reason Calvinism must be rejected is its doctrine of Unconditional Election, which teaches that God chooses some individuals for salvation apart from any foreseen faith or response. This view portrays God as arbitrary, undermining both His justice and love. Scripture testifies repeatedly that God desires all to be saved (1 Tim 2:4; 2 Pet 3:9) and that Christ died for all (1 John 2:2; Heb 2:9). Election, properly understood, is corporate and positional—centered in Christ (Eph 1:4). Individuals are elect in Him, not elected to be placed into Him. God’s foreknowledge includes His omniscient awareness of those who would freely believe the gospel (Rom 8:29; 1 Pet 1:1-2). The Calvinistic view makes divine election mechanical and void of relational engagement. It ignores the clear biblical teaching that God’s call is sincere and that He honors faith wherever it is found (Acts 10:34-35). The universal offer of salvation is genuine, not a theological formality masking an exclusive decree.

The third objection concerns the doctrine of Limited Atonement, which asserts that Christ died only for the elect and not for the whole world. This is a direct contradiction of numerous biblical passages. Scripture plainly teaches that Jesus is “the Lamb of God who takes away the sin of the world” (John 1:29), that He “tasted death for everyone” (Heb 2:9), and that He is “the propitiation… not for our sins only, but also for those of the whole world” (1 John 2:2). The atonement is sufficient for all and applied only to those who believe. Calvinism’s limitation of the cross reduces the scope of divine love and restricts the sincerity of God’s universal invitation. In contrast, the New Testament repeatedly affirms that salvation is available to whoever believes (John 3:16; Rom 10:13; Rev 22:17). Christ’s death is an actual provision they freely reject. Limiting the atonement turns the cross into an exclusive transaction, instead of the worldwide offer that Scripture declares it to be.

A fourth reason for rejecting Calvinism is its doctrine of Irresistible Grace. This teaching claims that when God intends to save someone, He will draw them to Himself in such a way that they cannot resist. But Scripture testifies that the grace of God can indeed be resisted. Stephen declared to the Sanhedrin, “You always resist the Holy Spirit” (Acts 7:51). Jesus lamented over Jerusalem’s rejection: “I wanted to gather your children… and you were unwilling” (Matt 23:37). Grace, though powerful and persuasive, does not override the will. God draws all people to Himself (John 12:32), and the Spirit convicts the world (John 16:8-11), but He does so in a way that honors human volition. Jesus rebuked the religious leaders of His day, saying, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). Faith, by definition, must be freely exercised (John 5:40). If grace were truly irresistible, unbelief would not be blameworthy. Yet the Bible consistently holds people responsible for rejecting the truth (Rom 1:18-20). The love of God does not compel belief by force. Grace woos, invites, persuades—but never coerces.

The final point, Perseverance of the Saints, is also problematic because it confuses the free gift of salvation with the ongoing process of sanctification. According to this doctrine, all true believers will necessarily persevere in faith and good works, and those who fall away prove they were never saved. This view imports performance as a condition for assurance and undermines the certainty of eternal life. Scripture teaches that eternal life is given at the moment of faith (John 3:16; 5:24), that believers are justified by faith in Christ (Rom 3:28; 5:1), sealed by the Spirit (Eph 1:13), and kept by God’s power (1 Pet 1:5). While sanctification is God’s will for every believer (1 Th 4:3; 1 Pet 2:2), failure to persevere does not invalidate one’s justification. Believers can fall into carnality (1 Cor 3:1-3), suffer divine discipline (1 Cor 11:30-32; Heb 12:6), or lose eternal rewards (1 Cor 3:12-15; 2 John 1:8), but they cannot forfeit eternal life, which is a permanent possession (John 10:28; Rom 8:38-39). Calvinism’s view of perseverance entangles the believer in endless self-examination, undermining the peace that comes from knowing salvation rests not on endurance but on the finished work of Christ.

In sum, the five points of Calvinism—Total Depravity as inability, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints—stand in conflict with the clear teaching of Scripture. They distort God’s character, obscure the freeness of the gospel, and erode assurance. The biblical gospel proclaims that Christ died for all, that salvation is offered to all, that eternal life is received through faith alone, and that believers are eternally secure, called to grow in grace—not to prove they were saved, but because they are.

Steven R. Cook, D.Min., M.Div.

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Christians Under the Law of Christ

Posted on July 19, 2025 by Dr. Steven R. Cook

The Bible teaches that Christians today are not under the Mosaic Law but are governed by the Law of Christ (Gal 6:2). The apostle Paul states, “you are not under law but under grace” (Rom 6:14), and again, “Christ is the end of the law for righteousness to everyone who believes” (Rom 10:4). The Mosaic Law was given exclusively to the nation Israel as part of a covenant made at Sinai (Ex 19:5-6; Deut 5:1-3). Moses wrote, “These are the statutes and ordinances and laws which the Lord established between Himself and the sons of Israel through Moses at Mount Sinai” (Lev 26:46). The Mosaic Law was never intended as a universal code for all people or for all time. With the death of Christ, that covenant—and the law that sustained it—was rendered inoperative (Eph 2:15; Heb 8:13). Though the Law remains part of inspired Scripture and is valuable for teaching (2 Tim 3:16), it no longer functions as the rule of life for those who are in Christ. Fruchtenbaum correctly states, “The Law of Moses has been disannulled and we are now under a new law. This new law is called the Law of Christ in Galatians 6:2 and the Law of the Spirit of Life in Romans 8:2. This is a brand new law, totally separate from the Law of Moses.” (A. G. Fruchtenbaum, Israelology, 650).

Throughout history, God has governed people through various legal systems suited to their time and purpose. Adam was under the Edenic command, Noah operated under a broader moral framework, and Abraham walked by faith apart from any codified law (Gen 15:6; 26:5). Then, at Mount Sinai, Israel received the Mosaic Law—a national, theocratic code containing moral, civil, and ceremonial regulations (Ex 19-40; Lev 1-27; Num 5-6, 15, 18-19, 28-30; Deut 1-34). This law set Israel apart from the Gentiles and defined the covenantal obligations of the nation under God’s direct rule. Gentiles were never placed under this law, and the Church, composed of both Jews and Gentiles in one spiritual body (1 Cor 10:32; 12:13), was never brought under it either (Rom 2:14; 6:14).

God’s dealings with mankind have unfolded in stages, each marked by new revelation and responsibility. While His character remains immutable, the way He governs and communicates with humanity has changed. This is evident in shifting commands about sacrifices, Sabbath observance, priesthood, and food laws. The sacrificial system, once essential under the Mosaic Law, is now obsolete due to Christ’s once-for-all atonement (Heb 10:10-14). Believers today are under the Law of Christ (Gal 6:2; 1 Cor 9:21), which consists of the commands and teachings given by Jesus (John 13–17) and His apostles (Romans to Revelation 3).

The New Testament teaches that Christians, though not under the Levitical system, are called to offer spiritual sacrifices acceptable to God through Jesus Christ (1 Pet 2:5). These include the presentation of our bodies as living and holy sacrifices, set apart for God’s purposes (Rom 12:1); the continual offering of praise and thanksgiving, described as “the fruit of lips that give thanks to His name” (Heb 13:15); and acts of goodness and generosity, which are also called pleasing sacrifices to God (Heb 13:16). Evangelism and discipleship are viewed as priestly offerings, as Paul described his ministry to the Gentiles as a kind of spiritual service (Rom 15:16). Additionally, financial giving is described as “a fragrant aroma, an acceptable sacrifice” that pleases God (Phil 4:18). These offerings are not performed to gain or retain salvation, but flow from hearts already justified by grace through faith, seeking to honor the Lord in every area of life (1 Cor 10:31).

At the heart of this present age is the message of grace. Eternal life is the free gift of God (Rom 6:23; Eph 2:8-9), received by faith alone (John 3:16; Rom 3:28) in Christ alone (John 14:6; Acts 4:12). Jesus is the eternal Son of God (John 1:1; Heb 1:8), who became fully Human (John 1:14; Col 2:9), and lived a sinless life (1 John 3:5). The gospel declares that Christ died for our sins, was buried, and rose again on the third day (1 Cor 15:3-4). Those who believe in Him are justified before God apart from works of the Law (Rom 3:28; 4:5). Salvation is not earned by law-keeping, ritual observance, or moral improvement. It is granted entirely on the basis of what Christ accomplished through His death and resurrection. Faith in Jesus is the only condition, and once exercised, it results in the permanent possession of eternal life (John 3:16; 5:24; 6:47; 10:28).

Christians today live under the Law of Christ (Gal 6:2; 1 Cor 9:21), which is made up of the commands and teachings delivered by Christ (John 13–17) and His apostles (Romans to Revelation 3). According to Fruchtenbaum, “The Law of Christ contains all the individual commandments from Christ and the Apostles applicable to a New Testament believer.” (A. G. Fruchtenbaum, Israelology, 650). While all Scripture is inspired and instructive, only certain portions are directive for how Christians are to live under the Law of Christ. While we study the whole counsel of God, we must interpret and apply Scripture in light of where we stand in God’s plan: as members of the body of Christ (1 Cor 12:27), indwelt by the Spirit (1 Cor 3:16), and called to walk in love and holiness (Eph 5:1-2; 1 Pet 1:15-16). We do not return to Sinai for sanctification—we go forward, empowered by grace, as we serve the Lord in newness of life (Rom 7:6).

Steven R. Cook, D.Min., M.Div., B.Sc.

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The Ideal Man

Posted on July 14, 2025 by Dr. Steven R. Cook

Biblically, the ideal man is not autonomous but God-dependent. He is not ruled by selfish pride but shaped by humility, truth, and obedience to God. He devotes himself to the study of God’s Word (Psa 1:2; 2 Tim 2:15)—not merely to gain knowledge, but to know the Author and live wisely. He chooses wise friends and avoids fools (Prov 13:20). With a heart inclined toward obedience, he treasures Scripture as a lamp to his feet and a light to his path (Psa 119:105). He doesn’t separate theology from life but seeks to apply biblical truth to his thinking, relationships, work, and worship (Jam 1:22-25). For him, Bible doctrine is fuel for devotion, direction, and transformation. His convictions are rooted in truth, and his worldview is shaped by divine revelation, not cultural trends. If he leads in business, sports, or the military, he does so as a servant-leader—exercising authority with integrity, humility, and a view to the good of others (Mark 10:42-45).

He is a man who fears the Lord and walks in His ways (Psa 128:1). He is both strong and submissive—strong in character, yet submitted to God’s authority. He doesn’t worship himself but worships God with reverence and love (Deut 6:5). He doesn’t demand his own way but seeks the will of God above his own (Luke 22:42). At the heart level, he is marked by humility (Mic 6:8), gratitude for grace (Col 3:15), and confidence in God’s faithfulness (Prov 3:5-6). His identity is anchored in who God declares him to be—not in fleeting feelings or worldly achievements. He honors his parents (Ex 20:12; Eph 6:2) and makes personal sacrifices to care for them in their old age (Mark 7:10-13; 1 Tim 5:4). If married, he is committed to love, lead, and protect his wife (Eph 5:25-29; Col 3:19; 1 Pet 3:7); and if he has children, he raises them to love and obey the Lord (Eph 6:4; Deut 6:6-7; Prov 22:6).

His life reflects these attitudes in concrete behaviors. He is slow to anger (Prov 19:11) and quick to forgive (Eph 4:32; Jam 1:19-20). He speaks the truth in love (Eph 4:15) and stewards his time, talents, and resources faithfully (1 Cor 4:2). He takes personal responsibility (Gal 6:5) and remains teachable (Prov 9:9). He serves others—not out of guilt or legalism, but out of freedom and love (Gal 5:13). He walks by faith, not by sight (2 Cor 5:7), and lives in light of eternity (2 Cor 4:17-18). Even in trials, he clings to hope, trusting that God is using every moment to shape him more into the image of Christ.

The one word that best summarizes the ideal man from a biblical perspective is Christlike. This term encompasses the full scope of godly masculinity—dependence on the Father, humility of heart, strength under control, sacrificial love, devotion to truth, servant leadership, and dedicated obedience (John 13:15; 1 Cor 11:1; Phil 2:5-8). The aim of spiritual maturity is to be “conformed to the image of His Son” (Rom 8:29), making Christ Himself the standard for true manhood. His life becomes a living testimony to truth, love, and grace, revealing the transforming power of God’s Word and the spiritual life in both public and private spheres.

Dr. Steven R. Cook

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Where You Look Determines How You Live

Posted on July 5, 2025 by Dr. Steven R. Cook

Spiritual maturity and mental health don’t happen by accident. It results from intentional focus—looking in the right direction. Far too many believers get tangled in introspection, endlessly examining themselves for signs of progress or failure. But Scripture calls us to a different orientation: upward toward God, outward toward others, and forward into the future God has promised. This tri-directional focus reflects a biblically grounded and grace-driven model for the Christian life.

First, we must look upward to God. Spiritual success begins by fixing our eyes on the Lord, not on ourselves. Scripture states, “Set your mind on the things above, not on the things that are on earth. For you have died and your life is hidden with Christ in God” (Col 3:2–3). Our identity, stability, and sufficiency are all rooted in Him. This means trusting His wisdom when life doesn’t make sense (Rom 11:33), relying on His providence in the daily grind (Matt 6:33), and resting in His unchanging care (1 Pet 5:7). It also means standing on His promises, which are “yes” and “amen” in Christ (2 Cor 1:20). The more we look to God—His character, His grace, His sovereignty—the less we are rattled by earthly troubles.

Second, we look outward to others. The spiritual life is not self-absorbed; it is others-focused. Jesus made this clear when He washed the disciples’ feet and said, “I gave you an example that you also should do as I did to you” (John 13:15). Paul echoed this with his call to “do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves” (Phil 2:3). Christian growth flourishes not in seclusion but in service. As we become more like Christ, we become more sacrificial, more generous, more ready to bear one another’s burdens (Gal 6:2). The inflow of divine grace should overflow in practical love (John 13:35).

Third, we must look forward in faith. Spiritual vitality requires forward momentum grounded in future promises. Abraham “was looking for the city which has foundations, whose architect and builder is God” (Heb 11:10). Paul lived with his eyes fixed on the prize, “forgetting what lies behind and reaching forward to what lies ahead” (Phil 3:13). The Christian hope is not wishful thinking—it’s a confident expectation anchored in God’s faithfulness. As we look ahead, we do so with assurance that Christ will return (1 Th 4:16), that our labor in the Lord is not in vain (1 Cor 15:58), and that God will supply all our needs according to His riches in glory (Phil 4:19). Forward faith fuels endurance.

Finally, this upward, outward, and forward focus leads to rest in God. Not rest as inactivity, but soul-deep confidence in His sovereign grace. Scripture states, “We who have believed enter that rest” (Heb 4:3). Rest doesn’t mean ease—it means trust. It means ceasing from self-effort to earn what Christ has already secured. We abide in Him (John 15:4), walk by the Spirit (Gal 5:16), and rest in His unfailing promises (Psa 62:1–2). This is not passivity—it is peaceful dependence.

So, if you want to grow, don’t stare at yourself. Get your eyes up. Fix your thoughts on the Lord. Open your heart wide in service to others. Keep moving forward with confidence in God’s promises. That’s not just spiritual maturity—that’s spiritual sanity. Let the world spin. We stand firm. Eyes up. Arms out. Heart forward.

Dr. Steven R. Cook

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Is Marijuana Spiritually Harmful?

