Category Archives: Love

A Biblical Attitude Toward Israel

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     Israel’s story begins with God taking the first step. He brought the nation into existence and shaped it according to His plan. Scripture states, “Thus says the Lord who created you, O Jacob, and He who formed you, O Israel” (Isa. 43:1), and again, “I am the LORD… the Creator of Israel” (Isa. 43:15). Having brought Israel into being, God then bound Himself to her, declaring, “the Lord your God has chosen you to be a people for His own possession” (Deut. 7:6). This divine commitment arose from God’s promises to Abraham, Isaac, and Jacob, establishing Israel as a nation uniquely related to Him (Gen. 12:1–3; 17:7–8). The permanence of Israel’s national existence is guaranteed by God Himself, who tied her continuance to the fixed order of creation, saying, “If this fixed order departs from before Me… then the offspring of Israel also will cease from being a nation before Me forever” (Jer. 31:35–36). She was precious to the Lord, called “the apple of His eye” (Zech. 2:8), and He said to her, “I have loved you with an everlasting love; therefore, I have drawn you with lovingkindness” (Jer. 31:3). God also placed Israel at the center of His historical dealings, saying of Jerusalem, “I have set her at the center of the nations” (Ezek. 5:5). Yet Scripture is equally honest about Israel’s repeated failures through unbelief and disobedience (Ps. 106:6; Neh. 9:26). Because of her unique relationship to God, Israel also experienced unique discipline, for the Lord declared, “You only have I chosen among all the families of the earth; therefore, I will punish you for all your iniquities” (Amos 3:2). Even when God disciplines Israel, His plans for her are never canceled (Jer. 31:35–37).

Israel’s Present

In the present age, Israel exists in a state of tension. Though widely opposed and often unbelieving, she remains “beloved for the sake of the fathers” because of the irrevocable promises God made to Abraham, Isaac, and Jacob (Rom. 11:28). God’s faithfulness to Israel does not rest on Israel’s consistency but on His own unchanging covenants, which He pledged to uphold forever (Gen. 12:1–3; 2 Sam. 7:12–16; Jer. 31:35–37). Scripture explains that this present condition includes a divinely imposed hardening that is partial and temporary, for “a partial hardening has happened to Israel until the fullness of the Gentiles has come in” (Rom. 11:25). This hardening serves God’s broader redemptive purpose by opening the door of blessing to the nations, while simultaneously preserving Israel for a future restoration. During this period, Israel’s unbelief does not nullify God’s promises but confirms that salvation history is unfolding according to His timetable rather than human expectation. Israel is being kept by God until His redemptive purposes are completed, demonstrating that divine faithfulness transcends human failure.

Israel’s Future

Israel’s future is secure because it depends completely on God’s promises, not on how well Israel has done in the past or how well it is doing now. Jesus will return to the earth as the rightful King of Israel, for “when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne” (Matt. 25:31), and “His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east” (Zech. 14:4), reigning in fulfillment of God’s promises (Rev. 19:16).

When Jesus returns, Israel will finally realize that He is the very One they once rejected. They will look to Him, feel deep sorrow for what they did, and put their trust in Him as their Messiah. God foretold this when He said, “They will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn” (Zech. 12:10). That grief will lead them to faith, and Paul confirms the outcome when he says, “and so all Israel will be saved” (Rom. 11:26). At that time, Jerusalem will finally welcome her true King, just as Jesus said, “You will not see Me until you say, ‘Blessed is He who comes in the name of the Lord’” (Matt. 23:39; cf. Ps. 118:26).

     After His return, the Messiah will rule the world from Jerusalem. Scripture declares that “the Lord will be king over all the earth” (Zech. 14:9). He will reign as the promised Son of David, the One of whom God said, “He will be great and will be called the Son of the Most High” (Luke 1:32). God will place Him on David’s throne, fully carrying out His covenant promises, for “the Lord God will give Him the throne of His father David… and His kingdom will have no end” (Luke 1:32–33). His rule will bring lasting righteousness and peace to the entire world, because “there will be no end to the increase of His government or of peace” (Isa. 9:6–7), and “in His days the righteous will flourish, and abundance of peace” (Ps. 72:7). All opposition will be brought under control, since the Messiah will “break them with a rod of iron” (Ps. 2:9). His kingdom will never end, because “His dominion is an everlasting dominion which will not pass away” (Dan. 7:14). Israel’s future, then, clearly shows that God is faithful to His word and always brings His promises to their complete fulfillment.

The Christian Attitude Toward Israel

Because God has an unbroken past, present, and future plan for Israel, the Christian’s attitude toward Israel today should be marked by humility, respect, prayer, and confidence in God’s faithfulness. Scripture warns believers not to become arrogant toward Israel, since Gentile blessing rests on God’s promises to the patriarchs and not on Gentile merit (Rom. 11:18–20). Even in her present unbelief, Israel remains “beloved for the sake of the fathers,” because “the gifts and the calling of God are irrevocable” (Rom. 11:28–29). Christians are therefore to reject hostility or replacement thinking and instead recognize Israel’s continuing place in God’s plan (Rom. 11:1–2).

     This attitude expresses itself in action. Believers are to pray for Israel, especially for her salvation, sharing Paul’s desire when he said, “my heart’s desire and my prayer to God for them is for their salvation” (Rom. 10:1), and to pray for Jerusalem, as Scripture commands, “Pray for the peace of Jerusalem” (Ps. 122:6). Christians should also lovingly share the gospel with Jewish people, knowing that faith comes through hearing the word of Christ (Rom. 10:14–17), while trusting God’s timetable, since the present hardening is partial and temporary (Rom. 11:25). When possible, believers should also support Israel in gratitude, recognizing that Gentiles have shared in Israel’s spiritual blessings (Rom. 15:27). In all of this, the Christian looks forward with confidence to the day when God’s promises are fulfilled, when Israel turns to her Messiah and “all Israel will be saved” (Rom. 11:26), and the Lord reigns as King over all the earth (Zech. 14:9).

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

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

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The Ideal Man

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

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

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

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

Dr. Steven R. Cook

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

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The Price of Forgiveness

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

God Offers Forgiveness

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

The Price of Divine Forgiveness

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

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

God’s Forgiveness Must be Received

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

Jesus is Our Example of Forgiveness

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

We Should Forgive One Another

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

The Price We Pay to Forgive Others

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

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

What Forgiveness is Not

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

Forgive and Avoid

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

Summary

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

Dr. Steven R. Cook

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

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God the Son Came Down

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Sometime in eternity past, God the Father sent God the Son into the world to fulfill a divine mission. God’s Word tells us, “The Father sent the Son to be the Savior of the world” (1 John 4:14). This was the great mission: to bring salvation to everyone. This act of God was done in love, as it is written, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He loved us and sent His Son to be the atoning sacrifice for our sins” (1 John 4:10). The Son agreed with the Father, saying, “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38), and “The Son of Man has come to seek and to save that which was lost” (Luke 19:10). When God the Son came into the world and took upon Himself humanity, He executed His mission flawlessly.

