The Filling of the Holy Spirit

Posted on June 22, 2026 by Dr. Steven R. Cook

The filling of the Holy Spirit is a conditional blessing available to every believer. Unlike the baptism, sealing, and indwelling ministries of the Spirit, which are permanent realities received at the moment of faith in Christ (1 Cor. 12:13; Eph. 1:13-14), the filling of the Spirit is an experiential condition that depends upon the believer’s ongoing fellowship with God. Paul commanded believers, “be filled with the Spirit” (Eph. 5:18), indicating that this ministry is both a divine mandate and a repeated necessity in the Christian life. The verb “be filled” (plērousthe) in Eph. 5:18 is a present passive imperative, indicating that believers are commanded to continually permit the Holy Spirit to exercise His governing influence in their lives; the present tense denotes continuous action, the passive voice emphasizes that the Spirit performs the work of governing while the believer responds in faith, and the imperative mood reveals that this Spirit-directed life is a divine command. Warren Wiersbe states, “Be filled with the Spirit is God’s command, and He expects us to obey. The command is plural, so it applies to all Christians and not just to a select few. The verb is in the present tense—‘keep on being filled’—so it is an experience we should enjoy constantly and not just on special occasions. And the verb is passive. We do not fill ourselves but permit the Spirit to fill us.”^[1]

The filling of the Spirit refers to the Spirit’s governing influence over the believer’s thoughts, attitudes, decisions, and conduct. It concerns operational control rather than positional standing. Lightner states, “To be controlled by the Spirit means the individual believer must cooperate with God in order to be under the Spirit’s supervision, which is what filling means. In other words, the believer’s obedience to God and his word is essential for the filling of the Spirit.”^[2] A similar concept appears in passages describing satanic and sinful influences. For example, Satan filled Ananias’s heart to lie to the Holy Spirit (Acts 5:3), and certain unbelieving Jews were filled with jealousy (Acts 13:45). In these cases, the idea is that their thinking, attitudes, and actions came under the controlling influence of those forces. According to Warren Wiersbe, “The verb ‘fill’ has nothing to do with contents or quantity, as though we are empty vessels that need a required amount of spiritual fuel to keep going. In the Bible, filled means ‘controlled by.’ ‘They … were filled with wrath’ (Luke 4:28) means ‘they were controlled by wrath’ and for that reason tried to kill Jesus. “The Jews were filled with envy” (Acts 13:45) means that the Jews were controlled by envy and opposed the ministry of Paul and Barnabas.”^[3]

The evidence of this filling is seen in a life characterized by worship, thanksgiving, humility, and Spirit-directed relationships with others (Eph. 5:19-21). As the Holy Spirit governs the believer’s life, He produces joy, gratitude, love, humility, and other aspects of spiritual fruit that reflect the character of Christ (Gal. 5:22-23; Phil. 4:4; 1 Thess. 5:18). This divine influence is expressed in relationships marked by mutual respect, service, kindness, forgiveness, and love, demonstrating the practical outworking of God’s truth in daily life (Eph. 4:2, 32; Col. 3:12-14). While these qualities do not appear in perfect measure, they serve as observable indicators that the believer is walking in fellowship with God and under the Spirit’s directing influence rather than yielding to the desires of the flesh (Gal. 5:16-17).

A key aspect of the filling of the Holy Spirit is His ministry through the word of God. The Spirit of God leads believers by means of the truth He inspired and now illuminates (2 Tim. 3:16-17; John 16:13). As believers learn and apply God’s word, the Spirit uses that truth to shape their thinking, direct their decisions, and govern their conduct. This connection is seen in the parallel passages of Eph. 5:18-21 and Col. 3:16-17, where being “filled with the Spirit” corresponds closely with “let the word of Christ richly dwell within you.” The Spirit of God uses the Word of God to accomplish the will of God in the life of the child of God. Therefore, spiritual maturity does not result from mystical impressions or subjective experiences but from the consistent intake and application of biblical truth. The believer who neglects Scripture deprives the Spirit of the very instrument He uses to guide, transform, and strengthen the Christian life (Ps. 119:105; Rom. 12:2; Heb. 4:12).

The filling of the Spirit requires positive volition toward God and His truth. While the Holy Spirit provides the power for spiritual growth, the believer must choose to submit to God’s authority, learn His word, and apply it by faith. Spiritual advance is impossible apart from humility, teachability, and obedience to divine revelation (Rom. 12:2; 1 Pet. 2:2; Jam. 1:22). The believer who consistently presents himself to God, renews his mind with Scripture, and responds to biblical truth develops the capacity for greater spiritual growth and service. As God’s word increasingly shapes his thinking and directs his decisions, the Spirit gains greater influence over his life, producing divine viewpoint, spiritual stability, wisdom, effective service, and Christlike character. Thus, the filling of the Spirit is not a passive experience but an active relationship in which the believer continually responds to God’s grace through faith and obedience.

This ministry is directly related to the believer’s response to God. When a Christian walks in dependence upon the Lord, learns and applies biblical truth, and remains in fellowship with Him, the Spirit exercises unhindered influence in his life. As the word occupies the mind and directs the heart, the Spirit gains greater influence over the believer’s life, producing obedience, wisdom, stability, spiritual growth, divine guidance, effective service, and Christlike character (Gal. 5:16, 22-23). The filling of the Spirit is therefore one of God’s provisions for victorious Christian living. It is not emotionalism, mystical experience, or a second blessing received by a select few, but the normal condition God desires for every believer.

Scripture teaches that believers can grieve the Holy Spirit (Eph. 4:30) and quench the Holy Spirit (1 Th. 5:19). To grieve the Spirit means to bring sorrow to Him through sinful thoughts, attitudes, words, and actions that contradict His holy character. Paul specifically connects grieving the Spirit with sins such as bitterness, wrath, anger, slander, and malice (Eph. 4:25-31). To quench the Spirit means to suppress, resist, or stifle His working in the believer’s life. Just as a fire can be extinguished, the Spirit’s influence can be hindered when believers reject biblical truth, refuse divine guidance, or persist in carnality. In both cases, the issue is not the loss of salvation or the loss of the Spirit’s indwelling presence, but the interruption of His active influence and ministry.

When sin enters the believer’s life, fellowship with God is disrupted and the filling of the Spirit is forfeited. The remedy is not self-reformation, emotional penance, or renewed promises of obedience. The biblical solution is confession. First John 1:9 declares, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” Confession restores fellowship with God and returns the believer to a condition in which the Spirit’s influence is once again unhindered. Thus, the filling of the Spirit may be lost through sin and restored through confession.

Because believers continue to struggle with the sin nature throughout this life, the filling of the Spirit must be maintained continually. It is not a permanent state but a repeated condition that requires humility, dependence upon God, and responsiveness to His word. The Christian who consistently walks in fellowship with God enjoys the benefits of the Spirit’s control, while the believer who walks according to the flesh forfeits this blessing. For this reason, the filling of the Holy Spirit stands as one of the great conditional blessings of the Christian life, providing divine power, guidance, and spiritual productivity for those who choose to walk in obedience to the Lord.

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

Related Articles:

^[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 48.

^[2] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 116.

^[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 48.

God’s Logistical Support for Every Christian

Posted on June 15, 2026 by Dr. Steven R. Cook

Logistical grace is God’s faithful provision for His people, supplying what they need to live, serve, and advance in His will. It is the divine support system by which He sustains every believer from the moment of salvation until departure from this life. Though God permits His people to face suffering, adversity, persecution, and even physical death according to His sovereign will (Phil. 1:29; 2 Tim. 3:12; Heb. 9:27), He faithfully provides the inner stability and sustaining grace necessary to endure hardship and continue walking by faith under pressure (Phil. 4:11-13; Heb. 4:16). Paul wrote, “He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?” (Rom. 8:32). This provision rests upon the certainty that if God has already given His greatest gift in Christ, believers can confidently trust Him to supply every lesser need according to His perfect wisdom and timing.

Logistical Grace in the Old Testament

In the Old Testament, God’s provision is displayed vividly in Israel’s wilderness journey. God delivered Israel from Egypt, then sustained them in a barren land where human resources were insufficient. He gave them water from the rock (Ex. 17:6), manna from heaven (Ex. 16:4), quail for food (Ex. 16:13), and preservation for their clothing and bodies. Moses later reminded them, “Your clothing did not wear out on you, nor did your foot swell these forty years” (Deut. 8:4; 29:5). God also provided His personal presence as reassurance. Scripture says, “The LORD was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light” (Ex. 13:21). His visible presence provided divine guidance and comfort. Later, the glory of the Lord filled the tabernacle, showing that God dwelt among His covenant people (Ex. 40:34-38). Their daily provisions were the expression of God’s covenant faithfulness. Even when Israel failed repeatedly through unbelief, complaining, rebellion, and disobedience (Num. 14:1-11; Ps. 78:17-22), God continued to preserve the nation according to His covenant promises (Lev. 26:44-45; Ps. 78:23-24).

The Old Testament gives other examples of God’s logistical support. God preserved Noah and his family through the flood (Gen. 7:1; 8:1). He protected Jacob during his years away from home and brought him back safely (Gen. 28:15; 31:3). He elevated Joseph in Egypt so that many lives would be preserved during famine (Gen. 50:20). He fed Elijah through ravens, then through a widow during drought (1 Ki. 17:4-16). He protected Shadrach, Meshach, and Abednego in the fiery furnace (Dan. 3:25-27), and preserved Daniel in the lions’ den (Dan. 6:22). David reflected upon God’s faithful care when he wrote, “I have been young and now I am old, Yet I have not seen the righteous forsaken or his descendants begging bread” (Ps. 37:25). In each case, God supplied the right provision at the right time for the fulfillment of His purpose.

Logistical Grace in the New Testament

In the New Testament, God continues to provide support for His people. Jesus taught His disciples not to be consumed with anxiety over food, drink, and clothing, saying, “Your heavenly Father knows that you need all these things” (Matt. 6:32). He then gave them a directive, saying, “Seek first His kingdom and His righteousness, and all these things will be added to you” (Matt. 6:33). The believer is not promised wealth, ease, or exemption from suffering. He is promised the Father’s care. God knows the need before the believer asks, and He supplies according to His wisdom, timing, and purpose. Christ explicitly commanded believers to live one day at a time, saying, “Do not worry about tomorrow; for tomorrow will care for itself” (Matt. 6:34). Logistical grace functions on a day-by-day basis as the believer walks by faith.

During His earthly ministry, Jesus repeatedly demonstrated God’s provision. He provided food for hungry crowds (Matt. 14:19-21; 15:36-38), supplied tax money for Peter and Himself (Matt. 17:27), and after His resurrection prepared breakfast for His disciples by the Sea of Galilee (John 21:9-13). Following the birth of the church in Acts 2, believers continued to experience God’s provisional grace. In Acts, He protected His servants, opened prison doors, directed missionaries, and supplied material needs through fellow believers (Acts 5:19; 12:7-11; 16:25-26; Phil. 4:15-18). Therefore, Paul could confidently declare, “And my God will supply all your needs according to His riches in glory in Christ Jesus” (Phil. 4:19). However, though believers will benefit from God’s basic provisions (Matt. 6:25-33; Phil. 4:19), they may fail to benefit fully from what God freely supplies through ignorance of Scripture (Hos. 4:6), unbelief (Heb. 3:16-19; 4:2), or ongoing carnality and disobedience (1 Cor. 3:1-3; 11:30).

Spiritual Provisions for Christian Growth

Though God faithfully provides material necessities for daily living, His greatest provisions are spiritual, for these equip the believer to grow to maturity (Eph. 4:11-13; 2 Pet. 3:18), walk by faith (2 Cor. 5:7; Heb. 10:38), and produce eternal fruit (John 15:5, 8; Gal. 5:22-23). To this end, God supplies the spiritual resources necessary for Christian growth and service (Eph. 1:3; 2 Pet. 1:3). He has given the completed canon of Scripture, which reveals His will and renews the mind (Rom. 12:1-2), and equips believers for every good work (2 Tim. 3:16-17). He has also provided the indwelling and filling ministry of the Holy Spirit (1 Cor. 6:19; Eph. 5:18), who strengthens the believer for daily Christian living (Gal. 5:16). Furthermore, Christ has gifted pastor-teachers to instruct, equip, and edify the saints through the consistent communication of God’s word (Eph. 4:11-12). Together, these provisions form God’s logistical support for spiritual advance, enabling believers to develop inner stability, grow in spiritual maturity, walk faithfully with Him, and glorify Him through fruitful Christian living (Col. 1:9-10; 2 Pet. 3:18).

Needs, Contentment, and Gratitude

There is also a difference between needs and greeds. Scripture gives the basic standard: “If we have food and covering, with these we shall be content” (1 Tim. 6:8). Food and covering establish the baseline. God may provide far more, and often does, but the believer must not confuse divine provision with personal indulgence. Contentment is part of spiritual maturity. Paul wrote, “I have learned to be content in whatever circumstances I am” (Phil. 4:11). The mature believer gives thanks for Scripture, daily bread, clothing, shelter, protection, strength, health, transportation, employment, friends, church, and opportunities to serve. Spiritually healthy Christians operate by divine viewpoint and maintain an attitude of gratitude, “always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father” (Eph. 5:20; cf. 1 Th. 5:16-18; Col. 3:15-17).

Conclusion: Sustained by Grace

Logistical support is part of the believer’s riches in Christ because God sustains the Christian from salvation to glorification. The same God who saved us by grace also supports us by grace. He gives temporal provision so we can live out spiritual purpose. He gives enough strength for each day, enough wisdom for each trial, enough grace for each burden, and enough resources to accomplish His will (2 Cor. 12:9; Jam. 1:5; Heb. 4:16). The believer is never outside the Father’s care. He may be tested, stretched, humbled, or delayed, but he is never abandoned. God has declared, “I will never leave you, nor will I ever forsake you” (Heb. 13:5). Rest in that.