Posted on July 2, 2025 by Dr. Steven R. Cook

Someone recently asked, “Do you think marijuana is harmful spiritually?” Yes, marijuana can be spiritually harmful—especially for believers who seek to live under the influence of the Holy Spirit and maintain a clear mind for godly thinking and decision-making. While Scripture doesn’t mention marijuana specifically, biblical principles give us solid footing for evaluating its spiritual impact. Discernment in areas not directly addressed in Scripture requires us to align our choices with God’s revealed will for righteousness and spiritual alertness (Rom 12:1-2).

First, believers are called to be sober-minded and self-controlled (2 Tim 4:5; 1 Pet 1:13; 5:8). The Greek word nēphō (νήφω), often translated “sober,” literally means “to be free from every form of mental and spiritual ‘drunkenness’, from excess, passion, rashness, confusion—be well-balanced, self-controlled, sober” (BDAG, 672). The idea is about being spiritually and mentally clear, balanced, and in full control of one’s mental faculties. Marijuana, by design, alters perception, dulls mental clarity, and can impair judgment—directly opposing this command. To compromise sobriety, even recreationally, opens the door to spiritual vulnerability and poor decision-making.

Second, we are commanded to be filled with the Spirit, not controlled by any foreign substance (Eph 5:18). The contrast Paul makes between being drunk and being Spirit-filled implies that anything that dulls or displaces spiritual sensitivity—even temporarily—puts the believer at risk of quenching the Spirit’s influence. To be clear, the Bible does not prohibit drinking alcohol, but it does condemn drunkenness. Drunkenness impairs cognitive function and dulls spiritual perceptivity, making it harder to discern truth, respond to conviction, or walk in step with the Holy Spirit.

Third, our bodies are temples of the Holy Spirit (1 Cor 6:19-20). This principle calls us to honor God with our bodies, including our minds. Willfully impairing the mind for recreational purposes—even with something that’s legalized—can lead to carnal living and hinder spiritual growth. Respect for God’s indwelling presence should drive us to guard what we allow into both our bodies and our thought life.

Additionally, marijuana use can become a gateway to fleshly habits, feeding the sin nature’s desire for escapism, laziness, or emotional avoidance (Gal 5:16-21). This was true for me back in the 80’s when I used marijuana. While a believer doesn’t lose salvation for falling into such behaviors (John 10:28-29), spiritual vitality and fruitfulness are certainly diminished (1 Cor 3:1-3, 12-15). Carnality may satisfy the flesh for a time, but it always comes at the cost of spiritual momentum and eternal reward.

That said, there may be legitimate medical uses under proper supervision. But even then, caution is wise: anything that dominates your thinking or becomes a coping mechanism apart from the Lord can quickly become a spiritual crutch—or an idol. Christ must remain our ultimate source of strength, peace, and restoration, not any chemical substitute.

So, is marijuana spiritually harmful? For the Christian desiring to walk closely with God, yes—it presents a real danger to mental clarity, spiritual responsiveness, and godly testimony. As Paul put it, “All things are lawful for me, but not all things are profitable… I will not be mastered by anything” (1 Cor 6:12). If we truly long to walk in the light and please the Lord, we must be vigilant to avoid anything that clouds our judgment or compromises our devotion.

Steven R. Cook, D.Min., M.Div., B.Sc.

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Justification & Sanctification

Posted on June 30, 2025 by Dr. Steven R. Cook

Distinguishing between justification and sanctification is not a minor theological nuance—it’s a doctrinal dividing line with profound implications for how we understand our salvation, assurance, spiritual growth, and the Christian life. When we confuse these categories, we either burden ourselves with works to keep or prove our salvation, or we rob ourselves of the very motivation for obedience. We must keep the line sharp. Justification addresses our eternal position before God, while sanctification concerns our temporal condition in the world. When that boundary gets blurred, grace is either corrupted by legalism or rendered inert by license.

Justification is God’s legal declaration that we are righteous in His sight, solely through faith in Christ and entirely apart from works (Rom 3:28; 5:1; Gal 2:16). It is instantaneous, unchangeable, and grounded in Christ’s finished work. The righteousness God gives us is not infused or earned—it is imputed. We are not made righteous in behavior in order to be justified; rather, we are counted righteous because of “the gift of righteousness” that God credits to us the moment we believe in Jesus as our Savior (Rom 5:17; 2 Cor 5:21; Phil 3:9). Justification is the unshakable foundation upon which the rest of the Christian life is built.

Sanctification, by contrast, is the ongoing process of spiritual growth in which we, as justified believers, are made increasingly holy in practice (1 Th 4:3; 2 Pet 3:18). It involves our positive volition, our learning, our struggles, our walk of faith, and our moment-by-moment dependence on the Holy Spirit (Gal 5:16; Rom 12:2). Sanctification is progressive, experiential, and cooperative. It flows from a relationship already secured by grace. Although never perfect in this life, sanctification reflects a direction of movement toward Christlikeness.

When we fail to distinguish these doctrines, the consequences are serious. If we confuse sanctification with justification, our assurance becomes subjective and performance-based. We end up asking, “Have I done enough?”—trapped on a treadmill of fear and self-examination. Worse, we shift our focus from Christ’s sufficiency to our own flawed efforts (Gal 3:3). On the other hand, if we dismiss sanctification, we cheapen grace, create space for moral complacency, and hinder our growth in godliness (Tit 2:11-12; Heb 12:14). Both errors—legalism and license—distort the gospel and damage the soul.

In short, justification is about our position—being declared righteous by God. Sanctification is about our practice—learning to live righteously. Justification is by grace through faith alone. Sanctification is the outworking of that grace in daily life. If we blur the line between the two, we either try to earn what God has freely given, or we ignore what He expects from us as His redeemed children. Sound doctrine demands sound distinctions. When we keep this distinction clear, we keep the gospel clear—and the Christian life rightly oriented.

Dr. Steven R. Cook

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Pray for Israel, God’s Chosen People

Posted on June 27, 2025 by Dr. Steven R. Cook

Israel is God’s covenant nation, uniquely chosen out of all the peoples of the earth to serve His redemptive purposes in history. This divine selection was not based on national merit or numerical strength but solely on God’s sovereign love and fidelity to the promises made to Abraham, Isaac, and Jacob (Deut 7:6-9). The Abrahamic covenant—unconditional and everlasting (Gen 17:7)—established Israel as the vehicle through which God would bless the world. Though Israel’s national history has been marked by cycles of rebellion and judgment, God’s covenantal commitment to them has never been nullified. Even in their present condition of unbelief, they remain “beloved for the sake of the fathers” (Rom 11:28).

Romans 11 is a theologically rich affirmation of Israel’s future. Paul warns the Gentile believers not to become arrogant, for Israel’s partial hardening is neither total nor final (Rom 11:25). A future national conversion awaits, when “all Israel will be saved” (Rom 11:26)—a statement best understood as referring to a future generation of ethnic Israelites who will turn to Christ at His second coming. This redemptive climax will fulfill Isaiah’s prophecy that “The Deliverer will come from Zion, He will remove ungodliness from Jacob” (Rom 11:26; cf. Isa 59:20-21). God is not done with Israel. Their rejection is temporary; their restoration is certain.

God’s love for Israel is not fickle or reactive. The Lord told Israel, “I have loved you with an everlasting love; therefore, I have drawn you with lovingkindness” (Jer 31:3). This divine affection transcends the nation’s failures and persists through the ages. Israel’s unbelief cannot undo God’s unilateral promises. Paul makes this crystal clear, saying, “for the gifts and the calling of God are irrevocable” (Rom 11:29). The word ametamelētos (ἀμεταμέλητος) used here denotes a decision not subject to regret or reversal. God does not rescind His covenants; His Word is settled (Psa 119:89). God cannot lie (Num 23:19; Heb 6:18). The Abrahamic, Davidic, and New Covenants remain intact, awaiting full fulfillment in God’s prophetic timetable.

Israel’s current unbelief, while tragic, is part of a divine mystery that allows for the ingathering of the Gentiles (Rom 11:11-15). Yet this does not render the Church a “new Israel” or spiritual replacement. That theological misstep—replacement theology—must be categorically rejected. The Church and Israel remain distinct in Scripture. The Church is the body of Christ, a mystery not revealed in the Old Testament (Eph 3:1-6), while Israel is the nation with whom God made historical and prophetic covenants. To confuse or conflate the two is to violate the integrity of biblical teaching.

In light of God’s enduring plan for Israel, Christians are not to harbor disdain or indifference but compassion and intercession. The psalmist exhorts, “Pray for the peace of Jerusalem: ‘May they prosper who love you’” (Psa 122:6). This is not a call to sentimentalism but a theological mandate rooted in God’s redemptive agenda. We are to emulate Moses, who—though grieved by Israel’s sin at Sinai—interceded for them with boldness and reverence (Ex 32:11-14). God relented, not because Israel was deserving, but because He is faithful to His covenant and responsive to the prayer of the righteous.

Today, many Jews live in secular unbelief, and the modern state of Israel, while providentially preserved, is not yet the spiritual remnant foreseen in Romans 11. But the existence of national Israel is a staging ground for God’s eschatological purposes. He will regather them not only to the land but to Himself. The current partial blindness will be removed, and a national revival will occur when they look upon Him whom they pierced (Zech 12:10). Until then, we wait with hope and pray with urgency, knowing that the God who chose Israel will restore Israel.

Let us not forget: God’s faithfulness to Israel is the visible proof of His integrity to all mankind. If He can abandon the nation He swore to uphold, then no promise is secure. But He cannot lie (Heb 6:18; Tit 1:2), and He will not change (Mal 3:6). Israel’s story is not over. The covenant nation remains beloved. And the final chapters, already written in prophecy, will unfold just as God decreed. For the believer who understands this, praying for Israel is not optional—it is obedient alignment with the heart of God and the arc of redemptive history.

Steven R. Cook, D.Min., M.Div., B.Sc.

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Humility Is Hard, But Worth It

Posted on June 26, 2025 by Dr. Steven R. Cook

God desires that His people operate in the virtue of humility. According to Unger, “Humility in the spiritual sense is an inwrought grace of the soul that allows one to think of himself no more highly than he ought to think.”^[1] But humility is hard. It grates against our flesh, cuts through our pride, and calls us to live dependent when everything in us wants control. Pride was Satan’s original rebellion (Isa 14:13-14), and it became humanity’s downfall with the lie, “You will be like God” (Gen 3:5). That bent toward self—self-glory, self-will, self-reliance—didn’t vanish at salvation. It still lingers in the old sin nature (Rom 7:18-23), making humility a daily fight.

Humility is also difficult to maintain because it doesn’t call attention to itself. It doesn’t seek recognition or parade its virtue. As soon as we become proud of being humble, we’ve lost it. True humility isn’t thinking less of ourselves—it’s thinking of ourselves less (Phil 2:3-4). It quietly thrives when we are absorbed with God’s glory and the good of others rather than our own advancement.

Moreover, the world doesn’t reward humility—it exalts pride. Assertiveness, self-promotion, and platform-building are celebrated, while the quiet path of service is often overlooked. But God desires humility in us and commands it of us. Scripture says, “Have this attitude in yourselves which was also in Christ Jesus… who humbled Himself by becoming obedient to the point of death, even death on a cross” (Phil 2:5, 8). That same humility was vividly displayed when Jesus washed the disciples’ feet, willingly taking the role of a servant though He was their Lord and Master (John 13:13-14).

Humility, expressed by the Hebrew word ʿānāw, refers to a lowly, dependent spirit that trusts in God rather than self. Moses is called very humble (Num 12:3), not because he was weak, but because he submitted fully to God’s authority. The Lord treasures this virtue, saying, “But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word” (Isa 66:2). Humility opens the heart to God’s instruction, grace, and favor—it is the soil in which spiritual growth takes root.

Humility, then, is not a one-time acquisition. It is a daily, conscious decision to bow before God and walk in dependence on Him. It’s hard because it’s contrary to our flesh, undervalued by the world, and always vulnerable to sabotage by our own ego. But it is precious in God’s sight and foundational to Christian maturity, for “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5).

I know this battle firsthand. Pride is my reflex—ugly, stubborn, always ready to speak first when humility is called for. It feels good in the moment but leaves damage in its wake. Humility, on the other hand, often hurts up front—but the reward follows. It doesn’t come naturally. I have to fight for it. Choose it. Trust that God honors it. And when humility governs my heart, I have the quiet confidence that I’m in step with His will, under His protection, and open to His blessing.

Dr. Steven R. Cook

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^[1] Merrill Frederick Unger et al., The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).

An Ambassador for Christ

Posted on June 14, 2025 by Dr. Steven R. Cook

Paul was an ambassador for Christ, divinely commissioned to represent the King of heaven on earth. That calling shaped his identity—it wasn’t rooted in comfort, popularity, or freedom, but in God’s purpose for his life. Even when chained in a Roman prison, his role didn’t change. The world saw a captive; heaven saw a messenger on mission. His body may have been bound, but his spirit stood tall, anchored in the unchanging truth of who he was in Christ. Paul was “an ambassador in chains” (Eph 6:20).

Paul’s identity didn’t fluctuate with his circumstances. Confinement didn’t cancel his calling. He didn’t let hardship rewrite his purpose or silence his voice. With chains on his wrists, he still spoke with boldness, wrote with clarity, and lived with conviction. Faith kept him grounded. The mission didn’t stop just because the scenery changed. God’s grace was sufficient, and His strength was made perfect in Paul’s weakness (2 Cor 12:9).

Every Christian is an ambassador for Christ—sent on mission by the Lord. Paul wrote, “We are ambassadors for Christ, as though God were making an appeal through us” (2 Cor 5:20). While he was speaking as an apostle, the context makes it clear—this isn’t just about Paul. A few verses earlier, he says God “gave us the ministry of reconciliation” and “committed to us the word of reconciliation” (2 Cor 5:18–19). Who’s the “us”? All believers. If you’re in Christ, you’re a new creation with a divine mission—representing Jesus in a world that desperately needs Him (2 Cor 5:17).

Paul had a unique office, but the role of ambassador extends to us all. We’re not just forgiven—we’re commissioned. We belong to heaven but are stationed on earth (Phil 3:20). And we’re not here to blend in—we’re here to speak up. We carry a divine message, backed by a divine mandate. Every day is a chance to live sent lives, to represent our King, and to urge others to be reconciled to God through Christ. If you’re saved, you’re on assignment. And the primary message is the gospel of grace that saves all who trust in Christ as Savior (John 3:16; Acts 16:31)—but our role doesn’t stop there. As ambassadors, we’re also called to build up fellow believers (1 Th 5:11), defend the truth (Tit 1:9; Jude 1:3), and glorify our King through lives marked by faith and faithfulness (1 Cor 10:31; Phil 1:27).

Dr. Steven R. Cook

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Walk in Truth and Wait for Justice

Posted on June 3, 2025 by Dr. Steven R. Cook

As recipients of God’s persistent grace, we are mandated to reflect His character, not react according to our old sin nature. This includes how we handle our enemies—those who hate us, attack us, and slander us. The Lord Jesus Christ said, “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28; cf. Matt 5:43-48). Elsewhere it is written, “Bless those who persecute you; bless and do not curse” (Rom 12:14). Peter echoed the same command: “Do not return evil for evil or insult for insult, but giving a blessing instead” (1 Pet 3:9a). No excuses. No rationalizations. Revenge, retaliation, or payback are all off-limits. We are told, “Never pay back evil for evil to anyone…Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Rom 12:17, 19). God sees everything and is “the Judge of all the earth” (Gen 18:25), and He “is a God who judges on earth!” (Psa 58:11). Sure, we want justice—that’s normal—but we must stay out of His courtroom. We must trust the Lord to administer justice in His time and in His way. And He will, for “it is only just for God to repay with affliction those who afflict you” (2 Th 1:6). Meanwhile, our marching orders are non-negotiable: “Do not be overcome by evil, but overcome evil with good” (Rom 12:21). We are to stick with God’s plan and walk by faith and not feelings.

