The Believer’s Inheritance in Christ

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

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

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

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

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

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

Related Articles:

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

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

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

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

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

The Believer’s Place in God’s Plan

Posted on April 27, 2026 by Dr. Steven R. Cook

God’s plan for the believer begins with union with Christ. Paul structures Ephesians 1 around this controlling idea, expressed in the repeated phrases “in Him” (ἐν αὐτῷ) and “in Christ” (ἐν Χριστῷ), which define the sphere of every spiritual blessing. Election is therefore Christ-centered. Scripture identifies Christ as the chosen One, as Isaiah records, “My chosen one in whom My soul delights” (Isa. 42:1), and Peter affirms that He “is choice and precious in the sight of God” (1 Pet. 2:4). Believers, then, are elect only in relation to Christ. As Paul states, God “chose us in Him” (Eph. 1:4). The emphasis is not on isolated individuals, but on Christ as the Elect One and those who are united to Him by faith sharing in that election. According to Klein, “Christ is the Elect One; the church is elect by virtue of its incorporation in him. Before the foundation of the world God determined that those in Christ would be his people… The election here is corporate: God’s people in Christ.”^[1]

Scripture first establishes that salvation is provided for all and received through faith alone in Christ alone (John 3:16; 1 Tim. 2:3–4; 1 John 2:2; 2 Pet. 3:9). Jesus “bore our sins in His body on the cross” (1 Pet. 2:24) and “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet. 3:18). Because Jesus paid our sin debt in full, God now offers forgiveness of sins (Acts 10:43) and eternal life as a free gift (Rom. 6:23; Eph. 2:8–9) to all who simply believe in Jesus as their Savior (Rom. 3:28; 4:5; 5:1). Scripture is plain: “Whoever believes in Him shall not perish, but have eternal life” (John 3:16; cf. Acts 16:31). The object of our faith is Jesus, the God-Man (John 1:1, 14; Col. 2:9), who “died for our sins… was buried… was raised on the third day… and appeared” alive to many witnesses (1 Cor. 15:3–8). At that moment of faith in Christ, God places the believer into union with His Son (1 Cor. 12:13; Col. 1:13), and from that point forward, the believer participates in all that is true of Christ.

Within that framework, Paul writes, “He chose us in Him before the foundation of the world” (Eph. 1:4). The emphasis is corporate. The “us” refers to believers as a class, those who are in Christ. The choice was made “before the foundation of the world,” but the object of that choice is Christ and the people united to Him. The issue is not who would believe, but what God determined for those who do believe. Election defines the blessings and destiny of those in Christ, not the means by which they come to faith. According to Flowers, “As a spiritual blessing, regeneration is only available to those who are corporately in Christ by faith. This is also why we find in Ephesians 1 that each of the spiritual blessings listed are carefully qualified as “in him” (Eph. 1:4), “in the Beloved One” (Eph. 1:6), “in him” (Eph. 1:7), “in Christ” (Eph. 1:9), “in Christ” (Eph. 1:10), and “in him” (Eph. 1:13).”^[2]

Paul states the purpose of election: that believers would be “holy and blameless before Him” (Eph. 1:4). This speaks of positional sanctification and ultimate conformity to Christ. At the moment of faith, the believer is set apart in Christ (1 Cor. 1:2), for “by His doing you are in Christ Jesus” (1 Cor. 1:30). Election guarantees the believer’s standing and final perfection, for “we know that when He appears, we will be like Him, because we will see Him just as He is” (1 John 3:2).

Paul continues in Ephesians 1:5 by saying that God “predestined us to adoption as sons through Jesus Christ” (Eph. 1:5). In simple terms, this means God decided ahead of time what would happen to those who are in Christ. He did not decide who would believe, but what would be true of those who do believe. And what He decided is that they would become part of His family. Adoption means we are given full standing as God’s children, with all the rights and privileges that come with it. Because we are united to Christ, we share in His position and are treated as heirs with Him (Rom. 8:15–17).

This plan comes from God’s heart. It is “according to the kind intention of His will” (Eph. 1:5), which means it is based on His grace, not anything we earn. At the same time, people are still responsible to believe. The gospel is offered to everyone, and those who believe in Jesus enter into what God has already planned. As John says, those who “receive Him” are the ones who “believe in His name,” and they are given the right to become children of God (John 1:12).

Paul explains where all of this is heading. God’s plan is to bring everything together under Christ (Eph. 1:10). Christ is the center of history, and everything is moving toward Him. Within that plan, believers have a place. “In Him we have obtained an inheritance” (Eph. 1:11). This means we share in what God has prepared. That includes eternal life, a right standing with God, a future glory, and even rewards for faithful living (Rom. 8:17; Col. 1:12; 1 Cor. 3:12–15). This inheritance is not something we earn. It is given to us because we are in Christ.[3]

Paul repeats the idea of predestination in verse 11 to make the point clear. God decided ahead of time what would be true of those in Christ. He gave them a future and a role in His plan. This fits with what Paul says later, that we are “created in Christ Jesus for good works… prepared beforehand” (Eph. 2:10). At the same time, God is actively guiding history, “working all things after the counsel of His will” (Eph. 1:11), while still calling people to believe in Christ. The ultimate goal of all this is God’s glory. Paul says it is “to the praise of His glory” (Eph. 1:12). Those who first believed in Christ, likely Jewish believers, were the first part of this plan, and Gentiles were added soon after (Eph. 1:13). Together, all believers share in what God is doing.

In summary, corporate election means that God chose Christ as the Elect One and decided ahead of time that everyone who is joined to Him by faith would share in His blessings. A person is not chosen in order to believe. Rather, when a person believes, God places them into Christ, and they then share in everything God has already prepared.

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

Related Articles:

^[1] William W. Klein, “Corporate and Personal Election,” in Calvinism: A Biblical and Theological Critique, ed. David L. Allen and Steve W. Lemke (Nashville, TN: B&H Academic, 2022), 354.

^[2] Leighton Flowers, “A Critique of Unconditional Election,” in Calvinism: A Biblical and Theological Critique, ed. David L. Allen and Steve W. Lemke (Nashville, TN: B&H Academic, 2022), 61.

[3] Scripture presents two aspects of inheritance that must be distinguished. First, every believer has an inheritance by virtue of being in Christ. At the moment of faith, he “obtains an inheritance” (Eph. 1:11), becomes an “heir of God” (Rom. 8:17), and is guaranteed an inheritance that is secure and based on Christ’s work, not his own (1 Pet. 1:4). Second, there is an inheritance related to obedience, which concerns reward. A believer’s works will be evaluated, and “if any man’s work… remains, he will receive a reward,” though even the one who suffers loss “will be saved” (1 Cor. 3:14–15). Paul also speaks of “the reward of the inheritance” tied to faithful service (Col. 3:24). In short, every believer has an inheritance in Christ, but faithful obedience determines the reward associated with that inheritance.

God’s Plan, Christ’s Work, Our Faith

Posted on April 13, 2026 by Dr. Steven R. Cook

Salvation began in eternity past with the plan of God. Before the foundation of the world, God the Father designed redemption and commissioned God the Son to accomplish it. Scripture declares that God “saved us and called us… according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim. 1:9). The Son, the eternal Word, willingly agreed to this mission, saying, “Behold, I have come… to do Your will, O God” (Heb. 10:7). Scripture reveals, “when the fullness of the time came, God sent forth His Son, born of a woman” (Gal. 4:4). He entered history as the God-Man, true deity and true humanity united without confusion or division. This is the hypostatic union, the only Person qualified to mediate between God and man (1 Tim. 2:5).

The Holy Spirit played a decisive role in the incarnation. Jesus was conceived through divine agency in the womb of the virgin Mary, a supernatural act. The angel Gabriel explained, “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). This ensured that Christ’s humanity was real yet untainted by sin. He was born without a sin nature, fully human and perfectly righteous. Scripture affirms, “He knew no sin” (2 Cor. 5:21), and “in Him there is no sin” (1 John 3:5). His unstained humanity qualified Him to go to the cross as the spotless Lamb of God (John 1:29), uniquely able to bear the sins of the world.

At the cross, the purpose of His coming reached its climax. In His humanity, in His physical body, Jesus bore our sins and paid the full penalty. Scripture states, “He Himself bore our sins in His body on the cross” (1 Pet. 2:24). The justice of God was satisfied as Christ was judged in our place. Isaiah writes, “He was pierced through for our transgressions” (Isa. 53:5), and “The Lord has caused the iniquity of us all to fall on Him” (Isa. 53:6). This is substitutionary atonement. Christ died as our substitute, taking the punishment we deserved, so that God could remain just while justifying the one who believes in Jesus (Rom. 3:26–28; 4:5; 5:1). When Jesus declared, “It is finished” (John 19:30), the work of redemption was fully accomplished. Afterward, He died physically and was placed in a grave (Matt. 27:59–60), and then was raised to life on the third day (Matt. 28:5–6).

Jesus’ resurrection was bodily, literal, and permanent. He rose never to die again (Rom. 6:9), demonstrating victory over sin, death, and the grave. His work on the cross was sufficient for all mankind, for “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2). Unlimited atonement means “that Messiah died for all humanity, and salvation, based upon that death, is therefore offered to all humanity.”^[1] Christ died for all, but the benefits of His work are applied only to those who believe. The sole condition for receiving eternal life is faith alone in Christ alone. Scripture states, “He who believes in Him has eternal life” (John 3:16). At the moment of faith in Jesus, God grants forgiveness (Acts 10:43), imputes His righteousness (2 Cor. 5:21), and gives eternal life (John 10:28).

The gospel message is “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). Salvation was made available to everyone, but each person must personally believe in Christ as Savior. God does not force anyone to be saved. The provision has been paid in full, and the offer is totally free to all who want it. According to Geisler, “Salvation is given by an act of God’s freedom, and it is received by an act of our freedom. To be sure, this act of freedom is aided by God’s grace, but His grace does not save apart from the co-operation of our will.”^[2]

This brings the issue to a point of personal decision. Christ has done the work. The penalty has been paid in full. Eternal life is offered as a free gift. Scripture says, “The free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23b). The question is whether one will believe in Him. Will you trust that Jesus is the eternal Son of God who came in the flesh, died for your sins, and rose again? This is not about good works, reform, or religion. Scripture is clear, “For 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). At this very moment, you can place your faith in Christ and receive eternal life. Scripture reveals, “whoever believes in Him shall not perish, but have eternal life” (John 3:16b), and “He who believes in the Son has eternal life” (John 3:36a). We need only Christ to be saved.

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

Related Articles:

^[1] Arnold G. Fruchtenbaum, God’s Will & Man’s Will: Predestination, Election, & Free Will, ed. Christiane Jurik, 2nd Edition (San Antonio, TX: Ariel Ministries, 2014), 43.

^[2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 188.

Why The Resurrection of Jesus Matters

Posted on April 4, 2026 by Dr. Steven R. Cook

The resurrection of Jesus Christ stands as an essential element of the gospel: that Christ died for our sins, was buried, and was raised on the third day (1 Cor. 15:3–4). Yet some denied the resurrection (1 Cor. 15:12). Paul answered them directly, “if Christ has not been raised, your faith is worthless; you are still in your sins” (1 Cor. 15:17). At the cross, Jesus paid the penalty for sin, and the resurrection is God’s public declaration that the payment was accepted and that righteousness has been secured. Scripture states, “He was handed over to die because of our sins, and he was raised to life to make us right with God” (Rom. 4:25). The cross removes the penalty of sin and secures righteousness, while the resurrection validates and publicly declares that the saving work of Christ has been fully accepted.

Christ bore our sins in His body on the cross, dying as our substitute, “the just for the unjust, so that He might bring us to God” (1 Pet. 3:18; cf. Isa. 53:6; 2 Cor. 5:21). During the hours of darkness, He endured judgment for sin, and then He died physically (Matt. 27:45–50). Death is the consequence of sin (Rom. 5:12; 6:23), and Jesus entered that realm fully. The resurrection demonstrates His victory over sin and death, proving that the penalty was completely satisfied and that death could not hold Him (Acts 2:24).

The post-resurrection appearances provide cumulative, verifiable evidence that Jesus rose bodily. These are not visions or impressions but encounters with the same physical body that was crucified, now glorified (Luke 24:39; John 20:27). Jesus appeared to numerous eyewitnesses. He appeared to Mary Magdalene (John 20:11–18), to other women returning from the tomb (Matt. 28:8–10), to Peter (Luke 24:34; 1 Cor. 15:5), to two disciples on the road to Emmaus (Luke 24:13–35), to the apostles without Thomas (John 20:19–25), to the apostles with Thomas (John 20:26–29), to seven disciples by the Sea of Galilee (John 21:1–14), to more than five hundred brethren at one time (1 Cor. 15:6), to James (1 Cor. 15:7), to all the apostles (Luke 24:50–51; 1 Cor. 15:7), and later to Paul as one “untimely born” (1 Cor. 15:8; Acts 9:3–6). These appearances occurred over forty days, “presenting Himself alive… by many convincing proofs” (Acts 1:3). The four Gospels function as converging eyewitness testimony, supplemented by apostolic witness in Acts and the Epistles (Luke 1:1–4; John 21:24; Acts 2:32).

A distinction must be made between resuscitation and resurrection. Prior to Christ, individuals such as the widow’s son (1 Kings 17:17–24), the Shunammite’s son (2 Kings 4:32–35), Jairus’s daughter (Mark 5:35–43), the widow’s son at Nain (Luke 7:11–15), and Lazarus (John 11:43–44) were restored to mortal life, only to die again. Christ’s resurrection is categorically different. He rose in a glorified, immortal body, never to die again, becoming “the first fruits of those who are asleep” (1 Cor. 15:20, 23).

The resurrection of Christ guarantees the future resurrection of all who belong to Him. For the Church, this occurs at the Rapture, when “the dead in Christ will rise first… then we who are alive and remain will be caught up together with them… to meet the Lord in the air” (1 Th. 4:16–17), and “we will all be changed… for this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor. 15:51–53). Old Testament and Tribulation saints will be raised at the end of the Tribulation (Dan. 12:2; Rev. 20:4–6). These resurrections result in glorified bodies fit for eternal life in God’s presence (Phil. 3:20–21).

Unbelievers will also be resurrected, but for judgment, not blessing. At the Great White Throne, they will be raised and judged, then cast into the lake of fire (John 5:28–29; Rev. 20:11–15). The resurrection of Christ does not benefit them because they reject the provision secured by His work (John 3:18, 36). Unbelievers who receive resurrection bodies “will go away into eternal punishment” (Matt. 25:46), spending eternity in the lake of fire, forever separated from God, suffering eternal torment with no hope of relief. The lake of fire is avoidable.

How Can I Be Saved?

The answer is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Jesus Christ is the eternal Son who became man (John 1:1, 14), lived sinlessly (1 John 3:5), died in your place (Rom. 5:8), and rose again on the third day (1 Cor. 15:3–4). He accomplished everything necessary for your salvation. Scripture declares, “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” and “He who believes in the Son has eternal life” (John 3:16; 36a). The issue is not what you do for God, but whether you will accept His free offer of salvation purchased by Christ on the cross.

Eternal life is a free gift from God, offered because He is gracious and not because we are deserving, “for there are none righteous, not even one… for all have sinned and fall short of the glory of God” (Rom. 3:10, 23). But God, because of His great love and grace toward us (Eph. 2:4–5), offers total forgiveness (Acts 10:43), reconciliation (2 Cor. 5:18–19), and eternal salvation through faith alone in Christ alone (Eph. 2:8–9). Scripture states, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). A gift requires no payment before, during, or after. Eternal salvation was purchased by Jesus and is offered as a free gift to all.

You receive God’s free gift of eternal life the moment you place your faith in Jesus as your Savior. Believing in Jesus means you trust Him to accomplish what you cannot: to make you righteous before God by removing your sins (Col. 2:13–14), crediting you with His righteousness (2 Cor. 5:21), and giving you eternal life (John 10:28). This great gift of salvation was very costly to Jesus (1 Pet. 1:18–19), but it is totally free to you, if you will believe in Jesus as your Savior. If you have not trusted in Him, you can do so now. The matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Once you believe in Jesus, you are forever part of His family (John 1:12; Gal. 3:26), and will never face the lake of fire (John 5:24; Rom. 8:1). Heaven is secure from that point onward (John 10:28–29; 1 Pet. 1:4–5), and you can rest in Him and what He accomplished for you.

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

Related Articles:

Why It Is Called “Good Friday”

Posted on April 3, 2026 by Dr. Steven R. Cook

Good Friday commemorates the crucifixion of Jesus Christ. It marks the day when the Son of God went to the cross and bore the sins of the world (John 3:16; 1 John 2:2). Scripture states, “He Himself bore our sins in His body on the cross” (1 Pet. 2:24). This was not an accident of history but the outworking of God’s eternal plan. As Isaiah foretold, “the LORD has caused the iniquity of us all to fall on Him” (Isa. 53:6), and “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet. 3:18). Christ’s death was substitutionary. He died in the place of sinners, satisfying the righteous demands of God.

The event itself is recorded in all four Gospels. Though totally innocent, Jesus was arrested, unjustly tried, and condemned. He was scourged, mocked, and led to Golgotha, where He was crucified. While on the cross, He endured not only physical suffering but the judicial bearing of sin. During those hours of darkness, He cried out, “My God, My God, why have You forsaken Me?” (Matt. 27:46), indicating the pain He suffered as He carried the penalty of sin. Finally, He declared, “It is finished!” (John 19:30), signifying that the work of redemption had been fully accomplished.

The term “Good” reflects the result, not the event itself. From a human standpoint, the cross was the greatest miscarriage of justice in history. From the divine standpoint, it was the means of salvation. Through that death, God demonstrated both His righteousness and His love. Paul writes, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8). The cross satisfied divine justice, making it possible for God to justify the one who believes in Jesus. Scripture states, “God presented Him to demonstrate His righteousness at the present time, so that He would be righteous and declare righteous the one who has faith in Jesus” (Rom. 3:25–26).

Good Friday stands inseparably connected to the resurrection. Without the resurrection, the cross would be a tragedy, for “if Christ has not been raised, your faith is worthless; you are still in your sins” (1 Cor. 15:17). With it, the cross becomes victory. Scripture reveals that Jesus “was handed over to die because of our sins, and He was raised to life to make us right with God” (Rom. 4:25). The empty tomb confirms that the payment for sin was accepted and that eternal life is secured for all who believe.

For the believer, Good Friday is a time to reflect on the cost of redemption and the completeness of Christ’s work. Salvation rests entirely on what He accomplished, not on human effort: “For 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). The proper response is faith in Christ. The benefit is the gift of eternal life. Let today be a good day for you. Accept the finished work of Christ and receive His priceless gift of eternal life. The matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

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

Related Articles:

Salvation: One Plan, Three Phases

Posted on March 23, 2026 by Dr. Steven R. Cook

Scripture presents salvation as a complete divine program with distinct phases accomplished by God. The New Testament distinguishes justification (Rom. 3:28; 5:1), sanctification (Rom. 12:1–2; Jam. 1:21), and glorification (Rom. 13:11; Phil. 3:20–21). Our justification and glorification are accomplished entirely by God, apart from any human effort or works. Sanctification, however, though fully provided and empowered by God (Eph. 1:3), requires doctrinal knowledge (John 17:17; 1 Pet. 2:2) and positive volition to make it effective (John 7:17), as believers are commanded to “work out” their salvation in time (Phil. 2:12–13).