Mother and Child 3The divine mission began in time and space nearly two thousand years ago when God the Son took upon Himself humanity. The writer to the Hebrews cites the words of God the Son as He was about to enter the world, saying, “Therefore, when He comes into the world, He says [to God the Father], ‘Sacrifice and offering You have not desired, but a body You have prepared for Me’” (Heb 10:5). The third Person of the Trinity, God the Holy Spirit, facilitated the mission by bringing about the hypostatic union within the womb of the virgin Mary (Isa 7:14; Luke 1:30-35; Gal 4:4). The angel Gabriel told Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God” (Luke 1:35). At the moment of conception in the womb of the virgin Mary, undiminished deity was combined forever with perfect humanity. Eventually, Jesus was born, and God “became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:14). The apostle Paul tells us, “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9).

God’s Word informs us that Jesus was a Jew, born a son of Abraham, in the line of David (Matt 1:1), the promised Messiah (Matt 1:17). Jesus grew in wisdom (Luke 2:40, 52) and lived a perfectly righteous life before God and man. The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and “in Him there is no sin” (1 John 3:5). In His humanity, Jesus walked in perfect conformity to God the Father’s holy character and divine revelation. This is important, for Jesus’ sinless life qualified Him to go to the cross and pay the ransom price for our sins (Mark 10:45).

When the divinely appointed time came for Jesus to go to the cross (John 12:23; 13:1), He went willingly (Isa 53:10; John 10:18). Just hours before the crucifixion, Jesus said to His Father, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). Then He went to the cross and “offered Himself without blemish to God” (Heb 9:14), giving “His life a ransom for many” (Mark 10:45). Jesus paid our sin debt by means of His “precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). While on the cross, “Christ died for our sins” (1 Cor 15:3), and He died in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18).

Jesus CrucifiedJesus’ death on the cross was a one-time event, as He “offered one sacrifice for sins for all time” (Heb 10:12). After Jesus paid for all our sins, “He said, ‘It is finished!’ And He bowed His head and gave up His spirit” (John 19:30). Jesus’ death on the cross satisfied every righteous demand of God the Father concerning the payment for our sins (Rom 3:25), for “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:2). Jesus paid the price for all our sins. There’s nothing more to pay. After Jesus died, He was placed in a grave and was resurrected to life on the third day (Acts 2:23-24; 4:10; 10:40; 1 Cor 15:3-4), never to die again (Rom 6:9). Because Christ died for everyone (John 3:16; Hebrews 2:9; 1 John 2:2), everyone is savable. The Bible tells us that God has brought “salvation to all men” (Titus 2:11), that He “desires all men to be saved” (1 Timothy 2:4), and is “not wishing for any to perish” (2 Peter 3:9).

Once we understand who Christ is, as God in the flesh (John 1:1, 14), and what He has accomplished for us on the cross—having died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4)—we can then exercise our faith by trusting in Him as our Savior. This is the Jesus of Scripture and history, and not a fake Jesus like those taught by Mormons, Jehovah’s Witnesses, or one we create in our imagination. To receive salvation, the unbeliever is told to “believe in the Lord Jesus, and you will be saved” (Acts 16:31a). Jesus is the object of our faith. To believe in Christ as our Savior means we trust Him to accomplish for us what we cannot accomplish ourselves: eternal salvation from the lake of fire.

Hand Receiving GiftFaith in Christ is the only condition for salvation. Faith does not save; Christ saves. Faith is merely the instrument by which we receive the free gift of God, which is eternal life. Though the gift was very expensive for the Lord, it is offered totally free to us, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). And it is “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). Only the empty hand of faith accepts the gift. It offers nothing but is open to receive that which is offered by another. God’s gift is available to everyone, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “he who believes has eternal life” (John 6:47). No payment is required from us to receive it, and no precondition of good works is necessary before, during, or after salvation.

The only sin that keeps a person out of heaven is the sin of unbelief, the individual choice NOT to trust in Jesus as one’s Savior. The one who rejects Jesus as Savior is judged by God on the sole ground that “he has not believed in the name of the only begotten Son of God” (John 3:18). These are the ones who “are always resisting the Holy Spirit” (Acts 7:51; cf. John 16:8), who “do not believe” in Jesus as their Savior (John 16:9), and “are unwilling to come” to Him so that they “may have life” (John 5:40). Those who willingly reject Christ as Savior will, after death, experience eternal separation and punishment away from God for all eternity, for “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). This need not happen. Hell is avoidable for the one who trusts in Christ as Savior, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). Salvation is a free gift from God (Rom 3:24; 6:23), offered by grace alone (Eph 2:8-9), through faith alone (Gal 2:16; 3:26; 2 Tim 3:15), in Christ alone (John 14:6; Acts 4:12), totally apart from human works (Rom 4:5; Eph 2:8-9; Tit 3:5). For lost sinners, the matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

Once we have trusted in Christ for salvation, God then bestows on us forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; Phil 3:9), eternal life (John 10:28), and many other blessings (Eph 1:3). And having entered into a relationship with God through Christ (John 1:12; Gal 3:26), we are then called to a life of holiness and righteousness (1 Pet 1:15-16), as we learn His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), walk by faith (2 Cor 5:7; Heb 10:38), and advance to spiritual maturity (Heb 6:1). This new walk with God will honor Him and edify others (Eph 4:1-2; 5:1-2).

Our forgiveness of sins, eternal life, and many wonderful blessings from God are all made possible because God the Son came down to us and accomplished what we cannot: our salvation. For this, we praise God the Father, God the Son, and God the Holy Spirit for their work of salvation, for “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). Amen.

Dr. Steven R. Cook

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

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God’s Love that Saves

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

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

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

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

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

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

Dr. Steven R. Cook

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

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

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

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

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

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

Two Kinds of Forgiveness with People

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

Unconditional Forgiveness

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

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

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

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

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

Conditional Forgiveness

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

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

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

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

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

Dr. Steven R. Cook

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

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

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

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

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

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

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

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

[9] Ibid., 243.

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

Two Kinds of Forgiveness with God

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

Judicial Forgiveness

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

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

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

Parental Forgiveness

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

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

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

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

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

Dr. Steven R. Cook

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

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

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

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

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

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

Beyond Self-Interest: Embracing Disadvantage for the Blessing of Others

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Jesus Healing SickThe more I understand biblical Christianity, the more I think our advance to maturity involves being willingly disadvantaged that others might receive an advantage. To be voluntarily disadvantaged means I am deprived of something so that others might gain an asset, an edge, a benefit, or an opportunity they might not have otherwise. This is charitable on my part, in which I give for the benefit of others. This is how Jesus lived, as He said, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). Jesus voluntarily gave His life on the cross that others might obtain what they could not receive by any other means; forgiveness of sins and eternal life. What was a disadvantage to Him resulted in a benefit to us.

The purpose of Jesus’ sacrifice was to result in forgiveness and salvation to humanity, granting us an advantage or opportunity for eternal life with God. From this perspective, it can be said that Jesus voluntarily assumed a position of disadvantage by taking on human form, enduring suffering, and ultimately sacrificing His life so that we might have an advantage, which is the opportunity for forgiveness, salvation, and reconciliation with God. When we embrace this way of thinking, it will become more natural for us to think of others over self. Paul wrote, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:3-4).