Loving our enemies doesn’t mean walking around with a target painted on our backs. God commands us to operate in grace and truth, but He also calls us to use sanctified reasoning. Jesus said, “be shrewd as serpents and innocent as doves” (Matt 10:16b). Even the Lord Jesus Christ, who embodied perfect love, avoided unnecessary conflict. Twice we are told that Jesus “hid Himself” from hostile crowds who sought to harm Him (John 8:59; 12:36). His withdrawal was not based on fear but on divine discernment. On other occasions, Jesus defended Himself verbally, silencing His critics with truth and exposing their hypocrisy (Matt 22:15-45), so that afterward, “no one dared to question Him anymore” (Matt 22:46b). Paul followed the same pattern as Jesus. Sometimes he slipped away quietly, as when he evaded a plot against his life in Damascus (Acts 9:23-25). At other times, he stood his ground. He leveraged his Roman citizenship to protect himself from illegal abuse (Acts 22:25-29) and ultimately appealed to Caesar when corrupt officials refused him justice (Acts 25:10-11). Trusting God’s justice never meant surrendering good judgment. Yet even in these situations, Paul, like Jesus, refused to hate his enemies or take personal revenge.

Take Alexander the coppersmith as an example. Paul wrote, “Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds” (2 Tim 4:14). Paul remembered his encounter with a hateful man, but he did not carry hatred; rather, he turned Alexander over to the Supreme Court of heaven and, at the same time, wisely warned Timothy, “Be on guard against him yourself, for he vigorously opposed our teaching” (2 Tim 4:15). Love warns others of potential danger in order to help them avoid unnecessary harm.

In summary, we live in a fallen world filled with hostility and injustice, and God calls us to a higher standard—one grounded in His persistent grace and governed by His perfect justice. We are never to repay evil for evil, nor allow hatred to fester in our hearts. Instead, we are commanded to love, bless, and pray for our enemies, trusting the Lord to settle all accounts in His time (Luke 6:27-28; Rom 12:17-21). However, biblical love is not synonymous with passivity or gullibility. Like Jesus and Paul, we must walk wisely, discerning when to avoid conflict (John 8:59; 12:36; Acts 9:23-25), and when to take lawful, prudent steps to protect ourselves (Matt 22:15-45; Acts 22:25-29). Love does not erase common sense; it refines it. We are called to be both gracious and strategic, forgiving without becoming fools, praying without abandoning prudence, and standing firm without being overcome by bitterness. As we follow the example of Christ, who is “full of grace and truth” (John 1:14), we live as lights in a dark world, representing the One who loved us when we were yet His enemies (Rom 5:8). Let us therefore love well, walk wisely, and leave the matters of justice to the only One perfectly qualified to judge (Gen 18:25; Psa 58:11; Rom 12:17, 19).

Dr. Steven R. Cook

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Eternal Life Is Free, but Eternal Rewards Are Earned

Posted on May 29, 2025 by Dr. Steven R. Cook

Eternal life is a free gift. Rewards are earned. We can’t lose our salvation—ever, because it’s an irrevocable free gift, by grace alone, through faith in Christ alone (John 10:28; Eph 2:8-9). It’s the gift of God (Rom 6:23), not of works (Rom 4:4-5). But while eternal life is secure, rewards are not. We can forfeit eternal rewards through failure in the spiritual life. Rewards are tied to faithfulness, obedience, and production under the filling of the Spirit. They’re not about keeping salvation. They’re about honor, authority, privilege, and commendation before Jesus Christ at the Judgment Seat of Christ (Rom 14:10; 2 Cor 5:10). Salvation gets us into heaven. Rewards determine what happens after we get there. We must not confuse the two. Paul said, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b). We cannot earn what is freely given (think about that). But what is earned can be lost. This is why John warned, “Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward” (2 John 1:8). The possibility of losing rewards is real; otherwise, John’s admonition is pointless. Here are key rewards we can either gain or lose:

First—commendation and praise from Christ. At the Judgment Seat of Christ, we’re told, “each man’s praise will come to him from God” (1 Cor 4:5). This is divine approval—recognition from the Lord—His words, “Well done, good and faithful servant” (Matt 25:21). That’s our goal. But if we blow it in the spiritual life, we forfeit His praise. We’re saved, but no approval. No “well done.” No commendation. We’ll enter eternity by grace, but without this recognition.

Second—crowns. Scripture names multiple crowns: the imperishable crown for disciplined advance (1 Cor 9:25), the crown of righteousness for loving His appearing (2 Tim 4:8), the crown of life for enduring testing (Jam 1:12; Rev 2:10), and the crown of glory for faithful pastors (1 Pet 5:4). These crowns represent honor and privilege in eternity. But if we waste our time, quit, or get distracted by the world, the flesh, or the devil, we risk losing our crown (Rev 3:11). The crown is a reward—not a guarantee.

Third—rulership with Christ. Faithfulness in time determines authority in the Millennial Kingdom. To the faithful steward, Jesus says, “Well done… have authority over ten cities” (Luke 19:17). Greater faithfulness means greater rulership. Paul wrote, “If we endure, we will also reign with Him” (2 Tim 2:12a). But if we fail in this life, we’re still in the kingdom by grace—but no crown, no authority, no rulership.

Fourth—eternal treasures. Jesus instructed His disciples, saying, “Store up for yourselves treasures in heaven” (Matt 6:20). This refers to spiritual wealth accumulated through obedience, generosity, and good works. Paul echoed this teaching, telling wealthy believers to “store up for themselves the treasure of a good foundation for the future” (1 Tim 6:18-19). Some of us will enter eternity spiritually rich; others, spiritually bankrupt. Still saved. Still in heaven. But without treasure.

Fifth—loss of opportunity and blessing in time. Prolonged carnality and being out of fellowship cause us to forfeit opportunities, impact, and blessings here and now. Paul wrote, “I could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ” (1 Cor 3:1). However, recovery of fellowship is possible, for “If we confess our sins, He is faithful and righteous to forgive” (1 John 1:9). Yet, wasted time is gone forever; the loss of time is the loss of opportunity. At death, all of life’s decisions are fixed for eternity, so we must be good stewards and maximize the time God gives us.

In summary, salvation is irrevocable, but rewards are conditional. We can’t lose eternal life (John 10:28). It’s not possible. But we can lose eternal rewards (1 Cor 3:12-15; 2 Cor 5:10). Salvation guarantees heaven, but rewards determine honor, responsibility, and privilege in eternity. Let’s run our race, stay focused, and keep the faith, “So that no one will take your crown” (Rev 3:11).

Dr. Steven R. Cook

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Sanctification and the Renewing of the Mind

Posted on May 26, 2025 by Dr. Steven R. Cook

I’ve been a Case Manager for over twenty years (since 2004) and work in the community with the poor, elderly, and disabled. Over the years, I’ve entered homes that look beautiful from the outside, only to find that inside lies a very different world. Behind closed doors, some of these homes are hoarder houses, with years of trash and clutter piled high, and only narrow, worn paths leading from room to room. The air is often stale. The space, though technically livable, feels claustrophobic. To reclaim such a home requires time, energy, discernment, and sometimes a painful willingness to part with things once thought valuable.

This physical reality serves as a compelling analogy for the inner life of a new Christian. At the moment of faith in Christ, the believer is born again (1 Pet 1:3, 23), made alive in Christ (Eph 2:5), and permanently indwelt by the Holy Spirit (1 Cor 6:19; Eph 1:13-14). Positionally, they are complete in Christ, fully accepted by God, and secure in their salvation (Rom 5:1; Col 2:10). But practically, their mind is often filled with years—sometimes decades—of spiritual clutter: false beliefs, worldly values, dysfunctional coping mechanisms, prideful self-justifications, and sin-conditioned thought patterns.

Paul commands, “Do not be conformed to this world, but be transformed by the renewing of your mind” (Rom 12:2). This exhortation implies that transformation does not occur automatically at conversion. Rather, it is a progressive process involving the removal of old thought patterns and the construction of new ones built upon divine truth. The mind, like a hoarder’s house, must be cleaned—room by room, layer by layer. Some of the clutter consists of ideas that once felt necessary for survival. For example, a person may cling to unforgiveness, hoping for an opportunity to exact revenge in some way. Another may hold onto worry, convinced that anxious vigilance can prevent future harm—mistaking anxiety for responsibility. Some constantly replay past failures, punishing themselves with guilt, as though ongoing shame could somehow atone for sin. These thoughts are not only false—they are spiritually toxic. Yet they remain because they are familiar, and familiarity feels safe, even when it is harmful.

Over time, such thoughts carve deep neural pathways in the brain. The more frequently they are used, the more “natural” they feel. Paul refers to these entrenched mental habits as “strongholds,” which must be torn down by “taking every thought captive to the obedience of Christ” (2 Cor 10:4-5). This requires discernment to identify which thoughts align with God’s truth and which must be discarded. The cleansing process is not simply about removing trash—it is also about replacing it with something better. The believer must saturate the mind with Scripture, allowing God’s Word to reshape values, beliefs, priorities, and affections (Col 3:16; Psa 119:11). The Spirit of God uses the Word of God to produce real change. Sanctification, then, is not behavioral modification, but spiritual renovation—an inner work that manifests outwardly over time (Gal 5:22-23).

Paul’s description of the new life in Ephesians 4 is instructive, as he directs Christians to “Lay aside the old self, which is being corrupted in accordance with the lusts of deceit, and… be renewed in the spirit of your mind, and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth” (Eph 4:22-24). The verbs “lay aside,” “be renewed,” and “put on” describe a conscious, continual process. The old mental clutter must go, the mind must be renovated, and new mental furniture acquired and kept clean. This housecleaning metaphor also reminds us to be gracious with others. Just as it takes time and patience to clear out years of physical hoarding, so too does it take time for God to sanctify a believer’s mind. New Christians may still walk the narrow, familiar pathways of fear, anxiety, lust, or legalism—not because they are unwilling to change, but because they are still learning a better way. Grace allows space for that transformation to unfold.

In the end, the goal is freedom—freedom to think biblically, to move about mentally and spiritually without stumbling over old junk, and to dwell in peace. Isaiah captures it beautifully, saying, “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You” (Isa 26:3). This is not mere sentiment; it is the fruit of a mind progressively cleared of garbage and filled with the truth of God’s Word.

So, we engage in the task of mental housecleaning—not to earn God’s favor (we already have that in Christ), but to experience the spiritual vitality and clarity He intends for His children. Sanctification is hard work, yes—but it is holy work. And by God’s grace, it is also fruitful work. As the believer matures and walks in mental freedom, they are better equipped to come alongside others—offering compassion, wisdom, and hope to those still trapped in the clutter of old thinking. A clean and Spirit-filled mind becomes not only a sanctuary for peace but also a platform for ministry, helping others find their footing on the path to righteousness and renewal.

Dr. Steven R. Cook

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The God Who Knows Your Name

Posted on May 23, 2025 by Dr. Steven R. Cook

One of the most comforting truths in the Christian life is that God knows us perfectly and loves us completely. It is said of the Lord, “He counts the stars and calls them all by name” (Psa 147:4). If God’s knowledge is that specific concerning His creation, how much more so regarding His children? Jesus reminded us that not even a sparrow falls to the ground apart from the Father’s will (Matt 10:29), and then added, “The very hairs of your head are all numbered” (Matt 10:30). God doesn’t merely notice us—He knows us. He knows when we sit down and when we rise up (Psa 139:2a), our thoughts before we think them (Psa 139:2b), and our words before we speak them (Psa 139:4). Yet this knowledge is not cold or detached; it is personal and caring. God is not merely watching—He is walking with us. David asked, “Where can I go from Your Spirit? Or where can I flee from Your presence?” (Psa 139:7). The answer, of course, is nowhere—and that is good news. We never need to fear being forgotten, overlooked, or abandoned. Scripture assures us that nothing can separate us from God (Rom 8:38-39), that He is always “for us” (Rom 8:31), and that He has promised, “I will never leave you or forsake you” (Heb 13:5).

The apostle Paul encouraged believers in Rome, saying, “He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?” (Rom 8:32). If God gave us His very best when we were sinners, surely He will take care of us now that we are His children. We don’t have to beg or bargain for His provision. He delights in meeting our needs—spiritual, emotional, and financial. Paul said, “And my God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19). That doesn’t mean we’ll get everything we want, but it does mean we’ll never lack anything we truly need. And that’s enough to quiet our hearts.

These truths are not for emotional believers who chase spiritual highs, but for those who consistently study and meditate on Scripture, walk by faith, and trust God at His Word regardless of circumstances. As we grow spiritually, these divine realities begin to outweigh the clamor of life’s shifting situations and produce in us a relaxed mental attitude grounded in divine viewpoint. Let us be among those who humble ourselves under God’s mighty hand (1 Pet 5:6), who delight in His Word day and night (Psa 1:2), who walk by faith and not by sight (Prov 3:5-6; 2 Cor 5:7), who serve others in love (1 Pet 4:10), and who live sensibly, righteously, and godly in the present age (Tit 2:11-12). When we learn to see life from God’s perspective, we begin to experience the peace of God that surpasses all comprehension—a peace that flows from a settled confidence in His unchanging character. As Isaiah affirmed, “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You” (Isa 26:3). Life may shift around us, but when we rest in God’s Word and fix our eyes on Him, we find strength that steadies the soul. And by His grace, we can even smile at the storm, because we know the One who commands it (Mark 4:39).

Dr. Steven R. Cook

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Salvation is Free, Discipleship is Costly

Posted on May 13, 2025 by Dr. Steven R. Cook

Salvation is the gift of God—period. There are no strings attached, no preconditions, and no performance requirements. It is not a trade agreement, contract, or partnership. It is grace. That means it’s free. And if it’s not free, it’s not grace (Rom 11:6). The sole condition for receiving eternal life is personal faith in Jesus Christ—believing that He is the Son of God (John 1:1; Col 2:9) who died for our sins and rose again (1 Cor 15:3-4). No commitment, no works, no rituals, no emotional displays—just faith. Scripture states, “To the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). The instant a person believes in Christ, they are born again (1 Pet 1:3, 23), justified forever (Rom 5:1), and placed into union with Christ—permanently (1 Cor 12:13; Eph 1:3-4). Salvation is not a process. It’s a one-time event, executed by God, based on the finished work of Christ on the cross (John 19:30).

Now, discipleship is another matter. That’s the Christian life. That’s growth (1 Pet 2:2), maturity (Heb 5:14), suffering (Phil 1:29; 2 Tim 3:12), service (Rom 12:1; Gal 5:13), and reward (1 Cor 3:14; 2 Cor 5:10). Discipleship costs. Salvation doesn’t. Jesus said, “If anyone wants to come after Me, he must deny himself, take up his cross daily, and follow Me” (Luke 9:23). That’s not the gospel of eternal life—that’s the call to spiritual responsibility. The two are not the same. One is a free gift received by faith alone (Rom 6:23; Eph 2:8-9). The other is a life of obedience, discipline, and sacrifice. If you blur the lines between these, you destroy grace and confuse believers. You turn salvation into a performance-based treadmill and discipleship into a vague abstraction. The Bible never does that—and we shouldn’t either.