Phase One is salvation from the penalty of sin, commonly termed justification. This is a judicial act of God accomplished at a point in time when a person believes in Jesus Christ. The sinner is declared righteous on the basis of Christ’s finished work (John 19:30), not human merit or moral reform (Rom 4:5; 6:23). Scripture states, “we maintain that a man is justified by faith apart from works of the Law” (Rom. 3:28), and “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). Righteousness is imputed, not earned (2 Cor. 5:21; Phil. 3:9). Eternal life comes by God’s grace, “For 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). Eternal life is a free gift, paid in full by Jesus, and received by grace alone through faith alone. This phase is permanent (John 10:28), irreversible, and secure (Eph 1:13-14), because it rests entirely on Christ’s work and God’s verdict, not on human performance. According to Dean, “Because God’s justice sees the righteousness of Christ, not our own lack of righteousness, He judicially declares us to be righteous. This act is known as justification; the believer is declared before the supreme court of heaven to be just because of who Jesus Christ is, not because of who the believer is.”^[1]

Phase Two is salvation from the power of sin (Rom. 6:6–14), often referred to as sanctification (1 Th. 4:3). This phase begins immediately after justification and continues throughout the believer’s earthly life. It is experiential and volitional (Rom. 12:1–2), involving daily choices to walk by faith (2 Cor. 5:7), depend on the Holy Spirit (Gal. 5:16), and renew the mind through doctrine. Paul wrote, “Do not be conformed to this world, but be transformed by the renewing of your mind” (Rom. 12:2). Growth is not automatic. Carnality is possible (1 Cor. 3:1–3), and discipline is real (Heb. 12:6). Yet God has provided everything necessary for spiritual advance: the indwelling Spirit (1 Cor. 6:19), the Word of God (2 Tim. 3:16–17), and grace resources sufficient for every circumstance (Eph. 1:3). Dean adds, “During this phase, we learn to walk by the Spirit, have victory over the present power of sin in our life, and renovate our thinking based on the principles and precepts of the Word of God (John 17:17).”^[2]

Phase Three is salvation from the presence of sin (Rom. 8:30), commonly called glorification (1 John 3:2). This phase occurs at the rapture and resurrection of the Church (1 Th. 4:16–17), when believers receive resurrection bodies and are conformed perfectly to Christ. Paul wrote, “We eagerly wait for a Savior, the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory” (Phil. 3:20–21). Sin, death, and suffering are removed forever (Rev. 21:4). Rewards are evaluated at the judgment seat of Christ, determining loss or gain of eternal reward, not eternal destiny (1 Cor. 3:12–15; 2 Cor. 5:10). Glorification completes what justification began and sanctification developed. Barnhouse notes, “Thank God, the death of the believer is but his entrance into glory. And the hope of all who have come into the salvation of the past tense is that it shall find its full fruition in the salvation which is yet to be ours.”^[3]

If you have never believed in Jesus Christ as your personal Savior, eternal life is offered to you right now as a free gift, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). Jesus died for everyone (1 Tim. 2:6; Heb. 2:9), which means everyone is savable (1 Tim. 2:4; 2 Pet. 3:9). The one condition to receive eternal life is faith alone in Christ alone, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He who believes in the Son has eternal life” (John 3:36). Jesus is the eternal Son of God (John 1:1; Col. 2:9), He lived a sinless life (1 John 3:5), willingly died for your sins (Rom. 5:8; 1 Cor. 15:3–4), satisfying God’s justice (1 John 2:2), and rose again from the dead (1 Cor. 15:4), conquering sin and death (1 Cor. 15:54–57; Heb. 2:14). Salvation is not a promise to reform, repent of sins, or persevere in works. It is a free gift offered to those who simply believe in Jesus as their Savior (Eph. 2:8–9). It is faith alone in Christ alone. “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

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

Related Articles:

^[1] Robert Dean Jr. and Thomas Ice, What the Bible Teaches about Spiritual Warfare (Grand Rapids, MI: Kregel Publications, 2000), 87.

^[2] Ibid., 87.

^[3] Donald Grey Barnhouse, Man’s Ruin: Romans 1:1–32 (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1952), 174.

The Finished Work of the Cross

Posted on March 9, 2026 by Dr. Steven R. Cook

The cross is God’s righteous solution to the problem of sin, as well as His greatest display of love toward sinners. Law and grace, life and death, as well as time and eternity all intersect at the cross; displaying a divine wisdom that staggers the imagination and leads the humble heart to bow in thankful adoration. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save.

Scripture reveals that the cross satisfied the righteous demands of a holy God: “For all have sinned and fall short of the glory of God” (Rom. 3:23), and “the wages of sin is death” (Rom. 6:23a). God’s justice could not ignore sin. Yet at the cross, God publicly displayed Christ “as a propitiation in His blood through faith” so that He would be “just and the justifier of the one who has faith in Jesus” (Rom. 3:25–26). The Greek term hilastērion speaks of satisfaction. The wrath that sin deserved was borne by Another. God’s justice was not set aside; it was fulfilled in the death of Christ.

At the same time, the cross manifests the immeasurable love of God, for “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8). The death of Christ was substitutionary, for “He Himself bore our sins in His body on the cross” (1 Pet. 2:24), and “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor. 5:21). The Innocent died for the guilty. Peter wrote, “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet. 3:18). This was an act of love, for we cannot save ourselves.

The cross also marks the decisive turning point in history. It stands at the center of God’s redemptive plan, foreknown before the foundation of the world (1 Pet. 1:18–20), yet accomplished “when the fullness of the time came” (Gal. 4:4). There Jesus took upon Himself the judgment due us, “offered one sacrifice for sins for all time” (Heb. 10:12), cried, “It is finished” (John 19:30), and secured eternal redemption (Heb. 9:12). Nothing can be added to the finished work of Christ. Salvation rests entirely upon what He accomplished.

Therefore, the issue for every sinner is not works or reform, but faith alone in Christ alone. The matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31), for “Whoever believes in Him shall not perish, but have eternal life” (John 3:16). The cross does not merely reveal God’s heart; it opens the way of reconciliation, for “God was in Christ reconciling the world to Himself, not counting their trespasses against them” (2 Cor. 5:19). The cross is both the vindication of divine righteousness and the invitation of divine grace. If you have never trusted in Christ, believe in Him now for the free gift of eternal life, and receive the salvation He accomplished for you at the cross.

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

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Tell Me About Jesus

Posted on February 27, 2026 by Dr. Steven R. Cook

Jesus Christ is unique. There is no one like Him. He is God incarnate, both God and Man, theanthropic. In the incarnation, the eternal Son of God took on true humanity without surrendering His deity, becoming the God-Man forever. This is the hypostatic union: undiminished deity and true humanity united in one Person. He is fully God and fully man, with two distinct natures, neither mixed nor altered. His deity is eternal. His humanity was added in time. From the incarnation forward, both natures are permanently united in one Person, Jesus. Chafer states:

Before time, before creation, God the Son already existed. Micah foretold a ruler from Bethlehem whose “goings forth are from long ago, from the days of eternity” (Mic. 5:2). The writer of Hebrews says of the Son, “Your throne, O God, is forever and ever” (Heb. 1:8a). John states, “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). As God, He did not begin; He already was. John further states, “All things came into being through Him, and apart from Him nothing came into being that has come into being” (John 1:3; cf. Col. 1:16). Because He is the Creator, He is not part of creation, for “He is before all things, and in Him all things hold together” (Col. 1:17). He sustains what He created. Time does not age Him. History does not limit Him, for “Jesus Christ is the same yesterday and today and forever” (Heb. 13:8). He is self-existent, immutable, sovereign, possessing every attribute of deity.

The incarnation was planned in eternity past. Before entering history, God the Son addressed God the Father, saying, “Sacrifice and offering You have not desired… but a body You have prepared for Me” (Ps. 40:6; Heb. 10:5). The Father sent the Son on a specific mission to be the Savior of the world. Jesus said, “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38). He came as the Servant foretold in Scripture (Isa. 53:3–12). As He stated of Himself, “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45), and “the Son of Man has come to seek and to save that which was lost” (Luke 19:10). When the mission was completed, He could say, “I glorified You on the earth, having accomplished the work which You have given Me to do. Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was” (John 17:4–5)

At a point in time, without surrendering deity, God the Son added true humanity to Himself. John wrote, “The Word became flesh, and dwelt among us” (John 1:14a). Paul states, “For in Him all the fullness of Deity dwells in bodily form” (Col. 2:9). Jesus was “born of a woman” (Gal. 4:4), born of a virgin (Isa. 7:14; Luke 1:35), entering the human race without inheriting Adam’s sin. He lived under genuine human limitations while perfectly relying on the Father and the Spirit. He “emptied Himself” not of deity, but of the independent use of His divine attributes, taking “the form of a bond-servant” (Phil. 2:6–7). According to Fruchtenbaum, “The kenosis does not imply that He divested Himself of the form of deity. Rather, it means that He laid aside the independent exercise of His divine attributes by which the form of God expresses itself.”^[2]

Jesus is a Jew, born under the Law and within the covenant promises given to Israel (Gal. 4:4; Rom. 9:4–5). The Abrahamic covenant promised a specific Seed through whom universal blessing would flow, for “in your seed all the nations of the earth shall be blessed” (Gen. 22:18), and Paul identifies that Seed as Christ, writing, “Now the promises were spoken to Abraham and to his seed… that is, Christ” (Gal. 3:16). He arose from the tribe of Judah, concerning which it was said, “The scepter shall not depart from Judah” (Gen. 49:10), and He stands in the legal and royal line of David, fulfilling the covenant in which God declared, “I will establish the throne of his kingdom forever” (2 Sam. 7:13). The prophets anticipated this anointed ruler, “His Anointed” (Ps. 2:2), and Daniel fixed the time of Messiah’s coming (Dan. 9:25). When Andrew confessed, “We have found the Messiah” (John 1:41), and Nathanael declared, “You are the King of Israel” (John 1:49), they rightly identified Him as Israel’s promised King.

Jesus’ earthly life displayed perfect righteousness in thought, word, and deed. Scripture affirms, “in Him there is no sin” (1 John 3:5; cf. 2 Cor. 5:21). Peter testifies, “Who committed no sin, nor was any deceit found in His mouth” (1 Pet. 2:22). Though He faced real temptation, He was “tempted in all things as we are, yet without sin” (Heb. 4:15). He fulfilled the Law in its entirety, for He said, “Do not think that I came to abolish the Law or the Prophets… but to fulfill” (Matt. 5:17), and Paul states, “Christ is the end of the law for righteousness to everyone who believes” (Rom. 10:4). His obedience was active and continuous, grounded in love for the Father’s will, for of the Son it is written, “You have loved righteousness and hated lawlessness” (Heb. 1:9).

As our substitute on the cross, Jesus bore divine judgment in our place. Peter states, “He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness” (1 Pet. 2:24). His death was substitutionary and sufficient, for “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet. 3:18). John identified Him as “the Lamb of God who takes away the sin of the world” (John 1:29), language rooted in the sacrificial system yet fulfilled in a single act. Unlike repeated Levitical offerings, “He, having offered one sacrifice for sins for all time, sat down at the right hand of God” (Heb. 10:12). The seated posture signifies completion. The atonement is accomplished, the ransom paid, and salvation rests entirely upon His finished work.

Jesus’ saving work was substitutionary, sufficient, and final. On the cross, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8). The penalty of sin is death (Rom. 6:23a), and He bore that penalty in our place. Paul states, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor. 5:21). The issue for salvation is not human merit or reform, but faith in Jesus to save. Scripture states, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31), “For by grace you have been saved through faith… not as a result of works” (Eph. 2:8–9). Because Jesus’ work is complete, forgiveness is secured, for “In Him we have redemption through His blood, the forgiveness of our trespasses” (Eph. 1:7), and eternal life is granted to all who believe, for “He who believes in the Son has eternal life” (John 3:36a).

The risen Christ did not abandon His Davidic claim. After His resurrection He declared, “All authority has been given to Me in heaven and on earth” (Matt. 28:18), and He ascended to the Father’s right hand (Ps. 110:1; Acts 2:33–35). He now awaits the appointed time when He will return visibly and bodily. The angelic promise stands: “This Jesus… will come in just the same way as you have watched Him go into heaven” (Acts 1:11). At His second coming He will sit on “His glorious throne” (Matt. 25:31) and fulfill the covenant made with David, for God swore, “I will raise up your descendant after you… and I will establish the throne of his kingdom forever” (2 Sam. 7:12–13). He will reign from Jerusalem as King over all the earth, for “The Lord will be king over all the earth” (Zech. 14:9), and “the government will rest on His shoulders… on the throne of David and over his kingdom” (Isa. 9:6–7). The One who came in humility will return in glory, and His kingdom will be righteous, visible, and everlasting.

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

Related Articles:

^[1] Lewis Sperry Chafer, Systematic Theology, vol. 1 (Grand Rapids, MI: Kregel Publications, 1993), 350–351.

^[2] Arnold G. Fruchtenbaum, Messiah Yeshua: Divine Redeemer, Second Edition (San Antonio, TX: Ariel Ministries, 2019), 5.

A Biblical Attitude Toward Israel

Posted on February 4, 2026 by Dr. Steven R. Cook

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.

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How Do You Get to Heaven?

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

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

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

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

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

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

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

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Prevenient Grace

Posted on January 12, 2026 by Dr. Steven R. Cook

The prevenient work of God the Holy Spirit is the divine action that precedes faith and makes a genuine response to the gospel possible. Geisler notes, “Prevenient means ‘before,’ and prevenient grace refers to God’s unmerited work in the human heart prior to salvation, which directs people to this end through Christ.” (N. L. Geisler, Systematic Theology, Vol. 3, p. 222). Paul affirms the universal scope of this gracious initiative, stating, “The grace of God has been revealed, bringing salvation to all people” (Tit. 2:11). Left to himself, he neither desires nor comprehends the things of God (1 Cor. 2:14). Therefore, God the Holy Spirit must act first. Jesus stated, “And He, when He comes, will convict the world concerning sin and righteousness and judgment” (John 16:8). This convicting ministry is not salvation and it is not coercion. It is illumination. The Spirit exposes the reality of sin, clarifies God’s righteous standard, and confronts the unbeliever with accountability before God. In this way, the Spirit makes the gospel understandable and places the issue of Christ squarely before the conscience. As Paul explains, “A natural man does not accept the things of the Spirit of God…because they are spiritually appraised” (1 Cor. 2:14). Prevenient grace overcomes this spiritual blindness, not by forcing belief, but by making the message of Christ intelligible and relevant. Those with positive volition respond in faith to the gospel of grace (1 Cor. 15:3-4).

This divine initiative extends broadly. The Spirit’s drawing work is universal in scope, grounded in the finished work of Christ. Jesus declared, “And I, if I am lifted up from the earth, will draw all men to Myself” (John 12:32). The verb “draw” (ἕλκω) denotes attraction, not compulsion. It is the same term used when Jesus said, “No one can come to Me unless the Father who sent Me draws him” (John 6:44). Taken together, these passages teach that divine drawing is necessary for anyone to come to Christ and that this drawing is extended to all. The cross is sufficient for every person, and the Spirit actively brings the claims of Christ to bear on the minds of those who hear the gospel. The issue is never a lack of divine provision but the human response to that provision. Those with negative volition reject Jesus and eternal life.

Prevenient grace, however, is enabling but resistible. Scripture repeatedly affirms that people may and often do reject the Spirit’s work. Stephen rebuked Israel’s leaders, declaring, “You are always resisting the Holy Spirit” (Acts 7:51). Stephen was speaking to unbelievers, which shows, first, that he understood the Holy Spirit was actively working in their hearts through conviction and revelation, and second, that these individuals were consciously resisting that gracious work. Jesus said to the Pharisees, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39–40). He also lamented over Jerusalem, saying, “How often I wanted to gather your children together…but you were unwilling” (Matt. 23:37). Paul adds that unbelievers “suppress the truth in unrighteousness” (Rom. 1:18), not because the truth is inaccessible, but because it is unwelcome. These passages establish human responsibility at the point of response. The Spirit convicts, illuminates, and draws; the sinner decides whether to believe.

Therefore, salvation occurs at the moment of faith alone, and not before. “Faith comes from hearing, and hearing by the word of Christ” (Rom. 10:17). The prevenient work of the Holy Spirit ensures that the gospel is clearly presented and genuinely accessible, while preserving the integrity of human volition. God provides everything necessary for salvation through Christ and the Spirit’s ministry, yet He does not override the will. In this way, salvation remains wholly of grace, Christ receives all the glory, and faith alone stands as the sole condition for eternal life. If you’ve not trusted in Jesus as your Savior, don’t wait another day: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

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

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The Lake of Fire is Forever

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

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

The Lake of Fire is Forever

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

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

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

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

The Lake of Fire is Avoidable

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

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

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

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^[1] Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 745.

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

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

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

Eternal Life and the Faithfulness of Christ

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

Jesus Christ is eternal God—the second Person of the Trinity—coequal, coeternal, and coexistent with the Father and the Spirit (John 1:1, 14; 8:58; 10:30). In the incarnation, He took upon Himself true humanity (Phil 2:6–8; Heb 2:14–17), becoming the unique Person of the universe, undiminished deity and true humanity in one Person forever. Scripture affirms, “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9). In His humanity, Jesus lived a perfect life without sin (1 Pet 2:22; 1 John 3:5) and voluntarily went to the cross as our substitute, bearing the penalty of sin for all mankind (Isa 53:5–6; Rom 5:8). Peter tells us that “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18a). After accomplishing our eternal salvation, He was buried and rose bodily on the third day (Luke 24:6–7; 1 Cor 15:3–4), never to die again (Rom 6:9). This is the Jesus of Scripture—the eternal Son of God, crucified, buried, resurrected, and exalted—who alone possesses the power and authority to save forever those who come to God through Him (Heb 7:25).

Eternal life is the free gift of God to all who believe in Jesus as Savior. It was paid in full by the Lord Jesus at the cross, where He canceled our sin debt completely (John 19:30; Col 2:13–14). There is nothing more to pay, for “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). This salvation is received by grace alone (Eph 2:8–9), through faith alone (Rom 3:28; 4:5), in Christ alone (John 14:6; Acts 4:12). By grace alone means we do not deserve it, for grace excludes all human merit. By faith alone means salvation is received apart from good works, for faith is the empty hand that simply receives what God freely gives. In Christ alone means that Jesus alone saves—He accomplished all that was necessary for our eternal salvation. Man needs only Christ to be saved. No one else. Nothing more.