Too often we ask, “What’s in it for me?” or “What do I get out of this?” When it comes to loving others in the biblical sense, we should not ask what others can do for us, but what we can do for others, that they might be blessed through our sacrifice and service. This way of thinking is completely antithetical to our fallen human natures and the values of the world. What I’m describing is virtue love; a love that is thoughtful, sacrificial, and constantly thinks of how others might be edified, encouraged, or built up in some way. Examples might include giving of our time to arrive early at church to make sure everything is clean before others arrive, or speaking a kind word to a discouraged heart, or giving of our finances to support a growing Christian ministry, or working extra hours to help a coworker succeed, or giving up our lunch hour to mow a widows overgrown yard, or to sacrifice a vacation to help a struggling family with food, rent, or auto repair.

This way of living gives and expects nothing in return. It looks for those who are so impoverished that they cannot repay. Jesus said, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, otherwise they may also invite you in return and that will be your repayment. But when you give a reception, invite the poor, the crippled, the lame, the blind, and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous” (Luke 14:12-14). There’s nothing wrong with entertaining and caring for family and friends; however, we should not be concerned only with these, but also with serving the less fortunate. We should be intentional about helping “orphans and widows in their distress” (Jam 1:27), because it is right in God’s sight to help to the needy. Those who live this way will be “rich toward God” (Luke 12:21), will “store up treasures in heaven” (Matt 6:20), and will hear the words of the Lord, “Well done, good and faithful slave” (Matt 25:21).

Dr. Steven R. Cook

Related Articles:

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Virtue Love in the Christian

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As Christians, our love for one another should be obvious to others. On the night before His crucifixion, Jesus told His disciples, “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another” (John 13:34-35). Other passages inform us, “you yourselves are taught by God to love one another” (1 Th 4:9b), and “keep fervent in your love for one another” (1 Pet 4:8a), and “this is the message which you have heard from the beginning, that we should love one another” (1 John 3:11), and “This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us” (1 John 3:23), and “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. 8 The one who does not love does not know God, for God is love” (1 John 4:7-8). In each of these biblical passages, the word love translates the Greek verb ἀγαπάω agapao, which means we value others by seeking God’s best in their lives, seeking to build them up and to meet their needs as we have opportunity.

God’s love should also be extended to those who hate and mistreat us. God has unconditional love for everyone, which means He does them good and blesses them. This is virtue love. Though God’s love is innate to Him, it is not natural to us, since we are fallen and marked by sin. Our innate personal love can never rise above our particular likes. But, once saved, we are to learn about God’s love—virtue love—and then model it in our lives to others. Virtue love must be learned. The apostle Paul, when writing to his friend, Timothy, said, “the goal of our instruction is love from a pure heart and a good conscience and a sincere faith” (1 Tim 1:5). And Paul described virtue love, saying, “Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails.” (1 Cor 13:4-8a). As we advance spiritually in our walk with God, we can learn to love as He loves.

We Love Because He First Loved UsVirtue love and personal love are distinct. Personal love is based on an individual’s particular likes and affections, which fluctuate and change. Personal love is no greater than the person whose desires and feelings vacillate. Virtue love is greater, because it is tied to God and His love. God’s love is stable, constant, sacrificial, and does good to everyone. Virtue love is based on God’s truth. True love requires truth, otherwise, it becomes a lesser form of love that is subject to personal whims. According to R. B. Thieme Jr., “For human love to succeed, God’s perfect, unchanging truth must be the source, pattern, and basis of that love. Mankind can truly love only by possessing the virtue that derives from God Himself (1 John 4:9–10).”[1] Virtue love manifests itself toward others in a thoughtful and sacrificial way and is not based on the beauty or worth of the object. Scripture reveals, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16). This is a sacrificial love, for “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). And “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). John concludes, saying, “Beloved, if God so loved us, we also ought to love one another” (1 John 4:11). Our love for others is borne out of God’s love for us.

Operating on virtue love does not mean we expose ourselves to unnecessary harm (1 Ki 18:13; John 8:59; Acts 9:23-25; 2 Tim 4:14-15), nor that we trust all people (John 2:23-24), nor fail to rebuke others when needed (Matt 16:21-23; Luke 9:51-55), nor that we interact or befriend people who are hostile to God (Prov 13:20; 20:19; 22:24-25; 24:21; 1 Cor 5:9-11; 15:33; 2 Tim 3:1-5), nor forfeit the right to defend ourselves physically or legally when we come under attack (Acts 22:25-29; 25:7-12). And when we are attacked, it’s alright to be angry. Paul wrote, “Be angry, and yet do not sin; do not let the sun go down on your anger” (Eph 4:26). And it’s alright to be hurt, but never to hate (Luke 6:27-28).

Personal love, weak as it is, is our default setting from the flesh. Virtue love is acquired over time as we learn about God through His Word and follow His directives. Virtue love operates fully and effectively even toward those hate us and seek our harm. Jesus demands this kind of love from His disciples, saying, “I say to you who hear, love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you” (Luke 6:27-28). All four of Jesus’ directives (to love, do good, bless, and pray) are in the imperative mood, which means they are commands to be understood and obeyed. These directives are consciously in our minds and actively obeyed as we direct our wills to seek God’s best in the lives of others. To do good to those who hate us means we are kind and generous when possible. To bless our enemies means we wish them well rather than harm. To pray for our enemies means we ask God to save and bless them, even though they seek to mistreat us. In all this, we are never to return evil for evil (see Rom 12:14, 17-21; 1 Th 5:15; 1 Pet 3:9). This is not mere passivity, but requires great discipline of the mind and will, which can be contrary to our emotions. Nor does such behavior imply weakness on our part. Jesus, the theanthropic person, possessed all power sufficient to destroy His enemies, yet He restrained His power for the sake of love and grace.

In the Gospel of Matthew, Jesus said, “I say to you, love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:44-45). Divine truth, not feelings, must be what guides our thoughts, words, and actions. As Christians, when we think and act this way, we are like the “sons of the Most-High; for He Himself is kind to ungrateful and evil men” (Luke 6:35). Paul, when speaking to unbelievers, said of the Father, “He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:17). That’s love. And in Galatians, Paul said, “So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). God’s love for everyone is our pattern to follow. This is not personal love, but virtue love. This kind of love and behavior is accomplished by faith and not feelings. Though we can’t always change our feelings, we must not be governed by them; rather, God’s Word must be the driving force that directs our thoughts, words, and actions. As we grow spiritually, God’s love will become more and more seated in our thoughts, and as we submit ourselves to Him and walk in the Spirit, His love will begin to shine forth toward others and we will seek God’s best in their lives. Let us love others as God directs, based on the truth of His Word, and after the pattern of Himself and our Savior, Jesus. In this way, we will adhere to Paul’s instruction, in which he says, “Therefore be imitators of God, as beloved children; 2 and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph 5:1-2).

Dr. Steven R. Cook

Related Articles:

[1] R. B. Thieme Jr., “Virtue Love” in Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), p, 285.