Assurance, then, rests not on how we feel or how well we perform, but on the integrity of God and the sufficiency of Christ. Eternal security is a grace reality. Jesus said, “I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28). That’s a promise. That’s not a suggestion, a wish, or a hope. It’s a guarantee backed by divine character. The believer’s relationship with God is unbreakable, but fellowship is another matter. When we sin, we don’t lose salvation—we lose fellowship (1 John 1:6). We’re still in the family, but out of the house. Restoration doesn’t come by trying harder; it comes through confession (1 John 1:9). God is not impressed by guilt trips or religious posturing. He’s looking for truth in the inner man (Psa 51:6)—and that begins with understanding grace, not earning it.

God expects us, as His redeemed children, to learn and live His Word (2 Tim 3:16-17), to walk by faith (2 Cor 5:7), and to glorify Him in all things (1 Cor 10:31). Our salvation is settled, but our sanctification—our spiritual growth—is ongoing. We are called to build others up in love (Eph 4:11-12), to be rich in good works (Tit 3:8), and to pursue lives marked by righteousness, self-control, and godliness. Paul writes, “The grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Tit 2:11-12). These aren’t conditions for salvation—they’re expectations for those already saved. Grace teaches, motivates, and empowers us to live in a way that honors the Lord. It’s not about paying God back. It’s about walking worthy of the calling we’ve received (Eph 4:1).

In the end, it all comes back to grace. God does the saving, and we do the believing—nothing more, nothing less (John 6:29). But once saved, we are not called to coast; we are called to grow. The Christian life isn’t lived to earn eternal life but to reflect the One who gave it freely. That’s the beauty of grace—it saves us without condition and then trains us to live with conviction. We are secure in Christ, sealed by the Spirit, and set apart for God’s purposes (Eph 1:13-14; Rom 8:29). So let’s rest in the certainty of our salvation and rise to the challenge of our discipleship. Let’s not confuse the gift with the walk, the birth with the growth, or the position with the practice. We are saved by grace through faith, and now, by that same grace, we are called to walk in a manner worthy of our Lord—not to gain His favor, but because we already have it.

Dr. Steven R. Cook

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Sarah, A Woman of Faith

Posted on May 8, 2025 by Dr. Steven R. Cook

Sarah is listed among the greats in the Hall of Faith (Hebrews 11), where we read, “By faith even Sarah herself received ability to conceive, even beyond the proper time of life, since she considered Him faithful who had promised” (Heb 11:11). At first glance, this verse may seem surprising, especially if we recall Sarah’s initial reaction to God’s promise—she laughed (Gen 18:12). Concerning Sarah’s laughter, Fruchtenbaum notes, “It was a laughter of unbelief, but her unbelief did not cancel the unconditional promise.”^[1] Both Abraham and Sarah laughed upon hearing God’s promise of a child in their old age (Gen 17:17; 18:12), but while Abraham’s laugh expressed amazement, Sarah’s reflected unbelief, which God directly addressed (Gen 18:13-15).[2] Apparently, Sarah rebounded from her initial lack of faith to a position of trust, much like Abraham, whose faith also grew stronger as he trusted God’s promise (Rom 4:20-21). Swindoll notes, “Though initially she laughed at the notion, she came to embrace with simple faith the clear words of God to Abraham (Heb 11:12).”^[3] Thus, it was through the faith of both Abraham and Sarah that their trust in God grew, and they ultimately believed His word, trusting Him to bring forth a son through them. As Pentecost states, “The faith of Abraham and Sarah was tested, and they demonstrated patient endurance while they waited for the fulfillment of the promise during that time of testing.”^[4]

The phrase “received ability to conceive” (Heb 11:11a) is built on the Greek word dunamis (δύναμις), which commonly refers to power, might, or strength—particularly the kind that enables one to accomplish something. In the New Testament, dunamis often points to power that originates from God rather than from human strength or natural capacity. In this passage, the emphasis is on divine enablement—Sarah was empowered by God to conceive, despite her advanced age and barrenness. Her faith wasn’t grounded in her body’s capacity but in God’s integrity. She “considered Him faithful who had promised” (Heb 11:11b). That’s the heart of biblical faith: trusting God’s character more than our circumstances.

Theologically, Sarah’s story reminds us that faith is often a journey, not an instant leap. Her early doubt didn’t disqualify her from God’s plan, nor did it cancel His promise. True to His nature, God met Sarah in her weakness and brought her to a place of confident trust. That’s grace at work. She stands among the heroes of faith not because she never faltered, but because she ultimately leaned on the faithfulness of God. Like Sarah, Abraham also began with weak faith, at times faltering under pressure, yet over time he grew strong in faith, giving glory to God as he became fully convinced that what God had promised, He was able also to perform (Rom 4:20-21). Faith doesn’t mean we never waver—it means we come to rest in the One who never does.

Sarah is not alone among the women of faith in Scripture. Consider Rahab, the Gentile harlot of Jericho, who by faith hid the spies and believed in the God of Israel (Heb 11:31; Josh 2:9-11). Ruth, the Moabitess, clung to Naomi and to the God of Israel, declaring, “Your people shall be my people, and your God, my God” (Ruth 1:16). Hannah, in the anguish of her barren condition, poured out her heart before the Lord and trusted Him for a son—and gave him back to God (1 Sam 1:10-11, 27-28). Mary, the young Jewish virgin, submitted herself to the will of God, saying, “May it be done to me according to your word” (Luke 1:38), embracing a divine assignment that would change the course of history. Each of these women faced impossible or painful circumstances, yet believed God.

In conclusion, Sarah’s journey of faith is a wonderful testimony to God’s grace and faithfulness. Though she initially struggled with unbelief, her eventual trust in God’s promise highlights her spiritual journey of faith. As Sarah learned to rest not on her own abilities but on the faithfulness of God, she was counted among the greats in the Hall of Faith (Heb 11:11). Her story encourages us that faith is not about perfection but about growing in trust, even through our struggles and doubts. Like Sarah, we may face moments of weakness, but when we look to God’s character and His unchanging promises, our faith grows stronger. Sarah’s life serves as a reminder that God does not abandon us in our doubt, but graciously leads us to a place of firm conviction. Just as God was faithful to Sarah, He is faithful to us, proving that faith, even in its smallest beginnings, can move mountains when rooted in the trustworthiness of our faithful God.

Dr. Steven R. Cook

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^[1] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis, 1st ed. (San Antonio, TX: Ariel Ministries, 2008), 313.

[2] Abraham’s laughter in Genesis 17:17 seems to express astonishment and joy, mixed with wonder, rather than unbelief. God does not rebuke him, and even names the promised child Isaac, meaning “he laughs.” In contrast, Sarah’s laughter in Genesis 18:12 reflects doubt and disbelief, as she questions the possibility of bearing a child at her age. God directly addresses her skepticism in Genesis 18:13-15, which indicates that her laugh stemmed from unbelief. Despite their initial reactions, both were ultimately strengthened in faith, and their story highlights God’s grace in using imperfect faith for His purposes.

^[3] Charles R. Swindoll, Hebrews, Swindoll’s Living Insights New Testament Commentary (Tyndale House Publishers, 2017), 176.

^[4] J. Dwight Pentecost and Ken Durham, Faith That Endures: A Practical Commentary on the Book of Hebrews, Rev. ed. (Grand Rapids, MI: Kregel Publications, 2000), 184.

Grace in the Workplace

Posted on May 5, 2025 by Dr. Steven R. Cook

Living for Christ in the workplace can be challenging because of the competing values and practices that often prevail in a secular environment. While the world may emphasize self-promotion, competition, and power, Christians are called to humility, service, and grace. These opposing approaches can create tension, especially when trying to balance integrity with the pressures of career advancement. In such situations, diplomacy becomes helpful, as it allows us to navigate these conflicts with wisdom and tact, maintaining our witness without compromising our values. By responding with grace, we can embody Christ’s love in a way that is both effective and respectful of the diverse environment in which we work. As believers, we are not called to simply endure the pressures of the workplace (which can be toxic); rather, we are called to influence it for God’s glory and the edification of others.

As a growing Christian, I want the character of Christ to shine through me. Jesus is my Lord and example for how to live in a fallen world. Jesus said of Himself, “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). Elsewhere He said, “Who is more important, the one who sits at the table or the one who serves? The one who sits at the table, of course. But I am among you as one who serves” (Luke 22:27). There’s a quiet kind of greatness that shows up not with a spotlight, but with a bent knee and a servant’s towel (John 13:1-17). It doesn’t demand attention or scramble for position, but gets to work—loving, serving, and building. It does not seek power or promotion, but opportunities to serve and give so that others might be edified.

Scripture directs us to “Do nothing from selfishness or empty conceit, but with humility consider one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:3-4). This mindset is radically different from the world’s model of self-promotion and competition. The Christian doesn’t climb over others to get ahead—we lift others so that everyone gets ahead. By adopting this healthy perspective, we create an environment where mutual success is celebrated. This kind of humble service doesn’t reduce us to doormats; rather, it transforms us into bridges that build strong, healthy relationships.

Sometimes, being a bridge means bearing the weight of others’ offenses without breaking. Solomon wrote, “A person’s discretion makes him slow to anger, and it is his glory to overlook an offense” (Prov 19:11). That’s a picture of maturity and grace at work. When we allow love to cover the small hurts and frustrations of workplace interactions, we open the door to peace, trust, and progress. In doing so, we reflect Christ’s patience and forbearance, showing that strength is not in retaliation, but in enduring with grace. And when someone treats us poorly, it’s natural to hurt, but unhealthy to hate. Extending grace, especially in the face of minor offenses, is a healthy way to let go and move forward.

As believers, we are called to a deeper kind of care for our coworkers—one that goes beyond simply making the workplace more efficient or harmonious. We are called to genuinely desire their well-being, not just because it benefits the office environment, but because we truly want what is best for them. Our hearts should be motivated by a sincere desire to see them succeed, not out of competition, but out of a willingness to partner with them in their growth and success. Paul exhorts us, “Therefore encourage one another and build one another up” (1 Th 5:11). Every word of encouragement, every thoughtful act, every moment of unselfish service becomes a quiet but powerful ministry in the marketplace, where the love of Christ is made evident.

Interestingly, when we live lives that honor God and edify others, it often paves the way for our own advancement. It’s a principle that favor flows where grace goes. In a world that relentlessly focuses on personal branding and professional advancement—where everything is geared toward self-promotion—believers are called to a higher standard: to serve without recognition, to bless without being asked, to love without expecting love in return, and to give with no prospect of receiving. For the growing Christian, virtue becomes its own reward. We work diligently, but we do so with heaven’s values in mind, not merely the goals of our employers. If we want to leave a lasting, positive impression in our workplaces, we must strive to reflect Christ in all we do. Show up with grace, offer help more than what’s asked of you, and remember: it is entirely possible to ascend the ladder of success while lifting others up alongside you. In doing so, we mirror the humility and servant-hearted leadership of our Savior.

Dr. Steven R. Cook

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Spiritual Health in a Sick World

Posted on May 3, 2025 by Dr. Steven R. Cook

As Christians living in a fallen world, we should not be surprised when adversity comes. It is the natural consequence of living in a creation under the curse of sin (Gen 3:17-19), where “the whole creation groans” (Rom 8:22), and where spiritual warfare rages invisibly behind visible circumstances (Eph 6:12). Adversity takes many forms—physical illness, relational conflict, financial strain, social or political hostility, or simply the grind of daily pressures. Often, these difficulties are part of God’s training ground for spiritual growth (Rom 5:3-5; Jam 1:2-4). And we know that God is always in control of life, and when He turns up the heat, He never takes His hand off the thermostat. And it in this fallen world that we live, work, raise our families, and engage in Christian service.

As God’s children, our responsibility is to view adversities as opportunities to grow and shine—to see them as vehicles God uses to foster our spiritual development, if we are willing to embrace them. Of course, it feels unnatural to welcome pain, to hug the cactus. But if we are to grow mentally, emotionally, and spiritually, we must do just that. And we do it by faith, not by feelings. We choose to thank God not only in all things (1 Th 5:18), but for all things (Eph 5:20), especially the trials, the hardships, the pains, because we know He is using them to burn away the dross of weak character and refine the golden qualities He wants to see in us. By faith, we choose to “exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4), and to “consider it all joy… when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be mature and complete, lacking in nothing” (Jam 1:2-4). This response is accomplished faith, not feelings. But if we fail to approach adversity by faith, we run the risk of being crushed by it.

Adversity is what happens to us; stress is what happens in us. The difference lies in our mental attitude and whether we’re drawing upon human viewpoint or divine viewpoint. Sadly, we often suffer more in our minds than in reality. That’s why it’s critical that we identify aberrant thinking, arrest it, isolate it, and replace it with God’s Word. Truth liberates, but Satan wants to keep us down—keep us captive, enslaved to his lies. As growing Christians, we are “destroying speculations and every lofty thing raised up against the knowledge of God, and taking every thought captive to the obedience of Christ” (2 Cor 10:5). Learning to do this is hard, especially if we’ve operated by sloppy thinking throughout our lives. Training our minds to identify irrational thoughts and replace them with divine truth can feel like the fight of a lifetime. But over time, we grow stronger—mentally and spiritually—learning to recalibrate our thinking according to the standard of God’s Word (Psa 1:2; Rom 12:1-2). Sometimes this transformation takes years—even decades. Our minds are like gardens. If left unattended, weeds sprout, trash blows in, and they eventually look like dumps. But with daily care—pulling weeds, removing trash, and sowing and watering truth—beautiful things grow, and they begin to reflect the order and beauty God desires. What we sow, we will reap. But we must sow wisely, and consistently.

In my younger years as a Christian (ages 10 to 21), I fell into Satan’s world system, and it nearly destroyed me. I spent years sowing venom into my soul through television, punk rock and heavy metal music, as well as worldly literature and conversations (1981–1988). I also poisoned my body and brain during these years with hard drugs (PCP, cocaine, meth, LSD, marijuana, etc.). Much of my activity was an attempt to deaden the pain of an empty heart and a self-centered life. I eventually became suicidal for a year, lived homeless on the streets of Vegas for several weeks, and afterwards served a two-year prison term (1988–1990). But God—who loves His enemies and rotten sinners (Rom 5:6-10)—met me in my brokenness and rescued me from the ash heap of my own ruin. I accepted His love and welcomed the path He set before me, learning to walk with Him in righteousness. But the journey is long, and even after 35 years, I’m still unpacking the trash from my soul, still pulling weeds, and daily sowing the beautiful truths of God’s Word. The key is discipline—spiritual discipline. It means spending hours in Scripture every day, expunging human viewpoint and replacing it with divine viewpoint. It means consciously applying God’s Word by faith and being a doer of the Word (Jam 1:22), and making moment-by-moment choices to walk in the light of Scripture, and to walk in a manner worthy of my new identity in Christ (Eph 4:1-2).

I’ve come to understand that ruminating on my past—especially my failures, hurts, and losses—does more harm than good. It often feeds a victim mentality, which isn’t spiritually or emotionally healthy, even when I’ve truly been wronged. Instead, I must train my mind to focus on God and His Word. As Paul wrote, “one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal” (Phil 3:13-14). That takes faith and mental discipline. Only through prolonged, intentional focus is my thinking recalibrated and spiritual health maintained. Living in a new normal—a healthy normal—doesn’t happen by chance, but by repeated, faith-driven choices. As Isaiah said, “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You” (Isa 26:3).

