Category Archives: Forgiveness

The Lake of Fire is Forever

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The lake of fire is the final place of eternal punishment, described as “the second death,” where conscious separation from God is permanently experienced (Rev. 20:14). It was created originally for Satan and fallen angels as the ultimate expression of God’s righteous judgment against irrevocable rebellion, as Jesus stated, “the eternal fire which has been prepared for the devil and his angels” (Matt. 25:41). According to Fruchtenbaum, “the Lake of Fire is the eternal abode of all lost ones, both angels and men.”[1] Those people who go there are all who remain outside of Christ, having rejected God’s provision of eternal life, and whose names are “not found written in the book of life” (Rev. 20:15). Demy states, “According to Revelation 20:11–15, unbelievers will be cast into the lake of fire after the Great White Throne judgment at the end of the millennium and remain there forever.”[2]

The Lake of Fire is Forever

Scripture presents the lake of fire as eternal because it is described with the same unqualified duration language used for God’s own life and for the believer’s eternal destiny. Jesus stated, “These will go away into eternal punishment, but the righteous into eternal life” (Matt. 25:46). The key Greek adjective in Matthew 25:46 is aiōnios which denotes “a period of unending duration, without end.”[3] The parallelism is significant. The same adjective modifies both destinies. If eternal life is unending, eternal punishment must be unending as well. Any attempt to limit the duration of the punishment logically undermines the permanence of life. The same word describes God Himself as “the eternal God” (Rom. 16:26). If aiōnios were limited in duration, God’s existence would be limited as well. Context governs meaning, and the context of final judgment demands permanence.

Revelation reinforces this conclusion with even stronger language. The devil, the beast, and the false prophet are thrown into the lake of fire and are said to be “tormented day and night forever and ever” (Rev. 20:10). The Greek phrase eis tous aiōnas tōn aiōnōn is the strongest possible Greek construction for endless duration. It is used repeatedly in Revelation for God’s eternal reign and glory (Rev. 1:6; 4:9–10; 5:13; 10:6; 11:15). When unbelievers are later cast into the same lake of fire (Rev. 20:14–15), the text gives no hint of a different outcome or duration. The place, the punishment, and the language are identical.

Another significant term is basanizō, translated “tormented” (Rev. 20:10). It denotes conscious, ongoing suffering, not annihilation or momentary pain. In Revelation 20:10, it refers to “the eternal torment that comes upon the devil, the beast, the false prophet, and those who worship the beast.”[4] Likewise, Revelation 14:11 states, “the smoke of their torment goes up forever and ever; they have no rest day and night.” The expression “no rest” rules out cessation of existence. Annihilation would bring rest. Scripture denies it.

Finally, the lake of fire is eternal because it is the final state, not a corrective or purifying phase. Revelation 20–22 presents a closed eschatological sequence: final judgment, eternal punishment, then the new heaven and new earth. There is no subsequent release, restoration, or end to judgment. The lake of fire is described as “the second death” (Rev. 20:14), not because existence ceases, but because it is irreversible separation from God, experienced consciously and forever. Eternal judgment is eternal because God says it is, using the same words He uses for eternal life.

The Lake of Fire is Avoidable

No one has to go to the lake of fire. It is entirely avoidable because God has provided a complete and sufficient rescue through the person and work of Jesus Christ. Jesus declared, “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24). The issue is not moral reform, religious effort, or perseverance in works, but faith alone in Christ alone. Scripture states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16b), and “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Christ “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet. 3:18). Jesus died for everyone (1 John 2:2; 2 Cor. 5:14–15), which makes everyone savable (John 3:16; 1 Tim. 2:4), but the benefits of the cross are applied only to those who believe in Him (John 1:12).

Eternal life is offered as a gift, not a wage: “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). Jesus is the eternal Son of God (John 1:1, 14), who took upon Himself true humanity (Phil. 2:6–7; Heb. 2:14), lived a perfectly righteous and sinless life (1 Pet. 2:22; 1 John 3:5), and willingly went to the cross (John 10:17–18), where He died for our sins as a substitutionary sacrifice (Isa. 53:5–6; 1 Cor. 15:3). He was buried, confirming the reality of His death (Matt. 27:57–60; 1 Cor. 15:4), and was raised bodily on the third day (1 Cor. 15:4; Luke 24:6–7), conquering sin and death (Rom. 4:25; 1 Cor. 15:54–57). Now He offers eternal life freely to all who receive it by faith alone (John 3:16; 5:24; Eph. 2:8–9). At the moment of faith, the believer is justified (Rom. 3:28; 5:1), forgiven (Eph. 1:7; Col. 2:13), and sealed by the Holy Spirit (Eph. 1:13–14). Final judgment is no longer a threat (John 5:24; 10:28–29), because “there is now no condemnation for those who are in Christ Jesus” (Rom. 8:1). The matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

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

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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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), 745.

[2] Timothy J. Demy, “Lake of Fire,” in The Harvest Handbook of Bible Prophecy, (Eugene, OR: Harvest House Publishers, 2020), 212.

[3] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 33.

[4] Christopher A. Beetham, ed., “Βασανίζω,” in Concise New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan Academic, 2021), 137.

Judicial and Familial Forgiveness with God

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In the Lord’s Prayer, Jesus instructs His disciples to petition, “Forgive us our debts, as we also have forgiven our debtors” (Matt 6:12). Following the prayer, He clarifies the principle: “For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions” (Matt 6:14–15). The audience is unmistakably believers, for Jesus speaks of God as their “Father.” Thus, the forgiveness in view is not forensic but relational, not judicial but familial.

Scripture distinguishes two categories of divine forgiveness. The first is judicial forgiveness, wherein God acts as Judge toward the unbeliever. At the moment of faith in Christ, the sinner receives full and final pardon, past, present, and future, so that the eternal penalty of sin is removed once for all (John 3:16; Acts 10:43; Rom 8:1; Eph 1:7; Col 2:13–14). According to Constable, “There is judicial forgiveness that every person experiences when he or she trusts in Christ as Savior (Rom 5:1). God will never condemn believers in Christ to eternal damnation for their sins, because they trust in His Son (Rom 8:1).”[1] This act of grace grants eternal life, secures the believer’s standing in God’s righteousness, and guarantees immunity from condemnation (John 5:24). Because it rests entirely upon the finished work of Christ, judicial forgiveness is irrevocable and unrepeatable.

The second category is familial forgiveness, wherein God acts as Father toward His children. Unlike judicial forgiveness, this does not concern eternal salvation but fellowship. Sin never dissolves the believer’s union with Christ, yet it does grieve the Spirit (Eph 4:30) and rupture communion with God. Familial forgiveness is restored when the believer confesses sin (1 John 1:9), acknowledging disobedience and submitting afresh to the Father’s will. Professor Hodges states, “What is considered in 1 John 1:9 may be described as ‘familial’ forgiveness. It is perfectly understandable how a son may need to ask his father to forgive him for his faults while at the same time his position within the family is not in jeopardy.”[2] Such confession does not re-secure salvation but re-establishes experiential fellowship, renewing intimacy with God and refreshing the soul. Hoyt states:

“The daily forgiveness of those who are within the family of God is distinguished from judicial and positional forgiveness which was applied forensically to all of a person’s sins the moment he believed in the Lord Jesus Christ. Paul writes of this forensic forgiveness in Colossians 2:13: “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses.” The point Paul makes is that the believer is completely forgiven legally before the sin is even committed. The question that arises concerning a believer’s sins is between the Father and a son, and not between a judge and a criminal [italics his].”[3]

It is this latter forgiveness that Jesus addresses in the Lord’s Prayer. An unforgiving spirit is itself sinful, for Christ commands His followers to forgive as they have been forgiven (Matt 18:21–35; Eph 4:32; Col 3:13). When believers refuse to extend forgiveness, they forfeit experiential fellowship with God until they repent of hardness of heart. In such cases, the Father withholds familial forgiveness, not as judicial punishment but as loving discipline designed to restore obedience and relational harmony (Heb 12:5–11).

The principle Jesus sets forth is plain: those who have received immeasurable forgiveness at salvation are obligated to extend forgiveness in daily life. Judicial forgiveness secures the believer’s eternal standing, while familial forgiveness maintains communion with the Father. Failure to forgive never jeopardizes one’s position in Christ, but it does ensure that fellowship remains broken until grace toward others is extended in the same measure it has been received.

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

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ps 51:19.

[2] Zane C. Hodges, “1 John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 886.

[3] Samuel L. Hoyt, “The Judgment Seat of Christ in Theological Perspective Part 1: The Judgment Seat of Christ and Unconfessed Sins,” Bibliotheca Sacra 137 (1980): 38.

The Gospel, the Walk, the Reward

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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.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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Vertical and Horizontal Confession

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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.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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Overlooking an Offense

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Solomon wrote, “A man’s discretion makes him slow to anger, and it is his glory to overlook an offense” (Prov 19:11). This verse highlights the importance of wisdom in mastering one’s emotions. It is okay to feel anger, as long as the emotion does not take control. Elsewhere, Solomon warns, “Do not be eager in your spirit to be angry, for anger resides in the heart of fools” (Eccl 7:9; cf. Jam 1:19-20). The Hebrew word for “discretion” (śēḵel) refers to insight, prudence, and discernment—the ability to assess a situation with objectivity rather than reacting emotionally. The phrase “slow to anger” (‘erek ‘appayim) describes a steady, controlled mental attitude, the ability to maintain poise under provocation. This is a mark of spiritual maturity. According to Kitchen “This does not necessarily mean that a man does not get angry. It means, rather, that he conceals that anger well (Prov 12:16) and responds calmly (Prov 15:1) until he can process the wrong that has been done to him.”[1] In several places the Bible reveals that God Himself is “slow to anger” (Ex 34:6; Neh 9:17; Psa 86:15; 145:8; Joel 2:13; Jon 4:2; Nah 1:3).

The second half of the verse states, “it is his glory to overlook an offense” (Prov 19:11b). The word “glory” (tiph’arah), according to HALOT, means “glory, splendor, and radiance.”[2] Kitchen states, “It can refer to a reputation, name, fame or renown. Retaliation is not the badge to wear. Rather, let us be known for being adorned by the beauty of forbearance and a longsuffering spirit (Eph 4:32; Col 3:13).”[3] This is a picture of a soul governed by God’s Word, as the believer chooses to overlook the offense given. Such restraint is not weakness but strength under control, reflecting the character of Christ. It reveals a heart that values unity, grace, and peace over personal vindication (Rom 12:18; Jam 3:17).

This principle of graciously overlooking an offense applies to every area of life—relationships, work, and daily interactions. In personal relationships, the believer who operates with a biblical mindset understands that most offenses are trivial and not worth the mental energy of anger or resentment. Christian integrity demands a biblical mindset, recognizing that reactionary behavior is a distraction from executing God’s plan. In marriage, friendships, and fellowship with other believers, mature love dismisses minor offenses, avoiding mental attitude sins such as bitterness, resentment, and vindictiveness. The same principle holds in the workplace. Professionalism requires composure and controlled speech in the face of criticism or injustice. Solomon wrote, “A gentle answer turns away wrath, but a harsh word stirs up anger” (Prov 15:1). Ross notes, “More than merely gentle or soft, the idea seems to be conciliatory, i.e., an answer that restores good temper and reasonableness.”[4]

Overlooking an offense is a function of a mind calibrated to grace. God does not deal with us as our sins deserve but extends grace, patience, and mercy. As David wrote, “The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness. He will not always strive with us, nor will He keep His anger forever. He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:8-10). Jesus Christ, in His humanity, demonstrated this mental attitude when He forgave those who crucified Him (Luke 23:34). The believer is called to exhibit the same grace, as Scripture directs us to “Bear with one another, and forgive each other, whoever has a complaint against anyone; just as the Lord forgave you, so must you do also” (Col 3:13). Those who live in reaction to others are easily manipulated by circumstances and emotions. But the believer who thinks and lives biblically recognizes that anger and retaliation are distractions from the spiritual life. Instead of reacting, they remain objective, maintain composure, and keep pressing forward in the spiritual life.

In summary, Proverbs 19:11 presents a portrait of spiritual maturity marked by discretion, emotional restraint, and gracious forbearance. The believer who is slow to anger and overlooks personal offenses reflects the character of God, who Himself is patient, merciful, and abounding in lovingkindness. This virtue is not a sign of weakness but of inner strength grounded in a biblical worldview and governed by divine wisdom. Rather than being ruled by momentary emotions or the urge to retaliate, the mature believer responds with grace, promoting peace and preserving unity. Such conduct honors the Lord, adorns the believer’s testimony, and serves as a powerful witness in a world prone to reaction and retribution. Let us then pursue discretion and glory, as we walk in step with the Spirit and demonstrate the love and patience of Christ to those around us.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] John A. Kitchen, Proverbs: A Mentor Commentary, Mentor Commentaries (Fearn, Ross-shire, Great Britain: Mentor, 2006), 419.

[2] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1772.

[3] John A. Kitchen, Proverbs: A Mentor Commentary, 419.

[4] Allen P. Ross, “Proverbs,” in The Expositor’s Bible Commentary, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 992.

Why Rejection Hurts: And How to Deal with It

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Rejecting others and being rejected can be either right or wrong, depending on the motive and manner in which it is carried out. Biblically, there are times when rejection is necessary, such as protecting oneself from unwarranted harm or ungodly influence (Matt 7:6; 1 Cor 15:33). However, rejection becomes wrong when it is rooted in pride, prejudice, or a lack of compassion (Jam 2:1-9). I will address some healthy reasons for rejection at the end of this article, but first, I want to address the pain associated with wrongful rejection and how we can deal with it.

Why Rejection Hurts

Rejection hurts, and there’s a reason for it. When we’re wrongfully rejected, something fundamental to our design feels violated. It’s not just a psychological inconvenience; it’s a disruption of a relational need wired into our humanity. From the very beginning, the Lord said, “It is not good for the man to be alone” (Gen 2:18). From a biblical perspective, we understand that people are made in the image of God (Gen 1:27), and God Himself is relational—Father, Son, and Holy Spirit in eternal fellowship (John 17:5, 24). When people wrongfully exclude us, ignore us, or turn their backs on us, something deep within us feels the pain. It’s not just a bruised ego—it’s the ache of a heart made for love, fellowship, and acceptance. Acceptance is linked to approval and a sense of belonging or security, especially in relationships that carry authority or influence. Barber notes:

The pain of rejection is very personal. It is also persistent and if not handled properly can have far-reaching effects on our lives. Rejection results from a denial of approval, affection, or recognition by an emotionally significant person or group. If we are unable to cope with our feelings of rejection adequately, they can undermine our sense of worth, corrode our confidence, and give rise to insecurity, helplessness, and frustration.[1]

Isaiah tells us that Jesus “Was despised and forsaken of men, a man of sorrows and acquainted with grief; He was like someone people turned away from; He was despised” (Isa 53:3). The Lord Jesus knows the pain of rejection. Isaiah calls Him “a man of sorrows,” not because He was somber or gloomy, but because He carried the sorrows of a broken world—including the sorrow of being rejected. John tells us that Jesus “came to His own, and they did not receive Him” (John 1:11). By the end of His ministry, Jesus expressed sorrow over those He loved, yet they had rejected Him (Matt 23:37). According to Richards, “Jesus knew the pain of rejection, and the hurt of ridicule. Jesus knew feelings of abandonment and felt the anger of those whose hearts fed on hate. In all this, Jesus suffered.”[2]

Rejection hurts—especially when it comes from someone we admire or respect, like a parent, teacher, or spiritual mentor. When people we look up to affirm us, it strengthens our sense of worth and stability. But when they withhold that affirmation—or worse, turn away—it can shake our confidence and stir up all kinds of emotional turmoil. If we’re not careful, rejection—real or imagined—can lead to resentment, bitterness, and a sinful pattern of self-protection that builds walls instead of bridges. But there’s a better way. Instead of feeding the hurt, we can bring our pain to the Lord and let Him carry the burden. He knows how to heal the wounds no one else sees. By faith, we can choose to respond—not with anger or coldness—but with grace, humility, and love. That’s exactly what Paul did. When everyone deserted him at his first defense (2 Tim 4:16), he didn’t lash out or hold a grudge. He simply said, “May it not be counted against them” (2 Tim 4:16b). That’s similar to the words of Jesus on the cross and Stephen when being stoned (Luke 23:34; Acts 7:60). Grace is stronger than resentment, and love leaves no room for bitterness.

How to Deal with Rejection

Rejection is a difficult part of life, and Christians, though loved and chosen by God, are not immune. Whether it’s personal rejection, ministry opposition, or simply being misunderstood, it can wound deeply. But Scripture provides us with solid, faith-driven ways to respond that are rooted in truth rather than emotion.

First, we must choose to live by faith, not by feelings. Rejection often stirs up emotions of worthlessness, fear, or resentment—but feelings are not reliable indicators of truth. Scripture calls us to “walk by faith, not by sight” (2 Cor 5:7), and that includes not walking by how we feel. Faith clings to what God has said, not what the world says or how the soul may tremble in the moment. When feelings shout “You’re not enough,” faith calmly replies, “I am accepted in the Beloved” (Eph 1:6). Faith is the key. As Christians, we live in a physical and spiritual realm at the same time. It is a dual reality. The Christian life involves living by faith in unseen realities while navigating a world that often hits hard in visible, physical, and emotionally bruising ways. When we experience human rejection, it happens in the physical world, and the pain is relational, social, emotional, physical, and personal. Rejection is often immediate and sensory, while the approval of God is eternal and spiritual, discerned by faith, and applied through His Word (2 Cor 5:7; Heb 11:1). God’s presence doesn’t always come with visible gestures or audible words. His smile is not on a face we can see—but it is real nonetheless, as communicated in the promises of Scripture.

This is where spiritual maturity finds its footing—not in the absence of pain, but in the resolve to interpret life through the lens of God’s Word rather than feelings or circumstances. The apostle Paul, for example, suffered physical beatings (2 Cor 11:23-28), social slander (2 Cor 6:8), and personal abandonment (2 Tim 4:16), yet he wrote with confidence, “Since God is for us, who is against us?” (Rom 8:31). He did not deny the pain but elevated the truth. God’s Word became more real to him than the chains on his wrists or the pain in his heart. As Christians, we must learn to apply Scripture to our situation, to bring the unseen reality of God’s acceptance and love into the very arena where human rejection stings. It’s a discipline of faith—a spiritual defiance against the tyranny of experience. God does not forget His people (Isa 49:15-16), and He does not fail to smile upon us (Num 6:25).

Second, we must seek the Lord in prayer. Samuel is a good example of someone who felt the sting of rejection, and handled it by means of prayer and divine viewpoint thinking. Samuel was a great leader and judge over Israel, but when he grew older, the elders of Israel gathered and said to him, “Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations” (1 Sam 8:5). This was rejection, plain and simple—and it hurt. The text tells us, “But the thing was displeasing in the sight of Samuel” (1 Sam 8:6a). Yet Samuel acted wisely, as a mature believer, for we are told, “Samuel prayed to the LORD” (1 Sam 8:6b). Here is wisdom. God revealed to Samuel that the people’s rejection was not directed at him, but ultimately at the Lord, who told him, “They have not rejected you, but they have rejected Me from being king over them” (1 Sam 8:7). Barber notes, “This new perspective took the sting out of what had happened and kept Samuel from nursing a grievance. God’s words reassured him of his standing before Him.”[3] Prayer allowed Samuel to bring his burden before the Lord and to cast his cares upon Him (1 Pet 5:6-7). This enabled Samuel to process the situation, address the injustice, and express his emotions honestly in the Lord’s presence. Rather than stew in anger, he entrusted the matter to God—and the Lord handled it. Even when others reject us, God remains. He has promised, “I will never desert you, nor will I ever forsake you” (Heb 13:5). The Lord walks with us, and He is for us (Rom 8:31).

Third, view rejection as an opportunity for spiritual growth. James tells us to “consider it all joy” when we encounter trials, for they produce endurance and maturity (Jas 1:2-4). Rejection can deepen our dependence on the Lord, refine our character, and focus our priorities. Paul wrote, “we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). This kind of response is done by faith and not feelings, as we frame the suffering—whether rejection or something else—from the divine perspective as something useful to the Lord to develop and shape us into the people He wants us to be. God wants us to grow up, not just grow old, and the trials of life are sometimes used as His vehicle to bring us where He wants, so that we are better and not bitter.

Fourth, we must respond with grace rather than bitterness. When others insult us, ignore us, or mistreat us, the natural response is to strike back, sulk, or stew in silent anger. But Jesus calls us to something higher, saying, “Bless those who curse you, pray for those who mistreat you” (Luke 6:28). That’s not weakness—it’s the strength of grace. When we bless instead of blast, when we pray instead of plot, we’re walking in the footsteps of our Savior. Peter reminds us that even when Jesus was unjustly treated, “He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23). Jesus didn’t need to defend Himself because He had already placed Himself in the care of the One who judges all things justly. This should be our pattern. When we’re wronged, we don’t have to carry the gavel—we can leave the judgment to God. Our part is to guard our hearts from the slow poison of bitterness. When we choose grace over a grudge, it not only honors the Lord, it keeps us free from the weight of anger, the burden of revenge, and the trap of self-pity. Anyone can return insult for insult, but only Spirit-filled believers can return good for evil (Rom 12:21). This honors the Lord and keeps our hearts free from the corrosion of resentment.

When Rejection is Valid

Rejection, at times, is not only valid, but deserved. If we’re living unwisely, acting like fools, stirring up strife, or harming others—whether through words, actions, or attitudes—it should come as no surprise when people take a few steps back. And honestly, they should. God has not called us to be victims of our own bad decisions, nor has He asked others to applaud our folly (Prov 14:7; 22:10). When people set healthy boundaries to guard their own spiritual, emotional, or even physical well-being from our arrogance or recklessness, they’re not being mean—they’re being wise (Prov 13:20; 27:12). Grace does not mean enabling sin, and love does not mean tolerating abuse. There’s a time to walk with someone—and a time to walk away (Eccl 3:5b).

There are times when rejection is not about someone else’s selfishness, but about our own need for correction. If we gossip, manipulate, lash out, or drain others with constant negativity or entitlement, it’s wisdom—not cruelty—when someone says, “No more.” That’s not rejection rooted in hatred or pride; it’s discernment born out of a love for peace and righteousness (Prov 22:10). Sometimes the wisest thing someone can do is step away. And we need to be mature enough to recognize that not all rejection is persecution. Some of it is wise preservation.

Personally, when I have been foolish (which has been many times), God has used rejection as a corrective tool to help shape my character, prune my pride, and teach me the value of humility, wisdom, and relational integrity. There have been numerous occasions where I’ve had to humble myself, admit my folly to others, accept the consequences of my actions, and seek forgiveness and restoration. That realization—painful as it is—can open the door to real change and healthier relationships.

In conclusion, rejection is painful, but it’s not purposeless. Whether it comes from others unjustly or results from our own folly, God can use it to teach, correct, and mature us. The key is how we respond. When we bring our wounds to the Lord, walk by faith in His Word, and choose grace over bitterness, rejection becomes a refining fire—not a consuming one. In God’s hands, even rejection can become transformative.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Cyril J. Barber, The Books of Samuel: The Sovereignty of God Illustrated in the Lives of Samuel, Saul, and David, vol. One (Eugene, OR: Wipf and Stock Publishers, 2003), 99.

[2] Lawrence O. Richards, The Teacher’s Commentary (Wheaton, IL: Victor Books, 1987), 1032.

[3] Cyril J. Barber, The Books of Samuel, 103.

Totally by His Grace

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Salvation is 100% the work of the Lord—grace from start to finish. It is all of God and none of man. No human effort, no good works, no religious activity can ever satisfy the perfect righteousness of God. Works do not save—they never have, and they never will. The only work that matters is the finished work of Jesus Christ on the cross, where He bore the penalty for sin in full (Mark 10:45; Rom 5:8; 1 Pet 3:18). He gets all the praise and glory.  I dare not try to steal any for myself. Yet, if I think my good works contribute in any way to my salvation, then, to that degree, I am attempting to add to His finished work on the cross. And to that degree, I am trying to steal His glory for myself. Human pride desires this—it wants me to have glory for what I do. But God does not share His glory with sinners, with prideful men who think their tainted good works help save them. No. I am a spiritually dead sinner, separated from God, morally bankrupt, bringing absolutely nothing to God. He does all the work of salvation; I simply receive His grace gift. The moment I believe in Christ, I receive forgiveness of sins (Acts 10:43), the imputation of divine righteousness (Phil 3:9), eternal life (John 10:28), and the absolute guarantee of a future home in heaven (John 14:1-3). He alone deserves all the praise for saving me—an ungodly, wretched sinner who deserves the lake of fire.

Divine forgiveness is granted to me solely by grace through faith in Christ (Eph 2:8-9; Tit 3:5). The Bible teaches that “everyone who believes in Him receives forgiveness of sins” (Acts 10:43). Here, forgiveness is granted solely on the basis of faith in Christ. There is no mention of works, rituals, or human merit—only faith in Christ as the necessary and sufficient condition for receiving forgiveness. Elsewhere, it is written, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph 1:7). Here, the basis of forgiveness is Christ’s sacrificial death, and the means by which it is applied to the believer is God’s grace. The phrase “according to the riches of His grace” underscores that forgiveness is entirely an unmerited gift from God, not something earned or deserved.

Furthermore, the moment a person believes in Jesus Christ as Savior, God declares that person righteous on the grounds that God’s perfect righteousness has been credited to their account (Rom 4:5-7). God gives His righteousness to the one who believes in Christ as Savior. The Apostle Paul describes this as “the gift of righteousness” (Rom 5:17). It’s a free gift from God to us. This righteousness is not our own, which is relative to whatever standard we might follow, but God’s righteousness deposited in us. Paul calls it “the righteousness which comes from God on the basis of faith” (Phil 3:9). When God looks at us, as Christians, He sees His righteousness in us and declares us justified in His sight (Rom 3:24, 28; Gal 2:16). God justifies “the ungodly” the moment we believe (Rom 4:5), and we are “justified by faith apart from works of the Law” (Rom 3:28). Good works should follow our justification (Gal 6:10; Eph 2:10; Tit 2:11-14), but they are never a condition of it (John 3:16; Rom 4:1-5; Eph 2:8-9). We are justified before God, not because of any good works we do, but because of the work of Jesus on the cross and the imputed righteousness of God that is credited to our account (Rom 5:17; 2 Cor 5:21; Phil 3:9). Jesus paid our sin debt on the cross, and we are redeemed “with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). As Christians, we are “justified by His blood” (Rom 5:9), and not by any good works we may produce before, during, or after salvation. That’s total grace!

Grace Offends the Proud

The doctrine of grace offends human pride because it utterly removes all grounds for boasting, leaving no room for personal merit in salvation. People naturally resist the idea that divine forgiveness is granted solely by grace through faith in Christ, apart from any promise of moral improvement (Eph 2:8-9; Tit 3:5). The flesh craves validation, seeking to contribute something—whether good works, religious rituals, or moral effort—to earn or prove righteousness. But Scripture is clear: salvation is an unmerited gift (Rom 6:23; Eph 2:8-9), based entirely on Christ’s work on the cross, received through faith alone in Jesus (Acts 10:43; Rom 4:5). This is intolerable to those who believe their morality or religious devotion should give them an advantage before God. Grace levels the playing field, placing the upright citizen and the lifelong criminal on equal footing—both hopeless apart from Christ, both justified the same way (Rom 3:24, 28; Phil 3:9).

Pride is further offended by grace because it contradicts human notions of fairness. The idea that a sinner who believes in Christ on his deathbed is equally justified as a lifelong churchgoer is repulsive to those who think in terms of merit. But God does not justify the worthy—He justifies “the ungodly” (Rom 4:5). His standard is perfect righteousness, which no one can attain through effort, so He freely credits it to those who believe (Rom 5:17; 2 Cor 5:21). This infuriates those who want to earn or prove their salvation through moral improvement and good works.

Many also reject grace out of fear that it leads to lawlessness. The argument is simple: If works are not required for salvation, won’t people sin freely? It is possible that a person might continue in sin after being saved (1 John 2:1), but not without consequences—either divine discipline (Heb 12:6; cf. 1 Cor 11:30) or loss of eternal rewards (1 Cor 3:10-15). Justification is distinct from sanctification. God, who justifies us, also calls us to be sanctified; however, the former is not conditioned on the latter. We are justified by grace alone, through faith alone, in Christ alone. Though good works should follow salvation (Gal 6:10; Eph 2:10), they are never a condition of it.

God Saves the Helpless

God has saved me, a helpless sinner in need of grace, and He did this as an act of love and mercy toward me, because I cannot save myself (Rom 5:8; Tit 3:5). I am like the helpless, crucified thief next to the Lord of glory—guilty, condemned, and utterly incapable of saving myself. My hands are nailed, unable to perform any good work. My feet are fastened, unable to walk a path of righteousness. I have nothing to offer, nothing to give—only the desperate plea of a condemned sinner in need of grace. Yet, in that moment of helplessness, salvation is as near as the One beside me, and He is open to hear my cry. With a simple act of faith—and faith alone—I turn to Christ, and in compassion and grace He promises me paradise when I die (Luke 23:43). I simply trust Him at His Word, and He saves me entirely. He does the work; I receive the blessing. And oh, what joy fills my soul as I cling to His promise! That is salvation—total, unearned, unmerited, all of Him and none of me. That is total grace! Amen.

Bound to my cross, bearing my blame,
Helpless to save, feeling my shame.
To the Lord of glory, a plea I make,
He speaks, and saves, for mercy’s sake.

His love flows down, so full and free,
He paid the price that ransomed me.
Now heaven’s joy is mine to share,
A home with Christ, beyond compare.

No work I bring to earn His grace,
But from His love, my hands embrace,
The call to serve, to walk His way,
A life of light, His name to praise.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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Pardoned by God and Man

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On February 10, 2005, in Carson City, Nevada, my wife and I stood before the Governor of Nevada, Kenny Guinn, along with the Nevada Supreme Court and the Nevada Attorney General. After a brief discussion, they unanimously granted me a full pardon for the crime that had sent me to prison in 1988. I was elated at this incredible blessing. Having a felony conviction had hindered me from obtaining jobs, securing housing, enrolling in academic institutions, and exercising my right to own and bear arms. The full pardon removed all those restrictions. And by the grace of God, a few months later, I was further blessed when a judge in Clark County, Nevada, agreed to seal my criminal records permanently. Now, if anyone runs a criminal background check on me, it comes back entirely blank—white as snow. Praise God!

God, in His sovereignty, orchestrated the events that led to my full pardon and the sealing of my records. He opened the door and made a way for this blessing. This was an expression of His unfailing love and logistical grace. The Word of God makes it clear that God is gracious and merciful and full of compassion (Psa 103:8-12). Jeremiah wrote, “The LORD’S lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness” (Lam 3:22-23). Oh, how I rejoice in the goodness of God, for He has reached into time and space—into my life—and sovereignly worked to remove barriers and open doors for me. I say, “Bless the LORD, O my soul, and forget none of His benefits” (Psa 103:2), for “There is no other God like You! You forgive sin and pardon the rebellion of those who remain among Your people. You do not remain angry forever, but delight in showing loyal love” (Mic 7:18).

From a governmental perspective, my case highlights the proper function of civil authority as established by God. According to Romans 13:1-4, the role of government is to administer justice, restrain evil, and uphold righteousness. When the legal system operates properly, it punishes wrongdoing but also provides a mechanism for rehabilitation and restoration. A government that grants legitimate pardons recognizes when justice has been satisfied and allows individuals who have demonstrated change to reintegrate into society. This is government functioning under divine establishment principles, upholding justice while also applying mercy where appropriate. The restoration of my rights—including my ability to work, live freely, and bear arms—underscores a critical principle: government should never place an undue burden on those who have been rehabilitated (Prov 29:4; 1 Tim 2:1-2). My duty is to be a good citizen and abide the laws of the land, knowing that if I “Do what is good…[I] will have praise from the same” (Rom 13:3).

Distinctions Between Human and Divine Pardons

As an American citizen and a Christian, I have the privilege of being pardoned both by human officials and by the God of Heaven. Of course, the latter is infinitely more valuable. Though there are similarities between human and divine pardons, there are also appreciable differences.

Typically, a human pardon is granted based on perceived reformation, good behavior, or other justifying factors, considering whether the person has demonstrated remorse, rehabilitation, and is a low risk of reoffending. At the time of my pardon, I had gone fifteen years with steady employment, was involved in jail ministry for twelve years, and was half way through my Master’s degree. These governmental officials who granted me the pardon could see the track record of my improved behavior. In contrast, a divine pardon is granted solely by grace through faith in Christ, requiring no promise of moral improvement (Eph 2:8-9; Tit 3:5). The Bible teaches that “everyone who believes in Him receives forgiveness of sins” (Acts 10:43). Here, forgiveness is granted solely on the basis of faith in Christ. There is no mention of works, rituals, or human merit—only faith in Christ as the necessary and sufficient condition for receiving pardon. Elsewhere, it is written, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph 1:7). Here, the basis of forgiveness is Christ’s sacrificial death, and the means by which it is applied to the believer is God’s grace. The phrase “according to the riches of His grace” underscores that forgiveness is entirely an unmerited gift from God, not something earned or deserved.

Furthermore, the moment a person believes in Jesus Christ as Savior, God declares that person righteous on the grounds that God’s perfect righteousness has been credited to their account (Rom 4:5-7). God gives His righteousness to one who believes in Christ as Savior. The Apostle Paul describes this as “the gift of righteousness” (Rom 5:17). It’s a free gift from God to us. This righteousness is not our own, which is relative to whatever standard we might follow, but God’s righteousness deposited in us. Paul calls it “the righteousness which comes from God on the basis of faith” (Phil 3:9). When God looks at us, as Christians, He sees His righteousness in us and declares us justified in His sight (Rom 3:24, 28; Gal 2:16). God justifies “the ungodly” the moment we believe (Rom 4:5), and we are “justified by faith apart from works of the Law” (Rom 3:28). Good works should follow our justification (Gal 6:10; Eph 2:10; Tit 2:11-14), but they are never a condition of it (John 3:16; Rom 4:1-5; Eph 2:8-9). We are justified before God, not because of any good works we do, but because of the work of Jesus on the cross and the imputed righteousness of God that is credited to our account (Rom 5:17; 2 Cor 5:21; Phil 3:9). Jesus paid our sin debt on the cross, and we are redeemed “with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). As Christians, we are “justified by His blood” (Rom 5:9), and not by any good works we may produce before, during, or after salvation. That’s total grace!

A human pardon restores legal rights but does not change a person’s nature or guarantee permanent standing. A divine pardon removes the penalty of sin and grants believers eternal righteousness in Christ (Rom 5:17; 2 Cor 5:21; Phil 3:9). Unlike human pardons, which apply to specific offenses, God’s pardon covers all sin—past, present, and future (Psa 103:12; Heb 10:17), removing wrath and condemnation (John 3:16; Rom 8:1; 33-34). As Christians, God pardons all our sins, so that there is nothing that separates us from Him, nor ever will. As a Christian, all my future sins are already judicially forgiven by God and there’s no danger of facing the lake of fire, for “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). As a Christian, I am eternally secure in my relationship with God because I have eternal life (John 10:28), which can never be lost or forfeited because of personal sin. If I turn to sinful living (which is a possibility), I can experience divine discipline in time (Heb 12:6), loss of eternal rewards (1 Cor 3:10-15), and potentially face a painful death by the hand of God (1 Cor 11:30; 1 John 5:16-17). However, I will never face the lake of fire, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1).

Both human and divine pardons grant release—the former from legal consequences, the latter from eternal separation from God (John 3:16; Rom 6:23). While human pardons involve acts of mercy, divine pardon is the ultimate expression of grace, freely given and freely received (Rom 6:23; Eph 2:8-9). A human pardon may restore civil rights, but only a divine pardon restores sinners to God as His children and heirs (John 1:12; Rom 8:17). The key difference is that human justice considers human behavior, while God’s justice, satisfied because of the work of Christ, grants righteousness through faith alone (2 Cor 5:21; Phil 3:9). A human pardon grants legal freedom, but only a divine pardon makes us spiritually alive and secures our eternal destiny forever with God.

Summary

Reflecting on my journey from conviction to pardon, I see the unmistakable hand of God’s grace at work. My full pardon and the sealing of my record were not just acts of human mercy but tangible demonstrations of God’s sovereign care and faithfulness. Through it all, I am reminded that while human justice can restore my legal standing, only divine justice—satisfied in Christ—can truly cleanse me from all sin and grant me eternal life. The contrast between human and divine pardons highlights the immeasurable grace of God, who does not require proof of reformation but justifies me—the ungodly—by faith alone in Christ alone. Though my past remains a historical fact, in Christ, I stand completely forgiven, clothed in His righteousness, and free from all condemnation. Just as my legal record is now white as snow, so too has God removed my sins—all of them—as far as the east is from the west (Psa 103:12). For this, I am humbled at His mercy, knowing that His grace opens doors for a future that is free from the burdens of my past.

Dr. Steven R. Cook

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Confession of Sins for the Christian

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The Bible mentions two kinds of forgiveness: judicial forgiveness, which removes the eternal penalty of sin at salvation (Eph 1:7), and parental forgiveness, which restores fellowship with God when believers confess their sins (1 John 1:9). At the moment of faith in Christ (John 3:16), the benefits of the cross are applied to us, and we receive forgiveness of sins and eternal life. Scripture affirms that “everyone who believes in Him receives forgiveness of sins” (Acts 10:43b; cf. Eph 1:7). This forgiveness is judicial in nature, granted by God as Judge. It is through the work of the cross that all our sins—past, present, and future—are completely forgiven at the moment of salvation (Col 2:13-14; Heb 10:10, 14). As a result, the threat of eternal separation from God in hell is forever removed, as Paul declares, “Therefore there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). This judicial forgiveness secures our eternal standing before God and establishes an unbreakable relationship with Him as His children (John 1:12; 10:28; Rom 8:15-17).

Though Christians possess eternal life and are never in danger of the lake of fire, we continue to have a sin nature (1 John 1:8) and commit personal acts of sin (1 John 1:10). There are no sinless saints, for “there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20), and “we all stumble in many ways” (Jam 3:2). While our eternal standing before God as Judge is secure, our daily fellowship with Him as Father can be disrupted by sin. When this occurs, we are directed to seek forgiveness—not to regain salvation, but to restore fellowship. The apostle John instructs believers, “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). Fruchtenbaum correctly states, “This is not a salvation verse; it is simply a verse which deals with the sins committed by people who already are believers.”[1] This is a familial forgiveness, rooted in our relationship with God as our loving Father (Matt 6:9). Just as a misbehaving child may strain their relationship with a parent without dissolving it, so too sin hinders our communion with God without altering our secure position in His family. The confession of sin and the subsequent forgiveness granted by God are mentioned throughout the Bible (Psa 32:5; 51:1-4; Neh 1:6; Dan 9:4-5; Matt 3:6).

When Christians sin—and we all sin—we step outside of God’s will and grieve the Holy Spirit (Eph 4:30). In that moment, we are in a state of carnality, operating according to our sin nature (Rom 7:14-25; Gal 5:16-17). As disobedient children of God, we become subject to His loving discipline if we remain in that state (Heb 12:6; Rev 3:19). Restoration to fellowship with God requires His forgiveness, granted as a Father to His child, which brings us back into His will. It is never God’s will that we sin (1 John 2:1), but when we sin, it is always His will that we confess our sins to Him (1 John 1:9), receive His forgiveness and be restored to fellowship.

1 John 1:9 begins with the conditional particle “if” (ean, ἐάν), indicating that confession is not automatic but requires the believer’s volitional participation. In other words, each Christian must choose to come to God and confess their sin directly to Him. The Greek word for “confess” (homologeō, ὁμολογέω) means “to say the same thing” or “to agree.” Confession involves agreeing with God about the nature of one’s sin, acknowledging it for what it is without excuse or evasion. It is a personal admission to God of specific sins. The plural “sins” (hamartias, ἁμαρτίας) means individual acts of sin are in view and not the Christian’s sin nature.

The phrase “He is faithful and righteous” highlights God’s character as the basis for forgiveness. God’s faithfulness means He will act consistently with His promises. God cannot lie (Heb 6:18). He always keeps His Word. He is true to His relationship with believers, which ensures that He will forgive when confession occurs. God’s righteousness refers to His moral integrity and justice. Forgiving sin is not an act of compromise for God; rather, it is consistent with His righteous nature because Christ has already borne the penalty for all sin on the cross (Rom 3:24-26; 1 John 2:2). His forgiveness is legally and morally just. God always forgives our sins. The verb “to forgive” (aphiēmi, ἀφίημι) means to send away or release. This forgiveness does not pertain to eternal salvation, as justification before God is a once-for-all act (Rom 3:28; 5:1; Eph 2:8-9). Instead, it refers to the restoration of fellowship with God. Sin disrupts fellowship, and forgiveness restores the believer to intimate communion with Him (1 John 1:6-7).

And John tells us He will “cleanse us from all unrighteousness.” The term “cleanse” (katharizō, καθαρίζω) speaks of purification. This purification pertains to “all unrighteousness” (adikia, ἀδικία), which includes sins that may not have been explicitly confessed, for “All unrighteousness is sin” (1 John 5:17a). This demonstrates God’s comprehensive work of restoration when the believer comes to Him in humility and confession. While confession focuses on known sins, God’s grace extends to cleansing the believer of any unnamed sins or lingering unrighteousness. That is, when Christians confess their known sins to God, He forgives the specific sins that are named, and cleanses His child from all other sins that were not confessed. According to MacDonald:

“The forgiveness John speaks about here is parental, not judicial. Judicial forgiveness means forgiveness from the penalty of sins, which the sinner receives when he believes on the Lord Jesus Christ. It is called judicial because it is granted by God acting as Judge. But what about sins which a person commits after conversion? As far as the penalty is concerned, the price has already been paid by the Lord Jesus on the cross of Calvary. But as far as fellowship in the family of God is concerned, the sinning saint needs parental forgiveness, that is, the forgiveness of His Father. He obtains it by confessing his sin. We need judicial forgiveness only once; that takes care of the penalty of all our sins—past, present, and future. But we need parental forgiveness throughout our Christian life.”[2]

1 John 1:9 encourages believers to maintain transparency with God by regularly confessing sins. This practice keeps the believer in close fellowship with the Lord and provides ongoing assurance of His forgiveness and cleansing. It also fosters humility and reliance on God’s grace. As believers walk in the light (1 John 1:7), they can trust that God’s faithfulness and righteousness will sustain them in their relationship with Him.

In summary, judicial forgiveness is a once-for-all act accomplished at salvation, while familial forgiveness is ongoing and necessary for maintaining intimacy with God. Both stem from God’s grace, mediated through the person and work of Christ. Recognizing these distinctions enables believers to rest in the security of eternal life while actively pursuing restored fellowship with God through confession (Psa 32:2-5; 1 John 1:9). Thus, the believer can rejoice in the promise of eternal forgiveness while humbly seeking daily cleansing to walk in close fellowship with the Lord.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition (San Antonio, TX: Ariel Ministries, 2016), 95.

[2] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2310–2311.

The Price of Forgiveness

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Forgiveness comes at a price. Though it may be offered freely to the offender, it always costs the giver something. The word “forgive” translates the Greek verb aphiemi (ἀφίημι), which means to let go, cancel, send away, or pardon. Forgiveness refers to the act of releasing someone from a debt or offense without demanding payment or retribution. For example, in the Gospel of Matthew, Jesus told a parable about a king who had a servant who owed him a great debt of ten thousand talents (Matt 18:23-35). A talent was a unit of weight equal to 75 pounds, and the parable does not specify whether these were talents of silver or gold. If the debt were in silver, it would approximate 372 million dollars (at $31 an ounce); if in gold, it would be worth 32.4 billion dollars (at $2,700 an ounce). When the servant “did not have the means to repay” his debt (Matt 18:25), we are told, “the lord of that slave felt compassion and released him and forgave him the debt” (Matt 18:27). In Jesus’ parable, the king absorbed the loss, essentially forfeiting the massive amount of money owed to him and releasing the debtor from the obligation of repayment.

God Offers Forgiveness

God offers forgiveness to the entire human race who have sinned against Him. His forgiveness is possible because Jesus paid the overwhelming sin-debt we owed to God. Divine forgiveness is available to us because of the great price that Jesus paid when He was on the cross, when He died for the sins of the whole world (John 3:16; 1 John 2:2). Jesus’ death fully satisfied God’s righteous demands concerning our sin, for Jesus “Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cd. Rom 3:24-26; 1 John 4:10). The word “propitiation” translates the Greek word hilasmos (ἱλασμός) means appeasement or satisfaction. What John is saying is that Jesus’ sacrifice on the cross atoned for our sins in such a way that God’s anger was appeased by His death. The death of Christ was the sacrifice that satisfied the Father’s righteous demands concerning our sins.

The Price of Divine Forgiveness

Jesus paid the price for our sins. Divine forgiveness of sins is made possible because Christ has already paid the penalty for sin through His substitutionary death on the cross (1 Pet 2:24; 2 Cor 5:21). The blood of Christ was the coin of the heavenly realm that paid our sin-debt, as Peter wrote, “you were not redeemed with perishable things like silver or gold…but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). That was the price paid for our sins, and it was paid in full on the cross, where Jesus hung between heaven and earth. By believing in Christ, the sinner receives judicial forgiveness as a completed work, not as an ongoing process or conditional reward.

Christians who are already saved are instructed to confess their sins to God on a regular basis (1 John 1:9). This confession pertains to familial forgiveness, which restores fellowship with God as our Father after we have sinned. It is distinct from judicial forgiveness, which occurs as a single event when we trust in Christ and are declared righteous before God as Judge. Judicial forgiveness brings us into the family of God once and for all, while familial forgiveness is ongoing and restores our relational harmony with God (see my article: Two Kinds of Forgiveness with God).

God’s Forgiveness Must be Received

God’s forgiveness must be received by sinners, or the full benefits of the cross are not applied. Though Jesus died for everyone (John 3:16; 2 Cor 5:14-15; 1 Tim 2:5-6; 2 Pet 3:9; 1 John 2:2), the benefits of His work on the cross are applied only to those who believe in Him as Savior. We receive forgiveness of our sins at the moment we trust in Jesus as our Savior. Scripture states that “everyone who believes in Him receives forgiveness of sins” (Acts 10:43b; cf. Acts 13:38; 26:18; Col 1:14). The word “receives” translates the Greek verb lambanō (λαμβάνω), which means to receive, obtain, or take possession of something. The term often implies actively taking hold of something that is offered. In the context of Acts 10:43, the word indicates the reception of forgiveness is a gift from God, something made available through faith in Christ. God is satisfied with Jesus’ payment for our sins and He offers us total judicial forgiveness if we’ll accept His gracious terms and trust in Christ as our Savior.

Jesus is Our Example of Forgiveness

While on the cross, Jesus sought the forgiveness for those who crucified Him, praying, “Father, forgive them; for they do not know what they are doing” (Luke 23:34). Despite His suffering, Jesus displayed a forgiving attitude toward those who hated Him, lied about Him, mistreated Him, and crucified Him. His offenders were not seeking His forgiveness, yet He was willing to give it. By asking the Father to forgive those involved in His crucifixion—including the religious leaders, citizens, and soldiers—Jesus extended grace to His enemies and modeled His own teaching to love and pray for those who persecute us (Matt 5:44). His request for the Father to forgive functions as an imperative of request. Jesus was not demanding that the Father forgive but humbly and lovingly interceding on behalf of His persecutors. His prayer was not a declaration of forgiveness for His attackers, as forgiveness requires personal faith in Him. Only those who believe in Him receive forgiveness of sins, as Scripture states, “Everyone who believes in Him receives forgiveness of sins” (Acts 10:43). Instead, His prayer expressed a desire for their opportunity to receive forgiveness. If Jesus could pray for those who tortured and killed Him, how much more should we forgive others for their offenses against us (Col 3:13; Eph 4:32)? Through this prayer, Jesus emphasizes that God’s grace is greater than human sin.

We Should Forgive One Another

As Christians, we should be predisposed to forgive others. Scripture presents two kinds of forgiveness. The first is unconditional. This form of forgiveness is one-sided. It is extended by the one who has been offended, even when the offender does not seek forgiveness or turn from sinful behavior. Such forgiveness may still include wise boundaries to prevent further harm and to avoid the corrupting influence of an unrepentant offender. Unconditional forgiveness benefits the believer personally, because holding on to resentment is spiritually corrosive. Harboring unforgiveness is like drinking poison and hoping the other person dies. It damages the soul that carries it. The second kind is conditional forgiveness. This occurs when the offender seeks forgiveness and reconciliation. Here, agreement and restoration take place. Conditional forgiveness not only releases the offender from the offense, but also repairs and renews the broken relationship. These two forms of forgiveness parallel the two expressions of God’s grace in Scripture. Common grace is God’s kindness extended to all people regardless of their response to Him (Matt 5:45; Acts 14:17). Special grace refers to the blessings given to those who have trusted Christ as Savior and belong to His family (Gal 3:26; Eph 2:8–9).

The Price We Pay to Forgive Others

When we forgive someone who has wronged or hurt us, we release them from any debt they owe and we absorb the loss or pain into ourselves. They don’t deserve it, but neither did we deserve the forgiveness we received from God. He paid the price for our sin, and it was very costly to Him. And when we forgive, it can be costly to us as well. We forgive others as an act of obedience because God directs us to forgive as He has forgiven us (Eph 4:32). In doing so, we display His grace toward others who don’t deserve it. Forgiveness involves choosing to let go of resentment, anger, or the desire for personal vengeance against the offender, recognizing that God is the ultimate judge (Rom 12:19). Jesus taught that forgiveness should be extended repeatedly, reflecting God’s boundless mercy. When Peter asked Jesus, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” (Matt 18:21). To which Jesus replied, “I do not say to you, up to seven times, but up to seventy times seven (Mat 18:22; cf. Luke 17:3-4).

Forgiveness can be especially difficult in situations where the offender is unrepentant or where forgiveness does not lead to reconciliation or restored trust. Forgiving another person is not a denial of the hurt caused, nor does it necessarily eliminate consequences for the offender (such as if he broke the law); however, it is an act of obedience and faith, trusting that God sees and will vindicate the wronged party according to His perfect justice (Psa 37:5-6), “after all it is only just for God to repay with affliction those who afflict you” (2 Th 1:6).

What Forgiveness is Not

Forgiveness does not mean forgetting the offense or erasing its memory. Rather, it involves choosing not to dwell on the wrong or allow it to dominate our thoughts and actions. Similarly, forgiveness does not eliminate all consequences of sin. Even when forgiveness is extended, the offender may still face legal, relational, or other repercussions as a result of their actions (Gal 6:7-8). Furthermore, forgiveness does not equate to enabling sinful behavior. It is not an invitation to tolerate or excuse ongoing wrongdoing, and it may require setting boundaries to ensure protection and accountability.

Forgive and Avoid

Though we are to have a forgiving spirit toward everyone, that does not mean we associate with everyone or allow them into our lives. The reality is that some people are dangerous and can cause us great harm if we befriend them. We can both forgive and avoid some people. There are people committed to a lifestyle of sin who will cause us harm and teach us bad ways if we associate with them. Scripture tells us, “Do not associate with a gossip” (Prov 20:19), and “do not associate with a man given to anger; or go with a hot-tempered man” (Prov 22:24), and “do not associate with rebels” (Prov 24:21). Paul said to Christians in Corinth, “I wrote to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person” (1 Cor 5:11). And in his letter to the Christians in Thessalonica, Paul wrote, “If anyone does not obey our instruction in this letter, take special note of that person and do not associate with him, so that he will be put to shame” (2 Th 3:14). David wrote, “I do not associate with deceitful men, or consort with those who are dishonest. I hate the mob of evil men, and do not associate with the wicked” (Psa 26:4-5). The wicked are to be avoided, for they “are like the tossing sea, which cannot rest, and its waters toss up refuse and mud” (Isa 57:20).

Summary

In summary, forgiveness is a costly yet essential virtue for the believer, modeled perfectly by God and demonstrated supremely through the sacrificial death of Jesus Christ. Divine forgiveness, freely offered to all humanity, was made possible through the payment of our immense sin-debt by Christ’s substitutionary death on the cross (Rom 3:24-26; 1 John 2:2; 1 Pet 1:18-19). God’s forgiveness is judicial and permanent for those who trust in Christ (Acts 10:43; Eph 1:7). Christians are called to forgive others as an act of grace and obedience, reflecting the character of God (Eph 4:32; Col 3:13). Forgiveness does not negate justice, excuse sin, or eliminate the need for boundaries, but it releases the offended from bitterness and entrusts judgment to God, who is sovereign and righteous (Rom 12:19; 2 Th 1:6). Ultimately, forgiveness demonstrates humility, faith, and trust in God’s perfect justice, allowing us to glorify Him and maintain a spirit of grace even in difficult circumstances. By forgiving others, we follow Christ’s example, embodying His love and offering a testimony of the transformative power of His grace (Matt 5:44-45; 1 Pet 2:23).

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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Biblical Strategies for Dealing with a Toxic Supervisor

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A Scolding BossSome years ago, I suffered under a toxic boss who had a very controlling personality. She meticulously managed her public image, maintaining a polished but fake charm, and used relationships to maintain her power. Despite her initial charm, her character flaws became evident over time. On several occasions, I witnessed her using intimidation tactics with staff, shutting them down in an unjust and cold manner. Over the years, I saw others suffer under her abusive leadership, with most resigning out of frustration. Her noxious behavior created a psychologically harmful work environment, undermining trust and morale among the staff. Many avoided her whenever possible.

For years, I felt dread toward her due to her overly critical, unpredictable, and harsh behavior. Other employees shared this sentiment, anticipating her criticism or unfair treatment. This dread created a tense work environment, damaging morale and productivity. As a bully boss, she used her authority to intimidate and mistreat employees through cold looks, constant criticism, unfair demands, and threats. This pervasive anxiety affected every aspect of the workday, leading to unwarranted stress, decreased job satisfaction, and physical symptoms like tense muscles and migraines (which I experienced for years). Her poor leadership broke down team cohesion. Over time, I noticed that she would hide her behavior by presenting a completely different persona to the board or outside observers. She acted charming, competent, or even supportive in their presence, creating a stark contrast with how she treated us. This made it difficult for me and others to prove her bullying.

Cold Bully BossI tried to reason with her on multiple occasions about work-related matters, but she wouldn’t listen and appeared closed-minded. She then began a process of elimination by marginalizing me, ignoring me in person, and in public settings. This tactic made me feel isolated, devalued, and unsupported, which felt like a betrayal and was very demoralizing. Her acts of rejection, ignoring me, and social isolation were very painful and caused me to experience psychological and emotional disequilibrium. Her lack of communication created uncertainty, making me feel insecure about my job status, performance, and future with the company. Her betrayal as a trusted supervisor hurt me. Biblically, David experienced the pain of betrayal, lamenting, “My friend, the one I trusted completely, the one who shared my food, has turned against me” (Psalm 41:9). Even Jesus “was deeply troubled” when Judas was about to betray Him (John 13:21). As people, none of us are exempt from the hurt caused when a trusted person turns against us for no good reason.

Having never experienced this kind of toxic behavior before, I found myself mentally and emotionally derailed and, for a while, did not know how to deal with it. I was completely caught off guard, and it took me several months to recognize the pattern of what was happening, to make sense of my mental and emotional state, and develop a strategy to fight against feeling devalued as a human being. For a short time, I experienced depression and sought professional medical help from my doctor, which was helpful.

As a Christian, I naturally turned to the Lord, prayed constantly, read a lot of Scripture, claimed Bible promises, and decided to live by faith. I was hurt but chose not to hate. In dealing with the hurt and challenges posed by my toxic supervisor, I began a journey of developing biblical coping mechanisms that helped sustain me mentally and emotionally.

A Thinking ManMy first course of action was to reprioritize my life and give attention to what mattered most. The years of dealing with a toxic boss had negatively impacted my marriage. After reflecting on my situation at work, I decided to step down from my position and assume a lesser role that removed me from daily interaction with my supervisor. I had to take a cut in pay, but I thought it was necessary given my painful circumstances at work. The subsequent separation from my boss was healthy, as it removed me from the line of fire. It took me a few months to recalibrate my thoughts and feelings, but after seeking medical help and digging deeply into God’s Word, the dark clouds rolled away, and the sun began to shine again in my life. What follows are some of the practices I employed during my time of dealing with a toxic boss, and these continue to be part of my daily routine.

  1. A Man Reading His BibleMeditate on God’s Word. David wrote of the righteous person who delights “in the law of the LORD, and in His law he meditates day and night” (Psa 1:2; cf. Josh 1:8). Elsewhere it is written, “O how I love Your law! It is my meditation all the day” (Psa 119:97). Paul wrote, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God” (Col 3:16). Meditating on Scripture involves more than just reading it. It encompasses a consistent practice of engaging with the text, allowing its teachings to permeate the mind. This process includes regularly reading passages from the Bible and taking time to ponder their meanings and implications. Throughout the day, meditation on Scripture encourages reflection on how its principles apply to daily life. This practice helps integrate biblical wisdom into everyday living and supports spiritual growth. This was essential for me during this difficult time.
  2. Manage my thoughts. Disciplining my mind to focus on God rather than my problems was critical. Isaiah wrote, “You keep him in perfect peace whose mind is stayed on you, because he trusts in you” (Isa 26:3). Paul wrote, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). I learned that the stability of the Christian life depends, to a large degree, on the biblical content and continuity of my thinking. It’s not only what I think but also what I continue to think about that brings mental peace. If I focus on problems rather than God, my peace fades.
  3. A Man Walking with BibleLive by faith. I understand the Christian life starts and ends with faith, which provides stability for my soul during difficult times. God said, “My righteous one shall live by faith” (Heb 10:38a). I need to trust God at His Word, claiming His promises and obeying His directives. Scripture teaches me to “walk by faith, not by sight” (2 Cor 5:7) and to “Trust in the LORD with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight” (Prov 3:5-6). As a Christian, I need to “trust in Him at all times” (Psa 62:8a) because “God is our refuge and strength, a very present help in trouble” (Psa 46:1). My challenge was to make sure my faith was greater than my feelings.
  4. Don’t complain. It’s easy for me to start complaining when I’m under attack, especially if I feel it’s unjust. However, I must be careful because once I start down this road, it becomes increasingly difficult to turn back, and complaining does not solve my problems. Scripture tells me, “Do all things without complaining or arguing” (Phil 2:14) and “Be hospitable to one another without complaint” (1 Pet 4:9). I must admit, this was challenging for me, but I realize complaining fixes nothing and can actually create a path for mental attitude sins to develop. As difficult as it was for me, I chose a faith response to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God’s will for you [me] in Christ Jesus” (1 Th 5:16-18). This helped shield my soul from the intruding darkness that confronted me.
  5. Kneeling ManPray for leadership. God’s Word directs me to pray for leaders, and I made it a discipline to pray for my boss on a daily basis. Paul wrote, “I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity” (1 Tim 2:1-2). Praying for leadership is an act of faith and obedience to God, even though a leader may be unjust. I did not approve of my supervisor’s values and practices, but I did not hate her either. I chose to pray for her and to seek God’s best in her life.
  6. Respect leadership. Respecting leadership can be challenging, especially when I realize those in positions of leadership may not operate according to the same ethical standards that guide me. It helps me to understand that respect does not mean approval. Peter wrote, “Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly” (1 Pet 2:18-19). This was accomplished by faith and not feelings.
  7. FurnaceRealize God uses difficulties to develop my character. God sometimes places me in the furnace of affliction to burn away the dross of weak character and to refine the golden qualities He wants to see in me. And whenever He turns up the heat, He never takes His hand off the thermostat. My response is always to be one of faith, as I trust Him in the trial. Paul wrote, “we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). To “rejoice” in problems is surely an act of faith. James wrote similarly, saying, “Consider it all joy, my brethren, 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). My faith was not always as strong as I would have liked, and there were times when darkness invaded my soul. Still, I learned to apply these verses to my boss and situation and, over time, grew stronger.
  8. Disassociate when possible. David wrote, “I do not associate with deceitful men, or consort with those who are dishonest” (Psa 26:4). David wanted to be a person of humility, truth, and righteousness, and because he understood that “Bad company corrupts good character” (1 Cor 15:33), he chose to disassociate from people marked by deceit and dishonesty. David’s choice to separate highlights his commitment to a life of integrity and devotion to God. Spiritual health sometimes necessitates, when possible, separating from those who operate by worldly values that are contrary to God and His Word.
  9. Avoid trouble when possible. God’s Word directs me to make good choices, and sometimes this means being wise by avoiding unethical and harmful people. Solomon wrote, “A shrewd person sees danger and hides himself, but the naïve keep right on going and suffer for it” (Prov 22:3). It is valid, when possible, to avoid the attacks of abusive leaders. David twice fled when Saul tried to kill him with a spear (1 Sam 18:11; 19:10) and refused to retaliate, even when he had the opportunity (1 Sam 24:4-6). Obadiah hid one hundred prophets of the Lord from the hostile attacks of Ahab and Jezebel (1 Ki 18:1-4). Jehosheba hid Joash from the attacks of Athaliah, “So he was hidden with her in the house of the LORD six years, while Athaliah was reigning over the land” (2 Ki 11:3). Twice, it is recorded that Jesus “hid Himself” from some of the hostile Jewish leadership who wanted to kill Him (John 8:59; 12:36). When possible, to mitigate conflict, I avoided my boss by taking a path that circumvented her office or walking past the breakroom when she was there.
  10. Defend yourself legally when necessary. Some leaders are abusive, and there may be times when legal action is required as a means of self-protection. On one occasion, the apostle Paul used legal force and exercised his rights as a Roman citizen to protect himself from a flogging (Acts 22:25-29). As Paul was about to be whipped, he asked, “Is it lawful for you to scourge a man who is a Roman and uncondemned?” (Acts 22:25). Once the Roman commander was aware of Paul’s legal status, they “immediately let go of him” (Acts 22:29). On another occasion, when Paul felt he was not getting a fair trial (Acts 25:7-12), he said, “I appeal to Caesar” (Acts 25:11), which was the highest court in the land. Christians have the right, like any law-abiding citizen, to protect themselves by means of legal action against unjust suffering. I did not pursue this option, partly because I did not know what my legal rights were, and the agency did not have an HR at the time to help guide me, so I absorbed the injustice and moved on as best I could.
  11. God Will Avenge 3Let God deal out retribution. It is valid for Christians to operate from a place of justice, but never revenge. Scripture states, “Do not say, ‘I will repay evil;’ wait for the LORD, and He will save you” (Prov 20:22). It also says, “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 12:17-19a). Additionally, it is written, “See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people” (1 Th 5:15). Peter wrote, “All of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing” (1 Pet 3:8-9). God will dispense justice in His time and way, as Paul states, “It is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted” (2 Th 1:6-7). I chose to operate from a divine viewpoint and to place the matter in God’s hands, letting Him administer justice as He sees fit.
  12. ForgivenessForgive the offender. I chose to forgive my boss, even though she did not apologize or change her behavior. I think of the words of Jesus, who said, “But if you do not forgive others their sins, your Father will not forgive your sins” (Matt 6:15). It’s interesting that Jesus prayed for those who crucified Him, saying, “Father, forgive them” (Luke 23:34). This did not remove the guilt of His attackers but did express the heart of Jesus toward those who harmed Him. Wanting to be like my Savior, I chose to have a forgiving heart toward my boss. Unconditional forgiveness benefits me personally, for holding on to unforgiveness is like drinking poison and hoping the other person dies. It doesn’t work out very well for me.
  13. Maintain integrity. Despite the toxic environment, I needed to act with integrity and pursue righteousness. David wrote, “May integrity and honesty protect me, for I put my hope in You” (Psa 25:21). Solomon wrote, “Whoever walks in integrity walks securely, but whoever takes crooked paths will be found out” (Prov 10:9), and “The integrity of the upright guides them, but the unfaithful are destroyed by their duplicity” (Prov 11:3). Pursuing integrity meant pursuing God’s will for me, being honest with Him and truthful with others, and abiding by the ethical standards set forth in Scripture.
  14. A Man and His WifeTake time to rest and pray. As a caregiver, it’s important that I make time to rest and pray, for I cannot pour from an empty vessel. Even Jesus, during His earthly ministry, made time to get away by Himself to rest and pray. In Luke’s Gospel, we’re told, “Jesus Himself would often slip away to the wilderness and pray” (Luke 5:16), and “He went off to the mountain to pray, and He spent the whole night in prayer to God” (Luke 6:12; cf. Matt 14:23). Making time for rest is a necessity for good mental health. Lewis Sperry Chafer wrote, “It is a serious thing to remove the element of relaxation and play from any life. We cannot be normal physically, mentally, or spiritually if we neglect the vital factor in human life. God has provided that our joy shall be full” (Lewis S. Chafer, He That Is Spiritual, p. 61).

In summary, I endured years of dealing with a toxic supervisor, which led to intense emotional and psychological struggles. Initially, I grappled with feelings of betrayal and isolation, but I turned to God and His Word for support and guidance. By employing biblical coping strategies, I found strength, peace, and resilience in the midst of my adversity while maintaining my faith and integrity. I also had to reprioritize my life and make hard choices that ultimately brought about marital, social, and psychological stability.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Interestingly, even after Judas betrayed Jesus with a kiss (Matt 26:49), Jesus still called him “Friend” (Matt 26:50), which was a final act of grace from a heart of love. Nevertheless, Jesus was troubled by Judas’s betrayal.

Salvation from Sin and its Consequences

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Our salvation is necessary because of the problem of sin. The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. The Hebrew word chata (חָטָא) means “to miss the target, or to lose the way,”[1] and the Greek word hamartanō (ἁμαρτάνω) is defined as “miss the mark, err, or do wrong.”[2] In Judges 20:16 the Hebrew word is used of skilled soldiers who do not miss their target, and in Proverbs 19:2 of a man who hurries and misses his way.[3] Sin is when we transgress God’s law and depart from His intended path.[4] The apostle John states, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Sin is a failure to conform to the holy character of God, a deviation from His righteous will.

Divine laws are a reflection of the righteousness of God. The righteousness of God may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. God’s character is the basis upon which all just laws derive; either divine laws from God Himself or human laws which conform to His righteousness.[5] Merrill F. Unger states:

“The underlying idea of sin is that of law and of a lawgiver. The lawgiver is God. Hence sin is everything in the disposition and purpose and conduct of God’s moral creatures that is contrary to the expressed will of God (Rom 3:20; 4:15; 7:7; Jam 4:12, 17). The sinfulness of sin lies in the fact that it is against God, even when the wrong we do is to others or ourselves (Gen 39:9; Psa 51:4).”[6]

Robert B. Thieme Jr. states:

“Man’s sin is disobedience to, or falling away from, God’s perfect standard and expressed will. Regardless of the sinner’s action or intent, all sin is ultimately directed against God (Gen 39:9; Psa 51:4). The temptation for sin comes from the sin nature, but only when volition consents is the sin committed. Knowingly or unknowingly, man transgresses divine standards because he wills to do so.”[7]

The First Sin

God is sovereign and permits sin, but is never the author of it. Sin is the expression of a creaturely will that is set against God. The first sin occurred in heaven, by Lucifer, an angel of the class of cherubim.  Scripture reveals that Lucifer “had the seal of perfection, and was full of wisdom and perfect in beauty” (Ezek 28:12). Lucifer personally served in the presence of God (Ezek 28:13-14), until he sinned. God said of him, “You were blameless in your ways from the day you were created until unrighteousness was found in you” (Ezek 28:15). Being the first creature to fall away from God, his sin was purely volitional and self-actuated, as there was no temptation or sin apart from the first sin he committed. And the first sin he committed was a mental attitude sin, as God says of him, “You were internally filled with violence, and you sinned” (Ezek 28:16). Satan’s violence was connected with his pride, as the Lord states, “Your heart was lifted up because of your beauty; you corrupted your wisdom by reason of your splendor” (Ezek 28:17). Satan is brilliant in mind and appearance, but his pride is his weakness, as it corrupts his ability to reason. And Satan, having an inflated sense of himself, thought he could be God, and sought to usurp the Lord’s place over the creation (Isa 14:12-14). Satan also convinced a third of the angels to follow him in his rebellion (Rev 12:4, 7). Satan operates from a base of power, which takes priority over all else. And he will employ reason to the degree that it accommodates his power; however, if his power is threatened, he will abandon reason and resort to lies, manipulation, and brute force if needed.

The Fall of Humanity

Adam and EveSatan’s kingdom of darkness was expanded to include the earth when he persuaded Adam and Eve to follow him rather than God (Gen 3:1-8). The first human sin occurred in the Garden of Eden. God had warned Adam and Eve, saying, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). The warning was that if they disobeyed God, on that very day, they would die. When Satan came into the Garden of Eden, he engaged Eve through discussion, posing a question, “Indeed, has God said, ‘You shall not eat from any tree of the garden?’” (Gen 3:1), and after hearing Eve’s reply (Gen 3:2-3), Satan responded, “You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Gen 3:4-5). Of course, this was a bold lie, and Eve, rather than trust the Lord, trusted Satan, and “she took from its fruit and ate; and she gave also to her husband with her, and he ate” (Gen 3:6). Adam and Eve experienced spiritual death at the moment they disobeyed God (Gen 3:7). Though both sinned, Adam’s act of disobedience was greater than Eve’s because he was the spiritual head of the marriage, and whereas Eve  was deceived (1 Tim 2:14), Adam was not deceived. Because of Adam’s disobedience, sin and death were introduced into the human race (Gen 3:1-7; Rom 5:12, 18-19; 1 Cor 15:22).

At the time of the fall (Gen 3:1-6), the first humans—God’s theocratic administrators (Gen 1:26-28)—gave Satan the title deed to the earth (Luke 4:6). This explains why Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). And other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules by deception, oppression, and enslavement. Scripture reveals he has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9; cf. Rev 20:3). And because he is a finite creature, he relies on others—fallen angels and people—to help him advance his kosmos world-system (1 John 2:15-16), a philosophical and moral structure that is inherently and systemically corrupt, hostile to God, and completely opposed to anything divine.

As Christians living in Satan’s world system, who still retain our sinful flesh (Rom 6:6; 13:14; Gal 5:17, 19; Eph 4:22; Col 3:9), we are constantly tempted to sin and act contrary to the character and will of God. The sin we commit may be mental, verbal, or physical. It may be private or public, impacting one or many, with short or lasting results. Below are biblical examples of believer’s sin:

  1. Adam and Eve disobeyed the command not to eat the fruit from “the tree of the knowledge of good and evil” (Gen 2:15-17; 3:1-7).
  2. Lot’s daughters got him drunk and had sex with him (Gen 19:30-38).
  3. Aaron led the Israelites to worship an idol (Ex 32:1-6).
  4. Moses struck the rock when the Lord told him to speak to it (Num 20:8-12).
  5. Samson slept with prostitutes (Judg 16:1-4).
  6. David had an affair with Bathsheba and had her husband, Uriah, murdered (2 Sam 11:1-21).
  7. Solomon worshiped idols (1 Ki 11:1-10).
  8. James and John (nicknamed Boanerges, or “Sons of Thunder”; Mark 3:17) wanted to call fire down from heaven to kill the residents of a Samaritan city (Luke 9:51-55).
  9. The mother of James and John requested special treatment for her sons, that they might have a place of prominence seated on thrones to the right and left of Jesus (Matt 20:20-21). This upset the other disciples (Matt 20:24).
  10. The disciples argued amongst themselves as to who was greatest in the kingdom (Luke 9:46).
  11. Peter tried to prevent Jesus from going to the cross (Matt 16:21-23).
  12. Peter publicly denied the Lord three times (Matt 26:34-35; 69-75).
  13. The Christians at Corinth engaged in quarrels (1 Cor 1:11), jealousy and strife (1 Cor 3:1-3), fornication (1 Cor. 5:1-2), selfishness and drunkenness (1 Cor 11:21).
  14. Peter engaged in hypocrisy and was publicly rebuked by Paul (Gal. 2:11-14).
  15. The Apostle John twice worshipped an angel and was rebuked for it (Rev 19:10; 22:8-9).

The above list is a just a sampling of sins in the Bible. Biblically, every person is a sinner in God’s sight (1 Ki 8:46; Prov 20:9; Isa 53:6; Rom 3:9-10; 23; 5:12, 18-19). Jesus is the single exception. Jesus, because of His divine nature (John 1:1, 14; Col 2:9), and the virgin conception (Isa 7:14; Luke 1:30-35), is the only person ever born without sin and who committed no sin (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). His perfect humanity and sinless life qualified Him to go to the cross and die in our place. Sin separates us from God and renders us helpless to merit God’s approval. We are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. Sadly, many people buy into the lie that they can help save themselves by doing good works. The biblical teaching is that salvation is never based on good works or adherence to law, but by grace alone, through faith alone, in Christ alone (John 3:16; 14:6; Acts 4:12; 16:31). Scripture states, we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16; cf. Rom 3:20, 28), for “if righteousness comes through the Law, then Christ died needlessly” (Gal 2:21).

According to Norman Geisler, “Sin is the precondition for salvation; salvation isn’t necessary unless there are sinners in need of being saved. As to the origin of salvation, there is universal agreement among orthodox theologians: God is the author of our salvation, for whereas human sin originated with human beings on earth, salvation originated with God in heaven.”[8] And according to Robert Lightner, “The Bible is explicit about the condition of all who have not been born again. They are lost (Luke 19:10), condemned (John 3:18), under God’s wrath (John 3:36), dead in trespasses and sin (Eph 2:1), having no hope, and without God in the world (Eph 2:12), and unrighteous (Rom 1:19-32).”[9] It matters little what people think of themselves. God provides the only true estimation of people, and His Word declares that we are utterly lost in sin and helpless to save ourselves. According to Lewis Chafer:

“The greatest problem for the infinite God was to provide the reconciliation of the cross: the greatest problem for man is simply to believe the record in its fulness. To reject the Savior is not only to refuse the gracious love of God, but is to elect, so far as one can do, to remain under the full guilt of every sin as though no Savior had been provided, or no sacrifice had been made. No more terrible sin can be conceived of than the sin of rejecting Christ.”[10]

Salvation from Sin and its Consequences

Looking to the CrossEternal salvation is available to us because Jesus went to the cross and died in our place and bore the punishment that rightfully belongs to us. God is holy, and we are guilty sinners who stand condemned before Him, contaminated by sin and utterly helpless to change our fallen condition (Rom 5:6-8). But God is love (1 John 4:8), and He loves us so much that He sent His Son into the world to pay the sin debt we cannot pay. We’re told that “God sent His only begotten Son into the world so that we might live through Him” (1 John 4:9). And because of Jesus’ death on the cross, God “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). Jesus paid our sin debt in full, “For Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18a). There’s nothing for us to add to Jesus’ work on the cross. The sole condition of salvation is to believe in Christ as our Savior. The good news is that Jesus died for us, was buried, and rose again on the third day (1 Cor 15:3-4). Salvation is not Jesus plus anything we do. It’s Jesus alone. He saves. Our contribution to the cross was sin and death, as Jesus took our sin upon Himself and died in our place. Salvation is never what we do for God; rather, it’s what He’s done for us through the cross of Christ. That’s all. It’s a gift that is received by faith alone in Christ alone, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). And God’s gift is available to everyone, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). The matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 305.

[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 49.

[3] G. Herbert Livingston, “638 חָטָא,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 277.

[4] Other Hebrew and Greek words related to sin include: evil (רָע ra – Gen 3:5), wicked (רָשָׁע rasha – Prov 15:9), rebel (מָרָה marah – Deut 1:26), transgress (פָּשַׁע pasha – Isa 1:2), iniquity (עָוֹן avon – Isa 53:6), error (שָׁגָה shagah – Lev 4:13), guilt (אָשַׁם asham – Lev 4:22), go astray (תָּעָה taah – Psa 58:3), sin (ἁμαρτία hamartia – 1 Cor 15:3), bad (κακός kakos – Rom 12:17), evil (πονηρός poneros – Matt 7:11), ungodly (ἀσεβής asebes – Rom 4:5), guilty (ἔνοχος enochos – 1 Cor 11:27), unrighteousness (ἀδικία adikia – Rom 1:18), lawless (ἄνομος anomos – 1 Tim 1:9), transgression (παράβασις parabasis – Gal 3:19), ignorance (ἀγνοέω agnoeo – Acts 17:23), go astray (πλανάω planao – 1 Pet 2:25), trespass (παράπτωμα paraptoma – Rom 5:15), and hypocrisy (ὑπόκρισις hupokrisis – 1 Tim 4:2).

[5] If there is no God, then there is no absolute standard for right and wrong and we are left with arbitrary laws based on manufactured values.

[6] Merrill F. Unger, “Sin,” The New Unger’s Bible Dictionary, 1198.

[7] Robert B. Thieme, Jr. “Personal Sin”,  Thieme’s Bible Doctrine Dictionary, 196.

[8] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 181.

[9] Robert P. Lightner, Handbook of Evangelical Theology, 188.

[10] Lewis Sperry Chafer, Salvation, 52–53.

Redeemed by the Blood of Christ

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Looking to the CrossRedemption means a price has been paid by one person to liberate another. The Greek words lutroō (λυτρόω), lutron (λύτρον), antilutron (ἀντίλυτρον), and apolutrōsis (ἀπολύτρωσις) are used by NT writers to communicate the truth that Jesus purchased our freedom from the slave-market of sin by means of His sacrificial death on the cross. In the NT, this word group occurs 21 times and apolutrōsis (ἀπολύτρωσις) accounts for roughly half of those uses. Jesus said, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom [lutron] for many” (Mark 10:45). Here, the Greek word lutron refers to “price of release, ransom.”[1] Prior to faith in Christ, we were held captive in Satan’s slave-market of sin, but Christ released us by His shed blood. Paul states, “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption [apolutrōsis], the forgiveness of sins” (Col 1:13-14). And, “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom [antilutron] for all, the testimony given at the proper time” (1 Tim 2:5-6). Paul wrote, “In Him we have redemption [apolutrōsis] through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph 1:7). According to BDAG, the Greek word apolutrosis (ἀπολύτρωσις) originally referred to “buying back a slave or captive, i.e. making free by payment of a ransom.”[2] Hoehner notes, “The NT usage of ἀπολύτρωσις refers to one set free on the basis of a ransom paid to God by Christ’s death.”[3] According to Paul Enns, “The word is used to describe the believer being purchased out of the slave market of sin and set free from sin’s bondage. The purchase price for the believer’s freedom and release from sin was the death of Jesus Christ (1 Cor 6:20; 7:23; Rev 5:9; 14:3, 4).”[4] The whole idea of redemption implies antecedent slavery. A slave could obtain freedom if redeemed by a free person. All humanity is enslaved to sin, Jesus being the sole exception, as He was sinless (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). Since Jesus was free from sin, He was able to purchase our freedom and liberate us from our bondage to Satan and sin (Acts 26:18; Col 1:13-14). Merrill Unger states:

“Redemption from this bondage is represented in the Scriptures as both universal and limited. It is universal in the sense that its advantages are freely offered to all. It is limited in the sense that it is effectual only with respect to those who meet the conditions of salvation announced in the gospel. For such it is effectual in that they receive forgiveness of sins and the power to lead a new and holy life. Satan is no longer their captor, and death has lost its sting and terror. They look forward to the redemption of the body (see Heb 2:9; Acts 3:19; Eph 1:7; Acts 26:18; 2 Tim 2:26; 1 Cor 15:55–57; Rom 8:15–23).”[5]

Jesus' Sorrow as He Faces the CrossBiblically, we observe that God’s forgiveness is not arbitrary, as though He simply releases someone from their sin-debt without any payment for the offenses that were committed. Nor was the payment for sin made by us, as though we had something of worth to give to God. Peter states, “you were not redeemed [lutroō] with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). God’s forgiveness was made possible by the blood of Christ, which refers to His sacrificial atoning death on the cross where He died in our place, where “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And the blood of Christ is the only coin of the heavenly realm that the Father accepts as payment for our sin debt. Lightner states, “The means of redemption from sin in Scripture is always through the shed blood of Christ, and is therefore related to his death (Gal 3:13; Eph 1:7; Col 1:14; Heb 9:12, 15; 1 Pet 1:18–19; Rev 5:9). His sinless life demonstrated his qualification to be the sin-bearer. One flaw in his character would have disqualified him.”[6] Harold Hoehner notes:

“The OT writings very carefully indicated that the shedding of blood was involved in sacrifice. Sacrificial animals were not killed by strangulation. The shedding of blood is necessary (Lev 17:11; Eph 2:13; 1 Pet 1:19) for without it there is no forgiveness of sins (Heb 9:22), and Paul makes it clear that God has been propitiated in Christ’s redemption, which was in connection with his blood (Rom 3:24–25), and that one is justified by means of Christ’s blood (Rom 5:9). Therefore, the ransom price in connection with deliverance was the sacrificial death of Christ.”[7]

In summary, redemption means Jesus Christ paid the price to liberate us from the bondage of sin through His sacrificial death on the cross. This act of redemption is by means of His shed blood, which serves as the payment for our sin debt. At the moment of faith in Christ, we are transferred from enslavement to sin to freedom in Christ, where we enjoy forgiveness of sins and new life. While redemption is offered to all, it is effective only for those who believe in Christ as Savior.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 605.

[2] Ibid., 117.

[3] Harold W. Hoehner, Ephesians: An Exegetical Commentary, 206.

[4] Paul P. Enns, The Moody Handbook of Theology, 323.

[5] E. McChesney, “Redemption,” The New Unger’s Bible Dictionary, 1069.

[6] Robert P. Lightner, Handbook of Evangelical Theology, 195.

[7] Harold W. Hoehner, Ephesians: An Exegetical Commentary, 207.

Forgiveness in Action

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Woman Offering ForgivenessForgiveness is the act of pardoning or releasing someone from an offense, wrongdoing, or debt. At the moment someone sins against me, it’s important that I forgive them and let the matter go. When I forgive, the matter is transferred to God, and the offender must deal directly with the Lord, and the Lord with him. By faith, I have fulfilled what the Lord requires of me. To ruminate on the offense only relives it in my mind and enflames my emotions which, if not controlled, can neutralize my ability to think and reason biblically. Forgiveness, at its core, transcends the realm of emotions and operates by faith in God and His Word. It is a conscious decision to align with God’s will, even when my feelings urge me otherwise.

Woman Offering Forgiveness 2Forgiveness often comes from a place of pain. Remember, it was while Jesus was on the cross, suffering and dying, that He forgave those who crucified Him, saying, “Father, forgive them; for they do not know what they are doing” (Luke 23:34). Jesus’ persecutors were not asking for His forgiveness, and they certainly did not deserve it. By His actions on the cross, Jesus modeled the love He taught His disciples, saying, “love your enemies, do good to those who hate you, bless those who curse you, and pray for those who mistreat you” (Luke 6:27-28).

As Christians, when we extend forgiveness to others, we mirror the grace shown to us by God, “for He Himself is kind to ungrateful and evil men” (Luke 6:35). As Christians, we “forgive each other, just as God in Christ also has forgiven you” (Eph 4:32). In Ephesians 4:32, the word “forgive” translates the Greek word charizomai (χαρίζομαι), which means “to give freely as a favor” or “to give graciously.” It means we operate in love and grace and are inclined to forgive others without their deserving it. It is a high mark for a believer to forgive graciously, for “it is to one’s glory to overlook an offense” (Prov 19:11b).

Jesus on Cross with Cloudy SkyForgiveness leaves justice for God to administer. Jesus, while He was on the cross and being attacked, did not retaliate. Peter wrote, “while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23). When suffering unjustly, we are to look to the Lord, and “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 12:19). We believe that God will administer justice in His time and way. Paul wrote, “it is only just for God to repay with affliction those who afflict you” (2 Th 1:6). It’s okay to be hurt, but never to hate, or retaliate.

Forgiveness benefits us personally, for holding onto bitterness only corrodes our souls, poisoning our own lives while leaving the object of our resentment untouched. Paul wrote, “Get rid of all bitterness, rage, anger, harsh words, and slander, as well as all types of evil behavior. Instead, be kind to each other, tenderhearted, forgiving one another, just as God through Christ has forgiven you.” (Eph 4:31-32). Others may not understand, appreciate, or welcome the forgiveness we give, but God understands, and that’s all that matters.

When hurt feelings rise high, faith must rise higher, seeking God’s will above all else, and serving as a conduit of His love and grace to others, even those who hate us and seek our harm. The apostle Paul said, “Bless those who persecute you; bless and do not curse” (Rom 12:14), and “when we are reviled, we bless; when we are persecuted, we endure” (1 Cor 4:12). Peter wrote, “Do not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing” (1 Pet 3:9). This is God’s love unbound, overflowing in a liberated heart, unleashed for blessing, and uncontrolled by the hatred and bitterness of others.

Ultimately, forgiveness isn’t a passive act; rather, it’s a radical stance that contradicts and defies the values of the world, is divine in origin, and embraces the transformative power of God’s love in a heart set free. And it’s a journey of faith, obedience, and liberation—a journey that leads us closer to the heart of God, the love of Christ, and the fullness of a mature spiritual life.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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Reconciliation with God

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Looking to the CrossAtonement for sins is the basis for reconciliation, because God has judged our sins in the Person of Christ who died on the cross in our place. The death of Christ has forever satisfied God’s righteous demands for our sin and it is on this basis that He can accept sinners before His throne of grace. Paul wrote, “For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation” (Rom 5:10-11). And, “Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation” (2 Cor 5:18-19). In both of these passages on reconciliation, Paul employs the Greek verb katallassō (καταλλάσσω), and the noun katallage (καταλλαγή) which, according to Louw-Nida, means “to reconcile, to make things right with one another, reconciliation.”[1] But this reconciliation does not bring Him down to us, as though God is reconciled to the world. Rather, it means God has changed us, so that we are reconciled to Him, and this through the death of His Son, Jesus, Who bore our sin on the cross (Rom 5:8; 1 Cor 15:3-4) and gives us His righteousness as a gift at the moment we trust in Christ as our Savior (Rom 5:17; 2 Cor 5:21; Phil 3:9). According to G.W. Bromiley:

“God is neither reconciled to the world, nor does He reconcile Himself to it. He reconciles the world to Himself (2 Cor 5:19). He loves us even while we are sinners, offering His Son so that we might be forgiven and saved from His wrath (Rom 5:8-10). But God Himself does not change. While He remains implacably opposed to sin, nevertheless, He does not abandon His love for sinners. Instead, He acts to bring about their reconciliation according to an eternal purpose.”[2]

Paul Enns adds:

“God is the one who initiated this change or reconciliation; He moved to reconcile sinful man to Himself (2 Cor 5:18, 19). On the other hand, man is the object of reconciliation. It was man who had moved out of fellowship with God; therefore, man needed to be restored. This reconciliation has been provided for the whole world, but it is effective only when it is received by personal faith.”[3]

Because Jesus’ death satisfies God’s righteousness demands for sin, sinners can approach God who welcomes them in love. God has cleared the way for sinners to come to Him for a new relationship, and this is based completely on the substitutionary work of Christ. God has done everything to reconcile us to Himself. The sin debt that we owed to God has been paid in full by the blood of Christ. Paul Enns states:

“The emphasis of reconciliation is that of making peace with God. Man who was estranged from God is brought into communion with God. Sin had created a barrier between man and God and rendered man hostile toward God (Isa 59:1-2; Col 1:21, 22; Jam 4:4). Through Christ that enmity and the wrath of God was removed (Rom 5:10). Reconciliation may thus be defined as “God removing the barrier of sin, producing peace and enabling man to be saved.”[4]

There are two aspects of God’s reconciliation. The first is objective and is referred to as provisional reconciliation in which God, through the work of Jesus on the cross, makes humanity savable by means of His judgment of sin in Christ. This means God has removed the barrier that alienated us from Him. The second is subjective and is referred to as experimental reconciliation in which lost sinners are brought into a relationship with God when they believe in Christ as their Savior. They are, at that moment, reconciled to God. According to Robert Lightner, “Because of sin in Adam the entire human race is out of balance, at odds with God. Christ reconciled the world to himself, but each individual must appropriate that work before it benefits him (2 Cor 5:18).”[5] Merrill F. Unger states:

“By the death of Christ the world is changed in its relationship to God. Man is reconciled to God, but God is not said to be reconciled to man. By this change lost humanity is rendered savable. As a result of the changed position of the world through the death of Christ the divine attitude toward the human family can no longer be the same. God is enabled to deal with lost souls in the light of what Christ has accomplished…When an individual sees and trusts in the value of Christ’s atoning death, he becomes reconciled to God, hostility is removed, friendship and fellowship eventuate.”[6]

For those of us who have trusted Christ as our Savior, we have the privilege of sharing the gospel of grace with others, that they too might trust in Jesus as their Savior and be reconciled to God. Paul wrote that God “has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God” (2 Cor 5:19b-20). When we come by faith alone in Christ alone, we are fully reconciled to God.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament, 501.

[2] G. W. Bromiley, “Reconcile; Reconciliation,” The International Standard Bible Encyclopedia, Revised, 55.

[3] Paul P. Enns, The Moody Handbook of Theology, 324.

[4] Ibid., 324.

[5] Robert P. Lightner, Handbook of Evangelical Theology, 195.

[6] Merrill F. Unger, “Reconciliation,” The New Unger’s Bible Dictionary, 1067.

God’s Love that Saves

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Jesus on Cross with Cloudy SkyLove is an intrinsic attribute of God that motivated Him to reach into time and space and offer salvation to lost sinners who have offended Him. This was a voluntary act of love on the part of God, as He was in no way compelled to act. But He did act for our benefit, and this is most pronounced in the sending of His Son to die for us. In Scripture, we are told, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish but have eternal life” (John 3:16). Here, the apostle John used the Greek verb agapao (ἀγαπάω), which speaks of God’s love for lost sinners, and His love was manifest toward us by providing His uniquely born Son as an atoning sacrifice for sin so that we might not spend eternity in the lake of fire. Instead, we might believe in His Son and come to possess eternal life. Love here is universal, extending to all of humanity. It is gracious because the object is undeserving (Rom 5:8). It is giving, as God gave His precious Son to die for us. It is simple, being received by faith alone in Christ alone (Acts 4:12; Eph 2:8-9). And it is salvific, saving those who accept God’s Son as their Savior (John 1:12; Gal 3:26).

But God, being holy, righteous, and good, cannot love anything contrary to His nature. And because God is immutable (Mal 3:6), His love never changes. This means He does not love us more at one moment and less at another. When God loves us, it means He desires our best, and that He is committed to our wellbeing and spiritual growth. Sometimes this means comforting us (2 Cor 1:3-4), but other times it means discipling us (Heb 12:6). His love is always perfect. Robert B. Thieme, Jr., states:

“Divine love, like every other attribute of God, is eternal, unchanging, and unfailing (1 Ch 16:34; Psa 57:10; 136). Even God’s complete knowledge of the sins and failures of His creatures cannot disappoint, frustrate, or diminish His love. God’s love can never be compromised, for it is governed by His perfect integrity (Psa 89:14a; Jer 9:24). Infinitely superior to human love, divine love always functions in a rational manner, free from emotion and sentimentality (Ex 34:6; Psa 86:15; Eph 2:4).”[1]

God is interested in saving lost sinners because He loves them and wants what is best for them. In John 3:16, love is seen as that beneficial act of God, borne out of His eternal attribute of love, whereby He seeks to save lost sinners by directing them to Christ as their Savior. God’s love is based entirely on His character and not in the beauty or worth of the object. The apostle Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). According to W. E. Vine, “In respect of agapao as used of God, it expresses the deep and constant ‘love’ and interest of a perfect Being towards entirely unworthy objects.”[2] And Christopher A. Beetham notes,

“God is essentially love (1 John 4:8), and His purpose right from the beginning has been one of love. The love of the Father for the Son is therefore the archetype of all love. This fact is made visible in the sending and self-sacrifice of the Son (John 3:16; 1 John 3:1, 16) …God’s primary purpose for the world is His compassionate and forgiving love, which asserts itself despite the world’s hostile rejection of it.”[3]

The apostle John wrote, “By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:9-10). Our salvation was not earned by anything we did, but rather, by the love He showed to us by sending His Son to be the satisfying sacrifice for our sins. W. E. Vine states, “God’s love is seen in the gift of His Son (1 John 4:9-10). But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects (Rom 5:8). It was an exercise of the divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself.”[4] God loves because of who He is, as it is natural for Him to love, for “God is love” (1 John 4:16).

Dr. Steven R. Cook

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[1] Robert B. Thieme, Jr. “Essence of God”, Thieme’s Bible Doctrine Dictionary, 87.

[2] W. E. Vine, Vine’s Complete Expository Dictionary of Old and New Testament Words, 382.

[3] Christopher A. Beetham, ed., “Ἀγαπάω,” Concise New International Dictionary of New Testament Theology and Exegesis, Vol. 1 (Grand Rapids, MI: Zondervan Academic, 2021), 111.

[4] W. E. Vine, Vine’s Complete Expository Dictionary of Old and New Testament Words, 381–382.

[5] Lewis Sperry Chafer, He That Is Spiritual (Moody Press: Chicago, 1918), 41.

[6] Lewis S. Chafer, “Israel” in Systematic Theology, Vol. 7 (Grand Rapids, MI., Kregel Publications, 1993), 206.

Guilty Before God

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All Are Guilty 3Biblically speaking, guilt implies one has acted contrary to God’s moral character and laws. Divine laws are a reflection of the righteousness of God. The righteousness of God may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. God’s character is the basis upon which all just laws derive; either divine laws from God Himself or human laws which conform to His righteousness.[1] The Bible reveals “the LORD is righteous and He loves righteousness” (Psa 11:7). We’re informed that at a future time, “He is coming to judge the earth. He will judge the world in righteousness and the peoples in His faithfulness” (Psa 96:13), and He will “judge the living and the dead” (2 Tim 4:1). The problem is that all humanity is corrupt, for “are all under sin” (Rom 3:9), and “there is none righteous, not even one” (Rom 3:10), for “all have sinned and fall short of the glory of God” (Rom 3:23). Sin may be defined as the breaking of God’s moral laws. John wrote, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Sin is when we transgress God’s law and depart from His intended path. According to J. I. Packer, “Sin may be comprehensively defined as lack of conformity to the law of God in act, habit, attitude, outlook, disposition, motivation, and mode of existence.”[2] The motivation behind sin is self-interest. It means we set our wills against the will of God; that we desire our interests above His interests and are willing to act contrary to His directives. According to Augustus Strong, “the sinner makes self the center of his life, sets himself directly against God and constitutes his own interest the supreme motive and his own will the supreme rule.”[3] Samuel Harris notes four characteristics of sin, namely, “It is self-sufficiency, the opposite of Christian faith…It is self-will, the opposite of Christian submission…It is self-seeking, the opposite of Christian benevolence…It is self-righteousness, the opposite of Christian humility and reverence.”[4] Merrill F. Unger states:

“The underlying idea of sin is that of law and of a lawgiver. The lawgiver is God. Hence sin is everything in the disposition and purpose and conduct of God’s moral creatures that is contrary to the expressed will of God (Rom 3:20; 4:15; 7:7; Jam 4:12, 17). The sinfulness of sin lies in the fact that it is against God, even when the wrong we do is to others or ourselves (Gen 39:9; Psa 51:4).”[5]

As sinners before a holy and righteous God, we bear an objective guilt because we have violated His holy character and righteous demands. We are responsible to God for what we have, what we are, and what we do. We have Adam’s original sin, which has been imputed to our account (Rom 5:12-13; cf. 1 Cor 15:21-22), we are sinners by nature (Psa 51:5; Jer 17:9; Rom 7:14-25; 13:12-14), and we do sin personally (Prov 20:9; Eccl 7:20; Isa 59:2; 64:6; Jam 1:14-15). God holds us accountable for our sinfulness. Our guilt is based on what God says about us and not our subjective impressions of ourselves. J. C. Moyer states, “Guilt is both the legal and moral condition that results from breaking God’s law.”[6] Louis Berkhof adds, “Guilt is the state of deserving condemnation or of being liable to punishment for the violation of a law or a moral requirement. It expresses the relation which sin bears to justice or to the penalty of the law.”[7] C.W. Stenschke states:

“In biblical language and thought guilt and sin are closely related. While sin usually denotes an action of personal failure (in deed, word or thought), guilt is a legal term that denotes the state resulting from this action. Guilt is an objective fact and arises when God’s standards have not been met, when the creator’s claim on his creation is neglected or refused whether willfully or unintentionally.”[8]

Being guilty before God is a fact and not a feeling. It is based on the objective truth of God’s Word and not our subjective impressions or fluctuating emotions. Our emotions are a blessing from the Lord, but only when properly calibrated to the truth of His revelation, otherwise they can be an impediment to our relationship with Him.

Humanism rejects God and His revelation and places mankind at the center of morality and meaning. Francis Schaeffer explains humanism as “Man beginning from himself, with no knowledge except what he himself can discover and no standards outside of himself. In this view Man is the measure of all things, as the Enlightenment expressed it.”[9] But atheism creates a problem concerning moral absolutes, for if there is no God, then there is no moral absolute Law-giver; and if there is no moral absolute Law-giver, then there are no moral absolutes, and we are left to conclude that what is, is right, and any further discussion about right and wrong becomes nothing more than opinion.[10] Francis Schaeffer is correct when he states:

“If there is no absolute moral standard, then one cannot say in a final sense that anything is right or wrong. By absolute we mean that which always applies, that which provides a final or ultimate standard. There must be an absolute if there are to be morals, and there must be an absolute if there are to be real values. If there is no absolute beyond man’s ideas, then there is no final appeal to judge between individuals and groups whose moral judgments conflict. We are merely left with conflicting opinions.”[11]

ForgivenThose who reject God are left to create and impose arbitrary values on others, and the tyrants of the world are glad to bully and control others by means of strong arm tactics, whether social intimidation, economic coercion, or brute physical force. The only objective standard for measuring righteousness or guilt is set forth in God’s Word which defines reality. The Bible reveals God is “the Judge of all the earth” (Gen 18:25), and He “is a righteous judge” (Psa 7:11), and He “judges righteously” (Jer 11:20), and “will by no means leave the guilty unpunished” (Ex 34:7). Yet, the Bible also reveals God is “merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15), and One “Who pardons all your iniquities” (Psa 103:3), when we come to Him in honesty and humility. And for those who come to Him in humility, who are like the tax collector, who “was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’” (Luke 18:13), will find Him to be merciful. For those of us who trust in Christ as Savior, we are blessed with “forgiveness of sins” (Eph 1:7; cf., Acts 10:43), the “gift of righteousness” (Rom 5:17; cf., 2 Cor 5:21; Phil 3:9), “eternal life” (John 10:28), and become “children of God” (John 1:12), with a promise that we will spend eternity in heaven with Him (John 14:1-3). J. Dwight Pentecost notes, “If you should be without Jesus Christ as your personal Savior, you stand guilty before God because you are still in Adam’s race. Even though Christ bore that sin, it means nothing to you until you are related to Him by faith. The righteousness of Christ cannot be imputed to you unless you personally receive Jesus Christ as your Savior.”[12] If you have not yet trusted in Christ as your Savior, then I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20).

Dr. Steven R. Cook

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[1] If there is no God, then there is no absolute standard for right and wrong and we are left with arbitrary laws based on manufactured values.

[2] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs, 82.

[3] Augustus Hopkins Strong, Systematic Theology (Philadelphia: American Baptist Publication Society, 1907), 572.

[4] Samuel Harris, “The Christian Law of Self-Sacrifice,” Bibliotheca Sacra 18, no. 69 (1861): 149.

[5] Merrill F. Unger, et al, “Sin,” The New Unger’s Bible Dictionary, 1198.

[6] J. C. Moyer, “Guilt; Guilty,” ed. Geoffrey W Bromiley, The International Standard Bible Encyclopedia, Revised, 580.

[7] Louis Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 232.

[8] C. W. Stenschke, “Guilt,” in New Dictionary of Biblical Theology, ed. T. Desmond Alexander and Brian S. Rosner, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 529.

[9] Francis A. Schaeffer, A Christian Manifesto (Wheaton, IL: Crossway, 2005), 24.

[10] God does exist, as “The heavens are telling of the glory of God; and their expanse is declaring the work of His hands” (Psa 19:1). And though people may “suppress the truth in unrighteousness” (Rom 1:18), the reality is, “that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Rom 1:19-20).

[11] Francis A. Schaeffer, How Should We Then Live?: The Rise and Decline of Western Thought and Culture, 50th L’Abri Anniversary Edition. (Wheaton, IL: Crossway, 2005), 145.

[12] J. Dwight Pentecost, Things Which Become Sound Doctrine (Grand Rapids, MI: Kregel Publications, 1996), 48.

Two Kinds of Forgiveness with People

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For Christians, there are two kinds of forgiveness. The first is unconditional and the other is conditional. Unconditional forgiveness is one sided. It is given by the one who has been offended, even if the offender does not seek forgiveness or cease his sinful ways. This one sided forgiveness may also keep others at a distance so as to mitigate further harm against us and to avoid their corrupting influence.[1] Unconditional forgiveness benefits us personally, for holding on to unforgiveness is like drinking poison and hoping the other person dies. It doesn’t work out very well for us. The second kind of forgiveness is conditional, as an agreement takes place between the one who has been hurt and the offender who seeks forgiveness and reconciliation. Conditional forgiveness not only releases the offender from his offense, but also restores the broken relationship. I liken these two kinds of forgiveness to the two kinds of grace found in Scripture: common grace and special grace. Common grace is the kindness God extends to all humanity which does not depend on the worthiness of the object or whether they know or love Him (Matt 5:45; Acts 14:17), and special grace is the blessings He gives to those who have trusted Christ as their Savior and are part of His family (Gal 3:26; Eph 2:8-9).

Unconditional Forgiveness

Jesus CrucifiedWhen Jesus was on the cross, He prayed for those who crucified Him, saying, “Father, forgive them; for they do not know what they are doing” (Luke 23:34). From this passage we see that Jesus harbored no hatred toward His attackers who crucified Him. Certainly His attackers were operating on hatred and were not seeking forgiveness, yet Jesus asked the Father to forgive them. That’s unconditional love.[2] By His actions on the cross, Jesus modeled the love He taught His disciples, saying, “love your enemies, do good to those who hate you, bless those who curse you, and pray for those who mistreat you” (Luke 6:27-28). Here is the pattern for the Christian who is to have a heart that is always ready to forgive those who give offense, even when they don’t ask for it or deserve it. Stephen understood this love for his enemies who sought to kill him, as it is written, “then falling to his knees, he cried out with a loud voice, saying, ‘Lord, do not hold this sin against them!’” (Acts 7:60). That’s unconditional forgiveness.

As Christians, God requires us to forgive others. Jesus said, “Whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in heaven will also forgive you your transgressions” (Mark 11:25; cf., Luke 11:4).[3] According to Earl Radmacher, “To forgive is to release it to God, for all sin is ultimately against God and He alone has the right of vengeance (Rom 12:19). The believer’s experience of the Father’s forgiveness is dependent on his or her willingness to forgive.”[4] John Grassmick states:

“Divine forgiveness toward a believer and a believer’s forgiveness toward others are inseparably linked because a bond has been established between the divine Forgiver and the forgiven believer (cf. Matt 18:21–35). One who has accepted God’s forgiveness is expected to forgive others just as God has forgiven him (Eph 4:32). If he does not, he forfeits God’s forgiveness in his daily life.”[5]

In this way the believer fulfills Jesus’ directive to love our enemies (Luke 6:27-28). Failure to forgive others is a sin, and Jesus said, “if you do not forgive others, then your Father will not forgive your transgressions” (Matt 6:15). Failure to forgive others as God directs results in a break in our temporal familial fellowship with Him. Fellowship with God is restored when we confess our sin of unforgiveness and obey His directive to forgive the other person. If we confess our sins to God, but do not forgive others, we’re quickly out of fellowship again and possibly subject to divine discipline if we fail to correct our sinful behavior.

As mentioned earlier, forgiving a person does not mean subjecting ourselves to their ongoing harmful ways. It’s valid to protect ourselves from those who would cause us harm. Paul wrote to his friend, Timothy, about a man who harmed him, saying, “Alexander the coppersmith did me much harm” (2 Tim 4:14a). I’m sure Paul harbored no hatred toward the man, but neither was he open to getting hurt again, and even warned his friend, Timothy, saying, “Be on guard against him yourself, for he vigorously opposed our teaching” (2 Tim 4:15). Paul did not state what the specific harm was, but clearly he’d been marked by his encounter with Alexander and carried the memory of the hurt. As a Christian, Paul did not seek personal vengeance against Alexander, but rather, put the matter in the Lord’s hands, saying, “the Lord will repay with him according to his deeds” (2 Tim 4:14b).[6] Because God is the one who dispenses justice, we are commanded, “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 12:19). Paul wrote, “it is only just for God to repay with affliction those who afflict you” (2 Th 1:6), and he knew God would deal with Alexander in His own time and way and that the punishment would be equitable payment for the harm done to him. It’s okay to be hurt, but never to hate.

Conditional Forgiveness

Seeking ForgivenessConditional forgiveness has a give-and-take dynamic and depends on certain conditions being fulfilled by the offender who has stopped causing harm, confessed his sin to us, and seeks reconciliation. When this happens, we are to forgive and let him back into our lives, assuming they’ve corrected their bad behavior. Jesus said, “Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him” (Luke 17:3-4). This is an amazing statement, for if the offender repeats the same sin over and over, presumably against us, our first order is to rebuke that person for their sin. And if the person who keeps repeating the same sin comes to us, even seven times in  a day, and says, “I repent”, then each time, we are to forgive him. Forgive. That’s the directive. This kind of forgiveness requires faith, for it will never be accomplished by feelings. Jesus’ apostles understood this and “said to the Lord, ‘Increase our faith!’” (Luke 17:5). Forgiveness is an act of faith. When we forgive others, we are obeying the directive to “Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you” (Eph 4:32).

To forgive shows that we are obedient to God and trust that He will administer any justice if needed. There’s no place for revenge in the heart of God’s people.[7] Warren Wiersbe states, “True forgiveness always involves pain; somebody has been hurt and there is a price to pay in healing the wound. Love motivates us to forgive, but faith activates that forgiveness so that God can use it to work blessings in the lives of His people.”[8] He further states:

“We must be in the habit of forgiving, for others might sin against us seven times a day—or even seventy times seven! (Matt 18:21ff). No one is likely to commit that much sin in one day, but this use of hyperbole emphasized the point Jesus was making: do not enumerate the sins of others, for love “keeps no record of wrongs” (1 Cor 13:4–6). We should always be ready to forgive others, for one day we may want them to forgive us!”[9]

For Christians, forgiving others does not mean forgetting, for the experience cannot be undone. Nor does it mean exposing ourselves to further hurt if the offender continues to act wickedly and cause harm. We can and should avoid unnecessary suffering when possible (see Psa 26:4-5; Prov 20:19; 22:24; 24:21; 1 Cor 5:11; 2 Th 3:14; 2 Tim 4:14-15). Nor does it mean that the offender, if they’ve committed a crime, does not have to pay for it before a court of law, as legal authorities are obligated to arrest the offender and seek justice. Human courts are ordained by God and have been granted the power to punish, even to death, those who are lawbreakers, “for it is a minister of God, an avenger who brings wrath on the one who practices evil” (Rom 13:4).[10]

In summary, there are two types of forgiveness for Christians in relation to others: unconditional forgiveness and conditional forgiveness. Unconditional forgiveness involves forgiving others regardless of whether they ask for it or cease their sinful ways. God requires us to forgive others, and failure to forgive results in a break in fellowship with God. Conditional forgiveness, on the other hand, is extended to an offender who has stopped causing harm, confessed his sin, and seeks reconciliation with the one who has been hurt. This type of forgiveness requires faith and is not based on feelings. Forgiveness is done in obedience to God. Furthermore, forgiving others does not mean forgetting or exposing ourselves to further harm if the offender continues to act wickedly. Lastly, we are to love everyone, pray for those who mistreat us, harbor no hatred, seek no retribution, and maintain a heart that is ready to forgive.

Dr. Steven R. Cook

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[1] There are people committed to a lifestyle of sin who will cause us harm and teach us bad ways if we associate with them. Scripture tells us, “do not associate with a gossip” (Prov 20:19), and “do not associate with a man given to anger; or go with a hot-tempered man” (Prov 22:24), and “do not associate with rebels” (Prov 24:21). Paul said to Christians in Corinth, “I wrote to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person” (1 Cor 5:11). And in his letter to the Christians in Thessalonica, Paul wrote, “If anyone does not obey our instruction in this letter, take special note of that person and do not associate with him, so that he will be put to shame” (2 Th 3:14). David wrote, “I do not associate with deceitful men, or consort with those who are dishonest. I hate the mob of evil men, and do not associate with the wicked” (Psa 26:4-5). The wicked are to be avoided, for they “are like the tossing sea, which cannot rest, and its waters toss up refuse and mud” (Isa 57:20).

[2] Peter tells us how Jesus handled the injustice against Him, saying, “while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23).

[3] The word forgive (ἀφίημι aphiemi) is in the imperative mood, which means it’s a command to be obeyed. This is accomplished by faith as an act of the will, and not by feelings, which might get in the way of forgiveness.

[4] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1230.

[5] John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 159.

[6] The word “repay” translates the Greek verb apodidomi (ἀποδίδωμι), which means to give up, give back, or repay. The verb is in the future tense and anticipates imminent action by the Lord, who always dispenses the proper judgment at the proper time. As Christians, we are never called to seek revenge upon those who have hurt us, but rather, to put the matter in the Lord’s hands. Scripture teaches that God repays people according to their actions, as David writes, “For You [God] recompense a man according to his work” (Psa 62:12b; cf. Prov 24:12; Jer 15:15), and to the Christians at Thessalonica, Paul wrote, “it is only just for God to repay with affliction those who afflict you” (2 Th 1:6).

[7] The Lord said, “You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD” (Lev 19:18). The apostle Paul said, “See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people” (1 Th 5:15). Peter wrote, “All of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing” (1 Pet 3:8-9). Solomon wrote, “He who returns evil for good, evil will not depart from his house” (Prov 17:13). He also wrote, “Do not say, ‘I will repay evil;’ wait for the LORD, and He will save you” (Prov 20:22).

[8] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 243.

[9] Ibid., 243.

[10] Of course, we realize that most crimes in this world go unpunished by human courts; therefore, we must appeal to the supreme court of heaven and leave the matter with God. Whether God forgives that person is a matter for the Lord to decide. God is “the Judge of all the earth” (Gen 18:25), and He “is a righteous judge, and a God who has indignation every day” (Psa 7:11). He will dispense justice in His time and way, whether directly or through human courts, in time or eternity. As for us, we are to love our enemies, pray for those who mistreat us, harbor no hatred, seek no retribution, and have a heart that is always ready to forgive. That’s not easy, but it’s right, according to God’s Word.

Two Kinds of Forgiveness with God

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ForgivenIn our relationship with God, there are two kinds of forgiveness. One is judicial and the other is parental. Judicial forgiveness is the forgiveness we receive from God when we stand before Him as the Judge of all humanity. This forgiveness occurs at the moment of faith in Christ, where “everyone who believes in Him receives forgiveness of sins” (Acts 10:43; cf. Eph 1:7; Col 1:14). This is a one-and-done event that is never repeated, as we are “forgiven us all our transgressions” (Col 2:13). Parental forgiveness is the ongoing forgiveness we receive from God as our Father and is repeated many times throughout a believer’s life. Judicial forgiveness brings us into a right relationship with Him at the moment of faith in Christ. Parental forgiveness restores our fellowship with Him. Joseph Dillow states, “There are two kinds of forgiveness in the New Testament. One pertains to our eternal salvation (justification by faith), and the other to our temporal fellowship with the Father.”[1] According to William MacDonald, “There are two kinds of forgiveness, judicial and parental. When we trust Christ as Lord and Savior, we receive forgiveness from the penalty of sins; that is judicial forgiveness. When we, as believers, confess our sins, we receive parental forgiveness (1 John 1:9); this maintains fellowship with God our Father.”[2]

Judicial Forgiveness

Kneeling Before CrossJudicial forgiveness relates to our eternal salvation and right relationship with God. Paul wrote, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph 1:7), and God has “forgiven us all our transgressions, having erased the certificate of debt, with its obligations, that was against us and opposed to us, and has taken it out of the way by nailing it to the cross” (Col 2:13b-14). God’s forgiveness is not arbitrary, as though He simply releases someone from their sin-debt without any payment for the offenses that were committed. The payment for sin was not made by us, but Christ. Peter states, “you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). God’s judicial forgiveness was made possible by the blood of Christ, which refers to His sacrificial atoning death on the cross where He died in our place, where “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). The blood of Christ is the only coin of the heavenly realm that the Father accepts as payment for our sin debt. This is the forgiveness we receive because Christ shed His blood on the cross and paid the penalty for our sins. Harold Hoehner notes, “The shedding of blood is necessary (Lev 17:11; Eph 2:13; 1 Pet 1:19) for without it there is no forgiveness of sins (Heb 9:22), and Paul makes it clear that God has been propitiated in Christ’s redemption, which was in connection with his blood (Rom 3:24–25), and that one is justified by means of Christ’s blood (Rom 5:9).”[3] The benefit to us is, “everyone who believes in Him receives forgiveness of sins” (Acts 10:43). This means we are judicially forgiven all our sins, past, present, and future, and will never face condemnation. Jesus said, “He who believes in Him is not judged” (Joh 3:18a), and “he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24). And Paul wrote, “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). That’s good news, for we will never face the lake of fire (Rev 20:15). According to Norman Geisler, “Forgiveness does not erase the sin; history cannot be changed. But forgiveness does erase the record of the sin. Like a pardon, the crime of the accused is not expunged from history but is deleted from his account.”[4] Paul Enns adds:

Forgiveness is the legal act of God whereby He removes the charges that were held against the sinner because proper satisfaction or atonement for those sins has been made. There are several Greek words used to describe forgiveness. One is charizomai, which is related to the word grace and means “to forgive out of grace.” It is used of cancellation of a debt (Col 2:13). The context emphasizes that our debts were nailed to the cross, with Christ’s atonement freely forgiving the sins that were charged against us. The most common word for forgiveness is aphiemi, which means “to let go, release” or “send away.” The noun form is used in Ephesians 1:7 where it stresses the believer’s sins have been forgiven or sent away because of the riches of God’s grace as revealed in the death of Christ. Forgiveness forever solves the problem of sin in the believer’s life—all sins past, present, and future (Col 2:13). This is distinct from the daily cleansing from sin that is necessary to maintain fellowship with God (1 John 1:9). Forgiveness is manward; man had sinned and needed to have his sins dealt with and removed.[5]

Though Christ died for everyone (Heb 2:9; 1 John 2:2), the benefit of forgiveness is available only to those who trust in Him as Savior, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12; cf., Acts 10:43). Judicial forgiveness of sins is available to all, but each person must exercise their own volition and turn to Christ, and Christ alone, for salvation. The moment we place our faith in Christ, we are judicially forgiven all our sins—past, present, and future—and receive the very righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9). At that moment we are declared righteous in God’s sight for all eternity, being “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), and “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1).

Parental Forgiveness

Kneeling ManThe second kind of forgiveness is the parental forgiveness we receive as God’s children who have committed sin and broken fellowship with our Father. As Christians, we continue to live in a fallen world with all sorts of external temptations, and we continue to possess a sin nature that tempts us internally. The sin nature is what Paul referred to when he gave instruction to “make no provision for the flesh in regard to its lusts” (Rom 13:14), and to “lay aside the old self, which is being corrupted in accordance with the lusts of deceit” (Eph 4:22). Paul, as a Christian, described his own struggle with ongoing sin (Rom 7:14-20), saying, “I find then the principle that evil is present in me, the one who wants to do good” (Rom 7:21). As Christians, we constantly deal with internal struggles as along we live in this world, as we have two opposing natures. Paul wrote of this struggle, saying, “the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please” (Gal 5:17). When we yield to temptation, whether internal or external, we sin, which means we are operating according to Satan’s world-system (1 John 2:15-16), have grieved the Holy Spirit (Eph 4:30), and broken fellowship with God as we are walking in the darkness and not practicing the truth (1 John 1:6). At that moment we are sinning saints, and we are not in fellowship with God. Being honest with God and ourselves is important, for “If we say that we have no sin, we are deceiving ourselves and the truth is not in us…[and] If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:8, 10). When we accept this truth, we can then be humble and honest with God and come before His throne of grace and find mercy (Heb 4:16).

Thankfully, God has made a way whereby we can be restored to fellowship with Him, and that is by means of confession of our sins. John wrote, “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). Once we confess our sins directly to God, He forgives us, and we are restored to fellowship with Him and ready to resume our spiritual walk by faith and advance to maturity. Concerning 1 John 1:9; William MacDonald states:

The forgiveness John speaks about here is parental, not judicial. Judicial forgiveness means forgiveness from the penalty of sins, which the sinner receives when he believes on the Lord Jesus Christ. It is called judicial because it is granted by God acting as Judge. But what about sins which a person commits after conversion? As far as the penalty is concerned, the price has already been paid by the Lord Jesus on the cross of Calvary. But as far as fellowship in the family of God is concerned, the sinning saint needs parental forgiveness, that is, the forgiveness of His Father. He obtains it by confessing his sin. We need judicial forgiveness only once; that takes care of the penalty of all our sins—past, present, and future. But we need parental forgiveness throughout our Christian life.[6]

If we don’t confess our sins and continue to live in rebellion to God, we are subject to His discipline, for “the Lord disciplines the one He loves, and He chastens everyone He accepts as his son” (Heb 12:6). But this chastening is always in time and does not extend into eternity, for “when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world” (1 Cor 11:32). If we continue in sin, or leave our sin unconfessed, we forfeit eternal rewards (1 Cor 3:10-15; 2 John 1:8), and are in real danger of divine discipline from God (Psa 32:3-4; Heb 12:5-11; 1 John 5:16-17; cf. Dan 4:37), which can eventuate in physical death (1 John 5:16; cf., Lev 10:1-2; Acts 5:3-5). This is avoidable, if we simply humble ourselves before the Lord, confess our sins, and resume our walk with God and advance to spiritual maturity.

In summary, there are two kinds of forgiveness between us and God: judicial and parental. Judicial forgiveness occurs once and is related to our eternal salvation, bringing us into a right relationship with God through faith in Christ (Acts 4:12; Gal 3:26). This forgiveness is made possible by Christ’s sacrificial death on the cross, where His blood serves as the payment for our sin. It results in the removal of the record of sin, ensuring we will never face condemnation or the lake of fire. On the other hand, parental forgiveness is ongoing and pertains to our temporal fellowship with God. It is received through confession of sins to God, as stated in 1 John 1:9. While judicial forgiveness addresses the penalty of sins, parental forgiveness restores fellowship within the family of God. As Christians, we are encouraged to confess our sins continually to maintain our familial relationship with God.

Dr. Steven R. Cook

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[1] Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings, 4th Edition (Houston, TX: Grace Theology Press, 2018).

[2] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 863.

[3] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2002), 207.

[4] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 227.

[5] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 325–326.

[6] William MacDonald, Believer’s Bible Commentary, 2310–2311.