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

Related Articles:

Managing the Mind with Divine Viewpoint

Posted on June 8, 2026 by Dr. Steven R. Cook

Biblical self-talk is the deliberate practice of directing one’s inner dialogue according to divine viewpoint rather than human viewpoint. Scripture recognizes that believers engage in mental conversations with themselves, evaluating circumstances, interpreting events, assigning meaning, anticipating outcomes, and processing emotions. David provides a good example of biblical self-talk, saying, “How long shall I take counsel in my soul” (Ps. 13:2a), revealing his awareness of the internal struggle within his own mind (Ps. 13:2b-4), before ultimately redirecting his thoughts toward trust in the Lord, declaring, “But I have trusted in Your lovingkindness; my heart shall rejoice in Your salvation. I will sing to the LORD, because He has dealt bountifully with me” (Ps. 13:5-6).

These inner dialogues can be truthful and stabilizing, or distorted and destructive. Moses acknowledged internal reasoning among the Israelites (Deut. 7:17; 8:17; 9:4), David repeatedly spoke to his own soul during times of distress (Ps. 42:5, 11; 43:5), and even unbelievers are portrayed as reasoning within themselves (Ps. 14:1; Luke 16:3; 18:4). The Christian life therefore involves a continual battle over the direction and content of one’s thoughts. 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). Self-talk is never neutral. Thoughts are shaped either by God and His word, by personal desires, or by the fallen world system that operates independently of Him. Fallen humanity naturally gravitates toward human viewpoint thinking, which exaggerates problems, magnifies fears, distorts reality, and often creates unnecessary anxiety and emotional instability. In many cases, people suffer more in their imagination than they do in reality because the mind can create scenarios, assign motives, and anticipate outcomes that may never occur.

The Fallen Mind and the Battle for Thought Control

The mind is a busy battlefield where competing systems of thought constantly seek influence. Scripture teaches that fallen man possesses a natural inclination toward futile and corrupted thinking apart from divine truth (Rom. 1:21; Eph. 4:17-19). The believer lives in a world saturated with messages coming through conversations, entertainment, social media, literature, education, and personal experiences, all of which seek to shape perception and values. The Christian must therefore exercise discernment regarding what is permitted to enter and remain within the stream of consciousness. As Proverbs 4:23 states, “Watch over your heart with all diligence, for from it flow the springs of life.” The mind can absorb contradictory ideas and produce cognitive fragmentation when divine viewpoint and worldly philosophies are allowed to coexist unchecked. Scripture provides the objective standard by which thoughts are evaluated and corrected. The believer must consciously reject aberrant thinking and replace it with doctrinal truth. Paul commands Christians, “Do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom. 12:2). He also instructs believers to focus continually on “whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things” (Phil. 4:8). Stable thinking is the product of choice, not chance. It requires intentional discipline through the consistent intake and application of God’s word.

Biblical Examples of Self Correction through Divine Viewpoint

Scripture provides several examples of believers counseling themselves with divine truth during periods of despair, fear, or emotional collapse. David stands as one of the clearest examples. In Psalm 42:5 David asked himself, “Why are you in despair, O my soul? And why have you become disturbed within me? Hope in God.” David identified his anxiety and despair, confronted his distorted thinking, and redirected his attention toward the Lord. Rather than allowing emotion to govern his reasoning, he inserted divine viewpoint into his mental dialogue. He repeated this process three times (Ps. 42:5, 11; 43:5), revealing that cognitive recalibration is often a repeated process whereby divine viewpoint gradually takes hold and the soul experiences equilibrium. Again, in 1 Samuel 30:6, after the destruction of Ziklag and the threat of death from his own men, “David strengthened himself in the LORD his God.”[1] David understood that cognitive and emotional stability depended upon doctrinal orientation, so he took control of his thoughts, inserted divine viewpoint into his reasoning, and thereby strengthened his own soul. Joseph likewise interpreted his suffering according to divine viewpoint when he told his brothers, “You meant evil against me, but God meant it for good” (Gen. 50:20). Joseph could not control the sinful actions of others, but he could govern his interpretation of those events through faith in God’s sovereign providence. These examples demonstrate that biblical self-talk involves identifying deviant thought patterns, arresting and isolating them, and replacing them with truth derived from God’s word.

The Discipline of Mental Renewal

The Christian life requires ongoing mental discipline because thoughts and emotions are interconnected systems that influence behavior. Emotions often follow the direction of thought. When the mind dwells on fear, bitterness, anger, lust, jealousy, or self-pity, the emotional life follows. Scripture therefore calls believers to regulate their thinking carefully. Paul instructed believers to “set your mind on the things above, not on the things that are on earth” (Col. 3:2). Peter commanded Christians to “prepare your minds for action” (1 Pet. 1:13). Christians must learn to identify destructive thoughts early, isolate them before they gain dominance, and replace them with biblical truth. This process occurs through regular exposure to Scripture (Ps. 1:2-3; 1 Pet. 2:2), meditation on God’s word (Josh. 1:8; Ps. 119:97-99), prayer, rejoicing, and thankfulness (1 Th. 5:16-18), walking by faith (2 Cor. 5:7; Heb. 10:38), casting cares upon the Lord (Ps. 55:22; 1 Pet. 5:7), and dependence upon the Holy Spirit (Eph. 5:18; Gal. 5:16). The believer who consistently learns God’s word and trusts in the Lord “will not fear when the heat comes” (Jer. 17:7-8). This teaches that adversity is inevitable, but stress is optional for the believer who consistently interprets life through divine viewpoint and lives by faith. Mental stability is not the absence of pressure, but the presence of divine viewpoint within the stream of consciousness.

Physical Health and Spiritual Stability

The Bible also recognizes the relationship between physical wellbeing and mental stability. Though spirituality is fundamentally rooted in the believer’s relationship with God, physical exhaustion and neglect can impair cognitive function and make a person more vulnerable to emotional instability and faulty reasoning. The brain serves as the physical organ through which thought is processed, and when the body is depleted, mental resilience often weakens.

Scripture demonstrates this principle in the life of Elijah. After intense ministry pressure and Jezebel’s threats, Elijah became fearful, isolated, and despondent, even requesting death (1 Kings 19:1-4). Before addressing Elijah spiritually, God first provided him with sleep, food, water, and rest (1 Kings 19:5-8). According to J. Oswald Sanders, “After the drama at Carmel (1 Kings 18), Elijah was so depressed that he wanted to die. The Lord corrected his self-pity in a most common manner, by insisting on two long sleeps and two decent meals. Only then did the spiritual lessons begin, and they made a lifelong difference to Elijah.”^[2] Likewise, Jesus instructed His disciples, “‘Come away by yourselves to a secluded place and rest a while.’ For there were many people coming and going, and they did not even have time to eat” (Mark 6:31). Adequate rest contributes to clearer thinking and emotional balance. Lewis Chafer states, “We should not mistake worn nerves, physical weakness or depression for unspirituality. Many times, sleep is more needed than prayer, and physical recreation than heart searching.”[3]

Alcohol and drugs impair judgment, weaken self-control, and hinder spiritual perception. Scripture warns, “Do not get drunk with wine, for that is dissipation, but be filled with the Spirit” (Eph. 5:18). Intoxication compromises reasoning and places the mind under the influence of the flesh rather than divine truth. Solomon wrote, “Wine is a mocker, strong drink a brawler, and whoever is intoxicated by it is not wise” (Prov. 20:1), and when intoxicated, “Your eyes will see strange things and your mind will utter perverse things” (Prov. 23:33). Therefore, the believer who desires spiritual stability should pursue both doctrinal maturity and responsible stewardship of the body.

Summary

In summary, biblical self-talk is the disciplined practice of directing one’s inner dialogue according to divine viewpoint rather than human viewpoint (Ps. 42:5; Rom. 12:2). Because the fallen mind naturally gravitates toward fear, distortion, anxiety, and worldly thinking (Eph. 4:17-19), believers must continually identify and replace aberrant sinful thoughts with the truth of Scripture through doctrinal intake (1 Pet. 2:2), meditation on God’s word (Ps. 1:2-3), prayer and thanksgiving (1 Th. 5:16-18), walking by faith (2 Cor. 5:7), and dependence upon the Holy Spirit (Gal. 5:16; Eph. 5:18). As Christians consistently take every thought captive to Christ (2 Cor. 10:5; Phil. 4:8) and interpret life through the lens of God’s word rather than emotion or circumstance, they develop greater wisdom and stability.

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

Related Articles:

[1] In 1 Samuel 30:6, the phrase “David strengthened himself in the LORD his God” comes from the Hebrew verb חָזַק (chazaq), appearing here in the Hithpael stem, which carries the reflexive idea of “strengthening oneself,” “taking courage,” or “fortifying oneself.” The verse teaches that David, under extreme pressure, deliberately turned his thinking and faith toward the Lord as the source of his inner stability and strength.

^[2] J. Oswald Sanders, Spiritual Leadership: Principles of Excellence for Every Believer (Chicago, IL: Moody Publishers, 2007), 160.

[3] Lewis S. Chafer, He that is Spiritual (Zondervan Publishing, Grand Rapids, Mich., 1967), 139.

God’s Power in the Christian

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

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

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

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

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

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

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

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

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

Related Articles:

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

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

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

A Death That Glorifies God

Posted on April 20, 2026 by Dr. Steven R. Cook

Every believer lives under the certainty of two eschatological realities. The Lord may return for His church in the Rapture (1 Th. 4:16–17), in which case we will not taste death but will “all be changed, in a moment, in the twinkling of an eye” (1 Cor. 15:51–52). But if we are not part of the Rapture generation, then each of us will face physical death, because “it is appointed for men to die once” (Heb. 9:27). For the believer, however, death is not defeat but the final opportunity to glorify God. A life lived in obedience to the Lord can culminate in a death that honors Him, just as Paul wrote, “Christ will even now, as always, be exalted in my body, whether by life or by death” (Phil. 1:20).

This principle appears clearly in the Lord’s post-resurrection conversation with Peter, where Jesus revealed that even the manner of Peter’s death would become an act that glorifies God. John 21:18–19 records the Lord’s final words to Peter after restoring him from his threefold denial (John 21:15–17). Jesus said, “Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go” (John 21:18). John then adds the inspired explanation, “Now this He said, signifying by what kind of death he would glorify God. And when He had spoken this, He said to him, ‘Follow Me!’” (John 21:19).

The contrast in John 21:18 is between Peter’s past independence and his future martyrdom. When Peter was young, he “girded” himself and went where he desired. The language reflects the ancient practice of tightening a garment to move freely. In the future, however, Peter would lose that freedom. Jesus says he will “stretch out your hands,” an expression widely understood in the early church as a reference to crucifixion. Others will “gird” him and lead him where he does not wish to go. The statement predicts that Peter would die as a martyr, which early Christian testimony affirms occurred in Rome. Thus, the Lord reveals Peter’s end from the divine vantage point. The One who knows “the end from the beginning” (Isa. 46:10) discloses the path of Peter’s life and death.

John 21:19 explains the theological significance of that death. John writes that Jesus spoke “signifying by what kind of death he would glorify God.” Even martyrdom can become an act of worship. When a believer remains faithful under suffering, the result magnifies God’s worth and truth. Peter would eventually demonstrate this principle in his own teaching: “If anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name” (1 Pet. 4:16). The death of the believer does not defeat God’s purpose. Rather, the believer’s endurance under trial becomes a testimony to the reality and value of Christ. In this respect Peter’s future mirrored the pattern first established by Jesus Himself. The Lord said concerning His own death, “Now is the Son of Man glorified, and God is glorified in Him” (John 13:31), and again prayed, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). Just as Christ followed the Father’s will even to the cross, so Peter would follow Christ’s will even to martyrdom, and both acts of obedience would result in the glory of God. Carson notes, “What is remarkable is that Peter lived and served three decades with this prediction hanging over him.”^[1] Later church tradition claims Peter was crucified upside down because he felt unworthy to die as his Lord did, but this cannot be verified and remains uncertain.[2]

After revealing Peter’s future death, Jesus immediately returns him to the present with a simple command: “Follow Me.” The Lord discloses the destination but emphasizes the next step. The Christian life is lived one step of obedience at a time. God may know the entire course of a believer’s life, but the believer’s responsibility is to follow Christ today. The command echoes Jesus’ earlier call to discipleship: “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me” (Matt. 16:24). Following Christ means orienting one’s will, priorities, and conduct under His authority. According to Blum, “Obedience to Jesus’ command, Follow Me, is the key issue in every Christian’s life. As Jesus followed the Father’s will, so His disciples should follow their Lord whether the path leads to a cross or to some other difficult experience.”^[3]

The practical lesson is direct. The future belongs to God, but obedience belongs to us. Christians often want full knowledge of what lies ahead. Scripture rarely provides that. Instead, the Lord gives direction for the present moment. The believer advances by trusting God’s sovereignty while concentrating on present faithfulness. As Proverbs states, “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).

To follow Jesus, therefore, means to live under His authority, guided by His Word, and empowered by His Spirit. It means learning His thinking through Scripture (Col. 3:16), walking by faith rather than sight (2 Cor. 5:7), and presenting oneself as an instrument of righteousness (Rom. 6:13). The believer does not need to control the entire future. He simply keeps moving behind the Shepherd who leads him. Jesus said, “My sheep hear My voice, and I know them, and they follow Me” (John 10:27). Faithful discipleship is not primarily about knowing the entire path ahead. It is about staying close to the One who already knows it.

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

Related Articles:

^[1] D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 680.

[2] The earliest reference to this idea appears in the apocryphal Acts of Peter from the late second century, and the report is later repeated by writers such as Origen and Eusebius of Caesarea. However, the tradition rests on sources removed from the events themselves and lacks contemporary historical verification. As D. A. Carson observes, “Later accounts of Peter asking to be crucified upside down, because he felt unworthy to be crucified as his Lord was, are too remote and too infected with legendary accretions to be reliable.” D. A. Carson, The Gospel according to John, Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W. B. Eerdmans, 1991), 680.

^[3] Edwin A. Blum, “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), 345.

The Pursuit of Righteousness

Posted on March 30, 2026 by Dr. Steven R. Cook

Righteousness originates with God. He is perfectly righteous in His nature and in all His ways. Moses declared, “The Rock! His work is perfect, for all His ways are just; a God of faithfulness and without injustice, righteous and upright is He” (Deut. 32:4). Because God Himself is righteous, His Word becomes the absolute standard for determining what is right. David affirmed this when he wrote, “The judgments of the LORD are true; they are righteous altogether” (Ps. 19:9), and again, “All Your commandments are righteousness” (Ps. 119:172). Divine righteousness therefore defines reality. What God says is right becomes the measure for human conduct.