God Loves Israel

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Israel FlagIsrael is a special nation that was created by God Himself. The Lord said of Israel, “I am the LORD, your Holy One, the Creator of Israel, your King” (Isa 43:15). This makes Israel unique among all the nations of the world! He even calls Israel, “My glory” (Isa 46:13). And God loves Israel, declaring, “I have loved you with an everlasting love; therefore I have drawn you with lovingkindness” (Jer 31:3). God is eternal, and His love is eternal, which means it never fades for His people, Israel. To possess the love of God is to love that which He loves. One cannot claim to have God’s love, and simultaneously hate Israel, His chosen people. There is no place for anti-Semitism in the heart of anyone, especially the Christian! According to Lewis S. Chafer, “When the Christian loves with a divine compassion he will acknowledge what God loves. Therefore, he too must love Israel.”[1]

To love the people of Israel is not a blanket endorsement of all their beliefs and behaviors. God, who loves Israel and chose them to be His people (Deut 7:6-8), also called them to be holy (Ex 19:5-6; Lev 11:45), and to live righteously (Deut 6:24-25). Under the Mosaic Law, God blessings and curses for them were conditioned on their obedience or disobedience (Deut 11:26-28; 28:1-68). For much of Israel’s history, we know they failed to walk with God, sometimes rejecting His love for them and walking in the ways of the world (see 2 Ch 36:15-16; Jer 7:25-26; 25:4-7). The national rejection and crucifixion of Jesus (Matt 27:22-23; Acts 2:22-23; 4:27-28), Israel’s promised Messiah (Deut 18:15; Isa 7:14; 9:6-7; 53; 61:1; Matt 1:1, 17; Luke 1:31-33), is their greatest historical failure.[2] Did Israel act alone in crucifying Jesus, their Messiah? No! God foretold Israel’s Messiah would suffer and die (Psa 22:11-18; Isa 53); and, according to His sovereignty, He used wicked men, both Jews and Gentiles, to accomplish His will (Acts 22:22-23; 4:27-28). Lewis Sperry Chafer wrote:

If it be inquired, as constantly it is, who put Christ to death? It may be pointed out that He was offered by the Father (Psa 22:15; John 3:16; Rom 3:25), of His own free will (John 10:17; Heb 7:27; 9:14; 10:12), by the Spirit (Heb 9:14), and by men—Herod, Pilate, the Gentiles, and Israel (Acts 2:23; 4:27). To this may be added that part of His death was contributed by Satan (cf. Gen 3:15).[3]

God, who loves Israel with an everlasting love, continues to keep His Word to them. Israel has a future hope because of the promises and covenants God made through the patriarchs and prophets (Gen 12:1-3; 15:18; 17:8; Deut 30:1-10; 2 Sam 7:16; Psa 89:33-37; Jer 31:31-33). Though unbelieving Israel is currently under divine discipline (Matt 23:37-39), God’s covenants and promises are still in effect (Rom 9:1-5), and will remain in force until Jesus returns and is accepted as their Messiah.

Furthermore, it is wrong to think the church has replaced Israel, for “God has not rejected His people whom He foreknew” (Rom 11:2), even though there is a “partial hardening” among them until Messiah returns (Rom 11:25-27). Until then, unbelieving Israel is under spiritual darkness and divine judgment. The apostle Paul—a biological Jew himself—revealed that God’s promises and covenants are still valid for Israel, and wished all would come to faith in Christ. Paul said:

I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart [for unbelieving Israelites]. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh [to whom Paul is related biologically], who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh [i.e. Messiah], who is over all, God blessed forever. Amen. (Rom 9:1-5)

Today, Jews and Gentiles alike become partakers of the church, the body of Christ (Eph 1:22-23; cf. 1 Cor 10:32), when they believe in Jesus as their Savior (Gal 3:26-28). These believe the gospel message, that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Christians are looking forward to the rapture of the church, in which He will catch us away (ἁρπάζω harpazo – to seize, catch up, snatch away) to heaven (1 Th 4:13-17). Until God resumes His prophetic plans for Israel, Christian are called to love them, pray for them, and share the gospel of grace that they may turn to Jesus as the Messiah and be saved (Rom 1:16; 1 Cor 1:18-24; 15:3-4).

Dr. Steven R. Cook

Related Articles:

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

[2] Even Jesus, at the time He was pronouncing judgment upon the nation because of their rejection of Him, still had great affection for them, saying, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling” (Matt 23:37). There is great tenderness in the heart of Jesus for His people.

[3] Lewis S. Chafer, “Christology” in Systematic Theology, Vol. 7 (Grand Rapids, MI., Kregel Publications, 1993), 80.

Commitment Love

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Love is often described as an emotion, a warm feeling toward another person. Webster’s Dictionary defines love as a “strong affection for another arising out of kinship or personal ties…warm attachment, enthusiasm.”[1] This works in some ways, when the object of our affection appeals to us. But when the natural affinity is gone, or the object becomes unattractive, indifferent, or hostile, emotional love fails.

There is a higher form of love that supersedes emotion. A love that derives from the individual and has little or no regard for the appeal or worth of the object. It is a love that is born out of the bounty of one’s own goodness and is marked by stability and commitment. This love always seeks the best interests of others at one’s own expense, and is not often understood or appreciated. It is this higher form of love that is described and promoted in the Bible. The Bible reveals God loves us, and we are to love Him and others.

God revealed His attribute of love to Moses, saying, “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness [חֶסֶד chesed] and truth; who keeps lovingkindness [חֶסֶד chesed] for thousands, who forgives iniquity, transgression and sin” (Exo 34:6-7a). According to HALOT, the Hebrew word חֶסֶד chesed denotes “lasting loyalty, faithfulness…to show loyalty.”[2] Here, God’s loyalty means He keeps His covenant promises to His people. God is faithful to His Word (see Psa 89:1-4; cf. Tit 1:2; Heb 6:18).

Another word for love in the OT is the Hebrew verb אָהַב ahav. An example is found in Deuteronomy 6:5 where Moses wrote, “You shall love [אָהֵב aheb] the LORD your God with all your heart and with all your soul and with all your might.” (Deut 6:5). Here, love is an act of the will in which Israelites were to commit themselves to the Lord wholeheartedly. Concerning the word love in this passage, Daniel Block writes:

Speaking biblically “love” is not merely an emotion, a pleasant disposition toward another person, but covenant commitment demonstrated in actions that seek the interest of the next person…Just as in marriage true love is demonstrated not merely or even primarily by roses and verbal utterances of “I love you,” but in actions that seek the well-being and delight of one’s spouse.[3]

Warren Wiersbe adds:

In the life of the believer, love is an act of the will: we choose to relate to God and to other persons in a loving way no matter how we may feel. Christian love simply means that we treat others the way God treats us. In His love, God is kind and forgiving toward us, so we seek to be kind and forgiving toward others (Eph. 4:32). God wills the very best for us, so we desire the very best for others, even if it demands sacrifice on our part.[4]

The idea of commitment-love carries into the New Testament where Jesus tells His disciples, “If you love [ἀγαπάω agapao] Me, you will keep My commandments” (John 14:15). Love for Jesus means we are committed to Him above all else, and this commitment is manifest in a life of obedience to Him and service to others. Biblical love for others is not primarily an emotion; rather, it’s a choice to commit ourselves to them and to seek God’s best in their lives.

As Christians, God wants us to walk with Him and enjoy His love and blessings. Our obedience is motivated by His love for us. The apostle John set the order when he wrote, “we love [ἀγαπάω agapao], because He first loved us” (1 John 4:19). And God loved us when we were helpless, ungodly, sinners and enemies (Rom 5:6-10). The apostle Paul wrote, “God demonstrates His own love [ἀγάπη agape] toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). Jesus tells us to love our enemies.