To believe in Jesus as Savior means to trust Him to accomplish what we cannot—the eternal rescue of the soul from the Lake of Fire (Rev 20:15). The moment we believe in Jesus, that single act of faith opens the floodgates of heaven, and we become the recipients of God’s amazing grace. He provides forgiveness of sins (Acts 10:43; Eph 1:7), eternal life (John 10:28), the gift of righteousness (Rom 5:17), transfer from Satan’s domain into the kingdom of His beloved Son (Col 1:13), adoption as sons (Gal 4:4–5), citizenship in heaven (Phil 3:20), reconciliation with God (2 Cor 5:18–19), peace with God (Rom 5:1), a spiritual gift for service (1 Cor 12:7, 11), and many other marvelous blessings that flow from His grace (Eph 1:3).

The believer’s eternal life is bound to the faithfulness and integrity of Jesus Christ, not human performance. Jesus is the source of this life. He gives it and secures it forever in the one who believes in Him. Jesus declared, “I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28). Because His promise rests on His ability and unchanging character, the security of our salvation is as certain as His own truthfulness. To lose eternal life would mean that Christ has failed to keep His Word, which is impossible. Scripture affirms that “God is not a man, that He should lie” (Num 23:19), and “it is impossible for God to lie” (Heb 6:18), for “He who promised is faithful” (Heb 10:23). Paul shared this same confidence, declaring that nothing “will be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom 8:39). The believer’s assurance is therefore inseparable from the very reputation of God, whose Word cannot fail and whose promise of eternal life is irrevocable.

The believer’s confidence about possessing eternal life is not grounded in self-effort but in the immutability of Christ’s person and promise. Eternal life is received the moment one believes in Christ, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16b). Once received, eternal life becomes the unbreakable possession of all who trust in Jesus as Savior (John 3:16; 5:24). God’s integrity and righteousness are bound up in the keeping of His Word, and even “if we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). Believers are “sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance” (Eph 1:13–14), guaranteeing their final redemption. This means that eternal life is locked in forever. To doubt the permanence of eternal salvation is to question the reliability of the God who cannot lie (Tit 1:2; Heb 6:18).

Friend, if you have never made the most important decision of your life, I implore you: do not wait another moment. “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

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

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The Doctrine of the Hypostatic Union

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

The doctrine of the hypostatic union is one of the most vital truths in Christology. Jesus Christ is one Person with two natures—undiminished deity and true humanity—inseparably united without mixture or loss of identity. Scripture testifies, “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1), and further declares, “And the Word became flesh, and dwelt among us” (John 1:14a). Paul states, “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9). These passages establish that the eternal Word, God the Son, took on true humanity in time, becoming the God-Man.

The deity of Christ is eternal, immutable, and infinite. From eternity past He is the Logos, coequal and coeternal with the Father and the Spirit (John 1:1). His humanity began in time, conceived by the Holy Spirit and born of the virgin Mary (Matt 1:20-23; Luke 1:35). Radmacher observes, “The helpless infant being held in Mary’s arms was at the same time the eternal God sustaining Mary” (Earl Radmacher, Salvation, p. 40). In His humanity, Jesus was true flesh and blood, subject to growth, hunger, fatigue, and temptation—yet without sin (Heb 4:15). The hypostatic union means that the attributes of deity and the limitations of humanity are both fully present in the one Person of Jesus Christ.

This union is without confusion. The divine nature did not absorb or diminish the human, nor did the human nature alter the divine. Each retains full integrity. At the same time, the union is without division. Jesus Christ is not two persons but one indivisible Person forever. This explains how He could be weary in His humanity (John 4:6) while simultaneously sustaining the universe by the word of His power in His deity (Heb 1:3). Chafer notes, “Of these two natures it may be affirmed from the evidence which Scripture provides, that they united in one Person, and not two; that in this union, that which is divine is in no way degraded by its amalgamation with that which is human; and, in the same manner and completeness, that which is human is in no way exalted or aggrandized above that which is unfallen humanity.” (Lewis S. Chafer, Systematic Theology, vol. 1, p. 384).

The purpose of the hypostatic union is salvific. As true humanity, Christ could represent mankind and die as a substitute for our sins (1 Pet 3:18). As undiminished deity, His sacrifice had infinite value, sufficient for all humanity (1 John 2:2). Only one who is both God and man could reconcile God and mankind (1 Tim 2:5). Thieme explains, “After accomplishing His salvation mission on the cross, the humanity of Christ rose from the dead (Matt 28:5-7), was seated in glory ‘at the right hand of the Majesty on high’ (Heb 1:3), and will forever exist as the glorified God-man in resurrection body (Heb 1:8)” (R. B. Thieme, Jr., “Hypostatic Union,” Thieme’s Bible Doctrine Dictionary, p. 147).

The result is that Jesus Christ remains forever the God-Man, undiminished deity and true humanity in one Person. In His glorified humanity, He is now seated at the right hand of the Father (Heb 1:3), awaiting the day when He will return as King of kings and Lord of lords (Rev 19:16). Fruchtenbaum remarks, “At present, He is the Son of Man sitting at the right hand of God the Father. In the future, He will be the Son of Man coming in the clouds of heaven. He is not only always the Son of God, He is also always the Son of Man—both in the present in heaven and in the future when He comes in the clouds of heaven” (Arnold G. Fruchtenbaum, Messiah Yeshua: Divine Redeemer, p. 5).

Jesus is the unique theanthropic Person in history. Only the God-Man could bridge the infinite gulf between a holy God and sinful humanity. As true humanity, Christ could die as our substitute; as undiminished deity, His sacrifice possessed infinite worth, sufficient for the sins of the whole world. Scripture declares, “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). On the cross He bore our sins in His body (1 Pet 2:24), willingly laying down His life in our place (John 10:18), and on the third day He rose from the dead (1 Cor 15:3-4). Because of His finished work (John 19:30), forgiveness of sins and eternal life are offered freely to all, for “everyone who believes in Him receives forgiveness of sins” (Acts 10:43), and “whoever believes in Him shall not perish, but have eternal life” (John 3:16). God promises eternal life as His gracious gift, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). This salvation is received not by works (Rom 4:4-5) but by grace alone through faith alone in Christ alone (John 14:6; Rom 3:28; Acts 4:12). Scripture affirms, “For by grace you have been saved through faith…not as a result of works, so that no one may boast” (Eph 2:8-9). Jesus Himself gave the simple promise: “Truly, truly, I say to you, he who believes has eternal life” (John 6:47). The call of the gospel, then, is deeply personal—will you trust in Jesus Christ alone as your Savior today?

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

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Why Grace and Works Don’t Mix

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

Scripture states, “The wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). These are two different systems with different outcomes. One is a works paradigm; the other is a grace paradigm. Works is a system where payment is tied to performance. In this framework, every laborer is paid what he deserves. The Greek word opsōnia—translated “wages”—was used for the payment a soldier or worker received for services rendered. Paul previously established that “There is none righteous, not even one … for all have sinned and fall short of the glory of God” (Rom 3:10, 23). We produce sin, and what we earn is death—not just physical death, but spiritual separation from God now and eternal death later (Eph 2:1; Rev 20:14). This is strict justice. It’s what we deserve for what we’ve done. And there’s no mercy or grace in a paycheck.

But the second half of the verse is a word of grace: “But the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b). Here, Paul shifts the entire paradigm. We are no longer talking about wages, we are talking about grace. The word translated “free gift” is charisma, and it refers to a grace gift. It is not earned, merited, or achieved. It is not God’s reward for being good. It is a gift for the guilty, the unrighteous, the undeserving. It is rooted solely in the character and bounty of the Giver, not in the performance of the recipient. Grace flips the script. Where wages are earned by sinners, grace is given by God to the undeserving. And the gift He gives is eternal life, which means it lasts forever. It comes “in Christ Jesus our Lord,” meaning it is grounded entirely in His work, not ours. Jesus lived the perfect life we could not live, died the death we deserved, and rose victorious over sin and death (2 Cor 5:21; Rom 4:25). Now He offers us what we could never earn—eternal life. And it is offered freely, paid in full, and received by faith alone in Christ alone. Eternal life is not found in self-reformation, law-keeping, or good deeds (all works-based systems). It is found only in Jesus, our Savior (Acts 4:12).

These two paradigms cannot coexist. One is a works-based system; the other is a grace-based system. One puts man at the center, focusing on human effort and merit. The other puts God at the center, highlighting divine generosity and mercy. One ends in just condemnation; the other in undeserved salvation. The works paradigm always produces death because it demands perfection, and “all have sinned and fall short of the glory of God” (Rom 3:23). But the grace paradigm makes salvation possible because it depends not on the sinner, but on the Savior. Scripture declares, “For 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). Grace silences boasting, exalts Christ, and offers the free gift of eternal life to any sinner willing to come to Jesus. Scripture states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16).

The choice is before us every day: keep living by a works-based system and collect eternal death, or believe in Jesus and receive the free gift of eternal life. There is no third option. There is no hybrid model. One path leads to ruin; the other to life. If salvation could be earned, it would exalt man. But because it is a gift, it glorifies God. The cross is the proof that we could never save ourselves, and the resurrection is the guarantee that Jesus has done all the saving work for us. All that remains is to believe Him. The empty hand of faith simply receives what the grace of God freely gives. Take the gift, and take it now. Don’t wait another day: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

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

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Fullness in Christ

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

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

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

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

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

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

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

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When the Gospel Becomes a Burden

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

Lordship Salvation has left a trail of wounded believers in its wake. It burdens the sinner with front-loaded demands that God never required for salvation. It subtly shifts the spotlight from Christ’s finished work to the sinner’s ongoing commitment. The result? Endless introspection, nagging fear, and a gospel of probation rather than pardon. Instead of proclaiming the cross as the place where sin was dealt with once and for all, Lordship theology makes it the starting line of a lifelong test. “Did I repent enough?” “Did I truly surrender?” “Did I truly turn form my sin?” “Have I made Jesus Lord enough?” These questions don’t lead to peace. They lead to paralysis. The wounded sit in the pews wondering if they ever really got saved—because their performance hasn’t lived up to the fine print someone added to the gospel.

This system collapses the biblical distinction between justification and sanctification. Justification is a legal declaration by God, the moment He credits righteousness to the one who believes (Rom 3:28; 4:5; 2 Cor 5:21; Phil 3:9). Sanctification is the lifelong process of spiritual growth, where the justified believer learns to walk with God and grow in grace (1 Pet 2:2; 2 Pet 3:18). Lordship Salvation refuses to let these doctrines breathe. It demands that you prove you’re justified by the way you live, and if you don’t live a certain way, then you were never justified to begin with. That’s not biblical; that’s backdoor works-righteousness. It may sound pious to insist that salvation must result in a transformed life, but when that transformation becomes the test of genuine faith, grace gets strangled. God justifies the ungodly (Rom 4:5), not the already-reformed.

Eternal life is not earned. It’s not a reward. It’s a gift—fully paid for by Jesus, freely offered to us. Paul could not be clearer: “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Jesus—the eternal Son of God—bore the penalty for our sins on the cross. He died, was buried, and rose again the third day (1 Cor 15:3-4). That’s the gospel. When we believe in Him—trust in Him alone—we receive eternal life. Scripture states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16b). Jesus said, “I give eternal life to them, and they will never perish” (John 10:28a). This life is not on layaway. It’s not on trial. It’s not a reward for surrender. It is received at the moment of faith—and never lost.

Some object, “That’s too easy.” Easy for us, yes. But not for Him. Our salvation was bought with infinite cost—the blood of the Son of God (1 Pet 1:18-19). We insult grace when we treat it as cheap or shallow. It cost Him everything so it could be free to us. If it weren’t free, none of us could afford it. And if we had to earn it, we’d all be doomed. The cross is not a partial payment. Jesus declared, “It is finished” (John 19:30). Paid in full. God is satisfied (1 John 2:2). The work is done. So now, it’s not about what we do for Him—it’s about whether we’ll trust what He did for us.

After we’re saved, that’s when the real journey begins. Not to stay saved, not to prove we’re saved, but because we are saved. We are called to learn God’s Word (2 Tim 2:15), walk by faith (2 Cor 5:7), grow in righteousness (Tit 2:11-12), glorify Him in all things (1 Cor 10:31), and build up others in the faith (1 Th 5:11). But these things are part of the Christian life—not conditions for becoming a Christian. Confusing those two distorts the gospel and crushes the soul. Spiritual growth takes time. It’s not automatic. It doesn’t look the same in everyone. Some believers grow quickly. Others crawl. Some fall flat on their face and need to be lifted up again—and again. But salvation isn’t on the line. It never was.

The biblical message is this: “believe in the Lord Jesus Christ, and you will be saved” (Acts 16:31). Not “might,” not “eventually,” not “if you really mean it.” Will be. Because salvation is not about what we bring to God—it’s about what God did for us in Christ. The moment we trust Him, we are sealed with the Holy Spirit (Eph 1:13), adopted into God’s family (Gal 4:4-7), and declared righteous in His sight (2 Cor 5:21; Phil 3:19). That’s not license to sin. That’s the foundation for love, gratitude, and growth. The grace that saves us also teaches us to deny ungodliness—not through fear, but through freedom (Tit 2:11-12). Anything less isn’t biblical. It’s bondage. And Christ died to set us free.

Friend, if you’ve been weighed down by the fear-driven demands of a gospel that sounds more like a contract than a gift, then hear this clearly: Jesus is enough. Right now—where you are, just as you are—you can receive the free gift of eternal life by believing in Him. Not by turning over a new leaf. Not by making promises. Not by reforming your life. But by placing your trust in the One who died in your place and rose again. He did all the work. He bore all the wrath. He satisfied every demand of God’s justice. All that’s left is for you to believe. That’s not cheap grace—it’s priceless grace, fully paid for, and freely offered. “Whoever believes in Him has eternal life” (John 6:47). That “whoever” includes you. Believe in the Lord Jesus Christ today—and rest in the unshakable promise of God’s salvation.

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

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The Gospel, the Walk, the Reward

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

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

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

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

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

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

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God Desires Eternal Salvation for Everyone

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

God desires eternal salvation for everyone. Scripture declares that He “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), that “the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and that He is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). This universal desire reflects God’s loving and gracious character, yet He never forces salvation, but offers it freely to all who will believe in Christ (John 3:16; Acts 4:12; 16:31).

Nearly 2,000 years ago, God the Son took on humanity and entered the world on a rescue mission—“to seek and to save that which was lost” (Luke 19:10). He accomplished this mission at the cross, where He died in our place, bearing the judgment we deserved. Jesus “gave Himself as a ransom for all” (1 Tim 2:6; cf. Mark 10:45), offering “one sacrifice for sins for all time” (Heb 10:12). As Peter affirms, “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). He was buried and raised on the third day, never to die again (1 Cor 15:3–4; Rom 6:9). His resurrection proved the success of His work, for “He was handed over to die because of our sins, and He was raised to life to make us right with God” (Rom 4:25).

Christ died for everyone. He “is the atoning sacrifice for our sins, and not only for ours but also for the whole world” (1 John 2:2). His provision is universal, but its application is not automatic. Though He died “for all” (2 Cor 5:14–15), His saving benefits—justification, forgiveness, reconciliation, regeneration—are applied only to those who believe in Him (John 1:12; Acts 10:43; Rom 3:28; 5:1; Eph 1:13).

Faith is the God-ordained means of receiving salvation. It is not a work (Rom 4:5), but the channel through which we appropriate the free gift of grace (Eph 2:8). The moment a person believes in Christ, the transaction is complete: God justifies the ungodly, not on the basis of human merit, but by crediting to them the righteousness of Christ (Rom 4:5; 5:1; 2 Cor 5:21; Phil 3:9).

The gospel is good news because salvation is offered as a free gift. Paul writes, “We are justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), and “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). It is “by grace you have been saved through faith; and that not of yourselves, it is the gift of God” (Eph 2:8). Our salvation was costly to God, but it costs us nothing. At the cross, Jesus said, “It is finished” (John 19:30). That means our eternal salvation was paid in full! Jesus paid it all. If we pay even a penny for it, it’s no longer a gift. Salvation is by grace alone, through faith alone, in Christ alone—for “there is salvation in no one else…no other name under heaven…by which we must be saved” (Acts 4:12).

Friend, if you’ve never trusted in Jesus Christ as your Savior, now is the time. Believe in Him—right now—right where you are. Bring nothing but your need, and place your faith in the One who died for you and rose again. The moment you believe, God gives you eternal life (John 3:16; 10:28). You will be saved forever, never face the lake of fire (Rev 20:15), and spend eternity in heaven with the Lord (John 14:1-3). The work is finished—Christ paid it all. It’s totally free if you’ll receive it. Your part is not to work, but to believe in Jesus, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). I pray you’ll make the most important decision of your life today—believe in Jesus and receive the free gift of eternal life.

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

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Does the Spirit Draw Everyone?

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

Over the past year, I’ve been asked more than once, “Does the Holy Spirit draw everyone?” The answer, biblically, is yes. The Spirit draws all people, but not all respond positively. The drawing is universal in scope, but resistible in nature. Jesus declared, “And I, if I am lifted up from the earth, will draw all men to Myself” (John 12:32). The Greek verb helkō (ἑλκω)—translated “draw”—means to strongly attract, not to override the will. Christ’s crucifixion launched a global outreach consistent with God’s desire that “all men be saved and come to the knowledge of the truth” (1 Tim 2:4) and His unwillingness for “any to perish but for all to come to repentance” (2 Pet 3:9). Paul reinforced this same message, writing, “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11).

The Holy Spirit draws through conviction—concerning sin, righteousness, and judgment (John 16:8). This isn’t a private whisper to a select few. It’s a worldwide call. He works through creation (Rom 1:18-20), conscience (Rom 2:14-15), and especially the gospel message (John 3:16; 1 Cor 15:3-4). God’s drawing is genuine, sufficient, and gracious—but never coercive. God is not a bully. People can and do resist. Stephen confronted the Sanhedrin, saying, “You always resist the Holy Spirit” (Acts 7:51). That one line crushes the idea of irresistible grace. The invitation is sincere. The response is volitional. Only those who believe in Christ are saved (John 3:16-18; Acts 16:31).

What about John 6:44? Jesus said, “No one can come to Me unless the Father who sent Me draws him.” At first glance, that sounds exclusive. But compare it with John 12:32, where Jesus says He will draw all people to Himself. Same Greek word—helkō. Same divine initiative. No contradiction. In John 6, Jesus is addressing hardened Jewish unbelief. He’s saying that no one can come to Him through tradition or works. The Father must draw—and He does—through the revelation of Christ and the convicting ministry of the Spirit. Those who believe are “given” to the Son (John 6:37) and raised up on the last day.

So yes, the Spirit draws everyone. That drawing is strong, persuasive, and always rooted in truth. But it does not override the human will. The gospel goes out to all. Faith remains the response God requires. The invitation is real. The decision is yours.