At the moment of faith in Christ, God imputes His own righteousness to the believer. This is a judicial act that occurs once and forever. Paul writes, “For what does the Scripture say? ‘Abraham believed God, and it was credited to him as righteousness’” (Rom. 4:3). He later adds, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). This imputed righteousness is positional. It secures the believer’s standing before God permanently. Paul explains that Christ Himself became the source of our righteousness when he writes, “But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption” (1 Cor. 1:30). Because of this gift, the believer stands fully accepted before God, not on the basis of personal merit but on the basis of Christ’s finished work. Unger states, “The perfect righteousness of Christ is imputed to the believer when he accepts Christ as his Savior (1 Cor. 1:30; 2 Cor. 5:20–21).” (Merrill F. Unger, “Righteousness” in The New Unger’s Bible Dictionary).

Yet the Christian life does not end with positional righteousness. God calls His children to experiential righteousness, which is the daily alignment of the believer’s life with the revealed will of God. This is progressive sanctification. Paul exhorts believers, “Present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God” (Rom. 6:13). Likewise, Peter instructs believers, “Like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘You shall be holy, for I am holy’” (1 Pet. 1:15–16). This form of righteousness develops as the believer learns God’s Word and applies it by faith. The psalmist captured this principle centuries earlier: “How can a young man keep his way pure? By keeping it according to Your word” (Ps. 119:9). Pentecost states, “When the Holy Spirit is permitted to reproduce the character of Jesus Christ in our lives, He produces in us fruits of righteousness (Phil. 1:11).” (J. Dwight Pentecost, Designed to Be like Him, p. 232).

The believer’s thoughts, words, and actions become righteous when they conform to divine revelation. Scripture repeatedly emphasizes the transformation of the inner life as the starting point. Paul commands, “Do not be conformed to this world, but be transformed by the renewing of your mind” (Rom. 12:2). The renewed mind then governs conduct. Solomon wrote, “Watch over your heart with all diligence, for from it flow the springs of life” (Prov. 4:23). As the mind is filled with truth, the believer learns to walk by faith rather than by the impulses of the sin nature.

Nevertheless, the presence of the sin nature means that the believer still fails. Scripture acknowledges this reality without compromising the standard of righteousness. John states plainly, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” (1 John 1:8). Yet God provides immediate restoration through confession, saying, “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). Confession restores fellowship and reorients the believer back to the walk of righteousness. According to Thieme, “The believer simply admits his guilt, and the presiding Judge of the Supreme Court of Heaven renders a decision based on precedence established at the cross. No matter how great the failure or how many times the believer has sinned, God faithfully renders the same righteous decision because Christ’s work is complete.” (R. B. Thieme, Jr. “Rebound,” Thieme’s Bible Doctrine Dictionary, p. 230).

Thus, the Christian life involves continual realignment with God’s will. When the believer humbles himself before the Lord, acknowledges sin, and returns to obedience, he resumes the path of righteousness. David captured this principle when he wrote of the Lord, “He restores my soul; He guides me in the paths of righteousness for His name’s sake” (Ps. 23:3). God not only grants righteousness as a gift in justification, He also directs His children in righteous living through the ongoing ministry of His Word.

In the end, righteousness is both a gift and a pursuit. The gift secures our position before God forever, while the pursuit shapes our daily walk. As believers learn Scripture, submit to its authority, and walk by faith, they increasingly reflect the character of the righteous God who saved them. As Paul concludes, “The kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (Rom. 14:17).

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

Related Articles:

Controversial Passages in First John

Posted on March 26, 2026 by Dr. Steven R. Cook

First John makes a consistent distinction between position and fellowship, eternal life and temporal life quality. John is not testing who is saved; he is diagnosing spiritual health among those already saved (1 John 5:13). His purpose is pastoral and corrective, calling believers to walk in the light so that their experience aligns with their secure standing in Christ (1 John 1:6–7). Below is a catalogue of the major controversial texts in First John, with explanations that remain internally consistent and exegetically defensible.

Walking in the Light vs. Walking in Darkness (1 John 1:6–7). “Walking” (peripateō) refers to conduct and life direction, not entrance into salvation. Light is the sphere of God’s will, truth, and fellowship. Constable notes, “Walking in the light means walking in the sphere that the light of God’s will prescribes. Here light does not mean God Himself, as in 1 John 1:5, but the sphere in which God lives and operates.”^[1] Darkness is the sphere of carnality, error, and self-rule. A believer can walk in darkness without forfeiting eternal life (cf. John 10:28; 1 Cor. 3:1–3). What is affected is fellowship, joy, and experiential cleansing, not justification, which is already settled (cf. John 15:4; Eph. 5:8; Gal. 5:16; 1 John 1:9).
“If we say we have no sin” (1 John 1:8). John includes himself (“we”), showing this refers to believers, not unbelievers (cf. 1 John 1:10). The denial is experiential and doctrinal self-deception, specifically a refusal to acknowledge the continuing presence of the sin nature (Rom. 7:18, 21–23; Gal. 5:17; 1 Pet. 2:11). The issue is arrogance and rejection of biblical anthropology, which blocks fellowship and growth (Eccl. 7:20; 1 Kings 8:46; Prov. 20:9; Ps. 143:2; Jam. 3:2). This verse refutes perfectionism.
“If we say that we have not sinned” (1 John 1:10). This refers to the denial of personal acts of sin, not the absence of salvation. John again includes believers (“we”). To deny one’s personal sins is to contradict God’s truthful assessment, which John describes as “making Him a liar.” Personal sin does not result in loss of eternal life but broken fellowship and doctrinal malfunction. The phrase “His word is not in us” means God’s Word is not operating or governing the believer’s thinking and conduct. Confession restores fellowship; denial entrenches carnality (cf. 1 John 1:9).
“If anyone sins, we have an Advocate with the Father” (1 John 2:1b). This assumes believers will sin (Eccl. 7:20; Jam. 3:2; 1 John 1:8), not that they must sin (cf. Rom. 6:12–14; Gal. 5:16).[2] Radmacher notes, “According to Greek grammar, the if before anyone sins carries the added sense of ‘and it is assumed that we all do.’ This statement is not an encouragement to sin but a warning to all Christians to be on guard against sinful tendencies.”^[3] Advocacy is for believers only, since it presupposes an existing family relationship with God as “the Father” (cf. John 1:12; Rom. 8:15–16; Gal. 4:6). Salvation was settled once for all at the moment of faith in Christ (Rom. 3:28; 5:1) and is not overturned by post-salvation failure (John 3:16; 10:28; 1 Cor. 1:30). 1 John 2:1 teaches that when a believer sins, Jesus Christ speaks on his behalf before the Father, maintaining fellowship on the basis of His finished work, not because the believer remains sinless.
“Whoever keeps His word, in him the love of God has been perfected” (1 John 2:5). In this verse, the phrase “the love of God” (hē agapē tou Theou) is best understood as an objective genitive, referring to the believer’s love directed toward God, not God’s love toward the believer. This love reaches maturity through obedience (cf. John 14:21; 1 John 2:3). The verse teaches that obedience to God’s Word brings the believer’s love for God to maturity in experience as he walks by faith. The issue is spiritual growth and fellowship, not the believer’s eternal standing before God.
“The one who says he abides in Him ought himself to walk” (1 John 2:6). Abiding (menō) means “to continue in an activity or state…to remain in, to keep on.”^[4] This is fellowship language, referring to remaining in active, experiential dependence on Christ. It describes the believer’s moment-by-moment walk, not a fixed positional status. This usage is consistent throughout the New Testament, where believers are exhorted to abide, showing that it is not automatic but maintained through obedience and adherence to truth (John 15:4–10; 1 John 2:24; 3:24). All believers are “in Christ,” but not all abide.
Loving the World (1 John 2:15–17). Believers are warned not to love the world. This presupposes the capacity of regenerate people to do so. Loving the world does not mean proof or loss of salvation, but loss of intimacy with the Father and loss of eternal reward (cf. 1 Cor. 3:12–15).
“They went out from us” (1 John 2:19), where “us” most naturally refers to the apostolic circle and its authoritative witness rather than to the church at large. Hodges notes, “The special deceptiveness of the ‘many antichrists’ was that they had once been part of the same fellowship to which the apostles themselves belonged: they went out from us. No other meaning than this one is really suitable in this context.”^[5] The false teachers had once aligned themselves with apostolic instruction but later departed when their doctrine deviated, exposing that they never truly shared the apostles’ teaching. John’s concern is not to establish perseverance as a test of salvation, but to explain the rise of antichrists who abandoned apostolic truth, making the issue fidelity to revealed doctrine rather than the loss or proof of eternal life.
“Everyone who practices righteousness is born of Him” (1 John 2:29) describes the observable outworking of God’s life in the believer, not a test for determining who is saved. John uses present practice to show how divine influence expresses itself in conduct. Constable notes, “Practicing righteousness is normal, but not inevitable, for one who is truly born of God. Such behavior identifies one as a Christian. However, not everyone who practices righteous behavior is a Christian, because non-Christians can behave righteously, and Christians can walk in darkness. Therefore, we should not judge a person’s salvation by his or her behavior.”^[6]
“No one who abides in Him sins” (1 John 3:6) is durative, describing what is true while a believer is actively abiding in Christ. It does not teach sinless perfection, but that fellowship with Christ precludes sin at that moment; when fellowship is broken, sin resumes. This aligns with the command to “abide in Me” (John 15:4–6) and the promise that walking by the Spirit prevents the fulfillment of the flesh (Gal. 5:16).
“No one who is born of God practices sin” (1 John 3:9). John is speaking of the new nature, not the whole person. The one “born of God” possesses God’s seed, the imparted life of regeneration, and that life cannot sin because sin never originates from the new nature. Sin arises from the flesh, which remains present in the believer until glorification, as Paul plainly states, “nothing good dwells in me, that is, in my flesh” (Rom. 7:18), and as John himself affirms, “If we say that we have no sin, we are deceiving ourselves” (1 John 1:8). John is not denying that believers commit sins; he is explaining that sin is inconsistent with the believer’s new nature in Christ. According to Constable, “The Christian becomes a partaker of God’s divine sinless nature when he or she experiences the new birth. The Christian sins because he also has a sinful human nature. However, in this verse, John was looking only at the sinless nature of the indwelling Christ that we possess.”^[7]
“By this the children of God and the children of the devil are obvious” (1 John 3:10). “Obvious” (phaneros) means “being evident so as to be readily known, visible, clear, plainly to be seen.”^[8] It refers to observable conduct, not eternal destiny. John is contrasting patterns of influence, not redefining sonship. Baily notes, “Christians who are abiding in God will produce good works, and others can identify them as Christians by their godly behavior.”^[9] A believer can act under satanic influence without becoming a child of the devil (cf. Matt. 16:23).
“We know that we have passed out of death into life, because we love the brethren” (1 John 3:14). This is experiential death and life. John is speaking of vitality and fellowship, not justification. Love evidences spiritual health, not eternal security. Hodges notes, “It is a claim to a certain quality of experience. The apostles are able to recognize their experience of love as an experience of life rather than death.”^[10]
“No murderer has eternal life abiding in him” (1 John 3:15) means that a believer who lives in hatred is not experiencing the life he already possesses. John is not denying salvation, but the present enjoyment and expression of eternal life, just as Christ’s abiding presence is tied to fellowship (John 15:4). This is evident in believers such as David (2 Sam. 11:14–17; Ps. 32:1–5), Moses (Ex. 2:11–12; Matt. 17:3), and Paul (Acts 7:58; 8:1; 22:4), who committed murder yet remained saved. The issue is broken fellowship, not lost salvation.
“Everyone who loves is born of God” (1 John 4:7). This verse teaches that love originates from God and is expressed when believers walk in fellowship with Him. John does not claim that all who are born of God will necessarily persevere in love, nor that the absence of love proves one was never saved. Love marks spiritual maturity and active fellowship, not the certainty or permanence of one’s walk, thereby undercutting the claim that perseverance in godliness is the necessary proof of regeneration.
“Whoever does not love does not know God” (1 John 4:8). This continues the same line of thought as verse 7 by addressing experience, not entrance into salvation. The verb ginōskō points to personal, relational knowledge based on obedience, so a believer who fails to love is not enjoying intimate fellowship with God, even though his position as God’s child remains secure. John is describing the loss of experiential knowledge of God, not the absence of regeneration.
“Perfect love casts out fear” (1 John 4:18). Fear is associated with divine discipline and accountability, not eternal condemnation. Mature love stabilizes the believer in fellowship and confidence. Hodges states, “The matured experience of God’s love is incompatible with fear and expels fear from the heart.”^[11]
“Whatever is born of God overcomes the world” (1 John 5:4). This verse teaches that victory belongs to every believer from the moment of faith in Christ. It does not promise a life of uninterrupted success over sin and the world. Overcoming is grounded in faith, which must continue to be exercised (cf. Rom. 8:37; 1 John 5:5). Scripture also makes clear that believers can live inconsistently with that victory when they set their minds on the flesh rather than on the things of the Spirit or drift into unbelief (cf. 1 Cor. 3:1–3; Heb. 3:12). Constable states, “Every Christian has overcome the world by his or her initial faith in Jesus Christ…To continue to overcome the world, the flesh, and the devil, all we need to do is continue to exercise faith in God (cf. Rom. 8:37; 1 Cor. 15:57).”^[12]
“The one who does not have the Son does not have the life” (1 John 5:12). John speaks positionally. Eternal life is secured solely by possessing the Son through faith, not by obedience, love, or perseverance (John 3:16; 5:24; 6:47; Rom. 3:28; 5:1; Eph. 2:8–9).
Sin Leading to Death (1 John 5:16–17). John warns of extreme divine discipline for believers who persist in willful rebellion, which can culminate in physical death. This does not involve loss of salvation but removal from earthly life, as seen in the Corinthians who died under discipline (1 Cor. 11:30–32) and in Ananias and Sapphira (Acts 5:1–11).
“We know that no one who is born of God sins” (1 John 5:18). This restates the principle of 1 John 3:9 and refers to the regenerate nature, which does not practice sin or live under its dominion (1 John 3:6, 9; Rom. 6:6–11). John does not deny acts of sin in the believer’s life (1 John 1:8–10; 2:1), but affirms God’s protecting work so that the evil one does not rule the believer who lives in dependence on Him (John 10:28–29; Jam. 4:7).