Biblically, I’ve learned that God designed us as both physical and spiritual beings, and when we neglect one or the other, it creates imbalance. Our bodies and souls are intimately connected, and what affects one will inevitably impact the other. Paul warned us not to be drunk with wine, which dulls the mind and hinders the work of the Spirit (Eph 5:18). By extension, if wine can hinder the Spirit’s influence, so can other physical factors—such as poor nutrition, dehydration, or lack of sleep. As Christians, when the pressures of life increase, it’s important to recognize that sometimes what we need most isn’t more activity—like Bible studies or prayer meetings—but rather rest. God has made us both physical and spiritual beings, and when we neglect our physical needs, we undermine our ability to function spiritually. After a season of intense ministry and spiritual conflict, Elijah, worn out by stress and fear, fled from his circumstances (1 Kings 19). But God’s remedy for His prophet was simple: rest, nourishment, and solitude. To avoid a breakdown like Elijah’s, we must periodically step back and evaluate our lives—our relationships, work, habits, and schedules—and make wise adjustments to avoid being crushed by unmanaged stress. Even our Lord Jesus, perfect in every way, withdrew from the demands of ministry to retreat to the mountains and recalibrate in quiet communion with the Father (Matt 14:23; Mark 6:46; Luke 5:16). I’m certain He enjoyed the sights and sounds of nature and a gentle stream. If the sinless Son of God took time to rest and recalibrate, how much more do we need it?

In conclusion, navigating the trials and stresses of life is an inevitable part of living in a fallen world. Yet, as we embrace these challenges by faith, we can find growth and spiritual strength. God is not distant in our struggles; He is refining us through them, teaching us to rely on Him more fully and to cultivate the discipline of walking in His Word. By maintaining a focus on Him and His promises, we can learn to recalibrate our thinking, embrace the peace He offers, and avoid being consumed by the weight of adversity. Just as Jesus took time to rest, we too must remember that self-care—both physical and spiritual—is an essential part of our faith journey. Through consistent discipline, we will continue to grow in our understanding, our faith, and our ability to shine as lights in this dark world, knowing that God is always with us, shaping us, and guiding us toward the hope and joy that are found in Him alone.

Dr. Steven R. Cook

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The Gift of Life and the Call to Discipleship

Posted on May 2, 2025 by Dr. Steven R. Cook

Eternal life is free. Absolutely free. No strings attached. It costs us nothing—not one good deed, not one tear of remorse. Why? Because it cost Christ everything. He paid it all. The cross wasn’t a down payment; it was the full purchase price (John 19:30). He bore our sins (1 Pet 2:24), satisfied divine justice (Rom 3:25-26), and secured eternal life as a gift for all who believe (Rom 6:23; Eph 2:8-9). We don’t earn it, work for it, feel our way into it, or promise to do better tomorrow. We simply believe in the Lord Jesus Christ. God’s Word is clear: “whoever believes in Him shall not perish, but have eternal life” (John 3:16b), and “The one who believes in the Son has eternal life, but the one who refuses to believe in the Son will not see life; instead, the wrath of God remains on him” (John 3:36), and “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b).

But discipleship? That’s a different matter. Discipleship costs. It demands something of us. It calls for lifelong commitment, learning, training, and sacrifice. It’s not a ticket to heaven—it’s a call to follow the King in the devil’s world. Eternal life is ours the moment we trust in Christ. Discipleship is the daily grind of growing up spiritually, standing firm, and making choices that often come with a price tag (Luke 14:27-33). We don’t become disciples to be saved; we choose to be disciples because we are saved.

Let’s not conflate justification with sanctification. Blurring the line between eternal life and discipleship muddies the gospel and frontloads grace with legalism. Grace doesn’t demand—discipleship does. Eternal life is received by faith alone (John 3:16); discipleship is pursued through ongoing obedience as we learn and live God’s Word by faith (1 Pet 2:2; 2 Cor 5:7). One gives us a new position in Christ. The other determines our spiritual growth and impact in the devil’s world.

As Christian disciples, God tells us how to live the spiritual life. He commands us to “be filled with the Spirit” (Eph 5:18), to “walk by the Spirit” (Gal 5:16), and instructs us “to deny ungodliness and worldly desires and to live sensibly, righteously, and in a godly manner in the present age” (Tit 2:11-12). He also supplies the power to live righteously, strengthening us “with power through His Spirit in the inner self” (Eph 3:16). God faithfully takes care of us, for He “will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19; cf. Matt 6:31-33). And when our life is over and our mission is complete, He evaluates and rewards us, “For we must all appear before the judgment seat of Christ, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad” (2 Cor 5:10; cf. 1 Cor 3:13-14).

In summary, eternal life is God’s gift to us (Rom 6:23; Eph 2:8-9). Discipleship is God’s work in us and through us, as we submit to Him (Jam 4:7), learn His Word (1 Pet 2:2), walk by faith (2 Cor 5:7), and advance to spiritual maturity (Heb 6:1). Eternal life is instantaneous and permanent, accomplished the moment we believe in Christ (John 3:16). Discipleship is progressive, a lifelong journey of transformation (Rom 12:2; 2 Cor 3:18; Col 2:6-7; Phil 1:6). God’s gift of eternal life secures our position in heaven (John 10:28), while discipleship determines our capacity to glorify Him in time and our reward in eternity (1 Cor 3:12-15; 2 Cor 5:10).

Dr. Steven R. Cook

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When Grace Met Betrayal

Posted on April 26, 2025 by Dr. Steven R. Cook

When Judas came to betray Jesus, the Lord looked at him and, in a final act of grace, called him “friend” (Matt 26:50). Amazing. It was one of the most tender and tragic moments in all of Scripture. Jesus wasn’t blind to Judas’ intentions—He had already told the disciples that one of them would betray Him, and He knew exactly who it was (John 13:21-27). Yet when the traitor came with a kiss, Jesus met him not with anger, but with grace.

The word “friend” (ἑταῖρος hetairos) refers to a familiar companion or fellow-associate. For Jesus to employ this term meant the door of grace was open for Judas, even in the final hour. Jesus didn’t need to say much. Sometimes one word can be a sermon. In calling him “friend,” Jesus was offering Judas one last opportunity to change his mind, to step back from the ledge. Radmacher notes, “Even though He knew Judas’s wicked heart and actions, Jesus offered him friendship and an opportunity to change his mind.” (Earl D. Radmacher, Nelson’s New Illustrated Bible Commentary, 1196). Sadly, Judas had already made up his mind. Walvoord states,

How heartbreaking it is to be close to Jesus—close enough to kiss Him—and still be lost. Jesus loved Judas (John 13:1), served him, washed his feet (John 13:5), and offered him bread (John 13:26). But love does not force itself. Grace always gives space for a response. Sadly, Judas took the kiss and walked into the night (John 13:30). And still, Jesus stayed true to His mission, never once stepping out of character. He showed us that even in betrayal, love speaks the final word.

As followers of Christ, we are called to model the same grace Jesus showed—even to those who betray us. He didn’t let Judas’ treachery change His character, and neither should we let others’ failures harden our hearts. Jesus taught us to “love your enemies… so that you may be sons of your Father… for He causes His sun to rise on the evil and the good” (Matt 5:44-45). This is common grace—God’s kindness to all, regardless of merit—and we reflect His heart when we do the same. Sometimes the greatest testimony isn’t in what we say, but in how we treat those who wound us. Like Jesus, may we be willing to say “friend” even in the face of betrayal, offering grace not because it’s earned, but because it flows from the One who lives in us (Gal 2:20; Eph 4:32).

Dr. Steven R. Cook

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Does God Promise Promotion and Prosperity?

Posted on April 24, 2025 by Dr. Steven R. Cook

The Bible teaches that true promotion in life comes from the Lord, not from our own efforts, political maneuvering, or self-promotion. Though I am speaking primarily about promotion in ministry, the principle also applies to advancement in human institutions such as the workplace, academia, the military, and other fields. Scripture makes the principle clear: “God is the Judge; He puts down one and exalts another” (Psa 75:7). According to Estes, “God is continually judging the earth, so no human can evade his sovereign control. In his judgment God humbles the proud and exalts the humble (cf. Ps 113:7-9). This has been his pattern throughout history, and it will continue in the future.”^[1] This underscores the fact that God is the ultimate authority when it comes to promotion. Divine promotion is based on our capacity, not our ambition. God promotes us when we are prepared—when we have grown spiritually, developed humility, and aligned ourselves with His divine viewpoint. In contrast, worldly promotion is driven by self-interest, image-building, and manipulation—all of which directly oppose the humility God requires of us (Jam 4:6-7; 1 Pet 5:6). When we attempt to advance by worldly means, we are trusting in our own strength and schemes, rather than relying on God’s provision. Such promotion is not recognized or honored by the Lord.

However, this doesn’t mean we are to be passive. The Christian life is one of active pursuit, where we intentionally grow in grace and knowledge (1 Pet 2:2; 2 Pet 3:18), walk by faith (2 Cor 5:7; Gal 2:20), glorify God (1 Cor 10:31), serve others (Phil 2:3-4), work with honesty and diligence (Col 3:23), remain content and grateful (Phil 4:11-12), humble ourselves (1 Pet 5:6), and live under the filling of the Spirit (Eph 5:18). But we don’t seek recognition or strive to exalt ourselves. That’s arrogance, and it inevitably leads to divine discipline (Luke 14:11; Heb 12:6). Instead, we allow God to do the exalting—in His time, His way, and for His glory.

True promotion from God is not achieved by manipulating circumstances or following the world’s playbook. It comes as a result of humility, faithfulness, and spiritual growth through God’s Word. Those who trust in His sovereignty and patiently wait for His timing will receive promotion that is both eternal and in accordance with His will. As James reminds us, “Humble yourselves in the presence of the Lord, and He will exalt you” (Jam 4:10). Fruchtenbaum notes, “The command fundamentally requires the believer to cast away pride. Those who do so shall experience this promise of exaltation, leading to spiritual elevation. This is a truth because God bestows grace to the humble.”^[2] There are no shortcuts or self-promotion strategies. We focus on spiritual growth and remaining in fellowship with Him. We do our part, and God handles the timing and the promotion. The bottom line: If God doesn’t promote us, we are not promoted.

The Example of Joseph

An example of this truth can be seen in the life of Joseph in the Old Testament. Joseph’s rise to power in Egypt was not due to his own manipulation or self-promotion. Despite facing years of hardship—betrayed by his brothers, falsely accused by Potiphar’s wife, and imprisoned—Joseph did not seek to elevate himself by worldly means. Instead, he remained faithful to God, maintained his integrity, and served with excellence in every situation. In Genesis 41, when Pharaoh had troubling dreams, it was Joseph’s faithfulness to God and his spiritual wisdom, not his personal agenda, that led to his promotion. Joseph was quick to give credit to God, saying, “It is not in me; God will give Pharaoh a favorable answer” (Gen 41:16). Ross notes, “Those whom God calls to special service must make it a point to inform the unbelieving world that any success or ability that they have comes from God.”^[3] This acknowledgment of God’s sovereignty in his life demonstrated that Joseph did not seek to promote himself through his own talents or schemes.

Joseph’s promotion to second-in-command in Egypt came solely as a result of God’s timing and divine plan (Gen 41:41-46). Though Joseph sought liberation from prison (Gen 40:14-15), he did not manipulate circumstances or attempt to climb the social ladder. Instead, he trusted God’s plan, remained humble, and God exalted him in His perfect timing. This is a clear example of how true promotion comes from the Lord. It’s not about human effort or self-promotion; it’s about God’s sovereignty and our faithfulness to Him.

Conclusion

In conclusion, Joseph’s life serves as a powerful testimony that divine promotion is not earned through ambition, scheming, or strategic networking, but through humble dependence on the Lord and a consistent walk of faith. God honors those who honor Him—not by the standards of the world, but by the metrics of faithfulness, humility, and spiritual maturity (1 Sam 2:30; Prov 3:5-6). As believers, we are called to be diligent and responsible in whatever roles we are given, but we must resist the temptation to take matters into our own hands in pursuit of advancement. Our job is to remain faithful; God’s job is to promote us when we are ready and when it serves His greater purpose. Whether promotion comes in this life or the next, it is always best when it comes from the Lord. As Paul reminds us, “It is required of stewards that one be found trustworthy” (1 Cor 4:2), and when we are, we can rest in the confidence that our exaltation—if and when it comes—will be from the hand of our gracious and sovereign God.

Dr. Steven R. Cook

Related Articles:

^[1] Daniel J. Estes, Psalms 73–150, ed. E. Ray. Clendenen, vol. 13, New American Commentary (Nashville, TN: B&H Publishing Group, 2019), 53.

^[2] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 293.

^[3] Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis (Grand Rapids, MI: Baker Books, 1998), 642.

How Christians Can Positively Influence Culture

Posted on April 14, 2025 by Dr. Steven R. Cook

We, as Christians, have a critical role in positively influencing culture by living out our faith with commitment and humility. In a society that is drifting further from biblical truth, our unwavering adherence to righteousness can bring about real transformation. By standing firm in God’s Word, sharing the gospel, and engaging with integrity, we can be a light in a dark world, trusting God to use our obedience for His purposes. We must always be mindful that while we are responsible for our faithful actions, the outcomes are in God’s hands, as each generation must choose God and live a life of faithful obedience.

An Example in Good King Josiah

King Josiah of Judah (640–609 B.C.) was one of the few bright lights in an otherwise dark period of Israel’s history. Scripture tells us, “He did right in the sight of the Lord and walked in all the way of his father David, nor did he turn aside to the right or to the left” (2 Ki 22:2). Josiah stands out as a man who was positive to God and who responded with humility and obedience when confronted with divine truth. Jeremiah testified that Josiah “did justice and righteousness…and pled the cause of the afflicted and needy” (Jer 22:15–16). Because of his righteousness, God blessed Josiah, and “it was well with him” (Jer 22:15b). Josiah’s reign illustrates how one man’s faith and obedience to God can bring about real spiritual and cultural transformation, even if only for a time.

Josiah began seeking the Lord while still a teenager (2 Chr 34:3), and by age twenty he began tearing down the pagan altars and idols that had polluted Judah. His reforms weren’t surface-level; they were sweeping, comprehensive, and grounded in true devotion to Yahweh. But the turning point came in the eighteenth year of his reign when the Book of the Law was found in the temple (2 Ki 22:8). When Josiah heard the words of Scripture, he tore his clothes in sorrow. This reveals a heart that is sensitive to God and His Word. Wiersbe states, “How people respond to God’s Word is a good indication of their spiritual appetite and the strength of their desire to please the Lord.” (Warren Wiersbe, Be Distinct, p. 154). Josiah’s response was immediate, heartfelt, and obedient. He didn’t delay; rather, he submitted himself and his nation to the authority of God’s revealed Word.

Josiah humbled himself and sought the Lord, and the Lord responded with grace, saying, “Because your heart was tender and you humbled yourself before the Lord… I truly have heard you” (2 Ki 22:19). He gathered the people, read the Law aloud, renewed the national covenant with God, purged the land of idolatry, restored proper worship, and reinstituted the Passover with remarkable zeal (2 Ki 23:1-25). The result was a temporary spiritual revival and cultural alignment with divine truth. Though God had already determined to judge the nation because of the sins of Manasseh (2 Ki 23:26-27), He delayed the destruction because of Josiah’s faith and faithfulness. Josiah demonstrates that when truth is recovered and received with humility, it produces personal and public reformation.