Friend, if you’ve never made the most important decision of your life, I urge you—right now—to accept God’s free gift of eternal life. The gospel is beautifully simple: salvation has been fully paid for by Jesus Christ and is offered freely to all who believe in Him. Jesus, the eternal Son of God (John 1:1; Col 1:15-17), took on human flesh (John 1:14; Phil 2:6-8; Col 2:9), lived a sinless life (1 John 3:5), and willingly went to the cross (John 10:18). There, He bore our sins and took the judgment we deserved (Mark 10:45; Rom 5:8; 1 Pet 3:18). With His dying breath, He declared, “It is finished!” (John 19:30). That was no cry of surrender—it was a declaration of victory. The debt of sin was paid in full (Col 2:13-14), and God’s justice was fully satisfied (Rom 3:25-26). Now, eternal life is offered without cost to us, because it cost Christ everything. Scripture says, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). This gift isn’t earned through good works or religious rituals. It’s received by faith alone—simple, personal trust in Jesus as your Savior (Eph 2:8-9). Scripture states, “whoever believes in Him shall not perish, but have eternal life” (Joh 3:16b). No strings attached. No performance required. Just grace—free, full, and forever.

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

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Five Reasons Calvinism is Wrong

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

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

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

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

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

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

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

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

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

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Justification & Sanctification

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

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

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

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

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

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

Dr. Steven R. Cook

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The Great White Throne Judgment

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

The Great White Throne Judgment is the final courtroom scene in human history. It’s not a trial—it’s a sentencing. The evidence is already in. This is God’s last judgment on all unbelievers from every dispensation, from Cain to the last rebel at the end of the Millennium. It is described in Rev 20:11-15, and make no mistake—no believer will be present at this judgment (John 3:16-18; Rom 8:1). If you’re at the Great White Throne, you’re already on the wrong side of history—and eternity. The Judge is the Lord Jesus Christ, as Jesus said, “For not even the Father judges anyone, but He has given all judgment to the Son” (John 5:22). He sits on the Great White Throne, pure and blinding in righteousness and justice. Heaven and earth flee away—no place to hide, no defense attorneys, no character witnesses. Just perfect divine integrity measuring every unbeliever by the only standard that counts—God’s absolute righteousness.

Now observe the divine irony: these individuals are judged “according to their deeds” (Rev 20:12). Why? Because they rejected God’s grace. They refused the imputed righteousness of Christ (Rom 5:17; Phil 3:9) and chose to stand before God on their own works. So God gives them what they wanted—evaluation by their own human good. But Isaiah already told us how that ends, that “all our righteous deeds are like a filthy garment” (Isa 64:6). Human good has no saving value in God’s sight (Rom 4:4-5) and cannot measure up to divine righteousness. These books are opened to reveal that no matter how moral, religious, sincere, or well-intentioned, none of it comes close to God’s standard.

Then comes the final verdict, where John states, “And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). The lake of fire is populated by people who rejected the one solution to sin—faith alone in Christ alone. Now contrast that with God’s free gift. Paul wrote, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). That verse says it all. Sin pays a wage: death—spiritual death, eternal separation from God. But God offers the opposite, a gift: eternal life. Not earned. Not deserved. No religious strings. No behavioral conditions. Just simple grace. It’s free to us because it cost Christ everything. And because Christ died for everyone (Rom 5:8; 1 John 2:2), everyone is savable (John 3:16; 1 Tim 2:4; 2 Pet 3:9)

How does God’s free gift of eternal life save from the lake of fire? The moment a person believes in Jesus Christ, the eternal life of God is imputed, given instantly, irrevocably (John 3:16; 5:24; 10:28). Your name is recorded forever in the Lamb’s Book of Life (Luke 10:20; Phil 4:3). You’re given God’s gift of righteousness (Phil 3:9), justified by faith (Rom 3:28; 5:1), regenerated by the Holy Spirit (Tit 3:5), and sealed unto the day of redemption (Eph 1:13-14). That means you’re not showing up at the Great White Throne. Instead, you will stand with other believers at the Judgment Seat of Christ, where rewards—not condemnation—are given (Rom 14:10; 1 Cor 3:12-15; 2 Cor 5:10). There is no possibility for Christians to be in the lake of fire, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1).

The lake of fire is the logical end for those who say “no thanks” to the gospel of grace. The gift of eternal life is God’s rescue from that destiny. It is received the only way God will accept—by grace alone (Rom 6:23; Eph 2:8-9), through faith alone (Rom 3:28; Gal 2:16), in Christ alone (John 14:6; Acts 4:12), totally apart from works (Rom 4:4-5; Eph 2:8-9). The issue in salvation isn’t your sins—that was handled at the cross. The issue is “What do you think of Christ?” (Matt 22:42). God’s Word says, “whoever believes in Him shall not perish, but have eternal life” (John 3:16b), and “He who believes in the Son has eternal life; but he who does not believe in the Son will not see life, but the wrath of God abides on him” (John 3:36).

You trust Him, you’re in forever. You reject Him, you face the final verdict. Got eternal life? Then you’ve passed from death into life and will “not come into judgment” (John 5:24). Case dismissed.

Dr. Steven R. Cook

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How Can I Know I’m Saved?

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

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

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

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

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

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

Dr. Steven R. Cook

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False Additions to the Gospel

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

The gospel is the good news that God, in His grace, has provided a way of salvation through the death and resurrection of His Son, Jesus Christ. Though all have sinned and fall short of the glory of God (Rom 3:23), Jesus—the eternal Son of God—took our sins upon Himself and paid the full penalty through His death on the cross (Mark 10:45; 1 Pet 2:24; 3:18). He was buried and rose again on the third day (1 Cor 15:3-4), proving His victory over sin and death (Rom 6:9). God now offers eternal life as a free gift to anyone who believes in Jesus Christ alone as Savior (John 3:16; Eph 2:8-9). We are not saved by good works, religious rituals, or personal reform (Rom 4:4-5), but by faith alone in Christ alone (Acts 4:12; 16:31). The moment we believe, we are forgiven (Acts 10:43), declared righteous (Rom 3:28), and given eternal life (John 10:28), secure forever in God’s grace (Rom 5:1).

Sadly, many well-meaning people muddy the clarity of the gospel by adding extra steps God never required. These additions shift the spotlight from Christ’s finished work to our own efforts, emotions, or rituals. One popular phrase is “Invite Jesus into your heart.” It sounds spiritual, but it’s found nowhere in Scripture. Salvation doesn’t happen by inviting Jesus into a trash heap—it happens by believing in Him for eternal life (John 3:16; Acts 16:31). Another common error is “Say the sinner’s prayer.” While someone may express faith through prayer, no prayer saves. We’re saved by trusting in Christ (John 3:16; Acts 4:12), not by reciting a prayer.

Another extra-biblical tradition is “Walk the aisle” or “come forward.” Moving your body doesn’t move your soul. Plenty have walked aisles without believing, and plenty have believed without ever leaving their seat. The gospel isn’t about geography—it’s about faith. Similarly, “Give your life to Christ” or “Make Jesus Lord of your life” flips the gospel on its head. We don’t give anything to be saved—we receive what God gives freely (Rom 6:23; John 1:12). And while Jesus is Lord, salvation is not about surrendering every aspect of life. That comes as we grow spiritually after salvation, but it is not a condition for it (Rom 4:5).

Some say you must “turn from all your sins” to be saved. But that’s reformation, not redemption. Repentance in salvation means a change of mind—specifically about Christ—not a vow to clean yourself up (Acts 17:30). Sanctification comes later; salvation is a gift received by faith. The most dangerous twist is the “believe and…” gospel—believe and be baptized, believe and do good works, believe and join a church. But once you add anything to faith, you cancel the gospel (Gal 1:6-9). Paul said it best: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Period.

Salvation is by grace alone (Rom 6:23; Eph 2:8-9), through faith alone (Rom 3:28; Gal 2:16), in Christ alone (John 14:6; Acts 4:12). No gimmicks. No rituals. No religious hoops to jump through. Just faith in the Savior who finished the work. As Jesus said, “The one who believes in Me has eternal life” (John 6:47), and “I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28). That’s simple, clear, and forever.

In summary, the gospel is good news precisely because it’s not about what we do for God, but about what He has done for us through Jesus Christ. When we add anything to faith—no matter how religious or heartfelt—we muddy the message of the gospel and rob it of its power. God’s offer of eternal life is simple and pure: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). That’s it. No aisle to walk, no prayer to recite, no checklist to complete. Just trust in the crucified and risen Savior who paid it all. Strip away the clutter, and you’ll find a gospel that is truly grace from start to finish—free, full, and forever.

Dr. Steven R. Cook

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Sovereignty and the Open Door of Grace

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

God is absolutely sovereign, but in His sovereignty, He chose to give mankind volition. That means people have the capacity to choose—to believe or reject, to obey or disobey. While all are born spiritually dead in Adam, that death is separation, not inability. A spiritually dead person is not a rock or a robot. Dead does not mean nonfunctional; it means cut off from God, not insensible. The Bible shows that unbelievers can perceive truth, respond to God, and are held accountable for doing so (Rom 1:18-20; Acts 17:27-31). The idea that only some are chosen to be saved and the rest left without any real chance is a theological fiction, not biblical doctrine. Scripture clearly states that Christ died for the sins of all humanity—not just the elect (1 John 2:2; Heb 2:9). The invitation is universal because the provision is universal. God desires all to be saved and come to the knowledge of the truth (1 Tim 2:4). That’s not wishful thinking—it’s divine intent.

Faith is not a gift infused at regeneration; it is the non-meritorious response of a person persuaded by the gospel (John 3:16; Rom 4:5). Regeneration follows faith, not the other way around. The Spirit convicts the world of sin, righteousness, and judgment (John 16:8), illuminating the truth so that anyone can believe. To argue that one must be born again before believing turns the gospel into a closed system accessible only to a pre-selected few. The biblical order is crystal clear: “Whoever believes…has eternal life” (John 3:16), not “Whoever has eternal life will believe.” God persuades through truth, not coercion.

And then there’s the myth of irresistible grace—the notion that the elect cannot say no. But Scripture shows otherwise. People can resist the Holy Spirit (Acts 7:51), reject the counsel of God (Luke 7:30), and turn away from the truth (John 5:40). Grace, by definition, must be free, not forced. If you can’t say no, it’s not grace—it’s override. God does not bulldoze human will. He invites, persuades, pleads, and warns—but He never forces.

Finally, the idea that all true believers will inevitably persevere in faith and good works is theological wishful thinking, not doctrinal reality. The Bible is replete with examples of genuine believers who failed, faltered, or even died in carnality (1 Cor 3:1-3; 11:30-32; 1 John 5:16). Eternal life is secure the moment one believes—permanently and irrevocably (John 10:28-29). But sanctification? That’s another matter. That’s progressive, not guaranteed. Believers are commanded to walk by the Spirit (Gal 5:16), renew their minds (Rom 12:2), and grow in grace (2 Pet 3:18). Failure in these areas does not prove one was never saved; it just proves the believer is still capable of sin—because volition doesn’t vanish at salvation. Salvation is by grace alone through faith alone in Christ alone—period. The gospel is an open door, not a guarded gate.

Dr. Steven R. Cook

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Why Regeneration Does Not Precede Faith

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

Introduction

Strict Calvinists teach that genuine saving faith necessarily produces a life of obedience and submission to Christ’s authority. According to this view, true faith cannot be separated from repentance—defined as turning from sin—and a willingness to follow Christ as both Savior and Lord. Because strict Calvinism holds that all humanity is spiritually dead and utterly incapable of responding to God on their own—often illustrated by the analogy of a lifeless corpse—God must first regenerate the elect, those He has sovereignly chosen to save. Only after this divine act of regeneration are they made spiritually alive. At that moment, God imparts a special kind of faith that not only enables them to believe in Christ for salvation but also transforms their desires, inclining them to seek God and live in obedience to Him. This faith, they argue, inevitably results in a life marked by perseverance, submission, and good works (Phil 1:6, 29; Jam 2:14-26). Therefore, if a professing believer does not demonstrate ongoing transformation, Reformed theology views this as evidence that true salvation never took place.

The Flawed View of Strict Calvinism

Total Depravity – In strict Calvinism, all humanity is spiritually dead and total depraved. Their understanding of total depravity means everyone is totally unwilling and incapable of responding to God. J. I. Packer states, “Total depravity entails total inability, that is, the state of not having it in oneself to respond to God and his Word in a sincere and wholehearted way (John 6:44; Rom 8:7-8).”^[1] In other words, total inability suggests that humans, in their fallen state, lack the inherent ability to believe in Christ without divine intervention.

Monergistic Regeneration – Because of humanities’ total inability, God must flip the switch and cause His elect ones to receive spiritual life before they can exercise faith. When God regenerates one of His elect, they will turn from their sin and trust in Jesus as Savior. From their view, total depravity necessitates regeneration preceding faith in Christ. Sproul states, “Regeneration precedes faith…faith is the fruit of the regeneration God performs in our hearts.”^[2] Demerest states, “regeneration precedes personal belief in the Gospel, repentance from sin, and wholehearted trust in Christ.”^[3]

The Gift of Faith – Calvinists teach that God’s elect, in order to be saved, are given a special kind of faith that enables them to believe in Jesus as Savior. Reymond states, “Scripture makes it clear that faith in Jesus Christ is a spiritual gift traceable to divine grace.”^[4] According to Lloyd-Jones, “God gives us the new birth; He gives us this power and faculty of faith and then He enables us to exercise it… He calls upon me to believe in Him, and He has given me, by the gift of faith, the power to believe.”^[5] This gift, they argue, enables the new regenerated person to believe in Jesus.

Perseverance of the Saints – Calvinists, and Lordship Salvation advocates, teach that all God’s elect will persevere in faith and good works to the end of their lives. According to MacArthur, “lordship salvation is nothing other than the doctrine of perseverance!”^[6] Grudem states, “The perseverance of the saints means that all those who are truly born again will be kept by God’s power and will persevere as Christians until the end of their lives, and that only those who persevere until the end have been truly born again.”^[7] According to Grenz, “The perseverance of the saints refers to the belief that those who are truly among the elect will remain faithful to the end.”^[8] According to Calvinism, if someone fails to persevere in faith and good works, it proves that person was never truly saved.

The Biblical View

Total Depravity – Total depravity means that all people are born spiritually dead[9] (separated from God in time), meaning that sin has affected every part of human nature—mind, will, emotions, and body (Rom 3:10-12; Eph 2:1). However, total depravity does not mean total inability to believe. By God’s prevenient grace and the convicting work of the Holy Spirit (John 16:8-11), unbelievers are capable of understanding and responding to the gospel.[10] Faith is the non-meritorious response God requires for eternal life (John 3:16; Rom 1:16; 4:5), and it is not a work nor irresistibly given. Salvation remains entirely of grace, through faith alone in Christ alone. In short, people are not zombies dragged into faith against their will; they are image-bearers graciously persuaded by the Spirit through the Word (John 16:8-11), called to respond freely, and, when they do, they are instantaneously “made alive together with Christ” (Eph 2:5). That’s grace at work.

Regeneration – Regeneration, or the new birth, is the work of God whereby He imparts spiritual life to the believer (Tit 3:5). The word “regeneration” occurs only twice in the Bible (Matt 19:28 and Tit 3:5). In both places the Greek word used is παλιγγενεσία (paliggenesia), which means rebirth, new birth, new beginning. According to Enns, “Succinctly stated, to regenerate means ‘to impart life.’ Regeneration is the act whereby God imparts life to the one who believes.”^[11] Biblically, faith precedes regeneration, or new life (John 3:15-16; Eph 1:13; cf. John 1:12-13; 6:47; Acts 16:31; Rom 1:16; 3:28; Gal 3:26; Eph 2:8-9).[12]

Faith in Jesus – Faith is personal trust in Jesus Christ for eternal life (John 3:16; Acts 4:12; 16:31; Eph 2:8). This is not a special kind of faith, but the everyday faith we all have. Saving faith always has Jesus as its object, for “whoever believes in Him will have eternal life” (John 3:15). The biblical order is that faith precedes regeneration. Scripture states, “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). Faith leads to life; it is not the product of regeneration. Paul wrote, “After listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph 1:13). The order is unmistakable: hearing the gospel → believing → being sealed with the Holy Spirit.

Perseverance of the Saints – The Bible teaches that all who trust in Jesus Christ for eternal life are eternally secure, kept by God’s power and promise (John 10:28-29; Rom 8:38-39). Justification is by grace alone through faith alone, apart from works, and does not guarantee a life of obedience or spiritual maturity (Eph 2:8-9; 1 Cor 3:1-3). Nevertheless, believers are clearly and repeatedly commanded to grow in grace, pursue holiness, and serve the Lord as faithful stewards (Rom 12:1-2; 2 Pet 3:18; 1 Cor 4:1-2). While not all believers will persevere, those who respond to the call of discipleship will be empowered by the Holy Spirit and rewarded at the judgment seat of Christ for their faithfulness (Gal 5:16; 1 Cor 3:12-15; 2 Tim 4:7-8). Salvation is free; reward is earned. Eternal life is a gift; discipleship is a costly, lifelong journey of obedience and spiritual growth.

Conclusion

In the final analysis, the framework of strict Calvinism—while seeking to uphold God’s sovereignty and holiness—ultimately confuses salvation with sanctification, collapsing the free gift of eternal life into the costly demands of discipleship. By insisting that regeneration precedes faith and that true salvation must manifest in a life of unwavering obedience and perseverance, it subtly replaces the gospel of grace with a system that tests faith by works. Scripture, however, makes a clear and liberating distinction: eternal life is received by faith alone in Christ alone, totally apart from works (Rom 4:4-5; Gal 2:16; Eph 2:8-9), and is eternally secure the moment one believes (John 5:24; 10:28). Good works and spiritual growth are indeed God’s will for every believer, but they are not the measure or means of salvation—they are the response of the grateful, Spirit-empowered believer walking in fellowship with the Lord (Rom 12:1-2; Gal 5:16). As we proclaim the biblical gospel, we must be vigilant to protect its purity and clarity, declaring boldly that salvation is free, full, and forever—for all who simply believe in Jesus (John 3:16; 6:47).

Dr. Steven R. Cook

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^[1] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 84.

^[2] R. C. Sproul, What Does It Mean to Be Born Again?, vol. 6, The Crucial Questions Series (Lake Mary, FL: Reformation Trust Publishing, 2010), 38.

^[3] Bruce A. Demarest, The Cross and Salvation: The Doctrine of Salvation, Foundations of Evangelical Theology (Wheaton, IL: Crossway Books, 1997), 227.

^[4] Robert L. Reymond, A New Systematic Theology of the Christian Faith (Nashville: T. Nelson, 1998), 679.

^[5] David Martyn Lloyd-Jones, God the Holy Spirit (Wheaton, IL: Crossway Books, 1997), 176–178.

^[6] John MacArthur, Jr., “Perseverance of the Saints”, The Master’s Journal, 4 (1993), 9.

^[7] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 788.