You have heard that it was said, ‘you shall love your neighbor and hate your enemy.’ But I say to you, love [ἀγαπάω agapao] your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. (Matt 5:43-45)

But love [ἀγαπάω agapao] your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. Be merciful, just as your Father is merciful.” (Luke 6:35-36)

This command cannot be obeyed if love is an emotion, for one cannot conjure up a warm affection for the one who hates us and causes injury. Emotions are part of what it means to be human. I like my emotions very much, although there are times they get in the way of good judgment and right decisions. The truth is, emotions are unintelligent. They never operate on their own, but are always tied to thoughts or actions. Emotion follows thought like a trailer follows a truck. The trailer goes where the truck goes.

Being unintelligent, emotion does not differentiate between reality or fiction. I can watch a TV show, or read a book, and have an emotional response that is triggered by fictional characters and events. I can even produce a story in my own mind that is completely fictional and have an emotional response. If I want to change my emotions, I need to change my thoughts or actions.

Emotion Follows Thought

Emotional love is not in view when Jesus commands us to love our enemies. Rather, it is commitment love, in which we seek God’s best in the lives of others. Warren Wiersbe states:

Jesus defined our enemies as those who curse us, hate us, and exploit us selfishly. Since Christian love is an act of the will, and not simply an emotion, He has the right to command us to love our enemies. After all, He loved us when we were His enemies (Rom 5:10). We may show this love by blessing those who curse us, doing good to them, and praying for them. When we pray for our enemies, we find it easier to love them. It takes the “poison” out of our attitudes.[5]

William MacDonald adds:

Jesus announces that we are to love our enemies and to pray for those who persecute us. The fact that love is commanded shows that it is a matter of the will and not primarily of the emotions. It is not the same as natural affection because it is not natural to love those who hate and harm you.[6]

Now, let me be careful here. Loving our enemies does not necessarily mean we expose ourselves to their hostilities. There are clear examples in Scripture where God’s people hid themselves from their enemies. For example, Rahab protected the two spies that came to her house, for “she had brought them up to the roof and hidden them in the stalks of flax which she had laid in order on the roof” (Josh 2:6; cf. Heb 11:31). Obadiah hid one hundred prophets of the Lord and provided food and water for them (1 Ki 18:1-4). These were true prophets, for a false prophet would not have been afraid of the public hostility of Ahab and Jezebel. There were at least two occasions when Jesus “hid Himself” from an attack by the Jewish leadership (John 8:59; John 12:36). Certainly, there was no sin in Jesus’ action.

Furthermore, it’s valid to warn others of enemies who may attack and cause unnecessary harm. When writing to his friend Timothy, the apostle Paul warned him about a dangerous man who hurt him. Paul wrote, “Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds. Be on guard against him yourself, for he vigorously opposed our teaching” (2 Tim 4:14-15). Paul did not state what the specific harm was, but clearly he’d been marked by his encounter with Alexander and carried the memory of the hurt. As a Christian, Paul did not seek revenge against Alexander, but rather, put the matter in the Lord’s hands, saying, “the Lord will repay with him according to his deeds” (2 Tim 4:14b). Because God is the one who dispenses justice, we are commanded, “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Rom 12:19). Paul knew God would deal with Alexander in His own time and way and that the punishment would be equitable payment for the harm done to him. There should be no hatred in the heart of the Christian. As Christians, we are never called to seek revenge upon those who have hurt us, but rather, to put the matter in the Lord’s hands. Scripture teaches that God repays people according to their actions, as Paul wrote, “it is only just for God to repay with affliction those who afflict you” (2 Th 1:6).

In summary, biblical love for others is not primarily an emotion; rather, it’s a choice to commit ourselves to them and to seek God’s best in their lives. Love is manifest by prayer, sharing the Gospel with the lost, sharing biblical truth to edify believers, open handed giving to the needy, and supporting Christian ministries that do God’s work, just to name a few.

Dr. Steven R. Cook

Related Articles:

[1] Merriam-Webster, Merriam-Webster’s Collegiate Dictionary (Springfield, MA: Merriam-Webster, 1996).

[2] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 336.

[3] Daniel I. Block, The NIV Application Commentary: Deuteronomy (Grand Rapids, MI: Zondervan, 2012), 189–190.

[4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 46.

[5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 24.

[6] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1223.

How to Deal with Jealousy

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     Jealousy is mentioned throughout the Bible both in a healthy and unhealthy sense. The word jealousy translates the Hebrew קָנָא qanah and Greek ζηλόω zeloo.[1] Though closely related terms, there is a difference between envy and jealousy. Whereas the envious desire what belongs to another, the jealous desire to protect what belongs to self. Scripture reveals that God is jealous. The Lord states, “I, the LORD your God, am a jealous God” (Exo 20:5b; cf. 34:14; Deu 32:16, 21; Na 1:2). This statement occurs within the context of God forbidding His people to worship idols (Exo 20:3-4).[2] Idolatry is thievery. It seeks to steal God’s glory, and He’ll have none of it. He declares, “I am the LORD, that is My name; I will not give My glory to another, nor My praise to graven images” (Isa 42:8). Likewise, God is jealous to protect His name, saying, “I will be jealous for My holy name” (Eze 39:25), which means He is jealous to protect His reputation. And, God is jealous for Israel, saying, “I am exceedingly jealous for Zion, yes, with great wrath I am jealous for her” (Zec 8:2). In this sense, jealousy means God is committed to the protection of His people.

People sometimes have trouble thinking that jealousy is a desirable attribute in God. This is because jealousy for our own honor as human beings is almost always wrong. We are not to be proud, but humble. Yet we must realize that the reason pride is wrong is a theological reason: it is that we do not deserve the honor that belongs to God alone (cf. 1 Cor. 4:7; Rev. 4:11).[3]

     But what about jealousy among people? Is it ever right? Yes. There are times when jealousy is right. Jealousy is born out of a strong sense of relationship that is intolerant of rivals and this can be healthy, if the rival is real and it threatens a godly relationship.[4] If God’s values are our values, and we regard as precious what He regards as precious, then His jealousy will be our jealousy and we will be angry alongside Him and seek to protect what He loves. Elijah the prophet said “I have been very jealous for the LORD, the God of hosts” (1 Ki 19:10a). This jealousy—or zeal—in Elijah sought to protect what was good, namely God’s character and the walk of His people who were being led astray by false prophets. Elijah’s jealousy was provoked by his fellow Israelites, who “have forsaken Your covenant, torn down Your altars and killed Your prophets with the sword” (1 Ki 19:10b). Paul too had this kind of jealousy for the church at Corinth, saying, “For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin” (2 Cor 11:2). Paul wanted to protect the church’s purity of devotion to Christ, as they were in danger of being led astray by false teaching and into worldly values and practices (2 Cor 11:3-4). Godly jealousy seeks to protect God’s relationship with others and naturally feels threatened by anything that would harm it.