However, Josiah’s spiritual legacy did not continue into the next generation. His successors—Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah—were all spiritually bankrupt. None of them followed Josiah’s example. In an amazing display of wickedness, each subsequent king turned away from the Lord and “did evil in the sight of the Lord” (2 Ki 23:32, 37; 24:9, 19). They rejected the Word of God, oppressed the people, silenced the prophets, and returned to idolatry. Jehoiakim even burned the scroll of Jeremiah (Jer 36:23). Zedekiah resisted all prophetic counsel and ultimately rebelled against Babylon, bringing about the destruction of Jerusalem and the temple in 586 B.C.

This teaches us that the faith and obedience of one generation does not automatically carry over to the next. Each generation must respond positively to the Lord and choose to walk in righteous conformity to His Word. Josiah’s sons had access to truth, godly heritage, and spiritual opportunity—but they rejected it. As a result, the nation was judged, just as God had warned. The covenant blessings were forfeited, and the curses fell (cf. Deut 28).

Practical Steps for Christians to Positively Influence Culture

Like Josiah, Christians in America today are called to be a positive influence in a culture that is drifting from biblical truth. Though the Church is not under the Mosaic Covenant, and America is not a covenant nation like Israel, the principle remains that “Righteousness exalts a nation, but sin is a disgrace to any people” (Prov 14:34). Radmacher states, “Although each individual is responsible for his or her actions, the effects extend to the whole community.” (Earl Radmacher, Nelson’s New Illustrated Bible Commentary, 760). Believers are ambassadors for Christ (2 Cor 5:20), and our lives should reflect truth, grace, and righteousness. Here are five practical steps we can take to be a positive biblical influence:

We must be personally committed to God’s Word. Josiah responded to Scripture with reverence and action. We need to read God’s Word and obey it, for it is in the obedience that blessing comes. As Jesus said, “Blessed are those who hear the word of God and observe it” (Luke 11:28). Biblical ignorance is a degenerative virus in any nation that accelerates divine discipline and guarantees cultural collapse. But when believers learn and live God’s Word under the filling of the Spirit, God provides temporal blessing by association, even if only for a limited period of historical grace (2 Tim 3:16-17).
We need to support and promote sound Bible teaching. Churches must return to exegetical and expositional teaching of the Word of God. Doctrine matters. Emotionalism and entertainment may fill pews, but only truth transforms lives (Rom 12:2). Shallow teaching produces shallow thinking, and shallow thinking leads to spiritual instability. Only a steady intake of sound Bible teaching can equip believers to grow to maturity and stand firm in an age of confusion (Eph 4:14-15).
We must intentionally pass on our faith to the next generation. Josiah’s example wasn’t enough for his sons. Parents, pastors, and teachers must train young people to think biblically, love the Lord, and stand firm in a confused world (Deut 6:6-7; Eph 6:4). Faith is not inherited—it must be taught, explained, and modeled with clarity and conviction. If we fail to ground the next generation in sound Bible teaching, Satan will gladly disciple them in error.
We should engage the culture with courage and clarity. Josiah didn’t hide his convictions. He acted publicly with confidence. Likewise, we must speak truth in love (Eph 4:15), vote biblically, and influence our communities without compromise. Silence in the face of moral and spiritual decay is not neutrality—it’s surrender. God has called us to be salt and light in the world, preserving what is good and exposing what is false (Matt 5:13-16).
We must pray for national revival and remain faithful even if it doesn’t come. God answered Josiah’s humble prayer, and He still listens today (1 Tim 2:1-4). Though we may not see cultural reform (as we hope), we can still be part of a spiritual remnant that honors Christ in a dark age. Our responsibility is not to guarantee results, but to walk in obedience and leave the outcomes to God. Even in seasons of decline, faithfulness shines brightest when the night is darkest (Phil 2:15-16).

Josiah’s story reminds us that the influence of one faithful believer can make a difference. His legacy is a call to positive volition, obedience to Scripture, and courageous leadership. While we cannot control the choices of the next generation, we can make our own count, and we can trust God with the results. As Christians, God calls you to “prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the Word of life” (Phil 2:15-16a). Stand firm, Christian, and let the light of God’s truth shine through your life. As you walk in His Word, you not only reflect His light but also become an encouragement to others who are struggling in a dark world.

Dr. Steven R. Cook

Related Articles:

Salvation in Three Tenses

Posted on April 9, 2025 by Dr. Steven R. Cook

The Bible presents salvation in three tenses. Radmacher states, “Spiritual salvation involves three tenses—past, present, and future. Doctrinally these are expressed as justification, sanctification, and glorification, but each one is part of the broad scope of salvation.”^[1] In the past and future aspects, God alone does all the saving—justification in the past (Eph 2:8-9) and glorification in the future (Rom 8:30; 1 John 3:2). However, in the present aspect, sanctification, human volition plays a role. While God initiates and enables spiritual growth (Phil 1:6), believers are called to actively learn and live according to His Word (1 Pet 2:2; 2 Pet 3:18), and cooperate with the Holy Spirit (Eph 5:18; Gal 5:16). Thus, while God is the sole agent in the past and future tenses, believers participate in the present tense through obedience in sanctification.

In the past, salvation is viewed as justification, where an individual is saved from the penalty of sin through faith alone in Christ alone (Rom 5:1; Eph 2:8-9). This is a once-for-all event in which the believer is declared righteous before God, not based on any works, but on the finished work of Jesus Christ on the cross. Justification is a legal declaration in which God imputes the righteousness of Christ to the believer based on their faith in Him, resulting in the believer being declared just in God’s sight (Rom 3:28; 2 Cor 5:21; Phil 3:9). This aspect of salvation is immediate and irreversible, providing the believer with assurance of eternal life. Ryrie states, “The moment one believed he was saved from the condemnation of sin (Eph 2:8; Tit 3:5).”^[2]

In the present, salvation is referred to as sanctification, where the believer is progressively saved from the power of sin. This process involves the believer’s daily walk with the Lord, where they are being conformed more and more into the image of Christ (Rom 12:1-2; Phil 2:12-13). Sanctification is not automatic but requires the believer’s active cooperation through the filling of the Holy Spirit (Eph 5:18), walking by faith (2 Cor 5:7), and the practice of spiritual disciplines such as biblical meditation (Psa 1:2), prayer (1 Th 5:17), good works (Gal 6:10), and service to others (1 Pet 4:1). The believer is continually growing in grace and knowledge (2 Pet 3:18), being set apart for God’s purposes and living in a way that glorifies Him (1 Cor 10:31).

In the future, salvation is understood as glorification, where the believer will be saved from the presence of sin when they are fully conformed to the image of Christ (Rom 8:30; Phil 3:20-21; 1 John 3:2). Glorification occurs when Christ returns and the believer receives a resurrected, imperishable body, free from the effects of sin (1 Cor 15:51-54). This final phase of salvation will complete God’s redemptive work, and the believer will dwell eternally in the presence of God, experiencing the fullness of salvation that was promised. Concerning our future glorification, Chafer states, “The believer is yet to be saved from the presence of sin when presented faultless in glory (Rom 13:11; 1 Th 5:8; Heb 1:14; 9:28; 1 Pet 1:3–5; 1 John 3:1–3).”^[3]

In summary, the three tenses of salvation—justification, sanctification, and glorification—represent the full scope of God’s redemptive work in the life of a believer. Justification, which secures the believer’s position before God, is a one-time event that is solely the work of God, offering eternal assurance. Sanctification, the ongoing process of growth in holiness, requires the believer’s active participation and cooperation with the Holy Spirit. Finally, glorification will be the ultimate fulfillment of salvation, where the believer will be free from sin’s presence and fully conformed to Christ’s image. Together, these aspects of salvation demonstrate the comprehensive nature of God’s grace and His faithful work in the life of every believer, from beginning to end.

How to Enter into Eternal Salvation

To enter into the whole salvation process, one must first receive the free gift of eternal life, which is offered solely through faith in Jesus Christ. Salvation was made possible by Jesus, the eternal Son of God (John 1:1; 17:5), who added humanity to Himself (John 1:14; Col 2:9), lived a sinless life (1 John 3:5), and willingly went to the cross to die for all (John 10:18; 1 John 2:2). Jesus died in our place and bore the punishment for our sins (Rom 5:8; 1 Pet 3:18), and as a result of His death, God the Father is forever satisfied with His payment for our sins (Rom 3:25; 1 John 2:2; 4:10). Through Jesus’ death, burial, and resurrection (1 Cor 15:3-4), forgiveness of sins and eternal life are made available to everyone, “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11; cf. John 3:16; 1 Tim 2:5-6). While eternal salvation is available to all, the benefits of the cross are applied only to those who believe in Jesus as Savior, for “everyone who believes in Him receives forgiveness of sins” (Acts 10:43), and “whoever believes in Him shall not perish, but have eternal life” (John 3:16). Once saved, the Christian is eternally secure and cannot lose his salvation, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). The sinning Christian can bring God’s discipline (1 Cor 11:30-32; Heb 12:6; Rev 3:19), and forfeit eternal rewards (1 Cor 3:10-15), but not forfeit the gift of eternal life (John 10:28).

The Bible clearly teaches that eternal life is not earned by works or merit (Rom 4:4-5), but is a gift given by God (Eph 2:8-9). Faith alone in Christ alone is the only requirement for salvation. Paul writes, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23), emphasizing that eternal life cannot be earned or purchased. If one had to do anything to obtain it, it would no longer be a gift, and grace would be nullified. Salvation, therefore, begins with trusting in Jesus Christ as the Savior, who alone can secure eternal life for us.

Once you place your faith in Christ, you enter into the process of salvation. This is not only a future hope but also an immediate change in your position before God. Good works, while important to our sanctification, are never a prerequisite for receiving salvation. Good works follow salvation as a natural expression of gratitude for God’s unmerited favor (Gal 6:10). If you have not yet trusted in Jesus, the call is simple: believe in Jesus today. Receive the free gift of eternal life, secured entirely by His finished work on the cross. You will be forever grateful for the transformation this decision brings—both in the present and for all eternity.

Dr. Steven R. Cook

Related Articles:

^[1] Earl D. Radmacher, “Salvation”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 806.

^[2] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 318–319.

^[3] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 6.

Resist the Devil

Posted on April 6, 2025 by Dr. Steven R. Cook

The Apostle Peter, writing to Christians, said, “Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour. But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world” (1 Pet 5:8-9). In these verses, Peter issues a dual command to believers, urging them to stay alert to the reality of spiritual warfare and to resist the devil by standing firm in God’s truth and walking by faith. Peter opens with the imperative to “be of sober spirit, be on the alert” (1 Pet 5:8a). This call to spiritual watchfulness reflects the necessity of maintaining a clear, undistracted mental focus in the Christian life. The word “sober” (nēphō) suggests the need to think with clarity and self-discipline, free from the influence of emotional subjectivity or worldly distractions. Pentecost states, “Sobriety has to do with a serious attitude of the mind. It has to do with an outlook on life. Sobriety sees things in their true light.”^[1]

Alertness (grēgoreō) further emphasizes watchfulness, a constant readiness to recognize and respond to satanic attacks. The reason for this heightened vigilance is immediately given, as Peter states, “Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour” (1 Pet 5:8b). Satan, identified as the believer’s personal adversary (antidikos), is described as a relentless predator whose goal is not merely to harm but to devour. Satan seeks to neutralize the believer’s spiritual effectiveness. He often does this by undermining their faith and doctrinal stability. The devil (diabolos) is a slanderer who lies to and about Christians. The image of a “roaring lion” highlights his aggressive and intimidating strategies, which include propaganda tactics of fear, deception, and temptation.

In the next verse, Peter commands believers to “resist him, firm in your faith” (1 Pet 5:9a). The verb “resist” (antistēte) conveys the idea of standing one’s ground, not engaging Satan directly but holding firm by relying on God’s strength and applying biblical truth. Raymer states, “The devil can be and should be resisted. Resist (antistēte) means ‘withstand,’ used also in James 4:7. It is a term of defense rather than attack. Christians may stand firm against Satan only if they depend wholly on Christ, standing firm in the faith.”^[2] This resistance is accomplished through faith in God and His Word. The phrase “firm in your faith” (stereoi tē pistei) underscores the importance of divine viewpoint stability, a mental fortress built on the foundation of God’s Word. The word “faith” (pistis) is a noun and refers to what is believed. It points to Bible doctrine that has been internalized in the believer’s soul. By standing firm in their faith, believers are able to resist the devil’s attacks, which often come in the form of suffering, temptation, and lies intended to undermine their confidence in God. Thus, pistis in this context emphasizes God’s Word stored in the soul, enabling the believer to remain steadfast under pressure.

When under attack by the devil, faith is applied by standing firm on God’s Word, obeying His God’s directives, and recalling biblical promises to counter the enemy’s lies and temptations. For example, if the devil attacks by sowing doubt, a believer applies faith by remembering and trusting promises like, “I will never desert you, nor will I ever forsake you” (Heb 13:5) or “We know God works all things together for good to those who love Him, to those who are called according to His purpose” (Rom 8:28). God said, “Do not fear, for I am with you; do not anxiously look about you, for I am your God. I will strengthen you; I will help you; I will uphold you with My righteous right hand” (Isa 41:10). Faith is locking onto God’s promises, focusing on Him rather than the people or circumstances that provoke fear. It’s having confidence in His unchanging character, sovereignty, and faithfulness and trusting Him, not the situation.

Practically, this means rejecting thoughts of fear or defeat by meditating on Scriptures that reinforce God’s power and provision, engaging in prayer, and mentally “lifting up the shield of faith” (Eph 6:16). We do this to extinguish the devil’s fiery arrows of doubt, discouragement, deception, and temptation. For the Christian, this involves identifying aberrant thoughts rooted in lies and deception, forcefully dislodging them to break the pattern of faulty thinking, and replacing them with God’s Word. This process recalibrates our thinking to align with God and His truth, resulting in greater stability in the soul and the ability to stand against Satan and his world-system. Applied faith stabilizes the soul, keeping the believer steady and courageous under spiritual pressure.

Peter adds a crucial perspective by reminding believers that their struggles are not unique, “knowing that the same experiences of suffering are being accomplished by your brethren who are in the world” (1 Pet 5:9b). This statement is both a warning and a source of encouragement. It acknowledges that suffering is a normal part of the Christian life and that Satan often targets believers through external pressures, persecution, and adversity. By recognizing that they are part of a larger community of believers enduring similar trials, Christians can draw strength from the knowledge that God’s grace is sufficient for all who trust Him. The phrase “being accomplished” (epiteleisthai) suggests that these sufferings are not random but part of God’s sovereign plan to mature and refine His people. Satan’s attacks, though fierce, are limited by divine permission and ultimately serve God’s purpose of producing spiritual growth and greater dependence on Him (cf. Rom 5:3-5; 8:28-29; Jam 1:2-4).