In summary, First John is not a salvation test. It is a fellowship manual. The epistle answers this question: How does eternal life function in daily experience? Eternal life is free and irrevocable. Fellowship is conditional, dynamic, and dependent on walking in truth.

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

Related Articles:

^[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), 1 John 1:7.

[2] The “if” in 1 John 2:1 is a first-class condition, assuming the reality of the case: believers do sin. John’s point is not uncertainty or threat, but assurance that when sin occurs, Christ’s advocacy with the Father is already in place.

^[3] Earl D. Radmacher, et al, The Nelson Study Bible: New King James Version (Nashville: T. Nelson Publishers, 1997), 1 John 2:1.

^[4] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 655.

^[5] Zane C. Hodges, The Epistle of John: Walking in the Light of God’s Love (Irving, TX: Grace Evangelical Society, 1999), 108.

^[6] Tom Constable, Tom Constable’s Expository Notes on the Bible, 1 John 2:29.

^[7] Ibid., 1 John 3:9.

^[8] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1047.

^[9] Mark Bailey et al., Nelson’s New Testament Survey: Discover the Background, Theology and Meaning of Every Book in the New Testament (Nashville: Word, 1999), 587.

^[10] Zane C. Hodges, The Epistle of John, 156.

^[11] 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), 900.

^[12] Tom Constable, Tom Constable’s Expository Notes on the Bible, 1 John 5:4.

The Believer’s Position in Christ

Posted on March 16, 2026 by Dr. Steven R. Cook

At the moment of faith in Christ, God transfers the believer into the body of Christ, the Church. A spiritual transference occurs and a new identity is secured. From that instant, the believer is in Christ (ἐν Χριστῷ).[1] Paul writes, “But by His doing you are in Christ Jesus” (1 Cor. 1:30). The phrase “by His doing” translates ἐξ αὐτοῦ (ex autou) which denotes source, identifying God as the causal agent. The believer does not place himself into Christ; God does. This is positional truth. It is judicial and actual, not experiential or emotional. The declaration that a believer is in Christ is judicial because it is God’s legal act of transferring him from Adamic condemnation into a new standing of righteousness and life in Christ (1 Cor. 1:30; Rom. 8:1). The preposition ἐν (en) is locative, pointing to placement within a new sphere. The believer is transferred from Adamic headship into Christic headship: “For as in Adam all die, so also in Christ all will be made alive” (1 Cor. 15:22). Walvoord notes, “Before salvation, the individual was in Adam, partaking of Adam’s nature, sin, and destiny. In salvation, the believer is removed from his position in Adam, and he is placed in Christ.”^[2]

In Christ, the believer shares in Christ’s righteousness, eternal life, and acceptance before the Father. Scripture states, God “made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor. 5:21; cf. Phil. 3:9). According to Ryrie, “When the individual receives Christ, he is placed in Christ. This is what makes him righteous. We are made the righteousness of God in Him. This righteousness alone overcomes our desperate, sinful condition and measures up to all the demands of God’s holiness.”^[3] Chafer adds, “Imputed righteousness is secured by a vital union with Christ, while divine justification is a judicial decree of God which is based on, and is an acknowledgment of, imputed righteousness.”^[4]

Scripture also reveals that Christ is our life, for “When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (Col. 3:4); and “the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). The believer stands accepted before God, who “made us accepted in the Beloved” (Eph. 1:6). This acceptance means we will never face the lake of fire, for “there is now no condemnation for those who are in Christ Jesus” (Rom. 8:1).

At the instant of faith in Christ, the Holy Spirit identifies the believer with Christ’s death, burial, resurrection, and ascension (Rom. 6:3–5; Eph. 2:6). Paul wrote, “For all of you who were baptized into Christ have clothed yourselves with Christ” (Gal. 3:27). This baptism is the Spirit’s work of union, not water baptism (1 Cor. 12:13). It occurs once and permanently. Scripture states, “Therefore, if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come” (2 Cor. 5:17). The phrase “in Christ” speaks of standing before God, not performance in daily life.

Positional truth means God now sees the believer as sharing in Christ’s accomplishments. When Christ died, our position died with Him; when He was raised, our position was raised with Him. Paul commands, “Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus” (Rom. 6:11). The believer understands what God has revealed, and because God has integrity and cannot lie (Heb. 6:18), the believer, by faith, reckons it to be so. God’s Word defines reality, and we accept His estimation of who we are. Experience may fluctuate; position does not. It rests on Christ’s finished work.

An illustration clarifies this. A bankrupt man is legally adopted by a wealthy benefactor and transferred into a new family. Instantly his status changes. He shares the family name and privileges, though he may still think like a poor man for a time. So the believer is rescued “from the domain of darkness” and transferred into a new realm (Col. 1:13). Position changes before behavior does. This position is permanent. Jesus said, “And I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28), and “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). Discipline may come for disobedience (Heb. 12:6), but the believer is forever secure from eternal condemnation (Rom. 8:1).

Positional truth forms the foundation for growth. One does not live the Christian life to get into Christ, but because he is already in Him. Paul exhorts, “Walk in a manner worthy of the calling with which you have been called” (Eph. 4:1). The walk refers to how we live after being saved. Constable notes, “To walk in a worthy manner means to bring one’s conduct into harmony with one’s calling.”^[5] God does not force the Christian to walk. The Christian must obey, by faith (2 Cor. 5:7; Heb. 10:38). The calling precedes the walk. To be in Christ is to possess a new identity, a secure standing, and a permanent union with the risen Lord. All spiritual advance flows from that fixed position.

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

Related Articles:

[1] Paul uses the phrase ἐν Χριστῷ and closely related expressions such as ἐν Κυρίῳ (en Kurio) and ἐν αὐτῷ (en auto) with great frequency. The exact count depends on whether one includes only the precise phrase “in Christ” or all cognate expressions. The strict phrase ἐν Χριστῷ occurs approximately eighty-five times in the Pauline epistles. When related formulas are included, the number exceeds one hundred fifty occurrences. This repetition signals a doctrinal emphasis.

^[2] John F. Walvoord, The Holy Spirit (Galaxie Software, 2008), 141.

^[3] Charles C. Ryrie, Basic Theology (Chicago, IL: Moody Press, 1999), 345.

^[4] Lewis S. Chafer, Systematic Theology, vol. 2 (Grand Rapids, MI: Kregel Publications, 1993), 274.

^[5] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Eph. 4:1.

Faith-Rest Under Fire

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

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

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

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

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

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

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

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

Related Articles:

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

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

Learning to Rest in God

Posted on February 8, 2026 by Dr. Steven R. Cook

Faith rest is learning to trust what God has said so deeply that when pressure comes, the believer remains calm and steady rather than reacting in fear or resorting to self-effort. It requires both will and skill, expressed through positive volition and the faith application of Bible doctrine. Hebrews 3–4 uses “rest” to describe how believers are meant to live after salvation. It is not inactivity but a settled confidence in God. The writer points to Israel in the wilderness and explains that most of that generation failed to enter God’s rest, not because God failed to provide, but because they refused to believe Him. Scripture asks, “For who provoked Him when they had heard? Indeed, did not all those who came out of Egypt led by Moses?” and concludes, “So we see that they were not able to enter because of unbelief” (Heb. 3:16, 19). Though redeemed from Egypt, they forfeited confidence, peace, and blessing because they would not trust God after salvation. Hebrews defines this condition as “an evil, unbelieving heart that falls away from the living God” (Heb. 3:12). The same failure remains possible for believers today.

Because of Israel’s failure, Hebrews warns believers to take God’s promises seriously: “Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it” (Heb. 4:1). This introduces what is commonly called the faith rest life. Faith rest is learned, not automatic. It develops as Bible doctrine is received and applied by faith. When pressure comes, the believer must recall what God has said and choose divine viewpoint over circumstances (Isa. 26:3; Lam. 3:21–23; 2 Cor. 5:7; Heb. 10:38). Faith rest is an experienced rest entered by faith, where dependence is placed on God’s Word rather than emotion or self-effort. Hebrews states the danger, saying, “For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard” (Heb. 4:2). A believer can hear and understand Scripture and still miss rest if he does not trust it when it counts. Pentecost correctly observes, “Faith is never passive; it is always active. And if one does not give careful attention to the exercise of faith, he or she will not enter that promised rest.”^[1]

Faith rest is not withdrawal from responsibility. It is inner confidence in God’s faithfulness that ends anxious attempts to control outcomes. Hebrews explains that there “remains a Sabbath rest for the people of God,” and that the one who enters God’s rest “has rested from his works, as God did from His” (Heb. 4:9–10). The believer stops trying to make life work apart from God and learns daily dependence on Him. Practically, faith rest functions as a problem-solving process. The believer recognizes pressure, recalls relevant Scripture, applies it by faith, and leaves the outcome with God. Responsibility remains, but anxiety is removed as confidence shifts from self to God (Phil. 4:6–7; 1 Pet. 5:7). The result is stability, peace, and endurance as God’s promises are believed and applied (Heb. 4:11). According to Fruchtenbaum, “It means the believer ceased to rely on his own works and efforts, and by faith he trusted God to get him through the situation.”^[2] Pentecost adds:

As Bible doctrine accumulates in the believer’s thinking, capacity for faith rest increases, enabling stability and endurance under progressively greater pressures (Heb. 4:11; 5:14). Spiritual rest is therefore not a one-time experience but a growing ability to trust God consistently as life intensifies. The more the believer learns and believes God’s Word, the more readily he responds to pressure with confidence rather than fear. Faith rest becomes a trained mental reflex grounded in Scripture, allowing the believer to navigate adversity with divine viewpoint, composure, and perseverance. In this way, Hebrews presents faith rest as the mature expression of a life shaped by Bible doctrine, sustained by faith, and oriented toward God’s sufficiency rather than human effort.

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

Related Articles:

^[1] J. Dwight Pentecost and Ken Durham, Faith That Endures: A Practical Commentary on the Book of Hebrews, Rev. ed. (Grand Rapids, MI: Kregel Publications, 2000), 86.

^[2] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 56.

^[3] J. Dwight Pentecost and Ken Durham, Faith That Endures, 87.

The Bema Seat of Christ

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

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

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

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

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

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

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

Related Articles:

Satan and the Flesh Judged at the Cross

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

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

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

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

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

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

Related Articles:

The Life That Glorifies God

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

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

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

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

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

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

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

Related Articles:

Faith, Obedience, and the Lord’s Approval

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

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

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

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

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

Example of Faith in Action

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

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

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

Related Articles:

The Word, Not Wonders, Produces Maturity

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

Introduction

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

Experience vs. Faith

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

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

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

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

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

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

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

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

Conclusion

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

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

Related Articles:

–

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

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

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

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

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

Free Gift, Costly Road, Eternal Prize

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

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

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

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

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

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

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

Related Articles:

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

Judicial and Familial Forgiveness with God

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

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:

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.

Related Articles:

^[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.

Fullness in Christ

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

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

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

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

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

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

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

Related Articles:

Holiness, Righteousness, and the Sin Unto Death

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

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

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

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

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

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

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

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

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

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

Related Articles:

The Gospel, the Walk, the Reward

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

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

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

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

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

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

Related Articles:

Living the Sanctified Christian Life

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

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

Living the Sanctified Life – Phase Two

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

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

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

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

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

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

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

Related Articles:

Christians Under the Law of Christ

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

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

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

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

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

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

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

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

Related Articles:

Biblical Thinking and Emotional Balance

Posted on July 7, 2025 by Dr. Steven R. Cook

The spiritual life is fundamentally rational, rooted in God’s Word rightly understood and applied (2 Tim 2:15; 3:16-17; 1 Pet 2:2; Jam 1:22). The Holy Spirit enables the believer to think clearly and act consistently with divine truth (1 Cor 2:12-16), producing a life aligned with the character and will of God (Rom 8:5-6; Gal 5:16, 22-23). When God’s Word governs the mind and positive volition directs the soul, the believer becomes spiritually stable. In this setting, emotion plays a legitimate, supportive role. It is healthy when subordinated to truth—enhancing joy, gratitude, courage, or compassion—but becomes dangerous when detached from doctrine and driven instead by the sin nature or worldly thinking (1 John 2:15-17). Emotion should follow truth, not lead it. When it leads, it distorts perception, fuels instability, and misguides decision-making.

Emotion has no inherent moral or cognitive value; it does not think, reason, or discern truth. It is simply the soul’s responder. When the believer’s mind is saturated with God’s Word, emotion appropriately amplifies noble responses—such as love, courage, or delight in beauty and excellence. This is healthy emotion, rightly subordinated to virtuous thought. But when emotion responds to Satan’s philosophies and values, the sin nature, or human viewpoint, it becomes a destabilizing force. It breeds fear, anxiety, guilt, anger, and other emotional sins that shatter objectivity and hinder doctrinal application (Psa 73:21-22; Phil 4:6-9). In such cases, emotion becomes the tyrant rather than the servant, and the believer—no matter how sincere—loses traction in the spiritual life. True spirituality is not measured by feelings, but by the Spirit-led application of Scripture (John 17:17; Gal 5:22-23).

Many believers struggle because they allow emotion to dictate their thinking rather than submitting their minds to the authority of Scripture. Some, though well-meaning, live by the motto, “Live what you feel.” But when feelings become the compass, the soul drifts. Lacking doctrinal orientation, they interpret life through the lens of emotion—often shaped by past wounds or distorted expectations—rather than by divine truth. For those who prioritize emotion, Scripture—no matter how faithfully presented—fails to take root, because truth is filtered through feelings. In that condition, emotion eclipses reason, and they begin to live as perpetual victims instead of victorious saints.

The solution is found in a daily, deliberate reorientation to divine viewpoint (Rom 12:1-2). This begins with the renewed mind—a transformation that comes only through consistent intake and meditation on God’s Word (Psa 1:2-3; Col 3:16). As the believer internalizes Scripture and submits to the teaching ministry of the Holy Spirit, a doctrinal framework is built that shapes values, stabilizes thinking, and anchors the soul against emotional volatility (Heb 5:14; Psa 119:11, 130). The mind must lead, volition must choose, and emotion must follow. When the thinking is right—biblical and Spirit-enlightened—the emotions will respond appropriately. This is the dynamic of true spiritual growth: the mind instructed by truth, the will aligned with God’s will, and the emotions rejoicing in what is eternally real.