    How to Deal with JealousyBut there is a sinful jealousy that is born out of the sin nature (Gal 5:19-20) and does not seek God’s interests or the best interests of others. Sinful jealousy desires to possess and protect what God forbids. “In contrast to righteous jealousy, the sinful perversion is based on the belief that one is entitled to something to which one has no natural right.”[5] Not having a “natural right” to something means it was acquired selfishly, apart from God’s will. This can be a relationship, education, career, or material possessions. There’s nothing wrong with any of these things, except that they can be pursued and possessed purely for self-interest, contrary to God’s will. If we ignore God and His will for our life, and selfishly enter into a relationship with another person, and that relationship becomes threatened by another selfish person, or the selfish actions of our partner, then we have no biblical right to protect that relationship. Jealousy will naturally arise, but it becomes a sinful jealousy if we seek to protect what was sinfully acquired.  

     Sinful jealousy cares nothing about God or others and will seek to destroy rather than protect and edify. It is selfish, irrational, and can even lead to violence. This is what happened when Joseph’s brothers sought to kill him. First, they were “jealous of him” (Gen 37:11), and their sinful jealousy led them to harm him (Gen 37:18-28). James wrote, “But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth…For where jealousy and selfish ambition exist, there is disorder and every evil thing” (Jam 3:14, 16). It was because of sinful jealousy that the Sadducees rose up in anger and attacked the apostles and put them in prison (Acts 5:17-18). This was because the apostles’ teaching threatened their pride and pseudo authority in the community. Paul had experienced jealous men who opposed his ministry (Acts 13:45), and, at times, they attacked the innocent (Acts 17:5).

How to Deal with Sinful Jealousy

     Sinful jealousy is a beast. It rears its ugly head to protect what has been obtained by sinful choice (i.e. a relationship, job, money, etc.), it operates on irrational fear, and, if left to feed on fear, will seek to destroy what threatens. To deal with sinful jealousy, a few things need to change.

     First, it is necessary to operate from a biblical perspective.[6] God is all-knowing and all-good, and what He reveals and commands in Scripture is for our best interest. Furthermore, God’s Word defines reality and helps us to understand ourselves and the world in which we live. If we’re not thinking biblically, then human viewpoint will lead the way and all thoughts and actions will be rationalized from a purely human perspective. But this is not what’s expected of the Christian. We’re called to think biblically, in every aspect of our lives, and to make choices consistent with God’s revealed will. As we study the Bible, we realize it touches all of life, including matters related to family, social issues, education, finances, politics, science, art, etc. For example, the Bible teaches that marriage is between one man and one woman (Gen. 2:24), that a Christian should only marry another Christian (1 Cor 7:39), and that the relationship between the husband and wife should be loving and respectful (Eph 5:22-33). The mature Christian learns God’s Word, and then integrates it into all aspects of her/his life. Operating from a biblical perspective allows us to differentiate righteous jealousy from sinful jealousy, and to act according to God’s expectation.

     Second, as we study Scripture, we come to realize that we own nothing. Everything, including our own lives, belongs to the Lord. Scripture reveals, “The earth is the LORD’S, and all it contains, the world, and those who dwell in it” (Psa 24:1; cf. 89:11). Job understood this very well, for even when he lost his business, family, and health, he could say, “The LORD gave and the LORD has taken away. Blessed be the name of the LORD” (Job 1:21). Biblically minded Christians hold nothing tightly, for we know our possessions are on loan and can be taken at any moment (this includes family members); how much more those things we acquire through sinful choices. When we come to the place where we recognize God’s sovereign ownership of our lives and possessions, we can consciously live each moment by faith, with a relaxed mental attitude, knowing He is the One who gives and takes away. And, if God decides to take something away, by faith we can accept it, deal with the sorrow, and “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).

     Third, we handle sinful jealousy in ourselves by pursuing Christian love, for jealousy cannot exist where love predominates. I’m speaking here about jealousy as it pertains to personal relationships. The apostle Paul, when describing the virtue of Christian love (1 Cor 13:4-8), writes about what love is and is not, and states in plain language, “Love…is not jealous” (1 Cor 13:4). Christian love is the answer to sinful jealousy. However, it is important to understand that Christian love is never manufactured on our own; rather, it is derived from God and is part of our healthy walk with Him. It is a reflection of God’s love toward us. The apostle John writes, “We love, because He first loved us” (1 John 4:19). That’s the order. And what was our state when God first loved us?  He loved us when we were sinners and in a state of hostility toward Him. Paul states, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). In another place he writes, “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Eph. 2:4-5). God’s great love springs from His character and not from any beauty or worth found in the object of His love. God loves because, “God is love” (1 John 4:8b). Over time, as we walk with God, His love becomes ingrained within us and overtakes our hearts, and the conditional human love we’re so familiar with—that is natural to us all—is exchanged for His greater love, which is selfless and sacrificial. And God’s love is gracious in that it seeks to meet the needs of others without compensation. Grace refers to kind acts freely conferred on others, without expectation of return, and deriving its source in the abundance and open-handedness of the giver. Jesus explained this kind of gracious love when He said, “love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men” (Luke 6:35). 

     God’s Word gives us the standard for love and mature believers will display it in their lives. But love does not arise automatically in the Christian life, and it is typically not the first responder in a conflict. Love is learned, and once learned, it is applied by an act of the will by Christians who choose to love others. Love is not easy, and at times can be risky because we may be hurt. This is because the objects of our love can be offensive, and at times may hurt us. Christian love is not an emotion, for we are commanded to love, and a person cannot manufacture an emotion purely as an act of the will. Emotion follows thought. We are to love others regardless of how we feel. Mature believers learn to overcome their emotions and love others according to their needs.  J. I. Packer states:

Love is a principle of action rather than of emotion. It is a purpose of honoring and benefiting the other party. It is a matter of doing things for people out of compassion for their need, whether or not we feel personal affection for them. It is by their active love to one another that Jesus’ disciples are to be recognized (John 13:34–35).[7]

     This kind of love takes time. It is the product of spiritual growth that occurs in the life of the believer who is advancing in her/his Christian walk. Those who know the Lord and walk with Him manifest His character in their lives. They love because He loves. They are gracious because He is gracious. They are kind because He is kind. They are merciful because He is merciful. Walk closely with the Lord and love will grow. Love as God loves and sinful jealousy will depart.

Summary

     Jealousy can be either healthy or unhealthy, depending on the motivation of the heart. God is jealous. He is jealous to protect His glory (Isa 42:8), His name (Eze 39:25; cf. Isa 42:8), and His people (Zec 8:2). When we love what God loves, then we’ll possess a godly jealousy, like Elijah (1 Ki 19:10) and Paul (2 Cor 11:2). But when we care little about God, then sinful jealousy will dominate our hearts, and we’ll seek to destroy rather than protect and edify others, such as when Joseph’s brothers tried to kill him (Gen 37:11-28), or when the Sadducees attacked and imprisoned the apostles (Acts 5:17-18). We overcome sinful jealousy by: 1) placing God’s Word at the center of our lives and letting it direct our thoughts, words and actions (Psa 1:2; 2 Cor 10:5), 2) realizing the Lord owns everything (Psa 24:1; 89:11), and that He is free to leave or take whatever we have, including possessions, family, or health (Job 1:6-21), and, 3) that sinful jealousy cannot exist in a heart saturated with God’s love, for “Love…is not jealous” (1 Cor 13:4).