^[8] Stanley Grenz, David Guretzki, and Cherith Fee Nordling, Pocket Dictionary of Theological Terms (Downers Grove, IL: InterVarsity Press, 1999), 90.

[9] There are different kinds of death mentioned in the Bible. Biblically, death means separation, not cessation. The three major kinds of death mentioned in Scripture include: 1) spiritual death, which is separation from God in time (Gen 2:16-17; 3:1-7; Rom 5:12; Eph 2:1-2), 2) physical death, which is the separation of the human spirit from the body (Gen 35:18; Eccl 12:7; 2 Cor 5:8; Phil 1:23-24; 2 Tim 4:6; Jam 2:26), and 3) the second death (aka eternal death), which is the perpetuation of physical and spiritual separation from God for all eternity (Rev 20:11-15).

[10] The first instance of spiritual death occurred in the Garden of Eden when God warned Adam, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). This death was not physical but spiritual—separation from God in time. After their disobedience, Adam and Eve did experience this separation (Gen 3:1–7), yet they still sensed God’s presence and “heard the sound of the LORD God walking in the garden” (Gen 3:8). They could also hear His voice when He asked, “Where are you?” (Gen 3:9). This shows that even in their spiritually dead state, they retained the ability to perceive and respond to God. Furthermore, by faith, they accepted God’s gracious provision when “the LORD God made garments of skin for Adam and his wife, and clothed them” (Gen 3:21). Thus, Scripture reveals that faith is the instrument by which a person receives spiritual life—not the inevitable result of a prior regeneration.

^[11] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 338.

[12] The Greek word ἀναγεννάω (anagennaō) can be added to the idea of regeneration as well. The word appears twice in Peter’s first epistle (1 Pet 1:3, 23). The basic meaning is, to begat again, and is translated born again in both instances and has the idea of imparting new life. The expression “born again” in John 3:3, 7 translates the Greek γεννηθῇ ἄνωθεν (gennēthē anōthen), meaning “to be born from above,” underscoring that regeneration is a spiritual birth caused by God in response to faith in Christ, not by human effort, moral reform, or religious heritage (John 1:12-13; Tit 3:5).

Salvation is Free, Discipleship is Costly

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

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

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

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

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

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

Dr. Steven R. Cook

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The Gospel of Grace

Posted on May 12, 2025 by Dr. Steven R. Cook

The gospel of Jesus Christ is the good news that God, in His love and grace, has provided a way of eternal salvation for all people through the death and resurrection of His Son. Scripture declares plainly that “Christ died for our sins according to the Scriptures… He was buried… He was raised on the third day” (1 Cor 15:3-4). This is not a limited offer to a select group. It is a universal provision, made available to whoever believes. Scripture states, “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). The love of God and the sacrifice of Christ are not reserved for a predetermined few—they are extended to the entirety of the human race. Jesus is “the Lamb of God who takes away the sin of the world” (John 1:29), and He is “the propitiation… for the sins of the whole world” (1 John 2:2). That’s not theological theory—it’s biblical fact.

Jesus is the eternal Son of God who added humanity to Himself (John 1:1, 14; Phil 2:6-7; Col 2:9), lived the perfectly righteous life we never could (2 Cor 5:21; Heb 4:15; 1 Pet 2:22), willingly laid down His life as our substitute (Isa 53:5-6; John 10:17-18; Rom 5:8), and conquered sin and death through His resurrection on the third day—never to die again (Rom 6:9-10; Rev 1:18). His resurrection is essential to our eternal salvation, for “if Christ has not been raised, your faith is worthless; you are still in your sins” (1 Cor 15:17). But He has been raised, and because He lives, all who trust in Him will live also.

Mankind is lost in sin, yes, but not incapable of response. People are not spiritually comatose or robotic. They are responsible beings, made in the image of God, capable of responding to His revelation. Though sin has affected every aspect of human nature, it has not rendered the unbeliever unable to understand the gospel. That’s why Scripture repeatedly calls people to believe. Jesus said, “This is the work of God, that you believe in Him whom He has sent” (John 6:29). Paul told the Philippian jailer, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). And to the Athenians, Paul declared, “God is now declaring to men that all people everywhere should repent” (Acts 17:30)—that is, to change their mind and respond to the truth of the gospel. The command to believe is meaningless unless the unbeliever has the capacity to respond. Faith is not a work—it is non-meritorious. It is the hand that receives the gift.

Salvation is not a sovereign lottery. It is not a secretive process whereby God chooses some and bypasses others for reasons hidden in the mystery of eternity. God desires all to be saved. “God our Savior… desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:3–4). He is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). Election in Scripture is corporate—we are chosen “in Christ” (Eph 1:4), not independently of Christ. The moment a person believes in Christ, they are united with Him and share in everything He is and has. But no one is forced into union. God never violates volition.

The atonement was not a selective payment—it was a once-for-all satisfaction of divine justice. Jesus Christ bore the sins of all—past, present, and future. As Scripture declares, “By this will we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb 10:10), and again, “For by one offering He has perfected for all time those who are sanctified” (Heb 10:14). Paul wrote, “We have fixed our hope on the living God, who is the Savior of all men, especially of believers” (1 Tim 4:10). That doesn’t mean all are saved, but that salvation is available to all. The issue isn’t “for whom did Christ die?” The issue is: will you believe?

And finally, eternal life is secure—not because we persevere, but because God keeps His promise. Jesus said, “Truly, truly, I say to you, he who believes has eternal life” (John 6:47). That’s not temporary life. That’s not probationary life. That’s eternal life—guaranteed the moment you believe. He said, “I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28). We don’t hold onto Him—He holds onto us. And even when we are faithless, “He remains faithful, for He cannot deny Himself” (2 Tim 2:13). Salvation is by grace, through faith, and it is eternally secure—not because of our endurance, but because of His finished work.

The gospel is simple: Christ died for your sins, was buried, and rose again. He did it for you. And the only thing God requires is that you believe—not try, not promise, not perform. Believe. The moment you do, God gives you eternal life—freely, irrevocably, and forever. If you’ve not trusted in Jesus as your Savior, don’t wait another day. Let today be the day of salvation for you. You’ll be eternally grateful.

Dr. Steven R. Cook

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A Biblical Critique of Roman Catholic Doctrine

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

The Roman Catholic Church holds to several major doctrines that are theologically flawed and inconsistent with Scripture. Perhaps the most significant error lies in Rome’s teaching that salvation, while initiated by grace, must be maintained and completed through works. According to the Catechism of the Catholic Church (CCC §§ 2023), justification begins at baptism and continues through faithful participation in the sacraments (eucharist, confession, penance, etc.). This view, however, directly contradicts the clear teaching of Scripture that justification is a once-for-all declarative act of God received by faith alone in Christ alone, apart from any human works (Rom 3:28; 4:5; Eph 2:8-9; Tit 3:5). To add works as a condition for maintaining salvation undermines the very nature of grace and pollutes the gospel message (Rom 11:6; Gal 1:6-8; 2:16).

A related error is the Roman Catholic doctrine of authority, which teaches that divine revelation comes through both Scripture and Sacred Tradition, as interpreted by the Church’s Magisterium (CCC §§81–85). This threefold source of authority places church tradition on equal footing with God’s written Word. In contrast, the Bible teaches that Scripture alone is the final and sufficient authority for doctrine and life (Prov 30:5-6; 2 Tim 3:16-17; 2 Pet 1:3-4). Jesus rebuked religious leaders for allowing their tradition to invalidate God’s Word (Mark 7:13), and the Bereans were commended for examining the Scriptures—not tradition—to test Paul’s teaching (Acts 17:11).

The Roman Catholic view of the papacy also departs from biblical truth. The pope is claimed to be the successor of Peter and the vicar of Christ on earth, with universal jurisdiction and the gift of infallibility when speaking ex cathedra (CCC §§882–891). Yet Peter never claimed supremacy over the other apostles; in fact, Paul publicly rebuked him for doctrinal error (Gal 2:11-14). Christ alone is the head of the Church (Col 1:18), and no human being is infallible. A study of the popes throughout church history reveals them to be flawed individuals. For example, Pope Alexander VI (Rodrigo Borgia), who reigned from 1492 to 1503, was infamous for his blatant nepotism, political corruption, and immoral lifestyle, including fathering several children while in office. His papacy became a symbol of the moral decay that fueled the Protestant Reformation (see E. R. Chamberlin, The Bad Popes, Barnes & Noble, 1993). The concept of apostolic succession as taught by Rome finds no support in the New Testament.

Another significant error is the doctrine of purgatory, which Rome describes as a temporary state of purification for souls who die in grace but are not yet perfected (CCC §§1030–1032). This teaching suggests that Christ’s atonement was insufficient to fully cleanse believers from sin. However, Scripture declares that Christ’s sacrifice has perfected believers forever (Heb 10:10-14). The notion of a postmortem purification contradicts the biblical teaching that judgment follows death (Heb 9:27) and that believers, upon death, enter directly into the presence of the Lord (2 Cor 5:8).

Central to Catholic practice is the sacramental system, particularly baptismal regeneration and the doctrine of transubstantiation in the Eucharist (CCC §§1210–1419). Rome teaches that baptism removes original sin and that the elements of the Eucharist become the literal body and blood of Christ. Yet Scripture teaches that salvation is by grace through faith, not through any ritual (Rom 6:23; Acts 16:31; Eph 2:8-9). Baptism is an outward symbol of inward faith, not a regenerative act (Acts 10:44-48). The Lord’s Supper is a memorial of Christ’s once-for-all sacrifice, not a re-sacrificing of Him (Luke 22:19; 1 Cor 11:24-25; Heb 9:25-28).

Another key distinction between Roman Catholicism and biblical Christianity is its doctrine of the priesthood. In Catholic theology, priests are viewed as a distinct class of clergy who serve as mediators between God and man, offering sacrifices (especially the Eucharist), hearing confessions, and dispensing grace through the sacraments (CCC §§1544–1553). The Catholic priest is said to act in persona Christi—“in the person of Christ”—particularly during the Mass, where he is believed to re-present Christ’s sacrifice. However, the New Testament teaches that all believers are priests before God (Rev 1:6; 5:10). Through faith in Christ, every Christian has direct access to the Father without the need for a human mediator (1 Pet 2:5, 9; Heb 4:14-16). Christ alone is our High Priest (Heb 7:23–28), and His once-for-all sacrifice on the cross has forever removed the need for an ongoing priestly system (Heb 10:10-14). The idea of a separate, sacrificing priesthood is a return to Old Testament shadows that were fulfilled in Christ. In contrast, the church operates under the doctrine of the universal priesthood of believers (Rev 1:6), where every Christian is called to worship, pray, and minister in service to the Lord with full access to God’s throne of grace (Heb 4:16).

The veneration of Mary and the saints is another area of concern. Mary is exalted as the “Queen of Heaven,” “Mediatrix,” and “Co-Redemptrix” (CCC §§966, 969, 971). The faithful are encouraged to pray to her and to the saints for help. Yet Scripture is clear that Christ is the one and only Mediator between God and man (1 Tim 2:5), and prayer is to be directed to God alone (Matt 6:6-9). Mary was God’s instrument of grace to bring the Messiah into the world as the God-Man (Luke 1:30-35), but she was also a sinner in need of a Savior (Luke 1:46-47). She is to be honored as a faithful servant of the Lord. However, exalting Mary to a near-divine status detracts from the unique person and work of Jesus Christ and has no basis in Scripture.

Finally, the Roman Catholic Church teaches that justification is not a judicial declaration by God but a process involving the infusion of grace and the cooperation of the individual through good works (CCC §§1989–1995). Biblically, however, justification is a forensic act in which God declares the believing sinner righteous based solely on the imputed righteousness of Christ (Rom 4:5; 2 Cor 5:21; Phil 3:9). While sanctification—spiritual growth and transformation—is a process, justification is not. The confusion of these two doctrines leads to an insecure view of salvation and a reliance on human effort.

In summary, the Roman Catholic Church has added layers of tradition, ritual, and human effort to what the Bible presents as a simple and sufficient message of grace. The gospel according to Scripture is clear: Christ died for our sins, was buried, and was raised again (1 Cor 15:3-4). Eternal life is the free gift of God (Rom 6:23), received by grace alone through faith in Jesus Christ—nothing more, nothing less (John 3:16; Eph 2:8-9). As Paul wrote with clarity and conviction, “I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly” (Gal 2:21).

The Gospel of grace is the declaration that Jesus Christ, the eternal Son of God (John 1:1, 14; Col 2:9), became true humanity through the virgin birth (Isa 7:14; Luke 1:30-35), lived a sinless life (1 Pet 2:22; 1 John 3:5), and voluntarily went to the cross (John 10:18), where He bore the penalty for all human sin (John 1:29; 1 John 2:2), past, present, and future (Heb 10:10-14). On the cross, He was judged in our place (Isa 53:5-6; Rom 5:8), fully satisfying the justice of God (2 Cor 5:21; 1 Pet 3:18). Salvation is not earned, deserved, or maintained by any human effort—no works, rituals, or law-keeping. It is the free gift of God (Rom 6:23), offered to all and received by faith alone in Christ alone (John 3:16; Acts 4:12; Eph 2:8-9). The moment anyone believes in Jesus as Savior (John 3:16; Acts 16:31), he receives the irrevocable gift of eternal life (John 10:28), is justified before God (Rom 3:28; 5:1), and becomes permanently secure in Christ (John 5:24; Rom 8:1). Grace means God does all the work, and man simply responds by believing—no gimmicks, no strings attached. The Bible plainly states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16b). Man needs only Christ to be saved. Nothing more.

Dr. Steven R. Cook

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Repentance for Unbelievers and Believers

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

Repentance (Greek metanoeō) always refers to a change of mind. It is a mental shift—a reorientation of one’s thinking in response to divine truth. This change of mind may produce emotion or lead to action, but its essence is internal and volitional. Scripture uses the concept of repentance for both unbelievers (Acts 17:30; 20:21) and believers (Rev 2:5, 16; 3:3, 19), though the object and outcome of the change differ depending on context.

The first application is for the unbeliever, and we might call it salvific repentance. This refers to a change of mind about Christ—who He is and what He has done—resulting in faith in Him as Savior (John 3:16; 20:31). Paul pointed to this when he said, “God is now declaring to men that all people everywhere should repent” (Acts 17:30). In this passage, repentance means turning from false views of God and embracing the risen Christ. After Paul’s message, “some men joined him and believed” (Acts 17:34)—that is, they believed in Jesus as their Savior. Elsewhere, Paul described his evangelistic ministry as “solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21). Here, repentance is best understood as a change of mind—specifically, a shift from self-reliance or unbelief to acknowledging God’s truth. It is not about turning from sin in a behavioral sense but rather reorienting one’s thinking toward God. The second element, faith in our Lord Jesus Christ, refers to personal trust in Christ as Savior—the only means of receiving eternal life (John 3:16; Acts 4:12; 16:31). Paul’s message was consistent to all people, Jew and Gentile alike: salvation is by grace through faith, apart from works, grounded solely in Christ’s finished work.

Salvific repentance is not a call to stop sinning, clean up one’s life, or make moral resolutions. Those ideas import works into the gospel and compromise its grace. The consistent biblical call to the unbeliever is to “Believe in the Lord Jesus Christ, and you will be saved” (Acts 16:31; cf. John 3:16). In evangelistic contexts, repentance refers to turning from unbelief to belief—from trusting in idols, works, or self, to trusting in the crucified and risen Christ alone. The person who believes in Jesus has necessarily repented in the only way required for justification. Repentance and faith are closely linked—like two sides of the same coin: the change of mind turns one toward Christ, and faith receives the gift of eternal life (Rom 4:5; 6:23; Eph 2:8–9). There is no demand to reform or resolve—only to believe in Jesus as Savior, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16).

The second application of repentance is for the believer, and we may refer to it as sanctification repentance. Here, repentance still means a change of mind, but the issue is not salvation—it is sanctification. It is not about eternal destiny, but about fellowship and spiritual usefulness. In Revelation 2–3, Jesus repeatedly commands believers—members of local churches—to repent (Rev 2:5, 16; 3:3, 19). To the believers in Ephesus, He said, “remember from where you have fallen, and repent and do the deeds you did at first” (Rev 2:5). These are regenerate individuals who have drifted into spiritual compromise, carnality, or apathy. The command is not to “get saved again,” but to recalibrate their thinking, acknowledge their spiritual condition, and return to faithful obedience to the Lord.

Sanctification repentance is God’s directive to His children to return to fellowship and resume the walk of faith (2 Cor 5:7).[1] Humble believers will heed the Lord’s correction and respond with obedience. They will be like the prodigal son who “came to his senses” (Luke 15:17), changed his mind about his self-destructive path, and returned to his father. Arrogant believers, by contrast, will resist the Lord’s correction, and He will discipline them for their rebellion (Rev 3:19). This discipline is not punitive in the eternal sense, but it is real—meant to correct, train, and restore the believer to fellowship, fruitfulness, and blessing.

In closing, it is vital that we preserve the biblical distinction between salvific repentance and sanctification repentance. Confusing justification and sanctification leads to doctrinal distortion and undermines the clarity of the gospel. Faith alone secures eternal life; obedience flows from a life of growth and surrender. Repentance functions in both spheres, but the object and outcome differ. Keeping this distinction clear protects the message of grace and honors the seriousness of discipleship.

Dr. Steven R. Cook

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[1] Christian faith can express itself in different ways depending on its object and context. At times, faith is entirely mental—a quiet confidence in God’s Word. For instance, when a believer claims a promise (like Phil 4:19 or Rom 8:28), this faith operates internally. It’s unseen, yet real, as the believer trusts God’s character and rests in His provision, timing, or sovereignty. Abraham believed God’s promise about his descendants long before Isaac was born (Rom 4:20-21)—that was purely mental faith, with no outward action at the moment, but full conviction nonetheless. However, faith can also lead to outward change, not to prove it’s real, but because God’s truth impacts how we live. When a believer trusts what God says about the power of the tongue (Prov 18:21; Jam 3:9-10), that faith may lead them to speak more graciously. Trusting God’s Word on stewardship (2 Cor 9:6-8) may result in a new pattern of giving. In this sense, faith motivates behavioral change—how one talks, spends time, or handles resources—not to earn favor with God, but in response to what He has already revealed as true. So, while faith is always internal in essence (Heb 11:1), it may either remain a quiet trust or overflow into visible actions, depending on what truth is being believed.

If You Died Today, Would You Go to Heaven?