Therefore, the key to emotional stability is not suppression but subordination. Believers must learn to recalibrate their thinking to align with God’s Word (Psa 42:5), to reject the dictatorship of feelings and instead walk by faith in God’s promises (2 Cor 5:7). Spiritual maturity demands discipline in the inner life, where divine truth sets the tone and emotional responses are filtered through a soul grounded in Scripture. This doesn’t mean a cold or joyless Christianity—it means a robust, resilient faith that feels deeply, but thinks biblically. It’s not the absence of emotion, but the presence of doctrine rightly applied, that defines a Spirit-filled life.

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

Related Articles:

Where You Look Determines How You Live

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

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Is Marijuana Spiritually Harmful?

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

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

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

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

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

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

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

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

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

Related Articles:

Justification & Sanctification

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

How Can I Know I’m Saved?

Posted on June 11, 2025 by Dr. Steven R. Cook

The question “How can I know I’m really saved?” is one of the most common—and important—questions a Christian can ask. The answer must be rooted in the clear promises of Scripture, not in feelings, performance, or spiritual experiences. Biblically, the assurance of salvation rests entirely on the objective truth of God’s Word and the finished work of Jesus Christ—not on our fluctuating emotions, personal circumstances, or behavior.

Salvation is by grace alone (Rom 6:23; Eph 2:8-9), through faith alone (Rom 3:28; Gal 2:16), in Christ alone (John 14:6; Acts 4:12). We are not saved by our works (Rom 4:4-5), commitment, fruit, or perseverance. Scripture states, “If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). Salvation is never about what we do for God; it’s about what He has done for us through the Person and work of Jesus—the eternal Son of God—who died for our sins, was buried, and rose again on the third day (1 Cor 15:3-4). After hearing this good news, we are directed to trust in Christ alone as our Savior, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16b). The moment we believe, we receive the forgiveness of sins (Acts 10:43), eternal life (John 10:28), and the righteousness of God credited to us (Phil 3:9). That’s a fact based on the truth of God’s Word.

So how can you know you’re saved? Because God said so. His Word is true, for “God is not a man, that He should lie, nor a son of man, that He should change His mind” (Num 23:19a). In fact, “it is impossible for God to lie” (Heb 6:18), so His promises are rock solid. Our assurance rests on His promise—not on our performance. Jesus said, “The one who believes in Me has eternal life” (John 6:47). That’s a present-tense reality. Eternal life begins the moment we believe—not after we’ve proven ourselves worthy. It is never earned, never maintained by effort, and never lost through failure. If we could lose it or forfeit it, then it wouldn’t be eternal life, but something temporary, conditional, or probationary (which is the view held by those who teach a works-based gospel). But Scripture calls it eternal life for a reason, and it’s freely given at the moment of faith in Christ. It is, as Paul wrote, “the free gift of God” (Rom 6:23). If you have to earn it, it’s not a gift, but something you’ve purchased. And God doesn’t revoke His gifts. Eternal life is a permanent possession, freely granted to the one who believes (John 5:24; 10:28; Rom 5:1).

Some believers doubt their salvation because they still struggle with sin. But struggling doesn’t mean you’re unsaved—it often indicates you are saved and in conflict with your old sin nature (Gal 5:17). Unbelievers don’t wrestle with the flesh in the same way because they’re not indwelt by the Holy Spirit. That internal battle is a sign of spiritual life, not spiritual death.

In summary, you can know you’re saved if you have believed in Jesus Christ alone for eternal life. God cannot lie (Tit 1:2), and He promises eternal security to every believer (John 10:28-29). So don’t look inward for assurance—look to Christ and the unchanging truth of His Word. That’s where confidence lives. As John wrote, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13).

Dr. Steven R. Cook

Related Articles:

What if I Don’t Feel Close to God?

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

Someone recently asked me, “What if I don’t feel close to God?” If you don’t feel close to God, don’t panic—you’re not alone. Countless believers have walked through dry seasons where God feels distant. The important thing to remember is that your relationship with God is based on truth, not feelings. Feelings fluctuate; truth does not. If you have trusted in Jesus Christ alone for salvation, you are permanently His—fully accepted, eternally secure, and unconditionally loved (John 1:12; Rom 8:38–39; Eph 1:6). You may not feel close, but God has promised, “I will never desert you, nor will I ever forsake you” (Heb 13:5). That’s not a mood—that’s a fact. Live by faith, not feelings.

Often, the sense of distance comes when we’ve neglected time in God’s Word, prayer, or fellowship with other believers. Sometimes it’s the result of unconfessed sin, which can break fellowship but never the relationship (1 John 1:6-9). Other times, it’s simply a trial of faith where God is teaching us to walk by faith, not by sight (or feeling) (2 Cor 5:7). In those times, the best thing you can do is lean into the truth of Scripture, keep walking by faith, and remind yourself of who God is and what He’s done. The psalmist cried, “Why are you in despair, O my soul?… Hope in God, for I shall again praise Him” (Psa 42:11). Don’t let feelings define your faith. Let God’s unchanging Word anchor your soul.

Dr. Steven R. Cook

Related Articles:

Walk in Truth and Wait for Justice

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Recalibrating the Mind with Scripture

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

Biblical self-talk is the intentional act of bringing one’s thoughts into alignment with God’s truth by speaking His Word to oneself. It’s psychological recalibration, with Scripture as the standard for right thinking (orthodoxy). The believer replaces lies, fears, or unstable emotions with divine perspective—truth that steadies the soul and guides the heart. The battle for faith is often waged in the inner life, and Scripture-based self-talk is a vital weapon in the arsenal of spiritual stability.

David gives us one of the clearest examples. When he was downcast and disturbed, he didn’t wait for a prophet or priest to show up—he counseled himself, saying, “Why are you in despair, O my soul? And why have you become disturbed within me? Hope in God, for I shall again praise Him” (Psa 42:5). He didn’t deny his emotions—he confronted them with truth. His self-talk pointed him to the only remedy for a disturbed soul: hope in God. That’s self-imposed cognitive recalibration. David repeats this three times before his thoughts settle (Psa 42:5, 11; 43:5), showing that recalibration is often a process, not a one-and-done event—though sometimes it can be.

The apostle Paul practiced this as well. When surrounded by persecution and suffering, he wrote, “We are afflicted in every way, but not crushed; perplexed, but not despairing” (2 Cor 4:8). That was an internal perspective shaped by eternal truth. He reminded himself (and his readers) that “momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison” (2 Cor 4:17). Paul calibrated his sufferings by interpreting them through the lens of eternity, not immediacy. He viewed present afflictions as purposeful and temporary, measured against the surpassing, eternal glory they were producing by God’s design.

Healthy believers learn to counsel themselves daily. That means not letting emotions sit in the driver’s seat. It means interrogating our fears, doubts, and impulses with the truth of Scripture. We replace panic with promise, despair with doctrine, and confusion with clarity. We ask, “What does God’s Word say about this?”—and then we answer it with chapter and verse.

This kind of self-counsel requires biblical insight and saturation. The more we infuse God’s Word into our hearts (Psa 119:11), the more we’ll have it ready when we need it most. Like a compass in the fog, Scripture aligns our thoughts with God’s truth, correcting distortions and anchoring our perspective in Him and His Word—reminding us that God is in control, Christ is our life, and eternity is our hope. Even when life feels uncertain, God’s truth is a steady hand on the wheel, guiding us with grace and wisdom.

Dr. Steven R. Cook

Related Articles:

Eternal Life Is Free, but Eternal Rewards Are Earned

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

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

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

The God Who Knows Your Name

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Salvation is Free, Discipleship is Costly

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Sarah, A Woman of Faith

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

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

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

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

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

Spiritual Attacks in the Natural Realm

Posted on May 7, 2025 by Dr. Steven R. Cook

Spiritual warfare is part of the Christian experience. While the battle is spiritual in origin, it often spills over into the visible and natural world. The Apostle Paul reminds us that our true enemies are not “flesh and blood” but “the spiritual forces of wickedness in the heavenly places” (Eph 6:12). Yet these dark forces often influence the natural realm—through physical illness, mental anguish, relational conflict, temptation, and even death. As believers, we must learn to detect these attacks and respond biblically, not mystically or fearfully, but with confidence in the victory already secured in Christ (Col 2:15).

The Scriptures provide several examples where Satan or demons afflicted people physically. Job stands out as the most dramatic case. Though blameless, he was permitted by God to be physically struck by Satan with painful boils “from the sole of his foot to the crown of his head” (Job 2:7). Paul, too, was afflicted by a “thorn in the flesh,” described as a “messenger of Satan” (2 Cor 12:7). This affliction, while painful, served a divine purpose—to keep him humble and dependent on God’s grace. Jesus also healed a woman who had been physically crippled for eighteen years. He made clear her condition was not merely medical but satanic in origin, saying, “this woman…whom Satan has bound for eighteen long years” (Luke 13:16). In the Gospels, demon-possessed individuals often suffered in extreme physical and mental ways. The boy who convulsed violently (Mark 9:17-27), the man who lived among tombs and cut himself (Mark 5:1-15), and others who were mute or blind (Matt 9:32-33; Matt 12:22)—each showed how demonic influence can cause visible ailments. In Acts 5, Ananias and Sapphira were not physically attacked by demons but were influenced by Satan to lie. Peter asked, “Ananias, why has Satan filled your heart to lie to the Holy Spirit” (Acts 5:3). Ananias was a believer, but because he allowed Satan to influence him, he experienced divine discipline in the form of immediate physical death (Acts 5:3-10). In every case, what appeared natural had a deeper spiritual cause.

The influence of Satan and demons upon political rulers is also a sobering reality. Judges 9:23 states, “God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech” (Judg 9:23). While God sovereignly permitted the spirit’s activity to bring about justice for past violence (Judg 9:56-57), the account reveals how spiritual forces can incite political unrest, betrayal, and bloodshed. Similarly, Saul was tormented by an evil spirit that darkened his leadership (1 Sam 16:14-16) and influenced him to try to kill David (1 Sam 18:10-11; 19:9-10). David himself was “incited by Satan” to conduct a census that displeased God and brought judgment upon Israel (1 Chr 21:1). In Ahab’s case, a lying spirit was permitted to deceive him through false prophets, drawing him into battle where he was mortally wounded (1 Ki 22:19-23; 34-35). In Revelation 16:13-14, John sees “spirits of demons, performing signs,” and they go out “to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty.” This demonic coordination will culminate in the battle of Armageddon, where Satan’s forces will attempt one final stand against the returning Christ (Rev 19:19-21). It’s a picture of how spiritual deception will lead to political and military defiance of God’s authority. These examples demonstrate that demonic forces often operate behind the curtain of political power, manipulating human pride, ambition, and insecurity to bring about chaos and rebellion.

Satan often exploits normal human desires, as he did with Eve (Gen 3:6) and even attempted with Christ (Matt 4:3), turning natural inclinations into spiritual traps. Prolonged emotional discouragement or physical suffering, especially when accompanied by spiritual stagnation or despair, can also be areas of demonic manipulation. Relational division is another tactic. Paul warned that Satan seeks to outwit believers through unforgiveness and unresolved conflict (2 Cor 2:10-11). Even logistical or circumstantial resistance to gospel work may have satanic fingerprints, as Paul noted: “we wanted to come to you…yet Satan hindered us” (1 Th 2:18). These are not supernatural fireworks—they are ordinary struggles with extraordinary causes. Furthermore, unbelievers are especially vulnerable to satanic deception because of negative volition; as Paul wrote, “the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ” (2 Cor 4:4).

False teaching is among the most serious forms of spiritual attack because it strikes at the mind—the command center of the soul—and seeks to distort the believer’s understanding of God, grace, salvation, and sanctification. Unlike more obvious attacks such as illness or persecution, doctrinal deception often appears attractive, even spiritual. Paul warns that “in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons” (1 Tim 4:1), indicating that such teachings originate not merely from human error, but from demonic influence. This kind of deception can infiltrate churches, seminaries, and pulpits, often through sincere yet misguided individuals who possess only a shallow or distorted understanding of God’s Word. Satan does not usually oppose truth with blatant lies; instead, he substitutes counterfeit gospels, corrupts grace with legalism or license, and undermines Christ’s finished work. As Paul noted, “even Satan disguises himself as an angel of light” (2 Cor 11:14), meaning that spiritual attacks through false teaching are often cloaked in religious language and backed by emotional appeal. The danger lies in its subtlety—what sounds biblical may not be biblical. Discernment is therefore essential, and believers must measure every teaching against the plumb line of God’s Word (Acts 17:11; 2 Tim 2:15).

Recognizing these kinds of spiritual attacks requires discernment. Not every sickness, trial, or temptation is demonic in origin, but some may be. Likewise, not every political crisis is driven by evil spirits, yet Scripture shows that demonic forces do, at times, energize and exploit leaders to carry out destructive agendas—often with devastating consequences in the visible world. Even so, whether the assault is demonic, circumstantial, or self-induced, we are to stand firm by faith, applying God’s Word in every situation. We are not called to panic, speculate, or retreat in fear, but to trust the Lord and stand confidently, knowing He is working sovereignly and providentially.

Thankfully, Scripture not only exposes these schemes but equips us with strategies to stand firm. The command for us it to “Be strong in the Lord and in the strength of His might” (Eph 6:10). Strength comes not from human effort but from dependence on God. The believer is instructed to “put on the full armor of God” (Eph 6:11), which includes truth, righteousness, the gospel, faith, salvation, and the sword of the Spirit—the Word of God. Vigilance in prayer is critical (Eph 6:18; Matt 26:41), as is guarding the mind by “taking every thought captive to the obedience of Christ” (2 Cor 10:5b). Walking in biblical truth is the primary safeguard against satanic lies. Furthermore, no believer was designed to fight alone. The Christian community provides support and encouragement (Heb 10:24-25). I have been encouraged on numerous occasions by fellow Christians who provided an encouraging word or offered support by other means, and my spirit was lifted. Ultimately, as Christians, we rest in God’s sovereignty (Psa 103:19), knowing that He controls the events of our lives (Prov 16:9; Dan 4:35), and that no trial or adversity is outside of His will or control. We are confident “that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28), and that He is “for us” (Rom 8:31), having promised, “I will never leave you, nor will I ever forsake you” (Heb 13:5).