Dr. Steven R. Cook

Related Articles:

  1. The Gospel Message  
  2. Reasons why we Obey God  
  3. Steps to Spiritual Growth  
  4. Learning to Live by Faith  
  5. The Righteous Lifestyle of the Believer    

[1] Sometimes קָנָא qanah is translated envy, such as, “Do not envy [קָנָא qanah] a man of violence and do not choose any of his ways” (Pro 3:31), and “Do not let your heart envy [קָנָא qanah] sinners, but live in the fear of the LORD always” (Pro 23:17).  The Septuagint uses ζηλόω zeloo in both instances; however, when writing about envy, the NT writers chose φθόνος phthonos rather than ζηλόω zeloo.

[2] Asaph mentions God’s jealousy when he writes, “For they provoked Him with their high places and aroused His jealousy with their graven images. When God heard, He was filled with wrath and greatly abhorred Israel.” (Psa 78:58-59; cf. 1 Ki 14:22). God’s jealousy (and anger) rises both because of the violation of a promise, and because idolatry is really the worship of demons, which destroys those whom God loves (1 Cor 10:19-22).

[3] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 205.

[4] We must be careful not to feel threatened over an imaginary rival, for this can lead us down a dangerous road.

[5] Allen C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 556.

[6] Apart from divine revelation, we’re left to invent or borrow systems of thought with no greater reference point than ourselves, which means the foundation for knowledge is based on nothing more than our finite ability to observe and reason what is. The problem is that human perception only approximates reality but never fully encompasses or understands it; therefore, all systems of human thought are limited and subject to change (reading the various publications of the DSM prove my point). Scripture tells us why things exist, why the world is the way it is, and how to live successfully in God’s will. Any system of thought that simultaneously competes with God’s Word results in cognitive dissonance, and if not resolved, will render the believer ineffective. At the moment we believe the Gospel message and are born again, we enter into our Christianity with a lifetime of human viewpoint that must be dislodged and replaced with a thorough knowledge of God’s Word. Too often, when we come to believe in Christ as Savior, we assume that God will accept our human viewpoint—which may be organized and moral—as an adequate system from which He will direct our lives. We assume He wants to rearrange the furniture in our mental home to make it more beautiful. But the reality is God does not want to rearrange the furniture in our minds; rather, He wants to tear down the entire house along with its foundation and start over. He wants to destroy all the thoughts and values that are contrary to His revealed will. But we’re required to participate in this process. We must be willing to submit to Him and begin the lifelong process of learning Scripture. This is a process that occupies all our time, every day, morning and evening, and has both defensive and offensive aspects. Defensively, we must guard our minds against worldliness that comes to us from multiple avenues such as TV, radio, music, literature, art, and conversations. Solomon tells us, “Watch over your heart with all diligence, for from it flow the springs of life” (Pro 4:23). Positively, we acquire divine viewpoint through the daily study of God’s Word. David writes about the godly believer, saying, “But his delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). For, “The law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple” (Psa 19:7’ cf. 2 Tim 2:15; 3:16-17).

[7] J. I. Packer, “Love” Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993).

Treating Others with Dignity

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     Treating OthersWhat does it mean to treat others with dignity? Dignity most commonly refers to the honor we confer on others. Scripture directs us to “Honor all people, love the brotherhood, fear God, and honor the king” (1 Pet. 2:17). The word honor translates the Greek word τιμάω timao, which means “to show high regard for, honor, revere.”[1] We honor all people because they are made in the image of God (Gen. 1:26-27).[2] We honor those in authority (i.e. the king) because they are divinely appointed ministers of righteousness (Dan. 2:21; Rom. 13:1-4). Above all, we are to honor God (1 Tim. 1:17; 6:15-16).

     Dignity can refer to one’s character or accomplishments. Paul told his friend Titus, “in all things show yourself to be an example of good deeds, with purity in doctrine, dignified” (Tit. 2:7; cf. 1 Tim. 2:2; 3:4, 8). The word dignified translates the Greek σεμνότης semnotes, which refers to a pattern of moral behavior that warrants praise from others. In this sense, honor is not fitting for a fool (Prov. 26:1, 8).

     The noble woman in Proverbs 31 is described as wearing dignity like clothing. The passage reads, “Strength and dignity are her clothing, and she smiles at the future. She opens her mouth in wisdom and the teaching of kindness is on her tongue” (Prov. 31:25-26). “Strength and dignity” are the developed attractive qualities of her character, which qualities are obvious to others who hear her words of “wisdom” and “the teaching of kindness” that flows from her lips.

     There is also a dignity we are to show to people because of their status in society. It can be the honor we give to the aged (Lev. 19:32), our parents (Ex. 20:12), widows (1 Tim. 5:3), church elders (1 Tim. 5:17), or a person in a high office, such as a king or public official (1 Pet. 2:17). Honor and respect are not the same. We may not respect the values and actions of others, yet we can honor them as parents or public officials. Dr. Thomas Constable explains this well.

Respect is not the same as honor. We may not respect someone, but we can and should still honor him or her. For example, I have a friend whose father was an alcoholic. My friend did not respect his father who was frequently drunk, often humiliated his wife and children, and failed to provide for his family adequately. Nevertheless my friend honored his father because he was his father. He demonstrated honor by taking him home when his father could not get home by himself. He sometimes had to defend him from people who would have taken advantage of him when he was drunk. Similarly we may not be able to respect certain government officials because of their personal behavior or beliefs. Still we can and should honor them because they occupy an office that places them in a position of authority over us. We honor them because they occupy the office; we do not just honor the office. Peter commanded us to honor the king and all who are in authority over us, not just the offices that they occupy…Honoring others is our responsibility; earning our respect is theirs.[3]

  1. At the most basic level we dignify people by recognizing their value as human beings who are made in the image of God (Gen. 1:26-27). Being made in the image of God means people have the capacity to reason, feel, and make moral choices (Gen. 1:26-27). We honor people by appealing to their intellect with honesty and truth, being sensitive to their feelings, and respecting their right of self-determination (i.e. the right of a person to control their own life).
  2. We dignify people when we address them properly by their office (i.e. mother or father, senator, judge, etc.), title (i.e. doctor, officer, pastor, etc.), or simply as sir or ma’am. Public speech is a common way to honor others (Dan. 2:4; 6:21; Acts 26:1-3), or dishonor them (Matt. 15:4).
  3. We dignify people by showing love (Rom. 13:8), doing good (Gal. 6:10), and treating them as important (Phil. 2:3-4). The mature person demonstrates the highest form of dignity by loving his enemies (Luke 6:27-30), and blessing those who persecute him (Rom. 12:14).
  4. We dignify people when we use language that recognizes their sacrifices and courageous choices. We should offer praise for military personnel, police officers, firemen, medics, and others who place themselves in harm’s way for our protection and benefit. I’m a little biased here, but I also think we should praise those who care for the elderly, orphans, homeless, and the disabled in our communities. 

Steven R. Cook, D.Min.

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), 1004.

[2] It is because people are made in the image of God that murder is wrong (Gen. 9:6), as well as cursing people (Jam. 3:8-10). Both murder and cursing are regarded as an attack on the image of God.

[3] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), 1 Pet. 2:17.