These verses present a balanced approach to spiritual warfare. The believer is called to vigilance, divine viewpoint stability, and faith in God’s sovereign control. Satan is a real and formidable adversary, but his power is limited, and his defeat is assured by Christ’s victory on the cross (Col 2:15; Heb 2:14). The key to resisting Satan lies not in direct confrontation but in standing firm in the strength of the Lord, armed with the Word of God and sustained by faith. By maintaining spiritual alertness, applying God’s Word under pressure, and trusting in God’s plan, believers can withstand Satan’s attacks and live victoriously, even in the midst of suffering. This is not a battle won by human effort, but by resting in the power, promises, and provisions of God and His Word.

Dr. Steven R. Cook

Related Articles:

^[1] J. Dwight Pentecost, Your Adversary, the Devil (Grand Rapids, MI: Kregel, 1997), 93.

^[2] Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary, vol. 2 (Wheaton, IL: Victor Books, 1985), 856.

A Good Soldier of Christ

Posted on April 4, 2025 by Dr. Steven R. Cook

Every Christian is called into ministry. The moment we believe in Christ for salvation, we are enlisted into God’s service, assigned a spiritual gift, expected to learn and live God’s Word, and given a mission. The question is not whether we will serve, but whether we will execute our assigned roles effectively. Paul makes it clear that the Christian life is not passive—it is an active engagement in spiritual warfare. Each of us, whether as pastors, teachers, evangelists, or faithful servants in the local church, has a function within the body of Christ. To neglect that function is dereliction of duty. As Christian soldiers, we must train, prepare, and engage in the spiritual battle, recognizing that our objective is to glorify God through the effective use of our spiritual gifts.

The apostle Paul told Timothy, “Suffer hardship with me, as a good soldier of Christ Jesus. No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier” (2 Tim 2:3-4). Paul uses a military analogy to communicate principles of spiritual focus, discipline, and endurance for the believer advancing to spiritual maturity. Paul, writing from prison under hardship, exhorts Timothy to develop the mental toughness necessary for sustained spiritual combat. Paul had used a military metaphor in his first letter to Timothy, telling him to “fight the good fight” and keep the faith (1 Tim 1:18-19). Wiersbe states, “Many people have the idea that the ministry is a soft job…But a dedicated Christian minister is in a battle that requires spiritual endurance.”^[1]

The phrase “suffer hardship with me” translates the Greek verb sugkakopathéō (συγκακοπαθέω), which is in the active voice and imperative mood. This grammatical structure indicates that the believer has the personal responsibility (active voice) to obey this command (imperative mood) and to share in the pressures that arise from executing the plan of God in the devil’s world. Executing God’s plan is accomplished by maintaining a walk of faith through the consistent intake and application of God’s Word, especially in the face of adversity. And there will be adversity in effective Christian ministry, as evidenced by Paul’s list of hardships endured in ministry (2 Cor 11:23-29).

The phrase “as a good soldier of Christ Jesus” underscores the necessity of spiritual training. Paul employed this language elsewhere, referring to both Epaphroditus and Archippus as “my fellow soldier” (Phil 2:25; Philem 1:2). Just as there are good soldiers, there are also bad ones—Christians who fail to live spiritually and walk by faith. A good soldier, however, submits to his Commander, the Lord Jesus Christ, who directs him into service and combat. Furthermore, a good soldier submits to rigorous preparation, living a disciplined life in anticipation of spiritual conflict. Likewise, the believer must engage in daily spiritual training by consistently learning and applying God’s Word. Spiritual victory requires humility (1 Pet 5:6), positive volition (John 7:17), and a steadfast commitment to learning and living God’s Word (1 Pet 2:2), all under the filling ministry of the Holy Spirit (Eph 5:18; Gal 5:16).

Paul drives home the principle of spiritual focus, saying, “No soldier in active service entangles himself in the affairs of everyday life” (2 Tim 2:4a). The verb entangles (empléketai) means to become ensnared, distracted, or bogged down by the details of life. Paul is not advocating monasticism or suggesting that believers neglect legitimate responsibilities such as work, family, or community life. Rather, he is warning against becoming so absorbed in secular pursuits that one loses sight of their spiritual mission. The issue is priority. A soldier on the battlefield can’t afford to be distracted by nonessentials—he must stay mission-focused if he’s going to achieve victory. According to Constable, “Paul did not mean that a minister should always give all of his time to preaching and teaching to the exclusion of other activities. He himself practiced his trade of tentmaking on occasion. He meant that he should not let other duties drain off his energies or interests or divert him from his primary responsibilities as a Christian soldier.”^[2]

The goal of the soldier is clearly stated, “so that he may please the one who enlisted him as a soldier” (2 Tim 2:4b). The enlisting officer here represents the Lord Jesus Christ, who has called every believer to a life of service in this fallen world. MacDonald states, “A soldier on duty keeps himself in readiness for orders from headquarters. His desire is to please the one who enlisted him. The believer, of course, has been enlisted by the Lord, and our love for Him should cause us to maintain a light hold on the things of this world.”^[3] The objective is to execute the plan of God under His authority and for His glory. This requires consistent spiritual growth, discernment, and divine viewpoint thinking. We live to please the Lord, not people (cf. 2 Cor 5:9), and that means staying the course no matter what opposition, suffering, or distractions arise.

In summary, Paul’s use of the soldier analogy in 2 Timothy 2:3-4 is a tactical reminder that the Christian life is a battlefield, not a playground. The spiritual warrior must train daily, avoid entanglements, and maintain unwavering focus on the mission: glorifying Christ through spiritual growth, service, and doctrinal integrity. Only by staying locked in on the Word of God, regardless of suffering, can the believer advance to spiritual maturity and fulfill the divine mandate to fight the good fight of faith (1 Tim 6:12).

Dr. Steven R. Cook

Related Articles:

^[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 245.

^[2] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), 2 Tim 2:3.

^[3] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2114–2115.

Eternal Security and the Call to Live Righteously

Posted on March 31, 2025 by Dr. Steven R. Cook

All believers possess eternal life as a free gift from God, received by faith alone in Christ alone (John 3:16; Acts 4:12; Rom 6:23; Eph 2:8-9). This is salvation by grace, and grace means that God does all the work and man simply receives the benefit. At the moment of faith in Christ, the believer is also credited with the perfect, imputed righteousness of God (2 Cor 5:21; Rom 3:22; 5:17; Phil 3:9). This imputed righteousness is the basis of our justification and eternal standing before God. However, although we are declared righteous in our position, we are not yet sinless in our experience. Every believer continues to possess a sin nature as long as we are in this body (Rom 7:14-25). The sin nature is the source of internal temptation, and when we yield to it, we produce personal sins. This is why there is no such thing as a sinless Christian (1 John 1:8, 10). The reality of ongoing sin highlights the inner conflict that defines the Christian life—the struggle between the flesh and the Spirit (Gal 5:17).

To understand how sin impacts the believer, it’s essential to distinguish between judicial forgiveness and familial forgiveness. Judicial forgiveness occurs at the moment of salvation, when God forgives all our sins—past, present, and future—and declares us justified in His courtroom (Rom 8:1; Col 2:13-14). This is a one-time, permanent legal act that secures our eternal position in God’s family. Nothing can undo this judicial forgiveness because it is based on the finished work of Christ on the cross. We are saved forever, and that’s a guarantee (John 10:28-29; Rom 8:38-39).

Familial forgiveness, however, relates to our day-to-day fellowship with God as our Father. When we sin after salvation, we don’t lose our salvation, but we do disrupt our fellowship with God. Sin puts us out of fellowship and leaves us under divine discipline (Heb 12:5-11). The solution? Confession of sin. When we name and acknowledge our sins to God, He is “faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). This restores us to fellowship and puts us back on track spiritually.

While our sins are forgiven judicially, they still have consequences. God’s discipline may include loss of peace, weakened spiritual strength, or even physical consequences (1 Cor 11:30), depending on the severity of the sin (Psa 32:3-4; Heb 12:6). Furthermore, living in prolonged carnality can result in the loss of eternal rewards at the Judgment Seat of Christ (1 Cor 3:12-15; 2 Cor 5:10). But—and this is critical—these consequences never include the loss of eternal life. Eternal life is secure because it is based on what Christ accomplished, not on how we perform.

Despite the ongoing struggle with sin, God calls every believer to live a life of righteousness. This is not something we can accomplish through human effort or self-discipline alone. It requires being filled with the Spirit and walking by the Spirit (Gal 5:16; Eph 5:18). Walking by the Spirit means living moment by moment in dependence on God’s Word and the power of the Holy Spirit, who indwells and empowers us. This is how we progressively experience spiritual maturity and produce the fruit of the Spirit (Gal 5:22-23). The Christian life is a battle, but it is also a life of great blessing and purpose. God has called us to pursue righteousness, not to earn His love, but as a response to His grace. We do this by renewing our minds with Scripture (Rom 12:1-2), maintaining fellowship through confession of sin (1 John 1:9), praying without ceasing (1 Th 5:17), walking by faith (2 Cor 5:7), and trusting God in every situation (Prov 3:5-6). This is how we walk by faith and live in obedience.

So, keep moving forward. Don’t let failure stop you. Relapse does not mean collapse. Remember that your sins are paid for, your salvation is secure, and God’s grace is sufficient. Confess your sins, recover fellowship, and press on toward spiritual maturity. Walk in righteousness, live by faith, and reflect the character of Christ to the world around you. This is the high calling of the Christian life.

Dr. Steven R. Cook

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How Can I Know My Spiritual Gift?

Posted on March 29, 2025 by Dr. Steven R. Cook

The process of discovering one’s spiritual gift can be a rewarding and enlightening experience for the Christian, as it brings clarity to how God has designed each believer to serve within the body of Christ. Spiritual gifts are divine enablements given by the Holy Spirit at the moment of salvation for the purpose of building up the church (1 Cor 12:7; Eph 4:11-13). Though a Christian may feel joy and fulfillment when exercising their spiritual gift—knowing they are doing God’s will and serving others—the gifts are not given primarily for self-edification but for building up and benefiting others within the body of Christ. Each believer has at least one spiritual gift (1 Pet 4:10), and these gifts vary according to God’s sovereign will, for “one and the same Spirit works all these things, distributing to each one individually just as He wills” (1 Cor 12:11). To discern their spiritual gift, a Christian may prayerfully engage in several steps rooted in Scripture and practical experience:

Study of Scripture: Understanding what the Bible teaches about spiritual gifts is foundational. Key passages on this topic include Romans 12:3-8, 1 Corinthians 12:4-11, Ephesians 4:11-16, and 1 Peter 4:10-11. These passages list various gifts, such as teaching, exhortation, giving, mercy, administration, and serving. By studying these texts, a believer gains a biblical framework for understanding how gifts function and why they are given.
Prayer and Dependence on the Holy Spirit: Since spiritual gifts come from the Holy Spirit (1 Cor 12:4-6), it is essential to seek His guidance through prayer. Asking God for wisdom (Jam 1:5) and for the Holy Spirit’s direction is a key part of the process.
Self-Examination: Paul encourages believers to “think so as to have sound judgment” (Rom 12:3). This includes reflecting on how God may have uniquely equipped them in terms of abilities, interests, and passions. For instance, some may find great joy and effectiveness in teaching God’s Word, while others may excel in encouraging and comforting others.
Serving and Observing: Spiritual gifts often become apparent through active involvement in ministry. As believers serve in various capacities, they may discover which areas of service energize them and yield positive spiritual results. For example, someone who has the gift of teaching will likely find that others are edified and encouraged by their teaching, and they will feel fulfilled in this role.
Confirmation by other Christians: Other believers can often recognize spiritual gifts in a person before that individual fully realizes them. Fellow Christians may offer encouragement, saying things like, “You have a real gift for explaining Scripture,” or “You are so compassionate and have a way of bringing comfort to others.” These affirmations can provide valuable confirmation.

Spiritual gifts should operate in harmony with the fruit of the Spirit, which includes “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control” (Gal 5:22-23). Spiritual gifts will glorify God, edify others, and reflect the character of Christ. It is important to remember that spiritual gifts are not about personal status or self-promotion but about serving others and glorifying God (1 Cor 10:31; 1 Pet 4:10-11). They are given for the common good and to strengthen the church (1 Cor 12:7).

Christians, rather than focusing on trying to identify their specific spiritual gift, should prioritize advancing to spiritual maturity by consistently learning and applying God’s Word (2 Tim 2:15; 1 Pet 2:2: 2 Pet 3:18), living under the filling ministry of the Holy Spirit (Eph 5:18; Gal 5:16), and walking by faith (2 Cor 5:7; Heb 10:38). As believers grow spiritually, their gift will naturally manifest through service, becoming evident both to themselves and to others. Spiritual growth is central to fulfilling God’s will (Rom 12:1-2; Heb 6:1), and as believers mature, they will be equipped for ministry and better able to edify the body of Christ. Scripture emphasizes that God sovereignly bestows gifts and directs their use according to His purposes (1 Cor 12:4-7), meaning that as Christians walk in obedience and serve with humility, their spiritual gift will emerge in ways that align with God’s plan and bring blessing to others (1 Pet 4:10-11).

Dr. Steven R. Cook

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What is a Spiritual Gift?

Posted on March 27, 2025 by Dr. Steven R. Cook

The Bible provides instruction about spiritual gifts, which are divine enablements given by God to Christians. Every Christian receives at least one spiritual gift, intended for use in ministering to others. These gifts are designed to benefit the body of Christ and contribute to its spiritual growth. However, not all spiritual gifts mentioned in the Bible are active today, as some have ceased. The gifts that remain operative in the church can be broadly categorized into two groups: speaking gifts and serving gifts. These gifts continue because they are essential for the edification of believers and the fulfillment of God’s purposes during the present Church Age. The gifts that remain active today are intended to build up the church (Rom 12:6-8; 1 Cor 12:28; Eph 4:11-12), equip believers for ministry, and promote unity and spiritual maturity (Eph 4:11-16). The proper exercise of these gifts operate within the framework of God’s revealed Word, which is fully sufficient for guiding Christians in matters of faith, conduct, and ministry (2 Tim 3:16-17; Jude 1:3). The following active gifts are categorized into speaking (1-3) and serving (4-9):

Teaching: The ability to explain and apply the Word of God accurately so that others are edified and equipped (Rom 12:7; Eph 4:11). This gift involves careful study of Scripture and the ability to communicate biblical truth clearly and practically.
Evangelism: The ability to proclaim the gospel clearly and effectively, often leading others to faith in Christ (Eph 4:11). While all believers are called to share the gospel (Matt 28:19-20), some are specially gifted for evangelistic ministry.
Pastor-Teacher: A dual role involving shepherding (pastoral care) and teaching the Word to guide and protect the flock (Eph 4:11). This gift is foundational for the spiritual health and growth of the local church.
Serving (Helps): The ability to assist others in practical ways that free them to focus on their primary ministries (Rom 12:7; 1 Cor 12:28). This gift often operates behind the scenes.
Faith: This gift refers to an extraordinary ability to trust God in difficult circumstances, exercise unwavering confidence in His promises, and inspire others to walk by faith (1 Cor 12:9). It is distinct from the natural faith that all people possess, which is necessary for salvation (John 3:16; Eph 2:8-9).
Exhortation (Encouragement): The ability to encourage, comfort, and challenge believers to grow spiritually and remain faithful to the Lord (Rom 12:8). This gift is essential for helping others persevere in the Christian life.
Giving: The ability to give generously and cheerfully to meet the needs of others and support God’s work (Rom 12:8). Those with this gift often have a special sensitivity to financial and material needs.
Leadership (Administration): The ability to organize, lead, and manage people and resources effectively for the benefit of the church (Rom 12:8; 1 Cor 12:28). This gift involves strategic planning and guiding others toward common spiritual goals.
Mercy: The ability to show compassion and empathy to those who are suffering, often bringing comfort, encouragement, and practical help (Rom 12:8). This gift reflects God’s heart of love and care for the hurting.