In conclusion, spiritual warfare is often invisible in origin but manifests in the visible world through temptation, conflict, deception, and suffering. Though Satan works subtly—twisting truth, sowing division, and exploiting natural desires—his strategies are neither new nor unstoppable. Scripture reveals his schemes and equips us to stand firm, not with mystical rituals or fleshly strength, but by walking in truth, wearing the full armor of God, and depending on divine strength (Eph 6:10-18). While we recognize that not every trial is satanic in nature, we remain alert, discerning that spiritual forces may lie behind ordinary circumstances. In all things, we press on toward spiritual maturity (Heb 6:1), continually feeding on God’s Word (Psa 1:2; 1 Pet 2:2) and walking by faith (2 Cor 5:7; Heb 10:38), knowing that the nearness of God is our good—as Asaph declared, ‘But as for me, the nearness of God is my good; I have made the Lord GOD my refuge’ (Psa 73:28)

Dr. Steven R. Cook

Related Articles:

Spiritual Health in a Sick World

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

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

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

The Gift of Life and the Call to Discipleship

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Does God Promise Promotion and Prosperity?

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

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

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

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

The Example of Joseph

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

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

Conclusion

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

Dr. Steven R. Cook

Related Articles:

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

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

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

How Christians Can Positively Influence Culture

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

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

An Example in Good King Josiah

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

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

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

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

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

Practical Steps for Christians to Positively Influence Culture

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

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

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

Dr. Steven R. Cook

Related Articles:

Why Rejection Hurts: And How to Deal with It

Posted on April 11, 2025 by Dr. Steven R. Cook

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:

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

Related Articles:

^[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.

Faith from Beginning to End

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

The Christian life begins and ends with faith. Faith is the means by which we are saved, and it is also the means by which we grow spiritually. It is not a special kind of faith, as some theological traditions suggest, but the same faith that every person exercises daily—now directed toward God. At salvation, faith fixes itself on Christ as the only Savior. He alone has the power to save, and He does so for all who place their trust in Him. It is so simple that even a child can do it. Jesus commended childlike faith because of its simplicity and trust (Matt 18:3-4). As people grow older, however, pride and worldly thinking often become barriers to simple trust in Christ (2 Cor 4:4). Yet, God’s grace reaches all who believe, regardless of age.

Jesus, the eternal Son of God, entered the world through the virgin conception and birth (Isa 7:14; Luke 1:30-35) and took upon Himself true humanity (John 1:1, 14; Phil 2:6-7). He is the unique God-Man (John 1:18; 1 Tim 2:5), fully God and fully human, without sin (1 Pet 2:22; 1 John 3:5). As a descendant of Abraham and David (Gen 12:3; 2 Sam 7:12-13; Matt 1:1, 16-17; Rom 1:3), He fulfilled Old Testament prophecy concerning the Messiah (Isa 9:6-7; Mic 5:2; Luke 24:44). Jesus lived a perfectly righteous life (Heb 7:26), willingly died in our place (John 10:17-18; 1 Pet 3:18), was buried (Matt 27:59-60), and rose again on the third day (Luke 24:6-7; 1 Cor 15:4), never to die again (Rom 6:9). His resurrection proved His victory over sin and death (1 Cor 15:54-57; 2 Tim 1:10), for though He was crucified, “God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power” (Acts 2:24). Because He lives, we have the assurance of eternal life.

When we place our faith in Jesus (Acts 16:31), we receive the free gift of eternal life. Scripture declares, “whoever believes in Him shall not perish, but have eternal life” (John 3:16b). The Greek verb pisteuō (πιστεύω) means to trust, rely upon, or be convinced of the truth. To believe in Jesus is to trust Him alone to do what we cannot—save us (John 3:16; Eph 2:8-9). Salvation is a one-time act in which the sinner, convinced by God’s Word, trusts in Christ alone, apart from works (Rom 4:5). Eternal life is God’s free gift, received by faith alone in Christ alone. Scripture states, “The free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b), and “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). This salvation is secure, for Scripture assures us, “He who has the Son has the life” (1 John 5:12). Assurance of salvation is not based on emotions or performance but on Christ’s finished work and God’s unchanging promises. John wrote, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13). If you have trusted in Christ, you have eternal life, and nothing can separate you from Him (Rom 8:1, 38-39).

Now that you are saved, God calls you to walk with Him. The Christian life is a lifelong journey of faith (2 Cor 5:7; Gal 2:20; Heb 10:38; 11:6), learning and applying God’s Word daily (Psa 1:2; 1 Pet 2:2; Jam 1:22). God has a purpose for your life, filled with blessings and meaningful service. Yet, this journey will not be easy. Jesus warned, “In the world you have tribulation, but take courage; I have overcome the world” (John 16:33). Paul taught that “through many tribulations we must enter the kingdom of God” (Acts 14:22), and “all who desire to live godly in Christ Jesus will be persecuted” (2 Tim 3:12). Walking with Christ requires spiritual training (1 Tim 4:7-8; Heb 5:14), commitment (Luke 9:23; Phil 3:13-14), sacrifice (Rom 12:1; 2 Cor 5:15), and endurance (Heb 12:1-2). But you will not walk alone—God will equip and empower you (2 Cor 9:8; Eph 2:10; 5:18; 2 Tim 3:16-17), He will be with you (Matt 28:20; Heb 13:5), and He is for you (Rom 8:31).

Though you may suffer hardship as a good soldier of Christ (2 Tim 2:3-4; 1 Pet 4:12-13), you will also experience profound peace (John 14:27; Phil 4:6-7) and joy (John 15:11). You will come to understand your place in God’s eternal plan and find confidence in His sovereignty (Rom 8:28-30; Eph 1:4-5; Phil 1:6). This life of faith is the most meaningful life possible—a life of truth (John 8:31-32; Eph 6:14), humility (Mic 6:8; Phil 2:3-5), integrity (Prov 11:3; Tit 2:7-8), service (Mark 10:45; Heb 13:16), and purpose (Eph 2:10). The Apostle Paul understood this calling, saying, “I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God” (Acts 20:24).

The Lord will honor those who honor Him, saying, “I will honor those who honor Me, but those who despise Me will be cursed!” (1 Sam 2:30b). And when this life is over and you stand before the King who commissioned you, He will commend you and reward your faithfulness, saying, “Well done, good and faithful servant” (Matt 25:21a; cf. 1 Cor 3:12-15; 2 Cor 5:10; Rev 22:12). The choices you make today echo in eternity. Every moment you live by faith, every test you endure with integrity, and every truth you apply brings eternal dividends. Stay the course. The battle is real, but so is the victory. Keep pressing on, knowing that your labor in the Lord is never in vain (1 Cor 15:58).

Dr. Steven R. Cook

Related Articles:

Eternal Security and the Call to Live Righteously

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

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Trusting God in Difficult Times

Posted on March 18, 2025 by Dr. Steven R. Cook

God wants all of His children to “walk by faith, not by sight” (2 Cor 5:7). The word “walk” translates the Greek verb περιπατέω (peripateō), which literally means “to walk around” or “to conduct one’s life.” This verb is frequently used in the New Testament as a metaphor for one’s daily life, behavior, and manner of living. Paul’s use of “walk” implies a continual, habitual pattern rather than a one-time event. To walk by faith means to trust in God’s Word, even when circumstances or emotions suggest otherwise. It involves making decisions in alignment with divine viewpoint rather than human viewpoint.

Elsewhere God says, “My righteous one shall live by faith, and if he shrinks back, I take no pleasure in him” (Heb 10:38). Shrinking back refers to a failure to endure in faith due to fear, persecution, or hardship. Though this does not result in loss of salvation, it does incur divine displeasure. The walk of faith pleases the Lord, for “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6). Sanctifying faith is exercised as we learn and apply Bible doctrine under the filling of the Holy Spirit (Gal 5:16; Eph 5:18), utilizing divine resources for spiritual growth. As Christians, we advance spiritually and live sanctified lives through the intake and application of God’s Word (1 Pet 2:2; 2 Pet 3:18).

In the advance to spiritual maturity, it is normal for Christians to face difficulties, challenges, and hardships. God uses these tests to humble His children and to develop their faith (Deut 8:2-6; Rom 5:3-4; Jam 1:2-4). When fears arise, God wants His children to look to Him in faith, for “God is our refuge and strength, a very present help in trouble” (Psa 46:1). Solomon wrote, “Do not be afraid of sudden fear…for the LORD will be your confidence” (Prov 3:25-26). God said, “Do not fear, for I am with you; do not anxiously look about you, for I am your God. I will strengthen you; I will help you; I will uphold you with My righteous right hand” (Isa 41:10). Faith is locking onto God’s promises, focusing on Him rather than the people or circumstances that provoke fear. It’s having confidence in His unchanging character, sovereignty, and faithfulness and trusting Him, not the situation. Isaiah wrote, “The steadfast of mind You will keep in perfect peace, because he trusts in You” (Isa 26:3). Jeremiah said, “Blessed is the man who trusts in the LORD and whose trust is the LORD” (Jer 17:7). In times of trouble, Christians can take refuge in God, for “The LORD is good, a stronghold in the day of trouble, and He knows those who take refuge in Him” (Nah 1:7).

Faith that leads to sanctification involves two key elements. First, it requires knowledge of God’s Word, for we cannot live what we do not know. Knowing God’s Word necessarily precedes living His will. Second, faith demands obedience, where we calibrate our thoughts, words, and actions with divine truth and obey His directives. Hearing and doing, that’s the order that is seen in Scripture. Jesus said, “Everyone who hears these words of Mine and does them, may be compared to a wise man who built his house on the rock” (Matt 7:24), and “Blessed are those who hear the word of God and observe it” (Luke 11:28), and “If you know these things, you are blessed if you do them” (John 13:17). James wrote, “But prove yourselves doers of the word, and not merely hearers who delude themselves” (Jam 1:22). For the advancing Christian, knowing God’s Word is paramount to spiritual growth. It is only through the consistent intake and application of Bible doctrine that God is glorified, others are edified, and we are blessed.

God’s Word is always true because He is true, for “He cannot lie” (Heb 6:18). As Scripture declares, “God is not a man, that He should lie, nor a son of man, that He should change His mind. Has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19). Yes, God will keep His Word! He has perfect integrity and always fulfills His promises. Be encouraged, for “God is for us” (Rom 8:31) and has promised, “I will never leave you or forsake you” (Heb 13:5). Therefore, “Trust in the LORD always, for the LORD GOD is the eternal Rock” (Isa 26:4). Because Christians know God’s Word and trust Him completely, their faith can be strong, being assured that what “He who promised is faithful” (Heb 10:23). God is true and His Word can be trusted.

The Example of Abraham

Abraham stands as a prime example of a believer who advanced in the spiritual life by developing a strong, unwavering faith over time. When God called him at age 75, He told him, “I will make you a great nation” (Gen 12:2). Ten years later, at age 85, the Lord reaffirmed His promise, declaring that Abraham’s descendants would be as numerous as the stars of heaven (Gen 15:1-5). Then, at 99 years old, God reiterated His covenant, stating, “I will make you the father of a multitude of nations” (Gen 17:5). The promise was repeated, but the fulfillment required patience—Abraham had to wait 25 years before the Lord provided the heir. As time passed and both Abraham and Sarah advanced in age, the biological impossibility of reproduction became undeniable. At this critical juncture, Abraham faced a doctrinal crossroads: Would he rely on human viewpoint, or would he lock onto the immutable character of God? This became the defining moment of his faith. Scripture records that “without becoming weak in faith, he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah’s womb” (Rom 4:19). Abraham wasn’t delusional—he acknowledged the reality of the situation. But he also understood that divine omnipotence trumps human incapacity. The issue was never what he or Sarah could accomplish, but whether God could be trusted to do exactly as He had said. Abraham placed his faith firmly in God and His promise, as we’re told: “Yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, and being fully assured that what God had promised, He was able also to perform” (Rom 4:20-21). No hesitation. No vacillation. Just absolute confidence in the integrity of God. Abraham glorified the Lord by trusting Him to execute His Word. And 25 years after the original promise, God delivered—Isaac was born when Abraham was 100 years old (Gen 21:5) and Sarah was 90 (Gen 17:17). God cannot lie. His perfect integrity demands that He keep His promises (Num 23:19; Heb 6:18).

Abraham is a model of living by faith in impossible circumstances. Despite the physical impossibility of having a child due to his and Sarah’s age, Abraham trusted God’s promises. The spiritual life is about relying on God’s Word, not human ability. God often brings us to a point where all human effort fails, and we must choose to trust His integrity. Like Abraham, we must remain confident that God will fulfill His promises, for He is always faithful. In those moments, hold fast to faith and give glory to God, knowing He will perform what He has promised.

Divine Promises to Christians

The New Testament believer is granted numerous promises from God, each grounded in His unchanging character and perfect faithfulness. First, we are promised eternal life through faith in Jesus Christ (John 3:16; 5:24; 10:28). This is a guarantee, not based on works but on the completed work of Christ on the cross (John 19:30; Acts 4:12; Heb 10:12, 14). Additionally, we are promised the indwelling of the Holy Spirit, who provides guidance, strength, and empowerment for the Christian life (John 14:16-17; Gal 5:16; Eph 5:18). We are also promised peace that transcends understanding, a peace that the world cannot give and is grounded in our relationship with Christ (John 14:27; Phil 4:7). Furthermore, we are assured that God will never leave us nor forsake us, regardless of circumstances (Heb 13:5). In times of trial, God promises to provide a way of escape, enabling us to endure temptation (1 Cor 10:13). We are also promised spiritual growth and victory over sin as we walk in the Spirit (Rom 6:11-14; Gal 5:16; Eph 5:18). God also promises to meet our material needs, assuring us that He will provide for us in accordance with His will and purpose (Matt 6:31-33; Phil 4:19). Jesus Himself assured His followers that God cares for our needs, just as He cares for the birds of the air and the lilies of the field (Matt 6:25-30). Ultimately, we are assured of a future resurrection and eternal inheritance in the presence of God (1 Pet 1:4; 1 Cor 15:51-58). These promises are based on God’s unbreakable Word, providing us with a foundation for faith and confidence in every situation.