Helping the Poor

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     HelpingIt’s a fact of life that the poor always exist (Matt. 26:11). There are differing degrees of poverty, and some of the poorest in our society are homeless.[1] There are various reasons why a person becomes poor. Some are poor because of their own bad choices (Prov. 24:30-34; cf. 13:18; 23:21), while some are poor because of the bad choices of others (Mic. 2:1-2; cf. Jer. 22:13; Jam. 5:4).[2] Some look for a hand up, while others want a hand out. Our ability to help is sometimes hindered by our lack of resources, and other times by the recipient’s unwillingness to receive what we offer. It’s possible that giving money to the poor may harm them if it facilitates a destructive drug addiction or fosters laziness. Certainly, we don’t want to do that. Scripture promotes a strong work ethic, saying, “if anyone is not willing to work, then he is not to eat” (2 Thess. 3:10). This assumes that a person is able to work and that work is available, but that he/she chooses to be lazy, which is wrong. If we know the person and the situation, then certainly giving money might encourage laziness. Helping the poor in society is always a good thing, but compassion must be coupled with wisdom.

     Scripture reveals God has compassion on the poor (Ps. 72:13), helps the poor (1 Sam. 2:8; Psalm 12:5), is a refuge (Ps. 14:6), saves those who cry out to Him (Psalm 34:6), rescues the afflicted (Psalm 35:10), provides for them (Psalm 68:10), lifts them up (Ps. 113:7, and seeks justice for them (Ps. 140:12). God also works through the agency of others to care for the poor.

     Helping the poor is a demonstration of grace.[3] Being gracious to the poor means listening to their cry for help (Prov. 21:13), giving to meet their need (19:17), and defending their social rights (31:9). Such actions honor the Lord (Prov. 14:31), who “will repay him [the giver] for his good deed” (Prov. 19:17; cf. 28:27). Below are a few Scriptures that address helping the poor:

If there is a poor man with you, one of your brothers, in any of your towns in your land which the LORD your God is giving you, you shall not harden your heart, nor close your hand from your poor brother. (Deut. 15:7)

How blessed is he who considers the helpless; the LORD will deliver him in a day of trouble.  (Ps. 41:1)

There is one who scatters, and yet increases all the more, and there is one who withholds what is justly due, and yet it results only in want. The generous man will be prosperous, and he who waters will himself be watered. (Prov. 11:24-25)

He who despises his neighbor sins, but happy is he who is gracious to the poor. (Pro 14:21)

He who oppresses the poor taunts his Maker, but he who is gracious to the needy honors Him. (prov. 14:31)

One who is gracious to a poor man lends to the LORD, and He will repay him for his good deed. (Prov. 19:17)

He who is generous will be blessed, for he gives some of his food to the poor. (Prov. 22:9)

He who gives to the poor will never want, but he who shuts his eyes will have many curses. (Prov. 28:27)

In everything I showed you that by working hard in this manner you must help the weak and remember the words of the Lord Jesus, that He Himself said, “It is more blessed to give than to receive.” (Acts 20:35)

But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? (1 John 3:17)

     Simple ways to help the poor include: 1) spending personal time with them and treating them with respect, 2) sharing the gospel of Christ, 3) giving kind words and praying for them, 4) sharing Bible promises, 5) personally delivering freshly prepared meals or snacks, 6) giving clothes and blankets, 7) sharing information about local charities that might help them, 8) giving money, 9) volunteering at a homeless shelter, 10) offering gift cards that can be used at local restaurants such as McDonalds or Taco Bell, 11) giving to a local church that helps the poor, 12) and giving to a local charity such as Meals on Wheels or the Salvation Army. May our hearts be open to helping the poor. 

Steven R. Cook, D.Min.

Related Articles:

 

[1] I was homeless once during the summer of 1989, living on the streets of Las Vegas for several weeks. Previously I’d stayed at a Salvation Army shelter on two separate occasions. My time of homelessness was predicated on a severe drug addiction that nearly killed me. Some of what I write about in this article is based on personal experience, some from observation, and some from a biblical perspective. Thankfully, God rescued me from the many poor choices that ruined me. 

[2] Certainly there are those who suffer a mental illness that prevents them from being lifted out of poverty.

[3] Those who have tasted of God’s grace are more likely to show grace. Sadly, there are some who show no grace to others.

Mature Christian Love

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Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails” (1 Cor. 13:4-8a).

       The apostle Paul wrote the above passage on love to first century Christians living in the city of Corinth.  Reading through the entire letter Paul wrote to his Christian friends, we realize they did not have much love at all.  Paul describes some of them as quarrelsome (1 Cor. 1:11-12), carnal (1 Cor. 3:1-3), sexually immoral (1 Cor. 5:1-2), with some getting drunk and acting selfishly during their time of fellowship (1 Cor. 11:20-22).  Their behavior was what we might expect to see at a local bar rather than the local church.  Many of the Christians at Corinth were immature and worldly minded, placing an emphasis on spiritual gifts rather than the greater virtue of love.  The apostle Paul wanted the Corinthian Christians to grow spiritually and to display love in their behavior toward one another, for love is enduring and does not fail. 

       It is important to realize that Christian love is a reflection of God’s love toward us.  The apostle John writes, “We love, because He first loved us” (1 John 4:19).  That’s the order.  And what was our state when God first loved us?  He loved us when we were sinners and in a state of hostility toward Him.  Paul states, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8).  Paul also says, “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Eph. 2:4-5).  God’s great love springs from His character and not from any beauty or worth found in the object of His love.  God loves because, “God is love” (1 John 4:8b).  God loves because of who He is and not because of who we are.  Mature Christian love is the same.  It is a love that is derived from the source of the Christian’s own godly character and freely extended to others.  It is a love that seeks to meet the needs of others without compensation.  It is a gracious love.  Grace refers to kind acts freely conferred on others, without expectation of return, and deriving its source in the abundance and open-handedness of the giver.  Jesus explained this kind of gracious love when He said, “love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men” (Luke 6:35). 

       God’s Word gives us the standard for love, and mature believers will display it in their lives.  But love does not arise automatically in the life of the believer, and it is typically not the first responder in a conflict.  Love is learned, and once learned, it is applied by an act of the will by the Christian who chooses to love others.  Love is not easy, and at times it can be risky because we may be hurt.  This is because the objects of our love can be offensive, and at times may harm us.  Christian love is not an emotion, for we are commanded to love, and feelings cannot be instantly manufactured by an act of the will.  Emotion follows thought.  The mature believer advances to overcome his emotions in some situations and love others according to their needs.  J. I. Packer states:

Love is a principle of action rather than of emotion. It is a purpose of honoring and benefiting the other party. It is a matter of doing things for people out of compassion for their need, whether or not we feel personal affection for them. It is by their active love to one another that Jesus’ disciples are to be recognized (John 13:34–35).[1]

       This kind of love takes time.  It is the product of spiritual growth that occurs in the life of the believer who is advancing in her/his Christian walk.  Those who know the Lord and walk with Him manifest His character in their lives.  They love because He loves.  They are gracious because He is gracious.  They are kind because He is kind.  They are merciful because He is merciful.  Walk closely with the Lord and love will grow. 

Dr. Steven R. Cook

[1] J. I. Packer, “Love” Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993).