Spiritual Gifts That Have Ceased (Sign Gifts)

Some miraculous or “sign” gifts, such as tongues, healing, and miracles, were given during the apostolic era to authenticate the gospel and establish the early church (Acts 2:22; Heb 2:3-4). These gifts confirmed the apostles’ message before the New Testament was completed. However, they ceased after the apostolic era, having fulfilled their purpose (1 Cor 13:8-10). With Scripture now complete, the church is equipped through speaking and serving gifts, while God’s power continues to be evident through His providence and the ongoing ministry of His Word. These gifts include:

Apostleship: The apostles were uniquely commissioned by Christ and were foundational to the church (Eph 2:20). Since they were eyewitnesses of the risen Christ and were directly appointed by Him (Mark 3:13-14; Acts 1:2; Gal 1:1; Eph 4:11; 1 Cor 9:1), this gift is no longer active.
Prophecy (Revelatory): In the New Testament, prophecy involved receiving direct revelation from God (1 Cor 14:29-33). With the completion of the canon of Scripture, this gift is no longer necessary. God’s written Word provides all that is needed to be saved and to live righteously (2 Tim 3:16-17; Jude 1:3).
Tongues and Interpretation of Tongues: Tongues were miraculous, Spirit-enabled human languages given as a sign to unbelievers (Acts 2:4-11), while the interpretation of tongues enabled the church to understand and be edified by these messages (1 Cor 12:10; 14:5, 21-22, 27-28). Both gifts served a temporary purpose during the apostolic era to authenticate the gospel and communicate divine truth before Scripture was complete. Having fulfilled their purpose, they have ceased in the present Church Age (1 Cor 13:8-10).
Healing and Miracles: While God still heals and performs miracles according to His sovereign will, the specific gift of healing and working miracles, as exercised by the apostles, is no longer active. These sign gifts were given to validate the apostles’ message during the early church period (2 Cor 12:12; Heb 2:3-4).

In conclusion, while the sign gifts were temporary and ceased after the apostolic era, the speaking and serving gifts continue to operate today as part of God’s ongoing work in the church. These gifts are meant to be exercised in love (1 Cor 13:1-3) and in accordance with Scripture, with the ultimate goal of glorifying God and edifying His people (1 Pet 4:10-11). By discovering and using their spiritual gifts, believers can contribute to the effective functioning of the body of Christ and fulfill their God-given roles in His divine plan.

Dr. Steven R. Cook

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Supporting God’s Ministers

Posted on March 25, 2025 by Dr. Steven R. Cook

Many faithful pastors and Bible teachers I know work full-time secular jobs to provide for their needs. This has also been my situation for the past twenty years, as I have served as a full-time Case Manager for a local nonprofit that assists the elderly, disabled, and impoverished in my community. My job helps pay the bills and put food on the table. Occasionally, I receive small financial gifts that help cover ministry expenses and provide for Bible study resources—and, of course, coffee. God has been exceedingly gracious in providing both steady employment and the generosity of those who give as conduits of His grace. I am deeply grateful to the Lord and to those who support my ministry in this way.

Throughout my years of Bible study and Christian ministry, I’ve come to understand that if a believer is receiving theological instruction from a pastor, Bible teacher, or Christian author, and is being spiritually edified through their ministry and advancing in their spiritual life, then he has a responsibility to contribute financially to support that minister. This financial support enables the minister to continue studying, teaching, and providing sound biblical instruction for the edification of the body of Christ. Just as the minister labors in the Word to serve the Lord and build up others spiritually, those who benefit from his teaching have the privilege of partnering in his ministry through their generosity. Paul communicated this when he wrote, “If we sowed spiritual things in you, is it too much if we reap material things from you?” (1 Cor 9:11), and “The Lord directed those who proclaim the gospel to get their living from the gospel” (1 Cor 9:14). Elsewhere, he told the Galatians, “The one who is taught the word is to share all good things with the one who teaches him” (Gal 6:6). Supporting those who faithfully teach God’s Word is an opportunity to invest in the spiritual growth of others, ensuring that the truth continues to be proclaimed and lives continue to be transformed.

However, Paul also provides balance. Though he had the right to financial support, he sometimes chose to forgo it for the sake of the gospel. Paul told the Corinthians, “Nevertheless, we did not use this right [to reap materially], but we endure all things so that we will cause no hindrance to the gospel of Christ” (1 Cor 9:12). Paul understood that in certain situations, accepting financial aid could be a stumbling block, so he willingly worked with his own hands, making tents (Acts 18:3) and supporting not only himself but also those who served alongside him. He reminded the Ephesian elders, “You yourselves know that these hands ministered to my own needs and to the men who were with me” (Acts 20:34). His decision was not a rejection of the principle of ministerial support but a strategic choice to remove any potential obstacle to the gospel. And he did this without complaining

The principle is, those who receive biblical instruction and benefit from it are responsible for supporting those who teach, and those who teach must steward that support wisely. At the same time, the Bible teacher must be flexible, knowing when to accept support and when to forgo it for the greater purpose of advancing the truth. Paul exemplified this balance, at times receiving support (Phil 4:15-17) and at other times supporting himself through tentmaking (Acts 18:3). His priority was always the clear and accurate communication of God’s Word.

Bible teachers, your calling is serious business. Teaching the Word must always be your top priority—no exceptions, no excuses, and no complaining. Ministry is not about personal comfort or financial gain; it’s about obeying the Lord who called you into service and faithfully serving with integrity, humility, and a grateful heart. Remember, you are a servant of the Lord, and your motivation must flow from your love for God and your unwavering commitment to fulfill the divine mission He has entrusted to you. At times, the road will be difficult, and resources may seem scarce, but you are never without what you truly need. God’s grace is sufficient. Always rely on His grace—for provision, for perseverance, and for the strength to keep going when you feel weary. It’s grace all the way—grace in receiving the support He provides and grace in the way you serve His people. Keep teaching, keep trusting, and keep glorifying the One who called you. Your labor is not in vain in the Lord (1 Cor 15:58).

Dr. Steven R. Cook

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What Motivates Christians to Live Righteously?

Posted on March 21, 2025 by Dr. Steven R. Cook

The Bible clearly teaches that God calls us to love and do good works. Scripture affirms that “we ourselves are taught by God to love one another” (1 Th 4:9) and exhorts us to “be imitators of God, as beloved children; and walk in love” (Eph 5:1-2). We are encouraged to “do good to all people, and especially to those who are of the household of the faith” (Gal 6:10), recognizing that “we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10). Furthermore, Scripture instructs us “to do good, to be rich in good works, to be generous and ready to share” (1 Tim 6:18). This call to godly living is grounded in God’s grace, for “the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously, and godly in the present age” (Tit 2:11-12). But what motivates us as Christians to serve the Lord and walk in obedience?

First, we are motivated by God’s love. Scripture states, “We love, because He first loved us” (1 John 4:19). Love begets love. When we grasp the depth of God’s love for us, it stirs in us a desire to please Him and to love others as we have been loved. Paul wrote, “For the love of Christ controls us, having concluded this, that one died for all, therefore all died; and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf” (2 Cor 5:14-15).

Second, God’s grace compels us to serve Him out of gratitude, not obligation. Paul declared, “By the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me” (1 Cor 15:10). Grace transforms service from a burden into a joyful response to God’s unmerited favor. Paul also stated, “For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Tit 2:11-12). Grace not only saves but also teaches and motivates good behavior.

Third, experiencing God’s mercies fuels our devotion and obedience. After expounding on “the mercies of God” in Romans 1–11, Paul urged us to “present [our] bodies as a living and holy sacrifice, acceptable to God, which is [our] spiritual service of worship” (Rom 12:1). Grasping the depth of God’s mercies naturally moves us toward a life of sacrificial service. Offering ourselves as a “living and holy sacrifice” means daily devotion—not out of fear, but from a heart of gratitude. God is repeatedly revealed as “merciful and gracious” toward us (Psa 86:15; 145:8; Jam 5:11).

Fourth, the promise of rewards at the Judgment Seat of Christ serves as a strong incentive for faithfulness. Paul emphasized, “We must all appear before the judgment seat of Christ, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad” (2 Cor 5:10). This accountability before Christ reminds us that our choices matter, encouraging us to live with purpose, knowing that faithfulness will be honored and rewarded in eternity (1 Cor 3:12-14; Rev 22:12). Paul wrote, “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord” (1 Cor 15:58).

Fifth, Christ’s example of humility and obedience inspires our devotion. Hebrews 12:2 urges us to fix our eyes on Jesus, who endured suffering for the joy set before Him. His obedience and sacrificial love compel us to follow Him (John 13:15). Peter wrote, “For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps” (1 Pet 2:21). When we meditate on His endurance, selflessness, and unwavering commitment to the Father’s will, we are strengthened to persevere in our own calling (Phil 2:5-8; Rom 8:17).

Sixth, encouragement from other believers strengthens and motivates our spiritual growth, as Scripture says, “Let’s consider how to encourage one another in love and good deeds” (Heb 10:24-25). God designed the church for mutual edification, accountability, and encouragement, spurring us toward maturity (Eph 4:11-16). When we support one another through prayer, fellowship, and exhortation, we help each other persevere in faith and remain steadfast in devotion to Christ (Gal 6:2; 1 Th 5:11).

Seventh, the anticipation of Christ’s return motivates holiness and faithful service, for “everyone who has this hope set on Him purifies himself, just as He is pure” (1 John 3:3). Living with the eschatological certainty that we will see our Lord motivates us to live faithfully (Tit 2:13-14; Matt 24:45-47). This blessed hope instills a sense of urgency, reminding us that our time to serve Christ is limited and that we should be found faithful when He returns (2 Pet 3:11-12).

Eighth, a desire to glorify God compels our service. Jesus said, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matt 5:16). Service is not about self-promotion but about directing attention to God’s greatness. Paul stated, “Whether, then, you eat or drink or whatever you do, do all to the glory of God” (1 Cor 10:31). Peter added that our service should be empowered by God so that “in all things God may be glorified through Jesus Christ” (1 Pet 4:11).

But what about fear of God’s discipline? Does it motivate service? God does discipline His sinning children, as Scripture affirms, “For those whom the Lord loves He disciplines” (Heb 12:6). While divine discipline may restrain sin and correct our course, it is not necessarily a motivator for loving others and doing good. Rather, it serves as a loving correction that keeps us on the right path. Since it is corrective rather than punitive, it reminds us of God’s fatherly care. Those who respond properly to divine discipline turn from sin and return to a life of righteousness. Unfortunately, there are some Christians who will not turn from their sin, and the Lord deals with these children in His own way (1 Cor 3:10-15; 11:30; 1 John 5:15; 2 John 1:8).

Christian, you are deeply loved by God, and redeemed by the Lord who is merciful and gracious to you. Know the Lord and His goodness, and let His love compel you to a life of service to Him. Live each day in the light of eternity, for His glory and the edification of others, knowing that your labor in the Lord is never in vain. Stand firm in the faith, walk in righteousness, and glorify Him in all you do, for He who called you is faithful, and He will accomplish His work in you (1 Th 5:24).

Dr. Steven R. Cook

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Two Judgments in Eternity

Posted on March 9, 2025 by Dr. Steven R. Cook

Every human being—believer and unbeliever alike—will stand before God to be judged, but the nature of that judgment differs based on one’s relationship with Jesus Christ. The Bible presents two distinct judgments: the Judgment Seat of Christ (Bema Seat) for believers and the Great White Throne Judgment for unbelievers.

Judgment for Believers

For those who have placed their faith in Christ alone, their eternal destiny is secure, “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He who believes in the Son has eternal life; but he who does not believe in the Son will not see life, but the wrath of God abides on him” (John 3:36). This wonderful gift—eternal life—is given to us at the moment of faith in Christ, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). It is received by grace alone, through faith alone, totally apart from works (Rom 4:4-5; Gal 2:16; Eph 2:8-9; Tit 3:5). Those who possess eternal life will never face the lake of fire, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). However, though we will never face condemnation, we will stand before the Judgment Seat of Christ (Bema Seat)—not to determine salvation, but to evaluate our service, spiritual growth, and production during our time on earth.

This judgment will take place after the rapture of the Church (John 14:1-3; 1 Cor 15:50-53; Phil 3:20-21; 1 Th 1:1:10; 4:13-18; Tit 2:13; Rev 3:10). Concerning this judgment, Paul wrote, “For we will all stand before the judgment seat of God…[and] each one of us will give an account of himself to God” (Rom 14:10, 12). Elsewhere he wrote, “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Cor 5:10).

At the Bema Seat judgment, Christ will evaluate our deeds, determining rewards or the loss of rewards (1 Cor 3:11-15). Works done in the power of the Holy Spirit and according to divine viewpoint will be classified as gold, silver, and precious stones. These will stand the test of divine evaluation, and each believer will be rewarded. However, works performed in the energy of the flesh—human effort apart from divine power—are classified as wood, hay, and straw, and will be burned up (1 Cor 3:12-15). The believer himself will still be saved, but his rewards will be diminished if his life was characterized by carnality rather than spiritual growth.

The rewards granted at the Bema Seat judgment include crowns, increased capacity for service and worship in eternity, and special honors given by Christ Himself (1 Cor 9:25; 2 Tim 4:8; Rev 2:26-27). This judgment is not punitive, as “there is no condemnation for those who are in Christ” (Rom 8:1)—but it is a serious evaluation of how each believer stewarded his time, talents, and doctrine in the spiritual life.

Judgment for Unbelievers

For those who reject Christ, their destiny is already sealed—eternal separation from God in the lake of fire. They will spend eternity apart from Him, for “he who does not believe in the Son will not see life, but the wrath of God abides on him” (John 3:36). These unbelievers “will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Th 1:9). All unbelievers will stand before God at the Great White Throne Judgment (Rev 20:11-15). This judgment does not determine whether they will be condemned—that verdict was already rendered by their rejection of Christ—but rather the degree of their punishment in eternity.

At this judgment, all unbelievers from every age will be resurrected to stand before God. Because they rejected His perfect righteousness—His gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9)—they will be judged according to their own works, which are utterly insufficient to meet God’s perfect standard (Isa 64:6; Rom 3:10-12). Their names will not be found in the Book of Life, confirming their eternal separation from God. As John wrote, “And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15).

While all unbelievers will suffer eternal punishment, the severity of that punishment will vary based on their deeds (Matt 11:21-24; Luke 12:47-48). Just as there are varying degrees of reward for believers, there are varying degrees of torment for the lost. The greater the rejection of truth, the greater the accountability. Those who had more exposure to God’s revelation but still rejected it will face a more severe judgment. Moral unbelievers will suffer less than immoral unbelievers.

In conclusion, every person will stand before God—believers at the Bema Seat for the purpose of rewards and unbelievers at the Great White Throne for the determination of their punishment. The Bema is an evaluation of faithfulness, while the Great White Throne is the final sentencing of those who refused to believe in Christ. One results in eternal rewards; the other, in eternal punishment. The issue is faith in Christ. Those who believe in Him for eternal life will never face condemnation (John 3:18), while those who reject Him remain under divine wrath (John 3:36). Choose Christ, and you choose eternal life, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16b).

Dr. Steven R. Cook

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