Scripture states, “We know God works all things together for good to those who love Him, to those who are called according to His purpose” (Rom 8:28). Therefore, we are instructed, “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). It is God’s will that we trust His Word and walk by faith, to “Rest in the LORD and wait patiently for Him” (Psa 37:7), and “cast all our anxiety on Him, because He cares for you” (1 Pet 5:7), and “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (Phil 4:6). If we do this, then “the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus” (Phil 4:7).

Dr. Steven R. Cook

Related Articles:

Two Judgments in Eternity

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

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

Judgment for Believers

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

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

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

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

Judgment for Unbelievers

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Satan’s Propaganda Machine

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

Satan is a despicable genius who has created a world system which is the ultimate propaganda machine, a vast and sophisticated network of deception designed to enslave the minds of men. As the “god of this world” (2 Cor 4:4), he orchestrates a relentless information war (through various channels), saturating receptive human minds with lies that distort reality, obscure the truth, and keep unbelievers locked in spiritual blindness. His lies permeate every facet of human existence—religious, academic, political, economic, social, recreational, and cultural—conditioning mankind to embrace falsehood as reality. God’s Word informs us humanity is living in an “evil age” (Gal 1:4), under “the dominion of Satan” (Acts 26:18), whose sphere of influence is called “the domain of darkness” (Col 1:13). Satan’s strategy in his world system revolves around three primary objectives: discredit the gospel of grace, neutralize divine truth, and render believers ineffective. His warfare is designed to attack every phase of God’s plan—salvation, spiritual growth, and divine production. The devil knows he’s defeated, but he’s not giving up until the last shot is fired. His goal is to maximize deception, confusion, and distraction to keep both unbelievers and believers out of God’s will.

First, Satan works to discredit the gospel of grace. The cross of Christ is the supreme issue in human history—salvation is by grace alone, through faith alone, in Christ alone (Eph 2:8-9). But Satan pushes counterfeit gospels—legalism, works-based salvation, sacramentalism, mysticism—anything to obscure the truth (Gal 1:6-9; Rom 10:3). His primary tactic? Blind the minds of the unbelieving so they don’t even see the issue (2 Cor 4:4). Throw up distractions. Promote human morality as a substitute for regeneration. Undermine the sufficiency of Christ’s finished work (John 19:30; Heb 10:10-14). If people can be convinced they must work for salvation or that there are “many paths to God,” then the gospel of grace is effectively neutralized. As God’s children, we must have a firm grasp of the gospel—understanding that salvation is by grace alone, through faith alone, in Christ alone (Eph 2:8-9). Any deviation from this is a satanic counterfeit designed to distort the truth. When a believer departs from this foundation, he inevitably turns inward, wondering whether he has done enough good works to earn or prove his salvation. In the end, assurance is lost, and he operates in fear and uncertainty rather than faith and confidence.

Second, Satan targets divine truth. If he can’t stop a person from being saved, his next move is to distort or neutralize their understanding of Bible doctrine. Satan’s strategies have remained consistent since the Garden of Eden. His first attack was on the integrity of God’s Word. Satan asked Eve, “Indeed, has God said…?” (Gen 3:1). This is the original propaganda technique—casting doubt on divine authority, twisting Scripture, and eventually substituting a lie for absolute truth (Gen 3:4-5). He promises independence, but the result is always enslavement. Jesus said that Satan “does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies” (John 8:44). Through religion, he distorts grace and promotes works-based salvation (Gal 1:6-9). Through philosophy, he injects arrogance, convincing men that reason and science alone can answer life’s ultimate questions. Through culture, Satan redefines morality according to human standards rather than divine mandates. His entire system is a psychological operation—disguising evil as good, darkness as light (Isa 5:20), and slavery as freedom. He’s always twisting the truth. Scripture states, “See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ” (Col 2:8). Philosophy and tradition that is “according to Christ” will enlighten and empower those who adhere to it, but “empty deception” is for those who reject Him.[1]

Third, Satan works to render believers ineffective. He knows he can’t take away salvation (John 10:28), but he can shut down a believer’s spiritual production. The primary tactic? Distraction—get believers fixated on the world, caught up in self-absorption, buried in the details of life (1 John 2:15-17). If that doesn’t work, he turns to fear and discouragement (2 Tim 1:7). Anything to get the believer off track. If necessary, he’ll push believers into sin patterns that destroy their testimony, break their fellowship with God, and neutralize their spiritual growth (1 John 1:6-9). And if all else fails, he promotes doctrinal instability—keep them confused, keep them untrained, and they’ll never execute the plan of God (Eph 4:14). Corrupt pastors serve Satan by distorting God’s Word, promoting false doctrine, and keeping people spiritually blind (2 Cor 4:4; 2 Tim 4:3-4). They appeal to human pride, emotions, and desires rather than teaching sound doctrine (Jer 23:16-17; Ezek 34:2-6; 2 Tim 4:3). Some knowingly deceive for personal gain (2 Pet 2:1-3), while others are deceived themselves and spread error unknowingly (1 Tim 4:1-2). Satan uses them to weaken believers, divide the Church, and hinder the spread of truth (Acts 20:29-30; Matt 23:13). Ultimately, they serve his agenda by replacing God’s wisdom with human tradition, confusion, and compromise (Col 2:8; 2 Cor 11:3-4).

Spiritual Self Defense

The Christian’s defense against Satan’s relentless attacks is to fortify the soul with divine truth and engage in spiritual warfare using the full armor of God (Eph 6:10-18). The priority for every Christian must be spiritual growth through the consistent intake and application of Bible doctrine (2 Tim 2:15; 3:16-17; 1 Pet 2:2), which transforms the mind and guards against deception (Rom 12:2; Col 3:16). As Christians, we cannot live what we do not know, so learning God’s Word necessarily precedes living His will. And once learned, it must be applied by faith, “for we walk by faith, not by sight” (2 Cor 5:7; cf. Heb 10:38). Jesus said, “If you know these things, you are blessed if you do them” (John 13:17). James commanded, “prove yourselves doers of the word, and not merely hearers who delude themselves” (Jam 1:22). The walk of faith puts God’s Word into practice.

Sound Bible teaching stabilizes the Christian’s soul by providing divine viewpoint, enabling him to think with truth rather than emotion or human reasoning (Rom 12:2; Col 3:16). When God’s Word saturates the mind, it produces stability, confidence, and discernment. Scripture states, “Those who love your instructions have great peace and do not stumble” (Psa 119:165). This doctrinal foundation equips the believer to recognize and resist Satan’s schemes—whether deception, fear, or temptation, “so that no advantage would be taken of us by Satan, for we are not ignorant of his schemes” (2 Cor 2:11; cf. Eph 6:11-17). Without divine truth, a Christian is vulnerable to doubt, instability, and spiritual defeat, “tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Eph 4:14). The mature Christian, operating by divine viewpoint, remains alert to Satan’s attacks (1 Pet 5:8), stands firm in the faith (1 Pet 5:9), and wields “the sword of the Spirit, which is the Word of God” (Eph 6:17) as a defense against his lies.

The believer must also guard against worldly entanglements, rejecting love for the world and its system of distractions (1 John 2:15-17). Satan’s weapons are neutralized when the believer walks by faith, trusts in God’s promises, and maintains focus on Him and His plan (Rom 12:1-2; 2 Cor 10:5; Col 3:1-2, 16; Heb 12:1-2). The battle is fierce, but God has provided everything necessary for victory through His Word, His Spirit, and His grace (2 Cor 12:9; Gal 5:16). The issue is not whether the believer will be attacked, but whether he will be prepared to stand firm when the attack comes.

Summary

In summary, Satan’s world system is an all-encompassing deception, a calculated assault on divine truth designed to enslave both unbelievers and believers alike. As the master propagandist, he distorts reality, undermines biblical authority, and conditions humanity to embrace falsehood in every sphere of life. His influence is especially potent in academia, culture, and even within the church, where weak pastors and false teachers dilute or pervert sound doctrine, leaving believers spiritually malnourished and ineffective. The only antidote to this deception is a relentless pursuit of biblical truth, daily fortified by the intake and application of God’s Word. Believers must stand firm, rejecting the world’s lies, taking every thought captive to Christ, and aligning their lives with divine viewpoint. Victory in the spiritual battle requires discernment, doctrinal integrity, and unwavering faithfulness to God’s truth.

Dr. Steven R. Cook

Related Articles:

[1] One of Satan’s most effective strategies is the establishment of secular education, which is a direct assault on truth through the institutionalization of human viewpoint. Once founded on biblical principles, many universities such as Harvard, Princeton, and Yale, have become propaganda centers for cosmic thinking. Education serves as a primary vehicle for indoctrination, promoting secular humanism, materialism, relativism, and naturalism—all designed to remove God from human consciousness. Evolution is pushed as scientific fact to eliminate the need for a Creator. Postmodernism undermines absolute truth, while Marxist ideology infiltrates the humanities and social sciences, promoting collectivism and utopian visions where man, not God, determines morality and builds a perfect world. The result is a generation enslaved to false ideologies.

Victors Rather Than Victims

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

Last year, I unexpectedly found myself caught in the crossfire of work-related drama, which briefly disrupted my psychological and emotional state. It took me a few days to evaluate the situation, diagnose my mental state, and recalibrate my thinking to align with God’s Word. From there, I chose to live by divine wisdom and walk by faith rather than fear, to be a victor and not a victim. Though unfairness in life is inevitable, adopting a victim mentality is optional. We should not be compelled to view life’s injustices through the lens of defeat. Instead, we can choose to frame unfairness from the biblical perspective, embrace the challenge, and live by faith, trusting that God’s wisdom and grace are sufficient for every circumstance.

Adopting a victim mentality is inherently self-defeating, even when we truly are victims. It shifts our focus to the injustice—real or imagined—rather than God’s solutions. A victim mentality places us in a position of weakness, not because of external circumstances, but because of an internal failure to apply divine truth by faith. If left unaddressed, the victim mentality leads to learned helplessness and a perpetual grievance mindset, making us bitter rather than better. Complaining solves nothing; instead, we must develop spiritual resilience through the intake and application of God’s Word (1 Pet 2:2; 2 Pet 3:18), walk by faith (2 Cor 5:7), and be “doers of the word, and not merely hearers who delude themselves” (Jam 1:22). When properly executed, this results in steady advancement in our spiritual walk, regardless of circumstances.

As Christians, when we process life through divine wisdom, “We know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). This changes our mindset and puts us in a place of strength rather than weakness. If we find ourselves in suffering, adversity, or injustice, we must recognize that God has permitted it for our spiritual growth (Jam 1:2-4), as He’s more concerned about the development of our Christian character than our creaturely comforts. Holding on to a victim mindset short-circuits divine viewpoint thinking and hinders our spiritual life by keeping us focused on self rather than Christ (Col 3:1-2; Heb 12:2). Victimhood is incompatible with our status as God’s children who are on a divine mission to function as ambassadors for Christ (2 Cor 5:20). By faith, we learn to rise above our circumstances and feelings.

Biblical Examples of Victors

Joseph in the Old Testament is a prime example of someone who framed unfair suffering from a divine perspective. Betrayed by his brothers, sold into slavery, falsely accused, and imprisoned, Joseph endured unfair suffering for 13 years (see Genesis chapters 37–50). Though Joseph suffered unjustly, he later framed his brothers’ actions from the divine perspective. Joseph told his brothers, “Do not be grieved or angry with yourselves, because you sold me here, for God sent me before you to preserve life” (Gen 45:5), and, “As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive” (Gen 50:20). Joseph’s brothers meant evil against him, and although Joseph suffered unfairly because of their actions, God worked through him to provide for and preserve the lives of those who meant him harm. Joseph’s response highlights his trust in God’s providence, forgiveness, and grace, as he refrained from seeking vengeance (Rom 12:19) and trusted in God’s ultimate plan (Rom 8:28). Joseph’s example demonstrates how to endure trials with faith, knowing that God can use suffering for His good purposes, even when we don’t fully understand the process.

The Apostle Paul provides another example of enduring unjust suffering without succumbing to a victim mentality (2 Cor 11:23-28). Why? Because he operated under divine viewpoint thinking, rather than a subjective human perspective. While human viewpoint often leads to bitterness, self-pity, or a sense of injustice, divine viewpoint—coupled with positive volition—transforms suffering into an opportunity for spiritual growth. Paul understood that God sovereignly allows trials for a greater purpose and that each hardship can produce perseverance, refine character, and ultimately lead to hope. This mindset allowed him to frame his circumstances through the lens of Scripture, viewing them not as random acts of injustice but as part of God’s plan for his sanctification. As a result, Paul could confidently declare, “we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). In this way, Paul embraced unfair suffering as a stepping stone in his spiritual development, and this made him a victor and not a victim.

Of course, Jesus is the ultimate example of framing unfair suffering from a divine perspective. Though sinless, He endured betrayal, false accusations, physical abuse, and crucifixion. Despite this unjust treatment, Jesus trusted in His Father’s plan for Him. In His final moments on the cross, He even prayed for His attackers, saying, “Father, forgive them; for they do not know what they are doing” (Luke 23:34). That’s grace in action. Jesus was in control of His thoughts and decisions and was not governed by the hatred of His attackers or the unfair situation. Scripture informs us that Jesus, “while being reviled, 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’ example illustrates a victor’s mindset as He framed unfair suffering from the divine perspective and was confident that His Father’s purposes were accomplished through the injustice and evil actions of those who mistreated Him.

Choose Faith and Not Fear

As believers, we must not let unfair circumstances define us. When we are blindsided by difficulties, when emotions flare and we feel turned upside down, we must pull our thoughts together, recalibrate our thinking biblically, identify and restrain aberrant thoughts (2 Cor 10:5), frame our circumstances with divine viewpoint (Prov 3:5-6), and reject the emotionalism of victimhood. Instead of wallowing in self-pity, we must live by faith (2 Cor 5:7; Heb 10:38), claim Bible promises, and advance in the spiritual life. James exhorts us, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance” (Jam 1:2-3). We are not called to escape adversity but to overcome it by learning and applying God’s Word in the walk of faith.