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

I recently asked somebody, “If you were to die today would you go to heaven?” He said, “I don’t know.” When I asked him why he was uncertain, he said, “I’m not sure if I’ve been good enough.” His statement exposed the root of his confusion—works-based salvation. Sadly, he’s trying to measure up to God through human effort. That’s religion, not the gospel. Religion is man, by man’s efforts, trying to earn God’s approval. The gospel, in contrast, is God doing all the work, with man simply receiving what He has accomplished through Christ. Religion puts the burden on the sinner. The gospel places the focus on the Savior. Hell is full of religious people—those who trusted in their good works, their morality, or their church involvement to get them into heaven. But heaven is full of unworthy people who understood that salvation is a free gift, received by faith alone in Christ alone (John 3:16; Rom 6:23; Eph 2:8-9). God doesn’t ask us to work for eternal life—He calls us to believe in the One who did all the work. The issue is not what we do for God, but what He has done for us through the death, burial, and resurrection of His Son, Jesus (1 Cor 15:3-4). Good works should follow salvation as an act of gratitude (Gal 6:10; Eph 2:10), but they are NEVER the condition of it, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28; cf. Rom 4:4-5; Gal 2:16; Eph 2:8-9). Good works earn us rewards in eternity (1 Cor 3:12-15), but heaven was made possible by the work of Jesus alone (John 19:30; Acts 4:12). Man needs only Christ to be saved. No one else. Nothing more.

It’s a lie of Satan’s world system that we can earn our way into heaven by cleaning up our lives, doing good deeds, or playing the morality game. But the Word of God is clear—salvation is not by works. It never has been, and it never will be. God’s plan of eternal salvation excludes all human effort. It is based entirely on grace—He does all the work, and we receive the blessings as a free gift. He gets all the glory; we enjoy the benefits of His goodness. Eternal life isn’t a paycheck—it’s a gift. Scripture states plainly, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). We don’t earn eternal life—we receive it as a free gift, by faith alone in Christ alone. No amount of self-reformation, religious ritual, or moral striving can add even a penny to the priceless gift Christ purchased with His blood. Jesus paid for all our sin on the cross.

When Jesus hung on the cross, He declared, “It is finished” (John 19:30). Eternal salvation was accomplished in full at that moment. There’s nothing left for us to add, nothing more to prove. The issue in salvation isn’t our goodness—it’s His grace. And until we grasp that, we’ll keep cycling through fear, doubt, and false hope. Grace and works don’t mix (Rom 11:6). It’s one or the other. If we want assurance, we need to stop looking at our performance and start looking at Christ.

Dr. Steven R. Cook

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Grace Operates in the Low Places

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

The Bible reveals that “God is opposed to the proud but gives grace to the humble” (1 Pet 5:5b). In this passage, Peter is writing to believers, but the principle is true for everyone, saved or unsaved. Throughout Scripture, God is consistently presented as displaying grace (Ex 34:6; Psa 103:8; John 1:14). While God’s common grace shines on the just and unjust alike (Matt 5:45; Acts 14:16-17), He gives special grace to the humble (Jam 4:6). For the humble unbeliever, there is a saving grace that results in the free gift of eternal life. This gift is given at the moment we trust in Christ alone as Savior, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). God’s greatest blessings come to those who know they need Him. Humility, in the biblical sense, is not thinking less of yourself, but thinking rightly about yourself in light of God’s Word (Rom 12:3). The proud say, “I can do it myself,” but the humble admit, “Only God can save me.” For the Lord, grace is the only way to be saved (Eph 2:8-9), and He does not negotiate with the proud. He is fixed on saving people on His terms, and His terms alone. The moment someone brings their works to the table, they nullify grace (Rom 11:6). Pride demands we contribute. Humility brings nothing, but receives that which is graciously offered. Eternal life is a gift for the guilty (Rom 5:6-8), not a reward for the deserving (Tit 3:5-7), and it is given only to those who, in humility, come to Jesus in faith (Luke 18:13-14; John 6:29).

The message of grace is offensive to the proud, but beautiful to the broken. The thief on the cross didn’t have time to clean up his act, but he had just enough time to humble himself and believe—and that was enough. Eternal life was his, not because he earned it, but because he received it. That’s grace, and grace operates in the low places. From God’s perspective, we are all in the low places, and only the humble recognize it. I pray you see yourself like the thief on the cross, guilty, condemned, and utterly helpless to save yourself, but crying out to the One who can and will save you, if you’ll simply trust in Him to do what you cannot. He will not fail you in that moment. His Word is always true, for “God is not a man, that He should lie” (Num 23:19a).

If you have not trusted in Christ as your Savior, don’t wait. Accept God’s free gift of eternal life today. Scripture states, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Sin pays out a paycheck—death, both spiritual and eternal. But God, in His grace, offers a free gift: eternal life, not earned or deserved, but received by faith alone in Christ alone. We need only Christ to be saved. Nothing more. Faith is the inward conviction that Jesus is the Son of God (John 1:1, 14; Col 2:9), who paid the full price for sin through His death on the cross (Rom 5:8; 1 Cor 15:3), was buried and resurrected on the third day (1 Cor 15:4), demonstrating His victory over sin and death (Rom 6:9–10), and that He alone gives eternal life to all who believe in Him (John 3:16; 10:28; Acts 4:12; 16:31). Jesus is the object of our faith, and “He who believes in the Son has eternal life, but he who refuses to believe in the Son will not see life; instead, the wrath of God remains on him” (John 3:36).

Dr. Steven R. Cook

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The Importance of Jesus’ Resurrection

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

A dead Savior cannot give life. If Christ has not been raised from the dead, then He did not conquer sin, and He is powerless to save us from our sins. As Paul declared, “if Christ has not been raised, your faith is worthless; you are still in your sins” (1 Cor 15:17). Furthermore, if Jesus is not raised, then we who proclaim His resurrection are “lying about God, for we have said that God raised Christ from the grave” (1 Cor 15:15), and those who believed our message have placed their hope in a lie (1 Cor 15:19). In such a case, Christianity collapses, the gospel has no saving power, and we are left with nothing more than a delusion.

As Christians, our confidence is not in vain, for “Christ has been raised from the dead, and He is the first of a great harvest of all who have died” (1 Cor 15:20). Jesus’ resurrection guarantees ours. Since He rose, then we too shall rise. Jesus’ resurrection is part of the good news of the gospel (1 Cor 15:3-4), and it guarantees that we who have believed in Him will spend eternity in heaven, because Jesus—the living One—is coming again to receive us to Himself (John 14:1-3). For unbelievers, it’s bad news, for unless they turn to Christ and believe in Him for salvation (John 3:16), they will be resurrected to face eternal separation from God in the lake of fire (Rev 20:11-15).[1]

We have confidence in Jesus’ resurrection because the Bible—God’s authoritative Word—is a reliable historical record. The New Testament was written by men who saw the risen Christ and testified to what they witnessed (Luke 1:1-4). These were men of integrity who willingly suffered and died for their testimony (1 Cor 15:3-8; 2 Pet 1:16). All four Gospels affirm Jesus’ resurrection that “He has risen” (Matt 28:6; cf. Mark 16:6; Luke 24:6-7; John 20:1-18). After His resurrection, Jesus appeared to numerous persons over a period of forty days (Acts 1:3), namely, Mary Magdalene and other women (Matt 28:1-10; John 20:10-18), two disciples on the road to Emmaus (Luke 24:13-32), the disciples without Thomas (John 20:19-25), the disciples with Thomas (John 20:26-29), the disciples by the Sea of Galilee (John 21:1-23), Peter, James, and more than 500 brethren at one time (1 Cor 15:5-7). After these appearances, Jesus ascended bodily into heaven (Luke 24:50-51; Acts 1:9-11; Eph 1:20). Peter and others were eyewitnesses to Jesus’ resurrection, saying, “This Jesus God raised up again, to which we are all witnesses” (Acts 2:32), and later, at the house of Cornelius, he said, “God raised Him up on the third day and granted that He appear, not to all the people, but to witnesses who had been chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead” (Acts 10:40-41). Throughout the NT, there are over 40 direct mentions of Jesus being raised from the dead.[2] Jesus appeared to Saul on the road to Damascus (Acts 9:3-6) and to John on the island of Patmos, saying, “I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore” (Rev 1:17-18).

Every writer of the New Testament assumes the resurrection of Jesus as a historical event that took place in time and space. Paul affirmed that Jesus was “raised on the third day” (1 Cor 15:4), and that He, “having been raised from the dead, is never to die again” (Rom 6:9). He also exhorted believers to “remember Jesus Christ, risen from the dead” (2 Tim 2:8). Jesus’ bodily resurrection demonstrates that He is truly the Son of God, possessing the authority to give life (John 10:17-18). Scripture states that Jesus Christ “was declared the Son of God with power by the resurrection from the dead” (Rom 1:4a). Jesus’ resurrection was God’s public endorsement that Jesus is exactly who He claimed to be, and that His redemptive work was completed and fully accepted. To deny the resurrection is to gut the gospel of its power. But to embrace it is to be rooted in unshakable truth and to live in resurrection hope.

Jesus’ resurrection is the Father’s declaration that Christ’s atonement for our sins was accepted, for Jesus “was handed over to die because of our sins, and He was raised to life to make us right with God” (Rom 4:25). Our sins were the reason Jesus went to the cross (Rom 5:8; 2 Cor 5:21). He bore the penalty that rightfully belonged to us, for “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18a). Jesus’ resurrection proves the sin debt has been fully paid. Without the resurrection, there would be no assurance that the transaction at the cross was sufficient. But because Jesus lives, we have full confidence that we are declared righteous before God through faith in Christ alone (Rom 5:1). Simply put, no resurrection means no salvation.

In light of all this, the resurrection of Jesus Christ stands as an indispensable feature of our Christian faith—historically grounded, theologically essential, and personally transformative. It is the Father’s validation of the Son’s work and the believer’s assurance of eternal life, power for daily living, and hope beyond the grave. To deny it is to unravel the very fabric of the gospel; to believe it is to stand firmly in the truth of God’s Word, secured by grace, and anchored in a living Savior who conquered death and lives forevermore. Because He lives, so shall we.

Dr. Steven R. Cook

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[1] The Bible teaches that all people will be bodily raised from the dead by God, each in their own divinely appointed order (1 Cor 15:22-24). For the Church, the resurrection occurs at the rapture, when believers are caught up and transformed to receive glorified, incorruptible bodies like Christ’s (1 Th 4:16-17; Phil 3:20-21). Old Testament saints will be raised at the Second Coming of Christ to share in the blessings of the millennial kingdom (Dan 12:2; Isa 26:19), along with Tribulation martyrs who are also resurrected at that time (Rev 20:4-6). Other saints, such as those who believe during the Millennium and die during that period, will likely be raised at the end of the thousand years. In contrast, unbelievers from all ages will be raised in a final resurrection after the Millennium to stand before the Great White Throne and be judged according to their works, resulting in eternal separation from God (John 5:28-29; Rev 20:11-15). This multifaceted doctrine underscores both the certainty of future bodily existence and the distinction between resurrection unto life and resurrection unto judgment

[2] These references span across the Gospels (Matt 28:6; Mark 16:6; Luke 24:6-7; John 20:9), Acts (Acts 2:24; 3:15; 4:10; 10:40; 13:30), Epistles (Rom 1:4; 4:25; 6:4; 8:11; 10:9; 1 Cor 6:14; 15:4; 15:20; 2 Cor 4:14; Gal 1:1; Eph 1:20; Phil 3:10; Col 2:12; 1 Th 1:10; 4:14; 2 Tim 2:8; 1 Pet 1:3), and Revelation (Rev 1:18).

The Meaning of Good Friday

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

Good Friday is a day of paradox—darkness and light, sorrow and hope, death and life. At first glance, the day Jesus died doesn’t seem “good” at all. The sinless Son of God was betrayed, beaten, mocked, and nailed to a Roman cross (Matt 27:26-31; John 19:16-18). The sky went dark, and even the earth trembled (Matt 27:45, 51). It looked like evil had won and hope had been buried in a borrowed tomb. Yet in that darkest moment, heaven was accomplishing its brightest work.

But Good Friday is good because God was at work in the world. The cross wasn’t a tragedy—it was a triumph (Col 2:14-15). Jesus didn’t die as a martyr; He died as a Savior (Matt 1:21; John 10:17-18). He took our place, bore our sin, and satisfied the righteous demands of God’s holiness (Isa 53:5-6; Rom 5:8; 2 Cor 5:21). He didn’t just suffer with us—He suffered for us (Mark 10:45; Heb 9:26). Peter tells us, “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus, the sinless One (1 John 3:5), died as a substitute for us—the guilty (Rom 5:8). His death was not partial or repeatable; it was final, sufficient, and complete. Through His atoning sacrifice on the cross, He satisfied the justice of God and opened the way for reconciliation. Sin had separated us, but the cross brought us near (Rom 5:10; 2 Cor 5:18-19). Jesus died to deal with sin once for all, so that by faith in Him, we might be forever restored to a right relationship with God (Rom 5:1; Eph 2:13).

Good Friday reminds us that the worst day in human history was also the best day for fallen humanity. That rough Roman cross became the altar where the Lamb of God took away the sin of the world (John 1:29). It’s important because without the cross, there is no forgiveness (Heb 9:22; Eph 1:7). Without Christ’s death, there is no life (John 6:51; Rom 6:23). Without His sacrifice, there is no salvation (Acts 4:12; Heb 10:10). Good Friday means love acted (1 John 4:10), grace won (Eph 2:8-9), and God opened the door for anyone—yes, anyone—to come to Him through faith in Jesus Christ. God’s Word states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16). Let today—Good Friday—be good for you too. Let the work of Christ be applied to your life. Believe in Him as your Savior, and receive the free gift of eternal life He has for you (John 10:28; Rom 6:23). You’ll be eternally grateful.

Dr. Steven R. Cook

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Salvation in Three Tenses

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

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

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

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

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

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

How to Enter into Eternal Salvation

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

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

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

Dr. Steven R. Cook

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

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

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

How to Avoid the Lake of Fire

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

The term, lake of fire, itself appears in Revelation, where it is linked to the final judgment at the Great White Throne (Rev 20:11-15). The lake of fire is the final place of judgment for Satan, his demons, and all unbelievers. It is described as a place of eternal torment, separation from God, and unquenchable fire (Rev 20:10, 14-15). We are told, “And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). This judgment is irreversible and eternal, marking the complete and final separation from God.

Eternal suffering in the lake of fire is described as a state of eternal conscious torment (Matt 25:41, 46; Mark 9:43-48; Rev 14:10-11). Jesus spoke repeatedly of hell (Gehenna) as a place of “weeping and gnashing of teeth” (Matt 13:42, 50), emphasizing its severity. The fire is “unquenchable,” and the worm “does not die” (Mark 9:48), indicating perpetual suffering. This judgment is not arbitrary but is the result of rejecting God’s free gift of eternal life through faith in Christ. Personal faith is the issue. Each person must believe in Jesus. The Scripture says, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b).

Eternal life is described as a gift, meaning we don’t work for it, earn it, or deserve it. It’s not about morality, religious rituals, or any human effort. This gift wasn’t free to Christ—it was purchased at infinite cost. On the cross, He took the full brunt of God’s judgment, bearing our sin, paying our debt in full, and satisfying divine righteousness once and for all. The issue of sin has been settled. Now that the debt is paid, there’s nothing left for us to contribute. No penance, no promises, no emotional experiences. What does God require? Faith alone in Christ alone. To believe in Jesus as Savior means to trust Him at His Word—that He did all the work on our behalf. When we believe in Him, we receive eternal life instantly, irrevocably, and permanently. We don’t feel it, work it up, or negotiate for it. It’s grace, pure and simple. Christ did the work; we get the benefit. And possessing eternal life means we will never experience the lake of fire, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1).

The way to avoid the lake of fire is to believe in the Lord Jesus Christ. Salvation is by grace alone (Eph 2:8-9), through faith alone (Rom 3:28), in Christ alone (John 14:6; Acts 4:12). Jesus bore the full penalty for sin on the cross (Mark 10:45; 2 Cor 5:21; 1 Pet 3:18; 2:24), so that anyone who believes in Him receives forgiveness of sin (Acts 10:43) and eternal life and will never come into condemnation (John 5:24; Rom 8:1). We’re old, “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He who believes in the Son has eternal life; but he who does not believe in the Son will not see life, but the wrath of God abides on him” (John 3:36).

I don’t want anyone to spend eternity in the lake of fire. It’s a real place of eternal suffering, and it saddens me that many will go there when they do not have to. Turn to Christ. Believe in Him. His offers forgiveness of sins and eternal life for all who want it. Scripture tells us, “everyone who believes in Him receives forgiveness of sins” (Acts 10:43), and “everyone who believes in Him will have eternal life” (John 3:15).

Dr. Steven R. Cook

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All Babies Go to Heaven When They Die

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

All babies and little children go to heaven when they die because they have not reached the age of accountability, the point at which they can be held responsible for their choices. The age of accountability refers to the stage in life when an individual gains the capacity to recognize the existence of God, understand moral accountability, and respond to the Gospel. Since children mature at different rates, this age may vary depending on factors such as mental development, life circumstances, and geographical context. However, it generally occurs sometime after early childhood. This doctrine reflects the understanding that God, in His perfect grace and justice, holds people accountable only for decisions they are mentally capable of making. Because babies and the mentally impaired are unable to understand sin or their need for a Savior, they are graciously covered by God’s provision until they reach the stage where personal accountability becomes possible. Romans 1:19-20 affirms that God makes His existence evident to people at a level they can comprehend, further reinforcing the idea that His justice accommodates varying capacities.

This biblical teaching is a theological extrapolation that is born out of certain passages of Scripture. For example, Moses wrote of “little ones… have no knowledge of good or evil” (Deut 1:39). And God spoke of Isaiah’s son, Shear-jashub (Isa 7:3), that “before the boy will know enough to refuse evil and choose good, the land whose two kings you [Ahaz] dread will be forsaken” (Isa 7:16). According to Geisler, “These texts seem to imply that there is an age of moral accountability. Even of adults, Jesus said, ‘If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains’ (John 9:41). How much more would this apply to infants who cannot yet know right from wrong.”^[1] Another revealing passage is found in 2 Chronicles where we’re told, “Jehoiachin was eight years old when he became king, and he reigned three months and ten days in Jerusalem, and he did evil in the sight of the LORD” (2 Ch 36:9). Here we see an eight year old whose actions were called “evil in the sight of the LORD.” It reveals that an eight year old with normal cognitive function could be held morally responsible for his actions before the Lord.

Moral accountability before God seems to assume normal sensory and cognitive function, such that a person who has the sensory and intellectual capacity to know that God exists through creation (Psa 19:1-2; Rom 1:18), can then make a decision to pursue Him, or to “suppress the truth in unrighteousness” (Rom 1:18). It would seem that those who suffer from an intellectual or developmental disability (i.e., Down syndrome, severe autism, etc.) are granted a special dispensation concerning their moral accountability before God, and they are granted free access to heaven. The command to believe on the Lord Jesus Christ for salvation presupposes intelligence and the ability to exercise one’s volition. Children and those who are mentally disabled lack the intellectual and volitional capacity to make a decision for or against Christ; therefore, they are not made accountable for sin. Lightner states:

An often-cited biblical passage on this matter is found in the life of King David who lost a newborn son as a result of his adulterous affair with Bathsheba and the murder of her husband, Uriah. David was guilty of horrible sin, but he had a sensitive heart and was very concerned for his child. After the death of David’s son, he said, “While the child was still alive, I fasted and wept; for I said, ‘Who knows, the LORD may be gracious to me, that the child may live.’ But now he has died; why should I fast? Can I bring him back again? I will go to him, but he will not return to me” (2 Sam 12:22-23). While the child was alive, David prayed to God to be gracious “that the child may live.” However, after the child died, David expressed optimism by saying “I will go to him, but he will not return to me.” David was thinking of heaven, where he knew his infant son had gone. Concerning this passage, Lightner states:

That heaven welcomes little children is stated in Jesus’s Words, when He told His disciples, “Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these” (Mark 10:14; cf., Matt 18:3). Walvoord notes, “The case of those who die before reaching the age of responsibility is a different problem. The proper doctrine seems to be that infants are regenerated at the moment of their death, not before, and if they live to maturity, they are regenerated at the moment they accept Christ.”^[4]

In light of these biblical teachings, it is reasonable to conclude that all babies, young children, and those with severe cognitive impairments who die are graciously welcomed into heaven by God. Since they have not reached the age of accountability, they are not held responsible for moral decisions they are incapable of making. This understanding is rooted in Scripture (Deut 1:39, Isa 7:16, and 2 Sam 12:22-23; Mark 10:14), affirming that those who lack the capacity to discern good from evil are covered by God’s grace. King David’s confidence that he would be reunited with his infant son in heaven reflects the hope believers can share regarding children who die. Jesus’ words, “Permit the children to come to Me… for the kingdom of God belongs to such as these” (Mark 10:14), provide further assurance that heaven embraces the innocent and vulnerable.

Dr. Steven R. Cook

Related Articles:

^[1] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 448.

[2] Robert Lightner, Safe in the Arms of Jesus (Grand Rapids, Mich. Kregel Publications, 2000), 15-16.

^[3] Ibid., 55.

^[4] John F. Walvoord, The Holy Spirit (Galaxie Software, 2008), 135.

The Gospel in the Gospel of John

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

The Gospel of John, as a whole, was written as an evangelistic treatise to persuade people to believe in Jesus for eternal life. The apostle John was an eyewitness to the life, death, burial, and resurrection of Jesus. Like other eyewitness accounts (Matthew, Mark, and Luke), John documented the historical events of the Messiah. John states the purpose for his Gospel, saying, “Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that by believing you may have life in His name” (John 20:31).[1] What John recorded is historically accurate and sufficient to lead someone to believe in Jesus as the Christ, the Son of God and, by believing in Him, to receive eternal life. That’s good news!

Scripture indicates that God requires certain information to be believed before He saves someone. To believe is to have a mental conviction that a testimony is true or that someone is reliable and worthy of confidence. Faith, then, is closely tied to the authority and reliability of the source. By faith, we accept information because we trust the source, and the Gospel of John is a reliable source of information about Jesus. John reveals that Jesus—prior to His incarnation—eternally existed as God (John 1:1-2; 8:58; 17:5), and that He is separate from God the Father (John 1:1; 17:24) and God the Holy Spirit (John 14:16-17; 15:26). John also tells us that God the Son added humanity to Himself, becoming the God-Man (John 1:1, 14, 18). Furthermore, John declares that Jesus came to deal with the sin of the world (John 1:29) and that He died for our sins, was buried, and rose again on the third day (John 19:1–20:29). After His resurrection, Jesus appeared physically alive to Mary Magdalene (John 20:11-18) and later to His disciples (John 20:19-29). Jesus’ resurrection validates His victory over sin and death (Paul also tells us that many other eyewitnesses saw Jesus after His resurrection; see 1 Cor 15:3-8).

The word “believe” (pisteuō) appears approximately 98 times in John’s Gospel, depending on the translation, making it more frequent than in any other New Testament book. This reflects John’s central purpose: to encourage belief in Jesus as the Christ and the Son of God for eternal life (John 20:31). Interestingly, John uses the verb “believe” but not the noun “faith” (pistis), focusing on active trust in Christ. This highlights the personal nature of saving faith as a response to the revelation of Jesus in His words and works. To be saved, each person must exercise their own faith and believe in Jesus as Savior.

Interestingly, John does not use the word “repent” (metanoeō) in his Gospel. Repentance means a “change of mind,” which is inherently included in the act of believing. To believe in Jesus as the Christ and the Son of God involves a shift from unbelief or misplaced trust to reliance on Jesus alone for salvation. Saving faith necessitates turning away from prior unbelief or false ideas about God and turning to faith alone in Christ alone. Ethical reform or moral transformation are not prerequisites for salvation. Jesus’ work on the cross is the sole basis for salvation (John 19:30). By focusing on belief, John simplifies the message for his audience, ensuring the clarity of the gospel of grace.

According to John, eternal salvation is exclusively found in Jesus, who said, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). Eternal life, as recorded by John, is available to everyone (John 3:16; 4:14; 5:24; 6:47; 12:32), is promised to those who place their faith in Jesus as Savior (John 3:16; 20:30-31), and, once received, cannot be lost (John 10:28-29). John wrote, “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 “The one who believes in the Son has eternal life, but the one who refuses to believe in the Son will not see life; instead, the wrath of God remains on him” (John 3:36). This theme of faith alone in Christ alone runs throughout the Gospel, with repeated affirmations that belief in Jesus is the means by which sinners are saved and receive the gift of eternal life (John 5:24, 39-40; 6:40, 47; 10:27-28; 11:25-26; 20:31).

In conclusion, the Gospel of John provides a clear and compelling account of the person and work of Jesus Christ, emphasizing that belief in Him is the means by which we receive eternal life. John’s testimony, grounded in his own eyewitness experience (as one among many), assures us that Jesus is the eternal Son of God who became incarnate to offer salvation through His death, burial, and resurrection. By focusing on the act of believing, John simplifies the message, making it accessible to all who are willing to trust in Jesus as the Savior. When we believe in Jesus, we acknowledge that He is the incarnate Son of God (John 1:1, 14), that our salvation was accomplished through His death, burial, and resurrection (John 19:1–20:29; cf. 1 Cor 15:3-4), and we believe in Him alone for eternal life (John 3:16; 20:31).

Dr. Steven R. Cook

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[1] The Gospel of John records seven signs (miracles) that reveal Jesus’ identity as the Son of God and are meant to lead people to faith in Him for eternal life (John 20:30-31). The first sign is turning water into wine at the wedding in Cana, demonstrating Jesus’ power over nature and His role as the source of true joy (John 2:1-11). The second is healing the official’s son, which shows Jesus’ authority to heal from a distance, emphasizing the power of faith in His word (John 4:46-54). The third is healing the lame man at Bethesda, revealing Jesus’ power over sickness and His authority over the Sabbath (John 5:1-15). The fourth is feeding the 5,000, which displays Jesus as the Bread of Life who provides both spiritual and physical sustenance (John 6:1-14). The fifth is walking on water, demonstrating Jesus’ power over creation and His divine authority (John 6:16-21). The sixth is healing the man born blind, illustrating Jesus as the Light of the World who gives both physical and spiritual sight (John 9:1-41). The seventh and climactic sign is raising Lazarus from the dead, proving Jesus’ power over death and foreshadowing His own resurrection (John 11:1-44). Each of these signs points to Jesus’ divine nature and serves to persuade people to believe in Him for eternal life. While John also includes sections of deeper teaching for disciples (e.g., the Upper Room Discourse in John 13–17), these passages still fit within his broader evangelistic purpose, as they reveal Jesus’ identity, mission, and the promise of eternal life to those who believe. John also records Jesus’ “I am” statements, such as “I am the bread of life” (John 6:35), “I am the light of the world” (John 8:12), and “I am the resurrection and the life” (John 11:25), which underscore His unique identity and mission to bring spiritual life to those who believe in Him.

Eternal Life Is the Greatest Gift of All!

Posted on March 12, 2025 by Dr. Steven R. Cook

Good news, everyone: “The free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b)! I like free gifts, especially when they’re valuable. And there’s nothing more valuable to us than the free gift of eternal life, for it ensures we will spend eternity forever with God in heaven and never face the lake of fire. What an amazing gift! What an amazing God!

God’s free and precious gift of eternal life was fully purchased by Jesus through His “precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). This payment for sin occurred on the cross, where Jesus took our sins upon Himself and paid our sin debt in full (Col 2:13-14; 1 Pet 3:18). Eternal salvation was made possible because of His death, burial, and resurrection (1 Cor 15:3-4). Eternal life comes to us, not because we’re worthy, but because God is love and wants us to be saved (John 3:16). God the Father did everything necessary to save us through the work of Jesus on the cross, for “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8).

Now, eternal salvation is available to everyone who wants it (1 Tim 4:10; 2 Pet 3:9), and it is offered freely by grace. God’s Word declares, “For 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). Faith in Jesus is the sole condition for receiving eternal life. To believe in Jesus means we trust in Him, and Him alone, to save us. We do not rely on ourselves or any system of religious works, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28). Once we believe in Jesus as our Savior, we are forever justified in God’s sight, for “we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16). Jesus did all the work to save us. We do nothing to save ourselves. He gets all the glory! We get the benefits of His work on the cross. That’s grace!

Once justified in God’s sight, He calls us to live sanctified lives that align with His character and will. Scripture informs us, “For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously, and godly in the present age” (Tit 2:11-12). God’s call to discipleship is radical and requires total commitment to learn His Word (1 Pet 2:2; 2 Pet 3:18), to walk by faith (2 Cor 5:7; Heb 10:38), to live in righteous conformity to His Word (2 Tim 3:16-17), to live in a manner worthy of the calling with which we have been called (Eph 4:1), to do good works (Gal 6:10; Eph 2:10), and to “press on to maturity” (Heb 6:1). Such lives will honor and glorify God (1 Cor 10:31; 1 Pet 4:11), edify others (1 Th 5:11), result in mental and emotional stability (Isa 26:3; Phil 4:6-11), and maximize our rewards in eternity when we stand before Christ (Rom 14:10; 1 Cor 3:10-15; 2 Cor 5:10; 2 John 1:8).

Though good works should follow salvation, they are never the condition for it (Rom 3:28; 4:4-5; Gal 2:16; Eph 2:8-9). This distinction is crucial because it protects the gospel from being reduced to a works-based system, which would undermine the sufficiency of Christ’s sacrifice. While eternal life is a free gift (Rom 6:23; Eph 2:8-9), it is not cheap. Jesus paid a great price for our salvation! He suffered on the cross, bearing our sin and enduring the wrath of God that rightly belonged to us. Eternal security is not a license to sin but a guarantee that the believer’s standing before God rests on Christ’s finished work, not personal performance (John 10:28-29). Justification lays the groundwork for sanctification but does not guarantee it. Only those Christians who possess positive volition and humility will submit to God (Rom 12:1-2; Jam 4:7), learn and live His Word by faith (1 Pet 2:2; 2 Cor 5:7), and advance spiritually (Heb 6:1). Though all Christians sin (Eccl 7:20; 1 John 1:10; 2:1), and some more than others, God has provided a means of restoration through confession (1 John 1:9), enabling believers to resume their walk in the Spirit (Gal 5:16; Eph 5:18).

However, it is possible for a Christian, after receiving eternal life, to turn to a lifestyle of sin (like the Prodigal son; Luke 15:11-32). This is contrary to God’s will for His child, and though such a believer is never in danger of losing eternal life, which is impossible (John 10:28; Rom 8:1), he is in danger of incurring God’s discipline (Heb 12:6), which can be severe (1 Cor 11:30), even resulting in physical death (1 John 5:16) and the loss of eternal rewards (1 Cor 3:10; 2 John 1:8). In every generation, there will be Christians who fail to grasp or appreciate God’s grace, refusing to live humbly and obediently before the Lord. As a result, they will suffer greatly for their foolishness. Yet we will see these Christians in heaven. I implore you—do not be a foolish Christian who pursues a sinful lifestyle. Save yourself the pain. Humble yourself before the Lord and pursue good works, righteousness, love, mercy, and all the Christian virtues that reflect the highest and best in the Christian life (Gal 5:22-23). You will be glad you did. And others will be blessed by your life.

Dr. Steven R. Cook

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Does Acts 13:48 Support Unconditional Election?

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

Acts 13:48 is often cited in support of unconditional election, the idea that God predestines certain individuals to eternal salvation while excluding others. The verse states, “When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed” (Acts 13:48). On the surface, this may appear to support deterministic election, but a closer examination of the context presents a different picture.

The key term here is τεταγμένοι (tetagmenoi), translated “appointed.” It is commonly understood as a perfect passive participle of τάσσω (tassō), which has a range of meanings, including “to bring about an order of things by arranging, arrange, put in place.”^[1] While the passive voice could imply an external appointment, there is a grammatical issue—Greek participles can also function in the middle voice, meaning the subject acts upon itself. Klein notes, “The form of the Greek verb could be middle or passive voice.”^[2] If tetagmenoi is middle rather than passive, a more accurate translation would be “disposed” or “inclined,” indicating that these Gentiles were already receptive to the message of eternal life, and that’s why they believed. This would mean the Gentiles were positive to God’s offer and inclined themselves to welcome the free gift of eternal life.

The overall context of Acts 13:42–48 supports this latter interpretation. In Acts 13:42, the Gentiles had already demonstrated positive volition, as “the people kept begging that these things might be spoken to them the next Sabbath” (Acts 13:42b). They were hungry for the gospel. In contrast, the Jewish leaders rejected the message, displaying negative volition. Luke records, “When the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming” (Acts 13:45). Recognizing their negative volition, Paul declared, “you reject it and judge yourselves unworthy of eternal life” (Acts 13:46). The word “reject” translates the Greek verb ἀπωθέω (apotheō), which appears in the middle voice, indicating that they voluntarily acted upon themselves to their own detriment. This means the rejection of the gospel was due to their negative volition, not because they were among the nonelect. Klein states, “In the context, the Jews fail to obtain eternal life because they reject the word of God, not because God did not elect them for salvation.”^[3] Robertson states, “The Jews here had voluntarily rejected the word of God.”^[4] By contrast, the Gentiles accepted the gospel because they were inclined to do so.

The context of Acts 13:42-48 favors the understanding that those disposed to eternal life (positive volition) believed, while those hardened against it (negative volition) rejected it. This passage does not teach an eternal decree of unconditional election; rather, it records the volitional response of those who were ready to receive the truth. This interpretation aligns with the rest of Scripture, as God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and “whoever believes in Him shall not perish, but have eternal life” (John 3:16). If Acts 13:48 taught that God preselected certain individuals while excluding others, it would contradict these passages. But when we understand tetagmenoi as referring to a self-disposition toward the truth, everything harmonizes.

What’s the bottom line? Acts 13:48 doesn’t support a deterministic view of election. Instead, it reinforces the principle of positive volition—those already inclined toward the truth believed when they heard it. No coercion. No pre-programmed faith. Eternal life is free for the taking. But man’s volition determines the outcome. God does not force salvation on a select few while slamming the door on the rest. He has made eternal life available to all (John 3:16; 1 Tim 2:4; 2 Pet 3:9). Anyone who wants it can have it—if they believe in Christ. Salvation is by grace alone through faith alone in Christ alone. No gimmicks, no fine print—just the pure, unadulterated grace of God.

Dr. Steven R. Cook

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^[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 991.

^[2] William W. Klein, “Corporate and Personal Election,” in Calvinism: A Biblical and Theological Critique, ed. David L. Allen and Steve W. Lemke (Nashville, TN: B&H Academic, 2022), 345.

^[3] William W. Klein, “Corporate and Personal Election,” in Calvinism: A Biblical and Theological Critique, 345.

^[4] A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Acts 13:48.

Keep the Gospel Simple

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

Salvation is by grace alone, through faith alone, in Christ alone (Eph 2:8-9). No gimmicks. No emotional hype. No religious rituals. The issue is not whether faith is “easy” or “hard”—that’s a false dilemma. The real issue is whether a person believes in the biblical Christ for eternal life. Jesus Himself stated, “Truly, truly, I say to you, he who believes has eternal life” (John 6:47). He didn’t say you must feel something, prove something, or commit to something. He simply said, “believe.” Salvation is based on Christ’s work, not on human effort.

Faith in the biblical sense means trusting in Christ alone for eternal life (John 3:16; Acts 16:31). That’s all. Nothing more. Faith is not a work; it is the non-meritorious means of receiving eternal life. Paul wrote, “we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28), and “to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). Adding commitment, surrender, or human effort confuses justification with discipleship. Justification is an instantaneous, irrevocable event based on Christ’s finished work (Rom 5:1). Sanctification, on the other hand, is the post-salvation spiritual growth process (2 Pet 3:18). A believer may fail to grow spiritually due to carnality or disobedience (1 Cor 3:1-3), but that failure does not cancel salvation. It simply means they never advanced beyond spiritual infancy.

Scripture repeatedly demonstrates that salvation is granted at the moment of faith, with no strings attached. The thief on the cross believed and was instantly promised paradise (Luke 23:42-43). The Philippian jailer was given a straightforward gospel message: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). No mention of surrender, lifestyle changes, or pledges of allegiance. Abraham, the prototype of justification by faith, was declared righteous simply because he believed (Gen 15:6; Rom 4:3). Salvation is by grace alone, through faith alone, in Christ alone—period. No human effort, no frontloading of works. The real question is not whether faith is “easy” or “hard” but whether it is placed in the right object—Jesus Christ, who guarantees eternal life to all who believe in Him (John 10:28-29).

If you don’t know Christ as your Savior, then believe in Him now—no delay, no excuses. He is the only way to eternal life (John 14:6). The moment you believe, you are born into God’s royal family (John 1:12-13), eternally secure in Christ (John 10:28-29), and declared righteous before God (Rom 3:22). Your sins—past, present, and future—are completely forgiven (Col 2:13-14), and you are sealed by the Holy Spirit as a permanent guarantee of your salvation (Eph 1:13-14). It’s done. Finished. The work of salvation is Christ’s alone—just believe.

If you’re already a believer, then it’s time to step up. God didn’t save you to drift through life in spiritual complacency. His commands you, “Present your bodies as a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Surrender to His plan. Grow up spiritually. Take in Bible doctrine daily, and “like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2). Apply what you learn, and “Prove yourselves doers of the word, and not just hearers who deceive themselves” (Jam 1:22). Don’t waste your life in ignorance and stagnation. God has called you to excellence, not mediocrity (2 Pet 1:5-8). Learn God’s Word, live God’s Word, and be all you can be in the Lord.

Dr. Steven R. Cook

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Does Acts 2:38 Teach Baptismal Regeneration?

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

I spent two years studying Classical Greek at Texas Tech University before attending seminary in Fort Worth, Texas. My Greek professor, a Church of Christ minister, spent two semesters trying to convince me that water baptism was necessary for eternal salvation. We met several times outside the classroom—usually at Denny’s over coffee—and discussed nearly every New Testament passage on baptism. Of course, Acts 2:38 came up several times in our discussions. I am not a Greek scholar, but with four years of Greek study and a knowledge of how to use lexicons and grammar resources, I feel competent to analyze Acts 2:38 and provide an accurate interpretation.

Acts 2:38 is often mentioned in debates about salvation, baptism, and repentance. The verse states, “Peter said to them, ‘Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit’” (Acts 2:38 NASB). In context, Peter is addressing a Jewish audience on the Day of Pentecost after the Holy Spirit has descended, fulfilling Jesus’ promise (Acts 1:8). He has just finished preaching that Jesus is the Messiah whom they had rejected and crucified (Acts 2:23-24). The Jews, realizing their grave error, are “pierced to the heart” and ask, “Brethren, what shall we do?” (Acts 2:37). They were asking, “What should we do now in light of this realization?” Peter’s response in Acts 2:38 addresses both their justification (repentance leading to faith in Christ) and their public identification with Him (water baptism).

The word “repent” (metanoeō) means “to change one’s mind.” In this context, it does not mean turning from sin as a prerequisite for salvation but rather a change of mind about Jesus—acknowledging Him as the Messiah. Toussaint notes, “The Jews had rejected Jesus; now they were to trust in Him. Repentance was repeatedly part of the apostles’ message in Acts (Acts 2:38; 3:19; 5:31; 8:22; 11:18; 13:24; 17:30; 19:4; 20:21; 26:20).”^[1] According to Fruchtenbaum, “If these Jewish individuals would repent, that is, change their minds about Yeshua, they would be saved spiritually.”^[2] Faith alone in Christ alone is all that’s necessary for salvation (John 3:16; Rom 3:28; Acts 4:12; Eph 2:8-9).

The command to “be baptized” (baptisthētō) is in the aorist passive imperative, indicating an individual response that follows repentance. This differs from the verb “repent” (metanoēsate), which is a second-person plural imperative, indicating a general call to the group. The phrase “for the forgiveness of your sins” (eis aphesin tōn hamartiōn) contains the preposition eis, which can mean “for,” “unto,” or “because of.” (see A.T. Robertson, Word Pictures in the New Testament, Acts 2:38). Black notes, “The interpretation turns on the proper meaning of the Greek preposition eis, translated as ‘for.’ The usage in Acts 2:38 can be compared to the usage in Matthew 3:11, where baptism in water is a sign of repentance and not the basis or cause of repentance.”^[3] Given the consistent biblical teaching that salvation is by grace alone through faith alone (John 3:16; Acts 16:31; Eph 2:8-9), eis is best understood as “because of” rather than “in order to receive.” Fruchtenbaum states, “The Greek word translated in the verse as ‘unto’ is eis. It can also simply mean ‘on the basis of’ or ‘because of,’ as it does in Matthew 10:41 and 12:41. Just as the Ninevites repented because of the preaching of Jonah, these must now be baptized because of the remission of their sins—not in order to have their sins remitted, but because they have already had their sins remitted by repentance.”^[4] Ryrie notes:

Water baptism is not a requirement for forgiveness but is performed because sins have already been forgiven through faith in Christ. Radmacher states, “Believers are baptized in view of God’s work of forgiveness, not in order to receive that forgiveness. God’s forgiveness in Christ gives baptism its significance. Baptism is a public declaration that a person’s sins have been forgiven because of Christ’s work on the Cross.”^[6] Wallace notes, “Water baptism is not a cause of salvation, but a picture; and as such it serves both as a public acknowledgment (by those present) and a public confession (by the convert) that one has been Spirit-baptized.”^[7] Additionally, the phrase, “you will receive” (lēmpsesthe) is in the future active indicative, meaning the Holy Spirit is received after repentance, not necessarily after baptism.

It is important to recognize that Acts is a transitional book. The events in Acts 2 mark the beginning of the Church Age, shifting from Israel under the Old Covenant to the body of Christ. Peter’s audience consists of Jews who were under the Mosaic Law and now must transition to the new dispensation. Because salvation is by faith alone (Rom 4:5; Eph 2:8-9), and baptism is a work, it cannot be a requirement for salvation. Peter’s call to repentance is a call to faith in Christ, while baptism is an outward identification with that faith.

Many misinterpret Acts 2:38 as teaching baptismal regeneration, the false doctrine that baptism is necessary for salvation. However, the broader New Testament contradicts this view. Scripture consistently teaches salvation by faith alone (John 3:16; Acts 16:31; Rom 3:28; 4:4-5; Gal 2:16; Eph 2:8-9). The thief on the cross was saved without baptism (Luke 23:42-43). In Acts 10:44-48, Cornelius and other Gentiles receive the Holy Spirit before being baptized, proving that baptism is not required for receiving the Spirit or for salvation.

Paul wrote, “For Christ did not send me to baptize, but to preach the gospel” (1 Cor 1:17). Here, Paul draws a clear distinction between the gospel message and the act of water baptism. The gospel, by its very nature, is the power of God for salvation to everyone who believes (Rom 1:16). If water baptism were a necessary component of the gospel, Paul’s statement would be incoherent. Instead, he deliberately separates water baptism from the gospel. Water baptism, while an important act of obedience and public identification with Christ (Matt 28:19; Acts 8:36-38), is not a prerequisite for salvation. To incorporate baptism as a requirement would be to adulterate the gospel by introducing a works-based element, which contradicts the doctrine of justification by faith alone (Rom 3:28; Gal 2:16). Therefore, water baptism follows salvation but is not part of the gospel itself, nor does it contribute in any way to eternal life.

In conclusion, Acts 2:38 does not teach baptismal regeneration but must be understood in its dispensational and linguistic context. Peter calls his Jewish listeners to change their minds about Jesus and to be baptized as a public testimony of their faith. The passage, when properly interpreted, harmonizes with the broader biblical doctrine of salvation by grace alone through faith alone.

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

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^[1] Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, vol. 2 (Wheaton, IL: Victor Books, 1985), 359.

^[2] Arnold G. Fruchtenbaum, The Book of Acts, ed. Christiane K. Jurik, First Edition, Ariel’s Bible Commentary (San Antonio, TX: Ariel Ministries, 2020), 79.

^[3] Thomas D. Lea and David Alan Black, The New Testament: Its Background and Message, 2nd ed. (Nashville, TN: Broadman & Holman Publishers, 2003), 292.

^[4] Arnold G. Fruchtenbaum, The Book of Acts, 79–80.

^[5] Charles C. Ryrie, Acts of the Apostles, Everyman’s Bible Commentary (Chicago: Moody Press, 1961), 24.

^[6] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1370.

^[7] Daniel B. Wallace, Greek Grammar Beyond the Basics – Exegetical Syntax of the New Testament (Zondervan Publishing House and Galaxie Software, 1996), 371.

The Priority of the Gospel

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

Getting the gospel right is of paramount importance because it determines the difference between eternal life and eternal separation from God. A person may be well studied in the Scriptures, know the original languages, be deeply versed in theology, and have sound doctrine in every respect, but if he misunderstands the gospel and fails to believe in Christ alone for salvation, he remains lost and in danger of eternal condemnation, 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).

The gospel is the solution to a problem. It’s the good news that follows the bad news. The bad news, according to Scripture, is that every person is a sinner and separated from God (Isa 59:2; Rom 3:10, 23). And God, who is holy (Psa 99:9; Isa 6:3), “cannot look on wickedness with favor” (Hab 1:13). Consequently, “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness” (Rom 1:18). All humanity stands guilty before God, “for there is none righteous, not even one…for all have sinned and fall short of the glory of God” (Rom 3:10, 23), and “the wages of sin is death” (Rom 6:23a). Furthermore, we are totally helpless to work our way to God through good deeds, religion, or moral effort (Isa 64:6; Eph 2:8-9; Tit 3:5). Salvation is not by anything we do for God. Good works do not save at all.

But God, in His love for all humanity and His desire for everyone to be saved, provided the way for us to be reconciled to Him—through Jesus, the Savior of all mankind. The Bible declares, “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 again, “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). Furthermore, “He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10b).

Biblically, Jesus is the eternal Son of God (Rom 1:4; Gal 2:20), the second Person of the Trinity (Matt 3:16; 28:19; John 14:16-17), who, nearly two thousand years ago, added perfect humanity to Himself in the womb of the virgin Mary (Luke 1:30-35). He is a biological descendant of Abraham and David (Matt 1:1; Luke 1:32; Rom 1:3), the Jewish Messiah (Matt 1:1, 17), and the God-Man (John 1:1, 14; Col 2:9). In His humanity, Jesus lived a sinless life (1 Pet 2:22; 1 John 3:5), perfectly obeyed God in everything (Matt 5:17-18), and fulfilled the divine mission the Father sent Him to complete. Jesus said to the Father, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). He willingly went to the cross and died as our substitute (Mark 10:45; Rom 5:8; 1 Pet 3:18), was placed in a grave and then resurrected on the third day (1 Cor 15:3-4), never to die again (Rom 6:9). His substitutionary death paid for all our sins—past, present, and future—once and for all (Heb 10:10-14; 1 John 2:2).

Jesus died for the sins of everyone, not just a select few, as Calvinists mistakenly teach. Scripture affirms that He “gave Himself as a ransom for all” (1 Tim 2:6), tasted “death for everyone” (Heb 2:9), and “is the Savior of all men, especially of believers” (1 Tim 4:10). He brings “salvation to all men” (Tit 2:11) and is “the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf. 1 John 4:10). Furthermore, “the Father has sent the Son to be the Savior of the world” (1 John 4:14). God’s desire is for “all men to be saved” (1 Tim 2:4), and He is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9).

The gospel is the good news “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). Because Jesus has accomplished all the work, salvation is a free gift—given by grace alone (undeserved), received through faith alone (not by works), in Christ alone (John 3:16; Eph 2:8-9; Acts 16:31). Though our eternal salvation was infinitely costly to God, He places no price on it for us, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b). It is completely free to us, paid in full by Jesus. Faith in Him is the sole condition for salvation, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16b).[1] The moment we believe in Jesus, we are eternally saved (John 3:16; 10:28), receive the gift of God’s righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), are justified before God (Rom 3:28), receive the gift of eternal life (John 5:24; Rom 6:23; 1 John 5:11-13), and will never face the lake of fire, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). There are no additional conditions—no need to promise to stop sinning, surrender one’s life, or make Jesus “Lord” in every area to be saved. Salvation is by grace alone, through faith alone, in Christ alone.

Once a person believes in Jesus and becomes a member of the family of God, he then enters into phase two of his salvation and must begin the journey of spiritual advancement. This requires consistent study and application of God’s Word, which is essential for spiritual nourishment (1 Pet 2:2; 2 Tim 3:16-17). The believer must also learn to walk by faith (2 Cor 5:7; Heb 10:38), relying on God’s promises rather than human reasoning or emotions. Furthermore, spiritual progress depends on the filling of the Holy Spirit (Gal 5:16; Eph 5:18), who empowers the believer for righteous living and service. God desires our spiritual maturity (Heb 6:1), where we attain a deeper understanding of His truth, develop Christlike character, and live a life that glorifies the Him (1 Cor 10:31; Phil 1:9-11). This process requires daily commitment, endurance, and dependence on God’s grace (Col 2:6-7).

Believe in Jesus as your Savior and receive the eternal life God offers you. It is a free gift from God, paid in full by Jesus. Salvation is received by grace alone, through faith alone, in Christ alone. You will be eternally grateful that you did.

Dr. Steven R. Cook

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[1] Jesus is Savior of all who believe in Him for eternal life (John 3:16; 10:28). Eternal life comes solely through faith in Jesus Christ. Jesus said, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). It is written, “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). Only those with positive volition seek God after reaching God-consciousness. General revelation—creation and conscience—makes God’s existence evident to all (Psa 19:1-4; Rom 1:19-20), so no one has an excuse. But negative volition suppresses the truth in unrighteousness (Rom 1:18) and refuses to seek God (Rom 3:11). When a person expresses positive volition toward general revelation, God provides special revelation, leading to the gospel. Cornelius (Acts 10:1-4) responded to what he knew, and God sent Peter to give him the gospel (Acts 10:34-43). But those who reject general revelation are condemned for their unbelief (Rom 1:21-32). Salvation is exclusively through faith in Christ, communicated through special revelation (John 3:16; Acts 4:12). No gospel, no salvation.

Totally by His Grace

Posted on February 12, 2025 by Dr. Steven R. Cook

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

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

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

Grace Offends the Proud

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

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

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

God Saves the Helpless

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

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

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

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

Dr. Steven R. Cook

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Pardoned by God and Man

Posted on February 10, 2025 by Dr. Steven R. Cook

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

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

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

Distinctions Between Human and Divine Pardons

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

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

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

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

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

Summary

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

Dr. Steven R. Cook

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My Eternal Security

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

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

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

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

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

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

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

What Happens When I Sin?

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

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

How Does God Want Me to Live?

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

Dr. Steven R. Cook

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

The Price of Forgiveness

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

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

God Offers Forgiveness

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

The Price of Divine Forgiveness

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

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

God’s Forgiveness Must be Received

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

Jesus is Our Example of Forgiveness

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

We Should Forgive One Another

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

The Price We Pay to Forgive Others

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

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

What Forgiveness is Not

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

Forgive and Avoid

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

Summary

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

Dr. Steven R. Cook

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Can Christians Turn Away from God?

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

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

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

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

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

Consequences for Christian Unbelief

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

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

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

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

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

Dr. Steven R. Cook

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The Judgment Seat of Christ

Posted on December 26, 2024 by Dr. Steven R. Cook

There is a difference between the Great White Throne Judgment (Rev 20:15-20) and the Judgment Seat of Christ (2 Cor 5:10; Rom 14:10). The Great White Throne Judgment is for unbelievers only and concerns their eternal condemnation based on their deeds. It results in their final separation from God in the lake of fire. No believer will be at the Great White Throne Judgment. The Judgment Seat of Christ, on the other hand, is for believers in Jesus Christ and concerns their rewards for faithfulness and service. It does not determine salvation, as all participants are already saved eternally (John 3:16; 10:28; Rom 6:23).

The Judgment 2 The Judgment Seat of Christ evaluation will take place in heaven and Jesus Himself will be the Judge. Scripture tells us, “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Cor 5:10; cf. Rom 14:10). Again, this is not a judgment concerning who gets into heaven. That decision is made in time by those who believe in Christ as their Savior, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and the person who believes in Christ “has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24), and “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1).

The evaluation mentioned in 2 Corinthians 5:10 pertains to our being “recompensed” for how we lived, “whether good or bad.” The production of life for those who live as God intends will be classified as “gold, silver, and precious stones” (1 Cor 3:12a), and the production of those who live sinfully will be classified as “wood, hay, and straw” (1 Cor 3:12). The composition of material will be evaluated by fire, and “the fire itself will test the quality of each man’s work” (1 Cor 3:13). There will be two possible outcomes for Christians at this time. First, “If any man’s work which he has built on it remains, he will receive a reward” (1 Cor 3:14). That is, God will bless that Christian with rewards to be enjoyed for all eternity. Second, “If any man’s work is burned up, he will suffer loss of reward” (1 Cor 3:15a). But even though this Christian did not live optimally for God’s glory and edification of others, thus wasting his life on earth, he will still be in heaven because of the work of Christ that was applied to his life, and the eternal outcome is that “he himself will be saved, yet so as through fire” (1 Cor 3:15b).

Eternal salvation is based solely on the work of Christ and is received by grace alone (Eph 2:8-9), through faith alone (Rom 3:28; Gal 3:26), in Christ alone (John 3:16; 14:6; Acts 4:12). Eternal life is a free gift from God, with no strings attached, offered to all who simply believe in Christ as Savior. Scripture declares, “The free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). All who receive this gift will spend eternity in heaven. Once you receive God’s free gift of eternal life, you can then begin the spiritual journey of walking with Him and accruing rewards in heaven.

How to Maximize Rewards in Heaven

A Man Praying 6 That some Christians will be rewarded in heaven more than others means they possessed positive volition and made many good choices to know and walk with God, seeking His will above their own. The humble and maturing Christian is devoted to studying God’s Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), being filled with the Spirit (Eph 5:18), walking by means of the Spirit (Gal 5:16), living by faith (2 Cor 5:7; Heb 10:38), advancing to spiritual maturity (Heb 6:1), walking in love (Eph 5:2), doing good to others (Gal 6:10), being kind and forgiving (Eph 4:32), serving others spiritually (Phil 2:3-4; 1 Pet 4:10), and living “to the glory of God” (1 Cor 10:31). Such a life will glorify God in time and eternity and He will reward His faithful servant in the eternal state.

We should realize that Christians are not perfect this side of heaven. There are no sinless Christians. There never has been and never will be. If God were to say, “Let the sinless Christians serve Me,” there would be no one qualified. All Christians will commit sin, for “there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20; cf., 1 John 1:8, 10). To be clear, it is never the will of God that His children sin (1 John 2:1). Never. But when Christians sin (and they will), it is always God’s will that they humble themselves, accept responsibility for sins (Psa 32:3-5), confess them directly to Him to be forgiven (1 John 1:9), and then resume their spiritual walk of faith (2 Cor 5:7; Heb 10:38).

Sadly, it is possible for Christians to live carnally (1 Cor 3:1-3), commit every sin possible (Gal 5:19-21), and to live their entire lives as sinfully as unbelievers. These are arrogant Christians whom God will discipline for their sinfulness (Heb 12:6), which discipline can be severe (1 Cor 11:30), eventuate in the death penalty (1 John 5:16), and result in the forfeiture of eternal rewards (1 Cor 3:10-15; 2 John 1:8). Some Christians will live this way, and God will deal with them as His children.

Let us not be foolish, carnal Christians who live sinfully and invite God’s discipline (1 Cor 3:1-3; Heb 12:6). Rather, let us be wise and spiritual Christians who seek God’s glory (1 Cor 10:31), learn His Word daily (Psa 1:2; 1 Pet 2:2), walk by faith (2 Cor 5:7), and serve others in love for their edification and wellbeing (1 Pet 4:10). Such a life will be honored by the Lord when we stand before His judgment seat to be evaluated and rewarded for a good life. Yes. Let us be those Christians who live wisely and walk with the Lord.

A Woman Studying the Bible 3 In conclusion, the evaluation at the judgment seat of Christ underscores the importance of living a life that honors God, one that reflects positive volition, spiritual growth, and a commitment to His will. While all Christians are secure in their salvation through faith in Christ alone (John 3:16; 10:28; Rom 8:1), the rewards they receive will be determined by their faithfulness in walking with God (2 Cor 5:7), studying His Word (2 Tim 3:16-17; 1 Pet 2:2), and serving others in love (1 Pet 4:10). As we anticipate this evaluation, let us strive to be those who live wisely (Eph 5:15-17), walking by faith and seeking to glorify God in all things (1 Cor 10:31). In doing so, we will be rewarded for our devotion and service to Christ (2 Cor 5:10). Let us, therefore, live each day in light of eternity, with our eyes fixed on the prize that awaits those who faithfully follow Christ.

Dr. Steven R. Cook

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