When we face unfair situations and fears arise—and they will—God desires that we look to Him in faith, for “God is our refuge and strength, a very present help in trouble” (Psa 46:1). God’s Word instructs us, “Do not be afraid of sudden fear…for the LORD will be your confidence” (Prov 3:25-26). God said, “Do not fear, for I am with you; do not anxiously look about you, for I am your God. I will strengthen you; I will help you; I will uphold you with My righteous right hand” (Isa 41:10). God’s Word is always true because He is true, for “He cannot lie” (Heb 6:18). As Scripture declares, “God is not a man, that He should lie, nor a son of man, that He should change His mind. Has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19). Yes, God will keep His Word! He has perfect integrity and always fulfills His promises. Be encouraged, for “God is for us” (Rom 8:31) and has promised, “I will never leave you or forsake you” (Heb 13:5). Therefore, “Trust in the LORD always, for the LORD GOD is the eternal Rock” (Isa 26:4).

This mode of thinking will position you as a victor, not a victim. It will elevate you to the spiritual high ground, granting you the strategic advantage necessary to overcome the enemy and his lies—deceptive schemes designed to defeat and discourage you from fulfilling God’s purpose for your life.

Conclusion

In conclusion, adopting a victim mentality not only hinders our spiritual growth but also undermines our ability to trust in God’s sovereignty and apply His Word to our circumstances. The examples of Joseph, Paul, and Jesus remind us that, regardless of the injustices we may face, we are called to frame our suffering through the lens of divine viewpoint, trusting that God works all things for good to those who love Him (Rom 8:28). By rejecting the emotionalism of victimhood and embracing faith, we are empowered to overcome adversity and advance in our spiritual walk. In times of difficulty, we must remind ourselves that God is our refuge and strength, and His promises are unwavering. As we choose faith over fear, we position ourselves as victors, equipped to defeat the enemy’s lies and fulfill God’s purpose for our lives, all while walking in the strength that comes from His Word and His unshakable promises.

Dr. Steven R. Cook

Related Articles:

My Eternal Security

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

The question of how badly Christians can sin and still be saved troubled me for many years. Growing up in Southern California in the 70’s, I attended Pentecostal churches where I was taught that I could forfeit my salvation through acts of sin or by renouncing my faith. When I asked, “What sins can make me lose my salvation?” the answers were never clear. They varied depending on whom I asked, leaving me confused and uncertain. Because I was a sinful child, I thought I lost my salvation daily and would come to God each day, asking to be saved again. I repeated this process countless times over the years, to the point of fatigue and frustration. Eventually, for about a decade, I walked away from the Lord and lived as a prodigal son. Those were wasted years of sinful living, and even decades later, I still carry the painful marks of those memories.[1]

Later, after being humbled and returning to God, I studied the Scriptures more deeply and came to understand that the Bible teaches eternal life cannot be forfeited (John 3:16; 5:24; 10:28). That is, once we are saved, we are always saved. This truth gave me peace about my eternal destiny, knowing it was secured by the finished work of Jesus Christ on the cross. Interestingly, it also ignited a fire of gratitude, motivating me to serve the Lord out of love and appreciation rather than fear. Love flourishes in an environment where one feels safe and secure. When I came to understand that my eternal security is grounded in God’s grace and not in my own efforts, it freed me from the tyranny of fear and the bondage of legalism.

I came to understand that eternal life is a gift of God’s grace, based entirely on the finished work of Jesus Christ. While on the cross, after Jesus paid my sin debt in full, He said, “It is finished!” (John 19:30). That is, my salvation was fully accomplished at the cross. Jesus purchased it in full—there is nothing more for me to pay. Salvation comes to me freely as a gift from God (Eph 2:8-9). By its very nature, a gift means the giver has paid 100% of the cost and offers it freely. If I had to pay anything at all, it would cease to be a gift and become something I had purchased, either in part or in whole. But God’s Word declares, “The free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23).

Eternal life is free, and once received, it cannot be forfeited or returned. It does not depend in any way on my good works, obedience, or perseverance. While good works are commanded (Gal 6:10) and rewarded (1 Cor 3:10-15), they are not required to validate my salvation. Furthermore, no amount of sin I commit can undo what God has accomplished. My good works did not save me, and my sin cannot unsave me. Salvation is of the Lord, not of me. He alone gets all the credit and glory, for He alone saves.

My confidence in eternal salvation comes from looking to God and His Word rather than myself. Though I often fail God and others, God never fails me (2 Tim 2:13). Scripture assures me, “Whoever believes in Him shall not perish, but have eternal life” (John 3:16), “He who believes in the Son has eternal life” (John 3:36a), and “everyone who beholds the Son and believes in Him will have eternal life” (John 6:40b). Jesus also said, “Truly, truly, I say to you, he who believes has eternal life” (John 6:47), and “I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28).

I have trusted in Jesus as my Savior; therefore, I have eternal life. The apostle John wrote, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13). By definition, eternal life cannot be lost; if it could, it would not be eternal. Salvation is not maintained by human effort but by God’s power. In the end, “I know whom I have believed, and I am convinced that He is able to guard what I have entrusted to Him until that day” (2 Tim 1:12).

What Happens When I Sin?

If I turn from the Lord and persist in sin (which is always a possibility), there will be consequences—sometimes severe—but loss of salvation is not one of them. God’s Word assures me that the one who trusts in Jesus as Savior “has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24) and that “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). While sin does not affect my eternal security, it does carry serious consequences.

First, sin brings about a loss of fellowship with God. John wrote, “If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth” (1 John 1:6). Though sin breaks my fellowship with Him (1 John 1:5-7), it does not nullify my sonship (Gal 3:26; 2 Tim 2:13). Restoration of fellowship comes through confession, as John states, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Second, sin can bring God’s discipline into my life. The Bible tells me His discipline is a reflection of His love for me, “For those whom the Lord loves He disciplines” (Heb 12:6a). Jesus, speaking to Christians, said, “Those whom I love, I reprove and discipline; therefore, be zealous and repent” (Rev 3:19). Third, if I persist in sin, I risk forfeiting eternal rewards at the judgment seat of Christ (1 Cor 3:12-15; 2 Cor 5:10; 2 John 8). This judgment evaluates how I lived in this world—whether I lived for Christ or conformed to the philosophies and values of the world. However, it is not a judgment concerning my salvation. Fourth, sin damages my Christian testimony before others. After David’s sin with Bathsheba, the prophet Nathan told him, “By this deed you have given occasion to the enemies of the Lord to blaspheme” (2 Sam 12:14). David’s sin not only harmed his own reputation but also gave others occasion to blaspheme the Lord.

How Does God Want Me to Live?

The doctrine of eternal security does not grant me license to live in sin, but rather provides the firm foundation for a life of obedience and holiness. Knowing that my salvation is secure, I am freed from the fear of losing my eternal standing, which allows me to focus on living a life that honors God and reflects His goodness. I am motivated by love and gratitude, not fear. As God’s child, I am called to walk in a manner worthy of my calling (Eph 4:1), to perform good works (Gal 6:10), to be conformed to the image of Christ (Rom 8:29), and to live as an ambassador for Him (2 Cor 5:20). Scripture teaches that the grace of God, which brings salvation, also instructs me to deny ungodliness and worldly desires, and to live a life that is sensible, righteous, and godly in the midst of this present age (Tit 2:11-12). Far from encouraging a careless or indulgent lifestyle, the doctrine of eternal security compels me to pursue holiness, knowing that I am already secure in Christ. The security of my salvation motivates me to live in a way that glorifies God and edifies others.

Dr. Steven R. Cook

Related Articles:

–

[1] I find it interesting that Paul referenced his past as a persecutor of the church three times in his letters (Acts 22:4-5; Acts 26:9-11; Gal 1:13-14). Though he was forgiven and saved, he still carried those memories and it caused him grief.

Confession of Sins for the Christian

Posted on January 28, 2025 by Dr. Steven R. Cook

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:

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

Related Articles:

^[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

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

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

Related Articles:

Can Christians Turn Away from God?

Posted on January 18, 2025 by Dr. Steven R. Cook

Can Christians turn away from God after being saved? Yes, they can. Do they lose their salvation if this happens? No, they do not. Eternal life, once received, cannot be lost or forfeited. While there are consequences for turning away from God—such as divine discipline and the loss of rewards—losing eternal salvation is not one of them. Scripture teaches, “If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). The word “faithless” translates the Greek verb apisteō (ἀπιστέω), which means refuse to believe, disbelieve, or be unfaithful. The verb is in the present tense, which implies ongoing action. This means that even if we are unbelieving, God remains faithful to us as His children. God has integrity, which means He always keeps His word, for “it is impossible for God to lie” (Heb 6:18). As Scripture affirms, “God is not a man, that He should lie, nor a son of man, that He should change His mind. Has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19). Paul consistently wrote about God’s faithfulness to reassure Christians that He has integrity and keeps His Word (see Rom 3:3; 1 Cor 1:9; 2 Cor 1:18; 1 Th 5:24; 2 Th 3:3). Our eternal salvation depends of our initial act of faith in Christ, not the continuation of faith.

The Bible teaches that once we are born again as Christians (1 Pet 1:3, 23), our salvation is eternally secure and cannot be lost or forfeited. Jesus said, “I give eternal life to them, and they will never perish” (John 10:28a). Eternal life is both a present possession (John 3:36) and a future promise, ensuring that believers will spend eternity with God in heaven (John 14:1-3). Christians will never perish. This means the possibility of suffering in the Lake of Fire is forever removed from the one who simply believes in Jesus as Savior. The one who has believed in Jesus as Savior “has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24), and “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). So then, if a person believes in Jesus for eternal life, but then later turns away from God as an unbeliever—perhaps even denouncing Him and claiming to be an atheist—that person will still go to heaven, because once saved always saved.

If we believe our salvation can be lost by something we do, then by implication, our salvation must be maintained by something we do (or don’t do). This implies Jesus saved us (maybe 90%), but we must work to keep ourselves saved (by doing the remaining 10%). But this creates a fuzzy theology, for it leaves us guessing about what we must do to stay secure in our salvation. This way of thinking is tantamount to adding works to our salvation, and this cheapens the work of Christ on the cross and diminishes the gospel of grace. It means we can never have final assurance of our salvation. But because Jesus saves us 100%, it means we can full assurance of our eternal life. The apostle John wrote, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13). If we look to God and accept His promises that we have eternal life (John 3:16; 5:24; 10:28), we have assurance of salvation. If we look to ourselves, unstable as we are, we will never have assurance, but will always live with a degree of doubt and fear. Let us be those who trust God’s Word and rest in the finished work of Christ our Savior.

The believer who understands the doctrine of eternal security lives in the light of eternity and stands on the conviction that he cannot do anything to cancel what God has accomplished (Rom 5:5). Assured of eternal life forever in the presence of God, he leaves the settled issue of salvation behind and realizes a meaningful life on earth of faithfully serving the Lord. Conversely, the believer who is preoccupied with loss of salvation—always questioning, doubting, reaffirming his faith—squanders his opportunity and cannot move forward in the Christian life.

Consequences for Christian Unbelief

There is another side to this issue that must be addressed: the consequences of unbelief in Christians. First, such actions are sinful and place the Christian in a state of carnality (1 Cor 3:1-3), meaning they are under the control of their sin nature (Gal 5:16-17). This condition deprives them of the benefit of being guided by God the Holy Spirit and equipped to cope with life’s pressures through divine viewpoint and faith application.

Second, if the unbelief persists, it will bring God’s discipline upon His child. Scripture states, “For the Lord disciplines the one He loves and punishes every son He receives” (Heb 12:6). Jesus said, “Those whom I love, I reprove and discipline” (Rev 3:19a). God’s discipline unfolds in stages, including warning discipline, intensified discipline, and ultimately physical death, as He takes the sinful child home to heaven. This is what happened to the carnal Christians living in Corinth who failed to walk properly with the Lord, as Paul explained, “many of you are weak and ill, and some have died” (1 Cor 11:30). Christians should know, “There is sin that brings death” (1 John 5:16).

Third, sinful behavior results in the loss of eternal rewards at the bema seat of Christ in heaven. Paul wrote, “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Cor 5:10). This judgment does not determine who will be in heaven, as all Christians will be there. Rather, it pertains to how we lived on earth and the rewards we will receive in heaven. Those who live spiritually and glorify God exhibit behavior classified as “gold, silver, and precious stones,” while those who live according to the flesh and seek to glorify themselves exhibit behavior classified as “wood, hay, and straw” (1 Cor 3:12). Believers who live spiritually “will receive a reward” (1 Cor 3:14), whereas those who live carnally “will suffer loss” (1 Cor 3:15a). However, even those who suffer the loss of reward due to carnal living “will be saved, yet so as through fire” (1 Cor 3:15b). Although sinful living may diminish eternal rewards, the believer’s eternal security in heaven remains intact.

Don’t be a foolish Christian who turns away from the Lord in unbelief. Love Him who reconciled you to Himself through the death of Christ. Commit yourself to Him and a life of service. Learn His Word and live by faith. Such a life will glorify Him, edify others, and result in the best version of you that is possible this side of heaven. But be warned. If you choose foolishness and turn away from God in unbelief, though your eternal salvation is not in danger, God will discipline you as His child, and you will also forfeit rewards at the bema seat of Christ.

What people do with Jesus determines their eternal destiny. Those who believe in Jesus as their Savior will have eternal life, but those who reject Jesus as their Savior are choosing eternal damnation. Scripture states, “Anyone who believes in Him is not condemned, but anyone who does not believe is already condemned, because he has not believed in the name of the One and Only Son of God” (John 3:18), and “The one who believes in the Son has eternal life, but the one who refuses to believe in the Son will not see life; instead, the wrath of God remains on him” (John 3:36). Believing in Jesus results in eternal life. Refusing to believe in Jesus results in eternal damnation. The choice is ours to make. Volition is the issue. God forces no one to be saved. Though Christ died for everyone (John 3:16; 1 John 2:2), the benefits of the cross are applied only to those who believe Him, and “whoever believes in Him shall not perish, but have eternal life” (John 3:16).

Dr. Steven R. Cook

Related Articles:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this: