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

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

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[1] 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

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

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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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Degrees of Sin and Eternal Punishment

Posted on December 24, 2024 by Dr. Steven R. Cook

Lake of Fire 2 The Bible teaches that some sins are more severe than others and that God administers varying degrees of punishment (Luke 20:47; John 19:11). Consequently, some unbelievers will endure greater suffering in the lake of fire than others. The lake of fire and all its suffering is entirely avoidable for those who accept God’s free gift of eternal life, for “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). Those who reject God’s salvation in Christ will experience varying degrees of suffering in eternity.

Not All Sins Are the Same

Not all sins are equally severe in terms of their earthly or eternal consequences. Solomon wrote, “There are six things which the LORD hates, yes, seven which are an abomination to Him” (Prov 6:16). These include: “Haughty eyes, a lying tongue, and hands that shed innocent blood; a heart that devises wicked plans, feet that are swift to run to evil, a false witness who pours out lies, and one who spreads discord among brothers” (Prov 6:17-19). This list demonstrates that certain sins are particularly detestable to God. In contrast, God desires the opposite attitudes and actions: humility, honesty, hands that protect life, a heart that devises good, feet swift to do good, a truthful witness, and someone who promotes peace.

Under the Mosaic Law, which contained 613 commands, some offenses warranted the death penalty (e.g., rape, kidnapping, etc.), while others resulted in lesser consequences (e.g., stealing, lying, etc.). An Israelite who violated certain laws might face penalties or restitution but retain his life if his offenses did not fall under the category of capital crimes. This differentiation in the Mosaic Law demonstrates that, although God views all sin as a violation of His holiness (Hab 1:13; Rom 3:23), He recognizes varying degrees of severity in sin based on its impact and intent. Some sins are more offensive because they directly harm others (e.g., adultery, murder, etc.) or undermine societal order (e.g., theft, violence, etc.). Other sins may be more self-contained, affecting only the individual (e.g., fear, coveting, internal lust, etc.). While still sinful and destructive, these may not immediately harm others in the same tangible way.

In the New Testament, Jesus spoke of the Scribes, “who devour widows’ houses, and for appearance’s sake offer long prayers,” declaring, “These will receive greater condemnation” (Luke 20:47). Greater condemnation implies greater sin. In another instance, Jesus told Pontius Pilate, “The one who handed Me over to you is guilty of the greater sin” (John 19:11). This statement indicates that while Pilate’s actions were sinful, those who knowingly handed Jesus over—particularly the religious leaders who understood the Scriptures—committed a greater sin. Their sin involved deliberate rejection, false legal testimony, and betrayal, warranting a more severe moral punishment. Jesus also pronounced woe on cities like Chorazin, Bethsaida, and Capernaum, which witnessed His miracles yet refused to repent, stating, “It will be more tolerable… in the day of judgment” (Matt 11:22, 24) for these cities than for wicked cities like Tyre, Sidon, and Sodom (Matt 11:20–24). These examples demonstrate that some sins are worse than others and that the degree of punishment corresponds to the gravity of one’s offenses and rejection of divine truth.

The Lake of Fire is Avoidable

Lake of Fire 4 The lake of fire is that place of torment where unbelievers suffer eternally, and the degree of suffering is proportional to the severity of their sins. Ultimately, no one needs to spend eternity in the lake for fire. God has made a way for everyone to avoid the lake of fire. Jesus, God the Son, made a way for us to be saved, and that was accomplished at the cross where He dies for the sins of everyone. The Bible reveals Jesus is “the Lamb of God who takes away the sin of the world” (John 1:29), “who desires all men to be saved” (1 Tim 2:4), and “who gave Himself as a ransom for all” (1 Tim 2:6). Jesus tasted “death for everyone” (Heb 2:9), “is the Savior of all men, especially of believers” (1 Tim 4:10), and brings “salvation to all men” (Tit 2:11). Jesus 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), and “the Father has sent the Son to be the Savior of the world” (1 John 4:14).

A Free Gift of Salvation Though Jesus’ death is sufficient to save everyone, the benefits of the cross are applied only to those who believe in Him as Savior. Scripture informs us that “everyone who believes in Him receives forgiveness of sins” (Act 10:43), and “whoever believes in Him shall not perish, but have eternal life” (John 3:16). Salvation is that simple. Eternal life is not predicated on any worth in us (Rom 3:10. 23), nor earned by any works we produce (Rom 4:5; Tit 3:5); rather, it is by grace alone (Eph 2:8-9), through faith alone (Rom 3:28), in Christ alone (John 14:6; Acts 4:12). It’s a gift from God to us. Free. No strings attached. Received with the empty hands of faith. To believe in Christ as Savior means we trust Him, and Him alone, to accomplish what we cannot: salvation from the lake of fire. Jesus is the Savior, and those who trust in Him will have eternal life, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23).

But God does not force anyone to be saved. Only those who reject God’s gracious means of salvation through Christ (John 3:16) will spend eternity away from Him in the lake of fire, 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). And those who reject Him “will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Th 1:9). Be wise. Believe in Christ. You’ll be eternally glad you did.

Dr. Steven R. Cook

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

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Christmas is the Most Theological Time of the Year

Posted on December 17, 2024 by Dr. Steven R. Cook

Mother and Child 3 Christmas is the most theological time of the year. It’s the time when the second member of the Trinity, God the Son, came into this world and took upon Himself humanity (John 1:1, 14). At a moment in time, in the womb of the virgin Mary, by a supernatural act of God the Holy Spirit (Luke 1:35), the hypostatic union was formed, and Jesus became the theanthropic Person, the God-Man, undiminished deity combined together forever with perfect and sinless humanity (Col 2:9; Heb 1:8). The birth of Messiah accomplished the plan of God the Father from eternity past, as He was the One who planned our salvation and sent the Son into the World (1 John 4:14). Jesus was born at the right time (Gal 4:4), in the womb of a Jewish virgin girl (Isa 7:14; Matt 1:23), in the royal line of David (2 Sam 7:14-16; Luke 1:31-35), in the prophesied city of Bethlehem (Mic 5:2), a Son of Abraham (Matt 1:1), King of the Jews (Matt 2:2), God with us (Isa 9:6).

But the story of Messiah does not stop there. After His birth, Jesus grew in wisdom (Luke 2:40, 52), lived a sinless and righteous life before God and man (2 Cor 5:21; Heb 4:15; 1 John 3:5), and was sustained by God the Holy Spirit throughout His life and during His time on the cross (Matt 3:16; Heb 9:14). When we think about the birth of Jesus, we should see it within the larger theological context of Scripture, which reveals His righteous life, compassion for the lost, substitutionary death on the cross, burial, resurrection, and ascension into heaven. The death of Jesus is really the major focus of the Bible, as only two chapters mention His birth, whereas thirty-eight chapters mention His death.

Jesus Crucified Christmas is about love and sacrifice, for nearly two thousand years ago, Jesus willingly laid down His life and died a penal substitutionary atoning death on a cross (Mark 10:45; John 3:16; 10:11, 17-18). He died for us (Rom 5:8), paying the penalty for our sins (1 Cor 15:3-4), in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus’ death forever satisfied every righteous demand God had toward our sin (Rom 3:24-25; Heb 10:10-14; 1 John 2:2; 4:10), and is the basis for forgiveness (Acts 10:43; Eph 1:7), reconciliation (2 Cor 5:18), and peace with God (Rom 5:1). To those who believe in Christ as their Savior (John 3:16; Acts 4:12) and accept 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)—God freely gives eternal life (John 10:28) and the gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9).

Furthermore, Christmas is about a future hope. After His crucifixion, Jesus was buried and resurrected bodily on the third day (Matt 20:18-19; Acts 10:39-41; 1 Cor 15:3-4), never to die again (Rom 5:9), ascending to heaven (Acts 1:9-10), with a promise of a physical return for His own (John 14:1-3; Acts 1:11; 1 Th 4:13-18; Tit 2:13). Following His return, the King of kings and Lord of lords will reign in righteousness for a thousand years (Rev 19:11-16; 20:1-6), and afterward, will create a “new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13; cf. Rev 21:1).

As we think about the reasons for celebrating Christmas—past present, and future—let us also consider how to live a life that models the One we worship. Like Jesus, may we be willing to accept the Father’s will for us to go where He wants and do what He asks, no matter how difficult the task or great the price. And, may our hearts be motivated by love for others as we give sacrificially for their edification. Lastly, may we learn to keep our eyes on heaven, in anticipation of the return of Messiah, and the future hope that is ours in Christ.

Dr. Steven R. Cook

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Why Grace is Hard for Many to Accept

Posted on October 25, 2024 by Dr. Steven R. Cook

God’s eternal salvation is based on a grace paradigm, not a works paradigm. Grace means undeserved or unmerited favor. It is the kindness one person extends to another without any regard for the beauty or worth of the recipient. All are lost sinners, which means no one deserves salvation. Good works do not save; therefore, God’s gift of salvation cannot be earned by human effort. Salvation is never what we do for God; rather, it’s what He’s done for us through the Person and work of Jesus who died for our sins, was buried in a grave, raised to life on the third day, and seen by many, as Scripture teaches (1 Cor 15:3-5). Jesus accomplished what we cannot. He conquered sin and death, and He offers salvation as a free gift to all who want it.

God’s gift of eternal life is offered freely to anyone who will accept it. Salvation through Jesus Christ is available to everyone, “whoever believes in Him shall not perish, but have eternal life” (John 3:16; 1 Tim 2:4 Tit 2:11; 2 Pet 3:9). It’s a gift (Rom 3:24; 6:23, Eph 2:8-9). No payment is required. Good works do not save (Isa 64:6; Rom 3:28; 4:4-5; Gal 2:16; Eph 2:8-9; 2 Tim 1:9; Tit 3:5). God’s gift of eternal life is offered by grace alone (we don’t deserve it), received by faith alone (not by works), in Christ alone (not anyone else). We bring nothing to add to God’s salvation package. Nothing at all. We simply receive it by believing in Christ as our Savior. Sinners are saved by faith in Christ (Rom 3:28; Gal 2:16). This means we trust Him to do for us what we cannot do for ourselves: to save us eternally. Sadly, the majority of humanity will not turn to Christ as Savior, even though eternal salvation is open to everyone.

Reasons Why People Reject Grace

The number #1 reason people reject God’s grace is human pride. Arrogance hinders people from coming to God because it resists acknowledging dependence on Him. Many struggle to admit they can’t save themselves. Receiving grace requires humility, recognizing that all human efforts are “like filthy rags” before a holy God (Isa 64:6). Pride in moral achievements or social standing blinds people to the reality that their works cannot bridge the gap between them and God. The refusal to set aside self-righteousness makes grace difficult to accept. The following categories are facets of sinful pride.

The Addition of Human Works: The Bible teaches the validity and necessity of works in human systems. By means of human effort, one earns an academic degree, a paycheck, a promotion, or some valid recognition in life (i.e., an honor or award). From the beginning of creation, God established work as part of human life. When God placed Adam in the Garden of Eden, He directed him “to work it and keep it” (Gen 2:15). God created the six-day work week, saying, “Six days you shall labor and do all your work” (Ex 20:9), and the seventh day was a time of rest (Ex 20:10) Throughout Scripture, diligence, responsibility, and honest labor are commended. Solomon wrote, “In all labor there is profit, but mere talk leads only to poverty” (Prov 14:23). The apostle Paul wrote, “if anyone is not willing to work, then he is not to eat” (2 Th 3:10), and “The laborer is worthy of his wages” (1 Tim 5:18), which affirms the importance of work in the human economy. However, while human labor is commendable and essential in divinely ordained systems (school, business, government, etc.), the grace paradigm of salvation is entirely different. In matters of eternal salvation, human works are excluded entirely, and grace alone is the basis upon which we are reconciled to God. The grace paradigm can be difficult for many to accept, largely because of the deeply ingrained human tendency to equate value and worth with performance. In the world’s system, success is measured by merit. This is the system most people operate under in every other area of life, where their hard work leads to promotion, recognition, or financial gain. Consequently, when people approach the question of salvation, they are inclined to apply the same logic, thinking they must “do” something to earn God’s salvation. This confusion between the two systems—one of merit and one of grace—prevents many from understanding and receiving God’s free gift of salvation.
The Threat of Losing Power: The threat of losing power can be a reason why some people reject Jesus as Savior. One key example is found in the attitudes of the religious leaders during Jesus’ ministry. The Pharisees, Sadducees, and chief priests had significant religious and social power. When Jesus began His ministry, preaching the kingdom of God, He challenged their teachings, exposed their hypocrisy, and threatened their influence. John wrote about them, saying, “the chief priests and the Pharisees convened a council, and were saying, “What are we doing? For this man is performing many signs. If we let Him go on like this, all men will believe in Him, and the Romans will come and take away both our place and our nation” (John 11:47-48). Their rejection of Jesus was partly driven by the fear of losing their authority and position.
Great Wealth: Money can be a hindrance to accepting God’s grace in salvation, as it can foster a sense of self-sufficiency and security in worldly wealth. Jesus said, “It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (Matt 19:24). Wealth can create the illusion that one can control or earn their way into salvation, similar to how people often obtain things through money in everyday life. This reliance on material wealth can prevent individuals from recognizing their spiritual poverty and need for God’s grace.
The Offense of the Cross: The message of the cross offends people because it undermines self-sufficiency. Paul wrote, “But we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles” (1 Cor 1:23). The cross represents the ultimate statement that human efforts are inadequate and that salvation comes only through Christ’s sacrifice, which some find offensive because it highlights human inability to save oneself.
The Resurrection of Jesus: For some, the resurrection of Jesus is an obstacle because it challenges naturalistic views and requires belief in a supernatural event. Some find it difficult to accept, as it defies human logic and experience. When Paul preached Jesus’ resurrection (Acts 17:30-31), Luke tells us that “some mocked him” (Acts 17:32). This mocking is a sign of negative volition concerning the gospel. Yet, the resurrection is essential to faith, as Paul said, “if Christ has not been raised, your faith is futile” (1 Cor 15:17). Accepting the resurrection affirms Jesus’ divine authority and victory over sin, which some resist because it confronts their antisupernaturalistic worldview.
Cultural Relativism: In some cultures, there is a resistance to absolute truth and an aversion to the idea of a singular way to God. Jesus said, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). Peter said, “And 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). For some, this way of salvation is perceived as narrow and exclusive. This exclusivity can lead to rejection of the grace message because it demands surrender to one way—God’s way—rather than allowing for multiple paths that validate human effort.
Misconception of Fairness: The grace paradigm is sometimes misunderstood as unfair. People tend to believe that those who have lived “moral” lives deserve to be saved more than those who have lived in sin. The parable of the laborers in the vineyard (Matt 20:1-16) shows how God’s sovereign grace, which offers the same reward to all, regardless of when they come, can be perceived as unfair by human standards. This notion of undeserved favor is difficult for some people to accept. But Scripture teaches that God saves the helpless, sinners, ungodly, and His enemies (Rom 5:6-10).
Religious Tradition: Some reject grace because they have been conditioned by religious systems that emphasize rituals, sacraments, or law-keeping as necessary components for salvation. The Judaizers, who tried to impose the necessity of circumcision and the Mosaic Law for salvation, are a clear example of this (Acts 15:1-5; Gal 5:2-4). Many religious systems today perpetuate this legalistic mentality (Catholicism, Mormonism, Jehovah’s Witnesses, etc.), making it hard for people to comprehend the simplicity of salvation by grace alone, through faith alone, in Christ alone (John 3:16; Acts 4:12; Rom 3:28; 6:23; Eph 2:8-9).
Fear of Losing Control Over Behavior: Some perceive grace as dangerous, believing it leads to moral laxity or a license to sin. While Paul taught that where sin abounds, grace abounds even more (Rom 5:20), he also firmly rejects the notion that grace permits ongoing sin (Rom 6:1-2). God forgives all sin (judicially), but it doesn’t mean sin is without consequence. A child who touches a hot stove may be forgiven by her mother for disobeying her warning, but the consequences of that action are not removed. Grace protects us from eternal damnation (John 10:28; Rom 8:1), but it does not shield us from divine discipline in time (1 Cor 11:30-32; Heb 12:5-11) or the loss of eternal rewards for carnal living (1 Cor 3:10-15; 2 John 1:8). While grace indeed provides forgiveness of sins (Acts 10:43) and eternal life (John 3:16), it also calls believers to walk in righteousness (Tit 2:11-14).
Love of Sin: John wrote, “the Light has come into the world, but people loved the darkness rather than the Light, because their deeds were evil” (John 3:19). To “love the darkness” means they are committed to Satan’s values and world-system that brings them power and carnal pleasure. Many reject the gospel because they realize that salvation in Christ brings a call to a new way of thinking, values, and behavior. While a transformed life is not a requirement for receiving salvation—since salvation is by grace alone through faith alone—God does expect His people to pursue holiness afterward (1 Pet 1:15-16). Though salvation is a free gift, afterwards, God expects His people to grow to spiritual maturity (Heb 6:1) and be obedient-to-the-Word believers (Jam 1:22). So then, some people may reject the gospel of grace as they fear losing control over their lives or having to abandon sinful behaviors they enjoy.

God’s Free Gift of Eternal Life

Eternal Life 3 Eternal salvation is a gift from the Lord. It is the most precious gift ever provided. And though the gift was very expensive to God, it is absolutely free to us. The precious gift of our salvation was paid in full by the Lord Jesus Christ who died for our sins, who hung between heaven and earth and paid our sin-debt in full. In grace, God does all the work, and we receive His gift freely, totally apart from good works. Good works are not a prerequisite, corequisite, or postrequisite to God’s offer of salvation. According to God’s Word, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). The words “free gift” translate the Geek noun charisma (χάρισμα) which, according to BDAG, refers to “that which is freely and graciously given, favor bestowed, a gift.”^[1] Joseph Thayer defines it as “a gift of grace; a favor which one receives without any merit of his own.”^[2] Paul, when writing to the Christians at Ephesus, said, “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; cf., Rom 4:4-5; Tit 3:5). To say we are saved by grace means our salvation is unearned and undeserved in any way. God’s gift of salvation is totally apart from any good works we may produce, and since good works do not save, bad works cannot unsave (though they can bring divine discipline). A gift focuses on the graciousness of the giver, whereas a reward focuses on the work of the recipient. Salvation is NOT a reward for work we’ve accomplished; rather, it is a free gift from God and based totally on the finished work of Christ. We pay nothing. Jesus paid it all. We receive God’s free gift by faith alone in Christ alone.

Furthermore, eternal life is a right-now-truth. It is not something we can have in the future, but something we have at the very moment we trust in Jesus as our Savior. John wrote, “whoever believes in Him will have eternal life” (John 3:15), and “whoever believes in Him shall not perish, but have eternal life” (John 3:16b). Jesus said, “everyone who beholds the Son and believes in Him will have eternal life” (John 6:40a), and “he who believes has eternal life” (John 6:47b), and “I give eternal life to them, and they will never perish” (John 10:28a). When Jesus said “I give,” He used the Greek verb didōmi (δίδωμι – to give), which is in the present tense, meaning it’s a right-now-truth. That is, eternal life is what the believer possesses at the moment of faith in Christ. This eternal life is connected with being in a relationship with Jesus Christ. John wrote, “God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:11-12).

Jesus on Cross with Cloudy Sky The realization that salvation is offered freely, based solely on the perfect work of Jesus on the cross, offers profound relief to the person who has been laboring under the yoke of a works-based system. Those who operate under a works-based system of salvation will never reach a place of certainty in their relationship with God, for they will never know whether they have done enough to gain entrance into heaven. But the truth that salvation is a grace-gift from God, received by faith alone, liberates those who accept it. When properly grasped, God’s gospel of grace alleviates the pressure to perform and the fear of falling short and brings a deep sense of peace and joy, knowing our salvation is secure, not because of our own efforts, but because of Christ’s finished work. Peace comes when we look to Christ and the promises of Scripture and not to ourselves. This gospel of grace transforms our relationship with God from one of fear and striving to one of gratitude and love, as the focus moves from what we must do to what Christ has already accomplished on our behalf. This grace-based approach encourages us to live out our faith from a place of thankfulness rather than obligation, resulting in a more authentic and joyful Christian life.

Summary

In conclusion, the Bible presents a clear distinction between the necessity of works within human systems and the nature of salvation, which is solely grounded by God’s grace. While human effort is essential for earning recognition and success in various aspects of life, such as academics or employment, the paradigm of salvation operates on an entirely different principle. As outlined in Scripture, works hold no merit in securing salvation; rather, salvation is a free gift from God, received by faith alone in Christ alone. Despite common misconceptions and societal norms that equate worth with performance, true salvation is unearned and not contingent upon human actions. This grace can be difficult for many to accept due to factors such as pride, cultural beliefs, and the desire for control. Nevertheless, God’s invitation to eternal life is open to all who trust in Christ, emphasizing that salvation is a gracious gift, freely given, and based entirely on the work of Christ and not any human effort.

Dr. Steven R. Cook

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

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^[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1081.

^[2] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament: Being Grimm’s Wilke’s Clavis Novi Testamenti (New York: Harper & Brothers., 1889), 667.

Unlimited Atonement

Posted on October 23, 2024 by Dr. Steven R. Cook

Unlimited atonement is the biblical teaching that Jesus died for everyone. Through His sacrificial death on the cross, Jesus bore the wrath of God by taking upon Himself the sins of all humanity and bearing the punishment that was due for our sins. His death on the cross paid the price for the sins of everyone. Jesus’ death for sins is the foundation for reconciliation with God because God judged our sins in the person of Christ, who died on the cross in our place. Peter said, “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 as out substitute, bearing the wrath of God that rightfully belongs to us. Jesus died for everyone, not just a select few, as Calvinists wrongly teach. The Bible reveals Jesus is “the Lamb of God who takes away the sin of the world” (John 1:29), “who desires all men to be saved” (1 Tim 2:4), and “who gave Himself as a ransom for all” (1 Tim 2:6). Jesus tasted “death for everyone” (Heb 2:9), “is the Savior of all men, especially of believers” (1 Tim 4:10), and brings “salvation to all men” (Tit 2:11). Jesus 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), and “the Father has sent the Son to be the Savior of the world” (1 John 4:14).

Though Jesus’ death is sufficient to save everyone, the benefits of the cross are applied only to those who believe in Him as Savior. In contrast, the Calvinistic teaching of limited atonement is that Christ died only for those whom God has elected to salvation. Those who teach limited atonement rely more on human logic than the testimony of Scripture. Arnold Fruchtenbaum states, “Those who hold to limited atonement do not come to their conclusion based upon the exegesis of Scripture because the fact is that there is no passage anywhere in the Bible that says He died only for the elect…The defense for limited atonement is not based upon exegesis; it is based upon logic.”^[1] According to David Allen:

“Limited atonement is a doctrine in search of a text. No one can point to any text in Scripture that states clearly and unequivocally that Christ died for the sins of a limited number of people to the exclusion of others. Most Calvinists admit this. Alternatively, a dozen clear texts in the New Testament explicitly affirm Christ died for the sins of all people, and another half dozen plus that indirectly suggest it.”^[2]

Because Christ died for everyone, eternal salvation is available to everyone. But though the death of Christ is sufficient to save everyone, only those who believe will benefit from His work on the cross. When people believe in Jesus, accepting the fact the He died for their sins, was buried, and resurrected on the third day (1 Cor 15:3-4), they receive forgiveness of sins (Acts 10:43; Eph 1:7), and eternal life (John 3:16; 10:28). Eternal life is a free gift from God and is received by faith alone in Christ alone (Rom 6:23; Eph 2:8-9). God’s gift is available to everyone, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). Human volition is the key, as “God is now declaring to men that all people everywhere should repent” (Acts 17:30). This means they must not trust in themselves or any system of good works to save, but trust in Christ alone to save them.

When the Philippian Jailer asked Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30), the simple reply was given, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). The gospel is simple. It means believing in the One who died for our sins, was buried, and resurrected on the third day, as Scripture teaches (1 Cor 15:3-4). And salvation is by grace alone (totally undeserved), through faith alone (not by works), in Christ alone, and not by any human effort (Eph 2:8-9; Tit 3:5). Paul said, “the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5), and “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). Good works should follow salvation, but they are never the condition of it (Gal 6:10; Eph 2:10; Tit 2:11-14). Jesus alone is our Savior, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12).

Who is Jesus? Biblically, Jesus is the God-Man (John 1:1, 14; Heb 1:8), for “in Him all the fullness of Deity dwells in bodily form” (Col 2:9). He is fully God and perfect man, theanthropic, “God with us” (Isa 7:14). Jesus was a Jew, born a son of Abraham, Isaac, and Jacob (Matt 1:1-2), in the line of David (Luke 1:32; Rom 1:3), the promised Messiah (Matt 1:17). By means of God the Holy Spirt, Jesus was supernaturally conceived in the womb of the virgin Mary (Isa 7:14; Luke 1:30-35; Gal 4:4), was born without the taint of sin and lived a sinless life (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), which qualified Him to go to the cross and pay the ransom price for our sins by means of His shed blood (Mark 10:45; 1 Tim 2:6; 1 Pet 1:18-19). Jesus “did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45), and He came “to seek and to save that which was lost” (Luke 19:10). When the divinely appointed time came for Jesus to go to the cross (John 12:23; 13:1), to die for the sins of humanity (John 3:16), He said to God 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 in our place and paid the penalty for our sins (John 10:17-18). Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). Peter wrote, “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). After Jesus paid for all our sins, “He said, ‘It is finished!’ And He bowed His head, and gave up His spirit” (John 19:30). Jesus died, was placed in a grave, and was resurrected to life on the third day (Acts 2:23-24; 4:10; 10:40; 1 Cor 15:3-4), never to die again (Rom 6:9). Jesus’ death and resurrection means He conquered sin and death. He accomplished what we cannot: our salvation. Eternal salvation is now available to everyone, and “whoever believes in Him will not perish, but have eternal life” (John 3:16).

The only sin that keeps a person out of heaven is the sin of unbelief. The apostle John wrote, “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). Jesus, speaking to unsaved persons, said, “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). And Jesus pointed out that the world as a whole is convicted by God the Holy Spirit of one sin, the sin of unbelief, “because they do not believe in Me” (John 16:9). Negative volition is the reason why unbelievers do not receive eternal life.

For those who reject Christ as Savior, their future is one of eternal separation and punishment away from God for all eternity, for “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). This need not happen. Hell is avoidable to the one who trusts in Christ as Savior, believing the gospel message “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). And this salvation is a gift from God (Rom 3:24; 6:23), offered by grace alone (Eph 2:8-9), through faith alone (Gal 2:16; 3:26; 2 Tim 3:15), in Christ alone (John 14:6; Acts 4:12), totally apart from human works (Rom 4:5; Eph 2:8-9; Tit 3:5). Once we understand who Christ is and what He’s accomplished for us on the cross, we can then exercise our faith by trusting in Him as our Savior. Once we have trusted in Christ for salvation, God then bestows on us forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; Phil 3:9), eternal life (John 10:28), and many other blessings (Eph 1:3). For lost sinners, the matter is simple, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Believing in Jesus means we trust Him to do for us what we cannot do for ourselves: to save us. We need only Christ. No one else. Nothing more. Jesus alone saves, and He saves us forever.

Dr. Steven R. Cook

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

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^[1] Arnold G. Fruchtenbaum, God’s Will & Man’s Will: Predestination, Election, & Free Will, ed. Christiane Jurik, 2nd Edition. (San Antonio, TX: Ariel Ministries, 2014), 44.

^[2] David L. Allen, “A Critique of Limited Atonement,” in Calvinism: A Biblical and Theological Critique, ed. David L. Allen and Steve W. Lemke (Nashville, TN: B&H Academic, 2022), 71.

Salvation is Free and Simple

Posted on October 10, 2024 by Dr. Steven R. Cook

God has made our eternal salvation free and simple. It is free to us because the Lord Jesus Christ paid the ultimate price for our sins when He died on the cross in our place, bearing the punishment that rightfully belonged to us. Isaiah prophesied this truth, saying “Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed” (Isa 53:4-5). These verses emphasize that Jesus bore the weight of our sins and the consequences they deserved, offering us relational-healing and peace with God. Though salvation was extremely costly to God and Christ, it is absolutely free to us. Receiving the gift of eternal life is simple because God has set only one condition: faith alone in Christ alone. Jesus is the sole object of our faith. As the God-Man, Jesus lived a sinless life, willingly died for our sins, was buried, and was resurrected on the third day, never to die again. Forgiveness of sins and eternal life are offered as a free gift to anyone who believes in Jesus as their Savior. Nothing more is required.

Salvation is Free

A Free Gift of Salvation What does it mean that eternal life is free? Free means it comes from God to us without charge. No payment is required of us before, during, or after salvation. No payment at all. It’s 100% free. No strings attached. It’s free to us because Christ did all the work when He hung on the cross, bore our sins, died in our place and paid the penalty that was due to us. This was all according to God the Father’s plan from eternity past. Nearly 2,000 years ago, God the Father sent God the Son into the world to accomplish our salvation. Jesus is God in the flesh (John 1:1, 14), “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9). The merger of God and man occurred by means of God the Holy Spirit who brought about the union within the womb of the virgin Mary (Isa 7:14; Luke 1:30-35; Gal 4:4). The purpose of His coming was for our salvation, “For the Son of Man has come to seek and to save that which was lost” (Luke 19:10). The motivation was love, “For God so loved the world, that He gave His only begotten Son” (John 3:16a), and God “loved us and sent his Son to be the atoning sacrifice for our sins” (1 John 4:10). This work on the cross was necessary, for if we could save ourselves, then Jesus would not have needed to come and die in our place. But He came, and He lived the sinless life we cannot live (1 Pet 2:22; 1 John 3:5), and He alone dealt with our sins on the cross (2 Cor 5:21). And the means of payment for our sins was His “precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). The blood of Christ is the only coin of the heavenly realm that God the Father accepts as payment for our sin debt. While on the cross, “Christ died for our sins” (1 Cor 15:3), He died in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18).

Jesus died for everyone, not just a select few, for “God has sent the Son to be the Savior of the world” (1 John 4:14). Jesus is “the Lamb of God who takes away the sin of the world!” (John 1:29), and He gave His life “as a ransom for all” (1 Tim 2:6), and He “tasted death for everyone” (Heb 2:9), and “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:2). The death of Christ was a one-and-done event, for “the death that He died, He died to sin once for all” (Rom 6:10), as He “offered one sacrifice for sins for all time” (Heb 10:12). Jesus made one payment for sin, and it perfectly satisfied every righteous demand of the Father and is altogether sufficient to save all who come to Him in faith.

Jesus Crucified After Jesus paid for all our sins, “He said, ‘It is finished!’ And He bowed His head and gave up His spirit” (John 19:30). Salvation was finished at the cross. Finished! There’s nothing for us to pay, because Jesus paid it all. God had to arrange it this way, because we are totally unworthy and helpless to save ourselves. “For there are none righteous, not even one…for all have sinned and fall short of the glory of God” (Rom 3:10, 23). And Paul wrote, “For while we were still helpless, at the right time Christ died for the ungodly…[and] God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:6, 8). Because Jesus died for everyone, everyone is savable, for God has brought “salvation to all men” (Tit 2:11), and He “desires all men to be saved” (1 Tim 2:4), and is “not wishing for any to perish” (2 Pet 3:9). After Jesus died, He was placed in a grave and was resurrected to life on the third day (Acts 2:23-24; 4:10; 10:40; 1 Cor 15:3-4), never to die again (Rom 6:9). He conquered sin and death and made a way for us to be saved from eternal damnation. Salvation is never what we do for God, but rather, what He’s done for us through the person and work of Jesus Christ.

God’s eternal salvation is totally free to us, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). And it is “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). Eternal life is a free gift. If we have to pay or promise anything for our salvation, it ceases to be a gift and becomes something we’ve purchased by our own efforts. But we cannot save ourselves. God saves. And His salvation is a free gift. Free! No strings attached. In the book of Revelation, Jesus said, “let the one who wants it take the water of life free of charge” (Rev 22:17b). All who desire this living water, this eternal life, can receive it free of charge simply by believing in Christ, as God’s offer of salvation is open to all who come to Him in faith.

Trying to earn or pay for salvation opens the door to pride, which runs contrary to the humility that is necessary in approaching God. Paul asked, “Where then is boasting?” He answered, “It is excluded….by the law of faith” (Rom 3:27). When salvation is by grace alone through faith alone, there is no room for boasting or self-righteousness. In essence, trying to pay for salvation—whether through good works, rituals, or personal sacrifices—reduces God’s act of love to a mere transaction. It shifts the focus from the grace of God, who lovingly offers salvation at the cost of His Son’s sacrifice, to human effort, which implies that God’s free gift is not truly free. This mindset undermines the core message of the gospel, which centers on God’s grace through the finished work of Christ. Jesus’ atoning death on the cross paid the full price for sin, and to attempt to contribute to this work is to devalue the sufficiency of His sacrifice. Trying to earn salvation treats God’s priceless gift as though it were something to be purchased or bargained for. This not only offends God, who has freely given the gift out of His love, but also distorts the true nature of the gospel, turning it into a human-centered system of merit rather than a divine offer of grace. Salvation, by its very nature, is a gift to be received with humility, not a reward to be earned through prideful self-effort. Thus, any attempt to pay for what God has freely provided goes against the heart of the gospel and the very nature of God’s grace. Only a prideful person would demand that some form of works be added as a prerequisite, corequisite, or postrequisite to salvation, and in so doing, neutralize the gospel message and exchange it for a damnable lie.

Salvation is Simple

Salvation being simple means that the process by which we are saved is simple and not dependent on human effort, works, or merit. This simplicity stems from the fact that God has done all the work necessary for our salvation through Jesus Christ’s death, burial, and resurrection (1 Cor 15:3-4). As humans, we cannot achieve salvation by our own strength, moral conduct, or religious activity. Instead, God requires only one thing from us: to trust in Jesus Christ alone for our salvation. This is the essence of simple salvation. But simple does not mean “cheap” as some claim. As stated previously, our salvation was extremely costly to God, as He sent His Son into the world to live the righteous life we cannot live, and to offer Himself as a perfect sacrifice on the cross where He was judged in our place (Rom 5:8; 1 Pet 3:18), and where the payment for our sins was His “precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19).

The Bible emphasizes that faith is the sole condition for receiving eternal life, as Scripture reveals, “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). The simplicity of salvation lies in this truth: that faith in Christ, not our works, is the means by which we receive salvation. Therefore, salvation is simple because it does not require us to pay for it in any way, but only to believe in Jesus as Savior. Good works are not a prerequisite, corequisite, or postrequisite to being saved. Rather, the Scriptures state, “a man is justified by faith apart from works of the Law” (Rom 3:28), and “the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5), and we are “justified by faith in Christ and not by the works of the Law” (Gal 2:16). Good works should follow salvation (Eph 5:10; Gal 6:10; Tit 2:11-14), but they are never a condition of it (John 3:16; 5:24; 6:40, 47; 20:31; Acts 4:12; 16:31; Eph 2:8-9; Tit 3:5).

Asian Woman Welcoming Gift It’s crucial to clarify that faith itself does not have the power to save. Jesus is the one who saves. Faith is merely the means, or the “empty hand” that receives God’s free gift. Just as a hand receives a gift without offering anything in return, so too does faith receive salvation without contributing anything to it. This reflects the grace of God—His unmerited favor. The gift of eternal life is available to all people, but it can only be received by those who believe in Christ as their Savior. Many people stumble over the simplicity of the gospel because it’s difficult to imagine that God could offer something so wonderful as a free gift. But His free gift is that simple to receive. Others stumble because of pride, because they want to feel like they’re doing something to help save themselves. But there’s no place for pride when it comes to the gospel of grace. God alone gets all the glory, for He does all the work, and we receive the benefit of His effort. He alone saves.

Jesus Christ is the sole object of our faith. In believing, we trust Him to do for us what we cannot do for ourselves: to save us. Paul said it simply: “believe in the Lord Jesus, and you will be saved” (Acts 16:31). Faith in Christ is exercised with a view to receiving eternal life, the benefit of His redemptive work on the cross. Faith does not add to the work of salvation; it merely accepts what God has already done through Jesus. Jesus said, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). And Peter said, “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).

In summary, our eternal salvation is both free and simple. It’s free because Jesus Christ paid the full price for our sins through His death on the cross, offering us forgiveness of sins and eternal life as a gift. God requires no works or effort from us to receive this gift—faith alone in Christ alone is the sole condition for salvation. God the Son died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4), conquering sin and death, and He grants eternal life to us who simply believe in Him as our Savior (John 3:16; Acts 16:31). Salvation is by grace, through faith, and is entirely the work of God, making it both a free and simple process, accessible to all who believe.

Dr. Steven R. Cook

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

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I Am Sure of My Salvation

Posted on October 4, 2024 by Dr. Steven R. Cook

A Bible Truth I am confident of my salvation, and this confidence is not based on my own efforts or worthiness but on the unchanging character and promises of God. God is a God of integrity, and His nature guarantees the fulfillment of His Word. 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). Unlike humans, who are often subject to inconsistency and failure, God is perfect in truth and faithfulness. His promises are unwavering, and His Word is eternally reliable.

The foundation of my assurance lies not only in the fact that God makes promises, but in the fact that He is unable to lie or deceive. Hebrews 6:18 reinforces this by stating, “It is impossible for God to lie,” which highlights the absolute trustworthiness of His character. Additionally, Paul wrote of the hope of “eternal life, which God, who cannot lie, promised long ages ago” (Tit 1:2). These verses demonstrate that God’s very nature ensures the truth of His promises

God’s Word tells me that “whoever believes in Him shall not perish, but have eternal life” (John 3:16). I have believed in the Lord Jesus as my Savior (Acts 4:12; 16:31), and now I possess eternal life. This life was given to me by Jesus, who 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). This assures me that I am eternally saved and will never face the lake of fire, for the one who believes in Jesus “has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24). Even when I sin, I do not fear the fires of hell, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). Although I fear God’s discipline in time (Psa 32:2-4; 1 Cor 11:30-32; Heb 12:6; 1 John 5:16), and the potential loss of rewards in eternity (1 Cor 3:10-15; 2 John 1:8), I do not question my salvation or eternal security. Why should I? God has spoken. His Word is true (Psa 119:160; John 17:17).

Looking to the Cross 5 Salvation is never about what I do for God, but what He has done for me at the cross. Jesus is the God-Man (John 1:1, 14), and “in Him all the fullness of Deity dwells in bodily form” (Col. 2:9). The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and “in Him there is no sin” (1 John 3:5). In His humanity, Jesus walked in perfect conformity to God the Father’s holy character and divine revelation. And He came into this world to die for me, for “the Son of Man has come to seek and to save that which was lost” (Luke 19:10) and “to give His life a ransom for many” (Mark 10:45b). Mission accomplished! He did it—He accomplished what I could not. He made a way for me to be saved and reconciled to God. At the cross, God judged my sin as His righteousness required, and pardons me, the sinner, as His love desires.

The Bible reveals that “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). Jesus died for me. That’s the good news of the gospel of grace, “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). Peter tells us that Jesus “bore our sins in His body on the cross” (1 Pet 2:24), and that He “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 a substitutionary death on the cross—He took my sin and was judged in my place. He bore the Father’s wrath in my stead. He did this voluntarily (John 10:18) and because He loves me, for “We know love by this, that He laid down His life for us” (1 John 3:16). The children’s hymn is correct when it says, “Jesus loves me, this I know, for the Bible tells me so.”

Having believed in Jesus as my Savior, I am “justified as a gift by His grace through the redemption which is in Christ Jesus…and justified by faith apart from works of the Law” (Rom 3:24, 28; cf. Gal 2:16). God’s salvation comes to me by grace alone (I don’t deserve it), through faith alone (not by good works), in Christ alone. Paul wrote, “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), and “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). God does not lie, and His Word is truth. Eternal salvation is His gift to me—no strings attached. If I have to work for it, it’s no longer a gift but something I’ve earned and am owed.

Because my salvation is 100% from the Lord, and He cannot lie, I am 100% sure I am saved, for “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). The apostle John wrote, “God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:11-12). The assurance of salvation does not come by looking to myself, but to the One who saved me. John also 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). My assurance of salvation is not a guessing game—God’s Word is true. I have eternal life. Praise God!

Dr. Steven R. Cook

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

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Righteousness and Sin in the Life of the Christian

Posted on October 1, 2024 by Dr. Steven R. Cook

Gift of Righteousness 5 All Christians are simultaneously justified before God and continue to struggle with sin. Both are true. We who have trusted in Christ as Savior have received judicial forgiveness of sins (Acts 10:43; Eph. 1:7), eternal life (John 10:28), and the gift of God’s righteousness (Rom. 5:17). Because God’s righteousness has been imputed to us, He declares us righteous in His sight. God’s righteousness is imputed to us through faith in Christ, meaning it is credited to our account as if it were our own. His righteousness becomes our righteousness. This is not based on our own works or merits but solely on Christ’s work on our behalf. In Romans, Paul wrote that “the righteousness of God has been manifested apart from the law…the righteousness of God through faith in Jesus Christ for all who believe” (Rom. 3:21-22). When we place our faith in Christ alone (John 3:16; Acts 4:12; 16:31), God’s perfect righteousness is credited to us. This imputation is the basis of our justification, the legal declaration by God that we are righteous in His sight, for “to the one who does not work, but believes on Him who declares the ungodly to be righteous, his faith is credited as righteousness” (Rom. 4:5). In God’s sight, a transfer has occurred—Christ took on our sin, and we received His righteousness (2 Cor. 5:21). This is “the gift of righteousness” that God gives freely to us who simply trust Christ as our Savior (Rom. 5:17). It is “the righteousness which comes from God on the basis of faith” (Phil. 3:9b). Because of this divine exchange, God no longer sees us as guilty but as righteous, for “God is the one who justifies” (Rom 8:33), and we are “justified by faith in Christ and not by the works of the Law” (Gal. 2:16). This fulfills the requirements of His holiness and justice, as sin is punished in Christ, and righteousness is freely given to us who trust in Him as our Savior. That’s grace!

The Call to Righteousness

After receiving God’s gift of righteousness, the Lord calls us to live a righteous lifestyle (Rom. 12:1-2; 1 Pet. 1:15-16). That is, our positional righteousness should be followed by experiential righteousness. To be “right” implies the existence of a standard, and God’s holy character and will is that standard. The suffix “-ous” at the end of the word “righteous” means to be “full of” or “characterized by” the quality of the noun. This means our lives should be characterized by conformity to God and His Word. While imputed righteousness results in positional sanctification, behavioral righteousness leads to experiential sanctification.

Positional righteousness is a fixed reality that God has established and never changes. Even when we sin, our positional state of righteousness before God remains unchanged. However, behavioral righteousness improves gradually over time as we learn and live according to God’s Word (Rom. 12:1-2; 2 Tim. 3:16-17; 1 Pet. 2:2), walk by faith in obedience to His commands (2 Cor. 5:7; Heb. 10:38), become “doers of the word, and not merely hearers” (Jam. 1:22), and advance toward spiritual maturity (Heb. 6:1). This requires deep learning and a life of faith dedicated to God’s will.

As Christians, we are 100% positionally righteous before God because of the gift of righteousness credited to us, and that positional standing never changes. God has fixed it for eternity, and there’s nothing we can do to alter it. It’s beyond our influence. However, our behavioral righteousness fluctuates, depending on whether our will is in submission to His will. Humble and submissive Christians will strive to be yielded to the Holy Spirit and consciously apply God’s Word to every aspect of their lives. Walking in step with the Lord glorifies Him, blesses others, and produces stability within us.

Two Natures Within Every Christian

At the moment we place our faith in Jesus Christ as our Savior, we are born again (John 3:3; 1 Pet. 1:3, 23), acquire a new nature that desires to do God’s will (Rom. 7:21-23; 2 Cor. 5:17; Eph. 4:22; Col. 3:9-10; 1 John 2:29; 3:9), and are empowered to live righteously (Rom. 6:11-13; Tit. 2:11-14). When we operate by positive volition and walk by faith as obedient believers, we walk in the light of His truth and are pleasing to the Lord (Heb. 11:6).

However, as Christians, we continue to possess a sin nature that causes internal temptation and conflict (Rom. 6:6; 7:14-25; 13:14; Gal. 5:16-17; Col. 3:9; 1 John 1:8, 10). Though the power of the sin nature is broken (Rom. 6:11-14), its presence remains within us until God takes us from this world and gives us a new body like the body of Jesus (1 Cor. 15:51-53; Phil. 3:20-21; 1 John 3:5). While we have a new nature in Christ from the moment of salvation, we continue to struggle with our sinful nature, which produces ongoing internal conflict throughout our Christian lives.

Paul wrote to the Galatians, “the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please” (Gal. 5:17). The New Living Translation renders it this way: “The sinful nature wants to do evil, which is just the opposite of what the Spirit wants. And the Spirit gives us desires that are the opposite of what the sinful nature desires. These two forces are constantly fighting each other, so you are not free to carry out your good intentions” (Gal. 5:17).

Even the apostle Paul acknowledged this ongoing struggle with sin when he said, “For the good that I want, I do not do, but I practice the very evil that I do not want” (Rom .7:19), and “I find then the principle that evil is present in me, the one who wants to do good” (Rom. 7:21). Thus, there is a perpetual civil war in the soul of every Christian, and those who commit to walking with the Lord feel the intensity of this battle.

Degrees of Behavioral Righteousness

While all Christians are called to a righteous lifestyle, the Bible reveals that some acts of righteousness carry more weight than others in terms of significance and impact on others. For example, when King Saul disobeyed God by sparing King Agag and the best of the livestock after a battle, the prophet Samuel rebuked him, saying, “Obedience is better than sacrifice, and submission is better than offering the fat of rams” (1 Sam. 15:22). Here, obedience to God’s commands is placed above ritual offerings. Similarly, Solomon wrote, “To do righteousness and justice is more acceptable to the LORD than sacrifice” (Prov. 21:3). The term “righteousness” refers to living in accordance with God’s standards, doing what is right in His eyes, while “justice” involves treating others fairly and upholding the law. Together, these qualities reflect a life that honors God in everyday actions, demonstrating integrity, fairness, and compassion.

Jesus expanded on this idea when He addressed the religious leaders of His time, who were meticulous about minor details of the law but neglected its weightier principles. He said to them, “You tithe mint and dill and cumin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others” (Matt. 23:23). Jesus affirmed that while the lesser matters of the law, such as tithing, were not to be ignored, they were secondary to more important virtues like justice, mercy, and faithfulness. This clearly illustrates a hierarchy within God’s law, where certain commands hold more weight than others in terms of their impact on righteousness and godly living.

Helping the Poor 3 Further emphasizing this, when asked “which command in the law is the greatest?” (Matt. 22:36), Jesus responded, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and foremost commandment. The second is like it, ‘You shall love your neighbor as yourself’” (Matt. 22:37-39). Jesus’ answer reveals that love—both for God and for others—is the supreme commandment that underpins all other laws. Every other command, whether large or small, is fulfilled when these two foundational principles are kept (Matt. 22:40). This reinforces the idea that some commandments carry more weight, not because they are to be followed to the exclusion of others, but because they represent the core of godly behavior and form the basis for all righteous living.

These examples show that, while all acts of righteousness and obedience matter, certain principles such as love, justice, and mercy take precedence in the biblical hierarchy. This biblical understanding of prioritizing certain commands helps believers focus on what is most important in their walk with God, ensuring that their hearts and actions align with His ultimate will.

Degrees of Behavioral Sin

While all Christians continue to commit sin throughout their lives, the Bible teaches that some sins are worse than others. While all sin is serious and requires mental and volitional recalibration to God’s Word, the Bible indicates that some sins are considered greater due to the spiritual impact they have on others. For example, Jesus told His disciples not to be like the Scribes, “who devour widows’ houses, and for appearance’s sake offer long prayers”, saying, “These will receive greater condemnation” (Luke 20:47). Greater condemnation implies greater sin. In another example, Jesus told Pontius Pilate, “The one who handed me over to you is guilty of a greater sin” (John 19:11). This statement implies that while Pilate’s actions were sinful, the sin of those who knowingly handed Jesus over—particularly the religious leaders who understood the Scriptures—was of greater magnitude. Their sin involved deliberate rejection and betrayal, carrying a more severe moral and spiritual weight. These are obvious statements that show some acts of sin are worse than others.

Even under the Mosaic Law not all acts of disobedience were regarded as equally offensive. For example, of the 613 commands given in the Mosaic Law, only 15 demanded the death penalty, namely: intentional murder (Ex. 21:12-14; cf. Gen. 9:6), attacking or cursing a parent (Ex. 21:15), kidnapping (Ex. 21:16), habitual rebellion against God (Deut. 17:12), sacrificing to pagan gods (Ex. 22:20), cursing God (Lev. 24:15-16), working on the Sabbath (Ex. 35:2), being a false prophet and leading Israelites into idolatry (Deut. 13:1-5), human sacrifice (Lev. 20:2), the practice of divination, sorcery or witchcraft (Ex. 22:18; Deut. 18:9-14), adultery and premarital sex (Lev. 20:10-14; 21:9; Deut. 22:20-22), sex with an animal (Ex. 22:19; Lev. 20:15-16), incest (Lev. 20:11-12, 14), homosexuality (Lev. 18:22; 20:13), and the rape of a married woman (Deut. 22:25-27). While certain offenses were punishable by death, lesser offenses carried lesser punishments. For example, theft required restitution (Ex. 22:1-4), and a rash vow required public confession and the offering of a lamb or goat (Lev. 5:4-6). Although all sin is offensive to God, not every sin carries the same impact or punishment. This tiered approach to punishment demonstrates that some sins have more severe spiritual and social consequences than others. We can understand this distinction, as driving over the speed limit is not as serious a crime as kidnapping or murder.

All Christians Continue to Sin

Biblically, no Christian will be sinless in this life. Writing to Christians, the apostle John said, “If we say that we have no sin, we are deceiving ourselves, and the truth is not in us” (1 John 1:8). In this verse, the noun “sin” (hamartia) refers to the believer’s inherent sin nature, indicating the ongoing presence of a sinful disposition or propensity to sin that remains in Christians even after salvation. John asserts that if anyone claims to be without this sin nature, they are deceiving themselves, suggesting that no one can be free from this internal struggle while still in their earthly body. Additionally, John wrote, “If we say that we have not sinned, we make Him a liar, and His word is not in us” (1 John 1:10). Here, John uses the verb “sinned” (hamartanō), which refers to personal acts of sin. The distinction between the two verses highlights both the ongoing presence of the sin nature within believers and the reality that Christians still commit personal acts of sin. John encourages believers to acknowledge both their sin nature and specific acts of sin, while reminding them of the cleansing power of “the blood of Jesus” (1 John 1:7), and the forgiveness that comes through confession (1 John 1:9).

This reality explains why Paul told the Christians at Rome to “put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom. 13:14; cf. Rom. 6:6; Col. 3:9), and to the Christians at Galatia to “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal. 5:16). Though we struggle with sin, we are assured that “there is no condemnation for those who are in Christ Jesus” (Rom. 8:1), for we are “the righteousness of God in Him” (2 Cor. 5:21; cf. Rom. 5:17; Phil. 3:9).

Consequences for Sinful Living

Kneeling Man While it is never God’s will for us to sin (1 John 2:1), we inevitably do. If we leave our sin unconfessed, or sin greatly or repeatedly, the Lord will discipline us (Heb. 12:6). David wrote, “When I kept silent about my sin, my body wasted away through my groaning all day long. For day and night Your hand was heavy upon me; my vitality was drained away as with the fever heat of summer” (Ps. 32:3-4). These verses highlight the destructive nature of unconfessed sin, illustrating how it can lead to emotional anguish and physical decline. But then David handled his sin correctly, as God intended, saying, “I acknowledged my sin to You, and my iniquity I did not hide; I said, ‘I will confess my transgressions to the LORD’; and You forgave the guilt of my sin” (Ps. 32:5). This statement reflects the psalmist’s understanding that confession is essential for restoring a right relationship with God. Likewise, if we commit a grievous sin, God disciplines us, just as a loving father disciplines his child, for “the Lord disciplines the one He loves, and chastens every child whom He receives” (Heb. 12:6) This discipline is loving and corrective, intended to guide us back to righteousness. But if we harden our hearts and fail to respond to His correction, the consequences can become increasingly severe. In extreme cases, uncorrected sin can lead to physical illness or even death, as Paul wrote, “For this reason many among you are weak and sick, and a number sleep” (1 Cor. 11:30). Additionally, John wrote about the “sin unto death” (1 John 5:16), which refers to God terminating His errant children who persist in rebellion and refuse to correct their egregious sinful behavior.

Moreover, unconfessed and habitual sin can result in a loss of rewards in heaven. Although our salvation is secure (John 10:28; Rom. 8:1), our works will be evaluated at the Judgment Seat of Christ (2 Cor. 5:10). Paul taught that if a believer’s works are found wanting when he is judged at the bema seat of Christ (1 Cor. 3:10-14), “he will suffer loss [of reward]; but he himself will be saved, yet so as through fire” (1 Cor. 3:15). Similarly, John warned believers to “watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward” (2 John 1:8). On the other hand, the Bible suggests there will be differing degrees of punishment in hell based on the gravity of sin in unbelievers (Luke 12:47-48). Jesus indicated that it would be “more bearable” for some on the Day of Judgment than for others (Matt. 11:21-24), indicating a sliding scale of punishment for sin based on one’s knowledge and rejection of the truth.

In light of these truths, we should be mindful of our actions and strive “to walk in a manner worthy” of our calling (Eph. 4:1), to seek forgiveness promptly when we fail (1 John 1:9), and to grow in Christlikeness through the power of the Holy Spirit (Gal. 5:16). As this happens, over time, our sins will grow smaller and fewer. Though we will never be sinless in this life, we also know that God’s grace abounds, providing not only forgiveness but also the wisdom and strength to live a life that honors Him.

God is Gracious and Slow to Anger

God is very gracious in His corrections, often refraining from quick or harsh discipline. When confessing the sins of His people, Ezra said, “God, you have punished us less than our sins deserved” (Ezra 9:13b), illustrating the balance between justice and mercy in God’s character. David affirmed this when he wrote that God “has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Ps. 103:10). In His justice, God could impose the full weight of punishment for our acts of rebellion, unfaithfulness, or disregard for His commands. However, the psalmist acknowledges that, in His infinite mercy, God refrains from enacting the full measure of judgment we deserve, as His grace precedes His judgment.

Though God does get angry and righteously judges sin, many Scriptures tell us He “is compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” (Ex. 34:6), that He is a “God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Ps. 86:15), and He is “a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity” (Jon. 4:2; cf. Num. 14:18; Neh. 9:17; Ps. 103:8; 145:8; Joel 2:13; Nah. 1:3). Collectively, these Scriptures reveal that God’s character is defined by compassion, grace, patience, and lovingkindness. While He does respond to sin with righteous anger, His overarching desire is to extend mercy and provide opportunities for humility and recalibration to righteousness. This portrayal encourages believers to approach God with confidence, knowing that His love and grace are greater than our failures, and that His desire is for us to experience His forgiveness and restoration.

Summary

All of us as Christians experience a dual reality in our spiritual lives, being simultaneously justified and struggling with sin. Through faith in Christ, we receive judicial forgiveness, eternal life, and God’s imputed righteousness, which is the basis for our standing as righteous before Him. However, despite this positional righteousness, we continue to contend with our inherent sinful nature, leading to individual acts of sin throughout our lives. The apostle John emphasizes the necessity of acknowledging both our sin nature and our sinful actions, encouraging us to confess our sins for restoration and fellowship with God. This internal conflict illustrates the ongoing battle between our new nature, which desires to align with God’s will, and our sinful nature that provokes temptation. Consequently, while we are eternally secure and positionally righteous in God’s eyes, we are also called to live righteously, reflecting our status, and recognizing that our behavior may fluctuate based on our submission to God’s will. Understanding this dynamic helps us navigate the complexities of our faith, acknowledging our imperfections while relying on God’s grace for continual growth and maturity in Christ.

Dr. Steven R. Cook

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When Jesus was Forsaken by the Father

Posted on July 9, 2024 by Dr. Steven R. Cook

Introduction

The main point of this article is that Jesus, in His humanity, experienced a judicial separation from God the Father for three hours while bearing the punishment for our sins on the cross. Jesus’ judicial separation from the Father was necessary for Him to atone for humanity’s sins.

Jesus Bore our Sins on the Cross

Jesus Crucified The Bible teaches that sin creates a separation between God and people. Isaiah wrote, “Your iniquities have made a separation between you and your God, and your sins have hidden His face from you so that He does not hear” (Isa 59:2). When Jesus died on the cross, He took all our sins upon Himself and died in our place. Scripture states, “The LORD has laid on him the iniquity of us all” (Isa 53:6) and “He will bear their iniquities” (Isa 53:11). Additionally, Jesus gave “His life a ransom for many” (Mark 10:45), “Christ died for us” (Rom 5:8), was “an offering for sin…in the flesh” (Rom 8:3), “Christ died for our sins” (1 Cor 15:3), was made “to be sin on our behalf” (2 Cor 5:21), “tasted death for everyone” (Heb 2:9), was “offered once to bear the sins of many” (Heb 9:28), “bore our sins in His body on the cross” (1 Pet 2:24), and “Christ also died for sins once for all, the just for the unjust” (1 Pet 3:18).

Jesus bore our sins without being contaminated by them due to His unique nature as the theanthropic person. As both fully God and fully man, Jesus’ divine nature was incorruptible and could not be tainted by sin, while His humanity was perfectly sinless and in complete obedience to God the Father (John 1:1, 14; Col 2:9; Heb 4:15; 1 John 3:5). The Bible teaches that our sins were imputed to Jesus, meaning they were legally credited to His account without making Him a sinner in essence (2 Cor 5:21). He bore the penalty and punishment for our sins as our substitute, fulfilling His role as the sacrificial lamb (John 1:29; 1 Pet 1:18-19). This act satisfied God’s justice while preserving Jesus’ purity. Theologically, God’s justice required a payment for sin, which Jesus provided in His mercy without becoming inherently sinful. This concept is rooted in Old Testament sacrificial practices, where an unblemished lamb would bear the sins of the people symbolically. Jesus perfectly fulfilled this typology as the ultimate, spotless Lamb of God (Heb 9:12-14). Thus, through imputation and substitutionary atonement, Jesus took the punishment for our sins while remaining the sinless and spotless Lamb of God.

Jesus was Forsaken on the Cross

In the context of Matthew 27:46, Jesus’ use of egkataleipō (aorist, active, indicative) underscores the fact of His experience on the cross. The aorist tense emphasizes that the forsaking was a specific, singular event in time. This was a definitive historical act, occurring during the hours Jesus hung on the cross. The active voice indicates that God the Father was the one who actively forsook Jesus, underscoring that this was a deliberate judicial decision rather than a passive occurrence. The indicative mood confirms that this forsaking was an actual historical event, a factual separation that Jesus experienced. This was not merely an expression of feeling but a declaration of reality.

Looking to the Cross 5 Theologically, this judicial separation signifies that Jesus, in His humanity, bore the full weight of God’s wrath for sin. The forsaking was part of the punishment that was due for humanity’s sins, which Jesus took upon Himself. This highlights the substitutionary nature of Jesus’ death (Isa 53:6, 10; Mark 10:45; Rom 5:8; 1 Cor 15:3-4; 1 Pet 3:18): He was forsaken so that believers will never be forsaken, emphasizing the completeness of His atoning work. Furthermore, Jesus’ cry to the Father was drawn from Psalm 22:1, where David said, “”My God, my God, why have You forsaken me?” Whether one understands Psalm 22 as prophetic or Messianic, Allen Ross notes, “what is certain is that Jesus appropriated this psalm to himself in his greatest sufferings, and thereafter the evangelists and apostles saw the connections between the psalm and his passion.”^[2] In the context of Matthew’s Gospel, Jesus employed these words while being forsaken by the Father. According to Ross, “for Jesus to be abandoned to death by the Father in heaven meant that His death would accomplish our redemption. Or, to put it more precisely, because the Father ‘abandoned’ Him who died in our place, He will never abandon us who have come to faith in Him.”^[3]

These words, spoken from Jesus’ humanity (not His deity), indicate that He was alone while being judged by God the Father. This was a judicial act as Jesus bore our sins. John Walvoord states, “God the Father had to turn away as Jesus bore the curse and identified Himself with the sins of the whole world.”^[4] William MacDonald states, “Because God is holy, He cannot overlook sin…When God, as Judge, looked down and saw our sins upon the sinless Substitute, He withdrew from the Son of His love.”^[5] Since Jesus actually bore our sins, it follows that He experienced the same kind death we face: separation from God. Warren Wiersbe states, “It was during the time of darkness that Jesus had been made sin for us (2 Cor 5:21). He had been forsaken by the Father! That darkness was a symbol of the judgment that He endured when He was ‘made a curse’ for us (Gal. 3:13).”^[6]

Some might argue that Jesus was not actually forsaken but only felt that way while on the cross. Jesus certainly felt forsaken because He was forsaken. Jesus’ feelings agreed with the facts of the situation. And He knew exactly why He was forsaken: He was being judged for our sins “to give His life a ransom for many” (Mark 10:45). D. A. Carson states, “It is better to take the words at face value: Jesus is conscious of being abandoned by his Father.”^[7] Jesus’ words must be understood as coming from His humanity and not His deity, for there can be no separation within the Trinity itself. Such a thing is not possible. According to Charles Ryrie, “In that work He had to be forsaken by God, and yet at the same time there was no splitting up of the trinity.”^[8] Jesus’ separation from the Father was a judicial act, not one that broke the essence of the trinity.

The abandonment of Jesus in His humanity was temporary. It was only for the three hours as He was bearing our sins on the cross that He experienced judicial separation from God the Father. Previously, Jesus had told His disciples, “I go to the Father” (John 14:28; 16:10, 17), which meant He knew the work on the cross was temporary. And after He’d paid the full price for our sins, He said, “It is finished” (John 19:30a). This meant the temporary suffering of Christ was over, and the payment for our sins had been paid in full. Then, being fully restored to His Father, Jesus said, “Father, into Your hands I commit My spirit” (Luke 23:46). Then Jesus died physically, when “He bowed His head and gave up His spirit” (John 19:30). Afterwards, His body was placed in a grave, and He was resurrected three days later and seen alive by many (1 Cor 15:3-8). Jesus conquered sin and death by means of His death and resurrection.

Summary

Scripture reveals Jesus experienced a judicial separation from God the Father for three hours while bearing the punishment for our sins on the cross. This separation was necessary for Jesus to bear our sins sacrificially, fulfilling Old Testament prophecies and typologies that emphasized the need for a sinless substitute to take on the sins of others. Despite bearing our sins, Jesus remained sinless (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). His death on the cross, culminating in His cry “My God, my God, why have you forsaken me?” (Matt 27:46), underscores the depth of His sacrifice and the fulfillment of God’s redemptive plan. Jesus’ resurrection three days later demonstrated His victory over sin and death, securing salvation for all who believe in Him. His forsakenness on the cross was a moment of divine judgment, reflecting God’s holiness and justice, yet also revealing His immense love and provision for humanity’s reconciliation with Him (Rom 5:8; 1 Pet 3:18).

Dr. Steven R. Cook

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

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^[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 273.

^[2] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 1, (Grand Rapids, MI: Kregel Academic, 2011–2013), 527–528.

^[3] Ibid., 531.

^[4] John F. Walvoord, Matthew: Thy Kingdom Come (Galaxie Software, 2007), 235.

^[5] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1309.

^[6] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 103.

^[7] D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke, ed. Frank E. Gaebelein, vol. 8 (Grand Rapids, MI: Zondervan Publishing House, 1984), 579.

^[8] Charles C. Ryrie, Biblical Theology of the New Testament (Dubuque, IA: ECS Ministries, 2005), 63.

God the Son Came Down

Posted on July 3, 2024 by Dr. Steven R. Cook

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

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

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

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

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

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

Hand Receiving Gift Faith in Christ is the only condition for salvation. Faith does not save; Christ saves. Faith is merely the instrument by which we receive the free gift of God, which is eternal life. Though the gift was very expensive for the Lord, it is offered totally free to us, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). And it is “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). Only the empty hand of faith accepts the gift. It offers nothing but is open to receive that which is offered by another. God’s gift is available to everyone, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “he who believes has eternal life” (John 6:47). No payment is required from us to receive it, and no precondition of good works is necessary before, during, or after salvation.

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

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

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

Dr. Steven R. Cook

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

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The Great Lie

Posted on June 29, 2024 by Dr. Steven R. Cook

A large portion of humanity buys into the great lie that we have the ability within ourselves to save ourselves, or at least to help God in the salvation process, whether to a small or large degree. The Bible is plain that salvation is completely by grace and not by human works (Eph 2:8-9). Grace is unmerited favor; it is undeserved goodness. Grace flows from the heart of a giver who loves graciously and chooses to bestow kindness regardless of merit. None of us deserve God’s salvation, and we cannot, by any means whatsoever, earn it. The beauty of grace is that it is given freely, without cost to the recipient, and with no expectation of payment. It’s a gift. Free and simple.

A Free Gift of Salvation In grace, the kindness shown is rooted in the goodness and open-handedness of the giver and is in no way predicated on the beauty or worth of the object. In fact, grace is greatest when the object is the least worthy or most undeserving, for if any merit can be given by the recipient, then grace ceases to be grace. Human works do not save. They never have, and never will. God expects good works to follow salvation (Gal 6:10; Eph 2:10), but they are never the condition of it (Rom 4:4-5; Gal 2:16).[1] 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). Additionally, he stated, “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). God’s plan of salvation excludes all human efforts. His eternal salvation is based on grace, where He does all the work, and we receive His blessings as a free gift. This means God gets all the credit and glory, while we benefit from His goodness.

Jesus Crucified Any human effort to save oneself, whether as a prerequisite, corequisite, or postrequisite to faith in Christ, automatically produces a false gospel that saves no one. Salvation is entirely from the Lord. God sent His Son to die for our sins, and to die for all of them. And the Son accomplished the Father’s work on the cross, forever satisfying every righteous demand of the Father concerning our sins. The plain teaching of Scripture is that Jesus is “the Lamb of God who takes away the sin of the world!” (John 1:29), 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), and “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). As spiritually impoverished, we approach God with the empty hands of faith, offering nothing but receiving everything He offers. It’s important to understand that faith does not save; rather, Christ saves. He alone deserves all glory and credit, and we receive the blessings of His sacrifice on the cross.

Gift from God 2 Eternal salvation is a free gift from God, available to all who desire it. Jesus died for everyone (John 3:16; Heb 2:9; 1 John 2:2), which means everyone is savable, and the gospel of grace is open to all who want it. The Bible speaks of “God our Savior, who desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:3-4), who has brought “salvation to all men” (Tit 2:11), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). Faith in Christ is the sole condition for salvation. Scripture states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “you are all children of God through faith in Christ Jesus” (Gal 3:26), and “I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life” (1 John 5:13). Paul tells us, “The free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Eternal life is completely free because none of us can earn it; the cost is too high, and we lack the currency to pay for such a priceless gift. But Jesus paid our sin debt in full, having died on the cross in our place, and we were redeemed “with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). The blood of Christ is the coin of the heavenly realm that paid our sin debt, and when we trust in Christ as our Savior, all the benefits of the cross are applied to us, and we receive eternal life.

God has brought eternal salvation to an irreducible minimum whereby faith alone in Christ alone is all that is needed to be saved. But Satan, the great liar, because he cannot reduce the gospel message by means of subtraction, always seeks to pervert and neutralize it by means of the addition of good works (i.e., water baptism, turning from sin, joining a church, etc.). The Christian who seeks to evangelize the lost must always be careful when sharing the gospel of grace to make clear that salvation is by grace alone (it’s underserved), through faith alone (not by works), in Christ alone. A person needs only Christ to be saved. No one else. Nothing more. The matter is simple, Jesus died for our sins, was buried, and raised again on the third day as Scripture reveals (1 Cor 15:3-4). That’s what He did for us. He died for our sins. And to receive the benefits of the cross, forgiveness of sins (Acts 10:43; Eph 1:7) and eternal life (John 10:28; Rom 6:23), we simply “Believe in the Lord Jesus Christ” (Acts 16:31). Believing in Christ means we trust Him to do for us what we cannot do for ourselves; to save us eternally. Please trust in Christ as your Savior.

Dr. Steven R. Cook

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

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[1] Good works have no saving merit before God. Isaiah wrote, “all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment” (Isa 64:6a). Paul wrote, “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), 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), and God “saved us and called us with a holy calling, not according to our works” (2 Tim 1:9), and “He saved us, not on the basis of deeds which we have done in righteousness” (Tit 3:5a). Though human good works may have value in the sight of other people, they have absolutely no saving merit in God’s sight. None at all!

The Free Gift of God is Eternal Life

Posted on June 21, 2024 by Dr. Steven R. Cook

214

Holding Gift 2 The gospel is the good news that addresses the bad news of human sinfulness and separation from a holy God. Despite our helplessness and deserving of eternal punishment, God’s solution is the gospel of grace, which reveals Jesus Christ took our sins upon Himself, died, was buried, and resurrected on the third day (1 Cor 15:3-4). At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. Salvation from eternal damnation is a free gift offered to all who trust in Christ alone, which emphasizes God’s infinite grace rather than our human effort. This ultimate gift, paid for by Jesus’s sacrifice, underscores the Bible’s message that “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23), highlighting God’s generosity and the completeness of Christ’s work on the cross.

God is Holy

The Bible reveals God is holy. God declares of Himself, “I am holy” (Lev 11:44), the psalmist says, “holy is the LORD our God” (Psa 99:9), and the Seraphim declare, “Holy, Holy, Holy, is the LORD of hosts” (Isa 6:3). In her prayer, Hannah said, “There is no one holy like the LORD” (1 Sam 2:2). In these verses, the word “holy” translates the Hebrew word qadōsh (קָדוֹשׁ), which, according to James Swanson, refers “to being unique and pure in the sense of superior moral qualities.”^[1] God’s holiness is closely linked with His righteousness, justice, and perfection. Holiness denotes moral purity. J. Carl Laney states, “When we say ‘God is holy,’ we mean He is totally separated from all that is unholy, defiling, or contrary to His nature. God’s holiness is unique and distinctive in that it is without any contamination or impurity.”^[2] Because God is absolutely holy, it is written, “no evil dwells with You” (Psa 5:4), “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “God is Light, and in Him there is no darkness at all” (1 John 1:5). Evil is any thought, word, or act that is contrary to the character and will of God. According to Merrill F. Unger, moral evil “is the failure of rational and free beings to conform in character and conduct to the will of God.”^[3] George Howley states, “God is separate from all evil and is in no way responsible for it…[and] It can only be attributed to the abuse of free-will on the part of created beings, angelic and human.”^[4] Evil originates in the heart (Gen 6:5; Zech 8:17), is part of our nature (Matt 7:11), and results in evil actions (Neh 13:17; Prov 24:8; 1 Pet 3:12).[5] According to Scripture, “the LORD is righteous and He loves righteousness” (Psa 11:7). There is a time when “He is coming to judge the earth; and He will judge the world in righteousness and the peoples in His faithfulness” (Psa 96:13), and He will “judge the living and the dead” (2 Tim 4:1).

Everyone is a Sinner

Sin is the failure to conform to God’s perfect righteousness. Scripture reveals we are sinners “in Adam” (Rom 5:12-13; 1 Cor 15:21-22), sinners by nature (Psa 51:5; Jer 17:9; Rom 7:14-25; 13:12-14), sinners by choice (Eccl 7:20; Isa 59:2; Jam 1:14-15; 1 John 1:8, 10), born as “sons of disobedience” (Eph 2:2), and are “by nature children of wrath” (Eph 2:3). The Bible reveals “there is no one who does not sin” (1 Ki 8:46), and “there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20). Isaiah wrote, “All of us like sheep have gone astray, each of us has turned to his own way” (Isa 53:6a). Paul stated that we “are all under sin” (Rom 3:9), and “there is none righteous, not even one” (Rom 3:10), for “all have sinned and fall short of the glory of God” (Rom 3:23). James wrote, “we all stumble in many ways” (Jam 3:2a), and John declared, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us… If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:8, 10). This means everyone stands guilty before God.

Good Works Do Not Save

Good works have no saving merit before God. Isaiah wrote, “all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment” (Isa 64:6a). Paul wrote, “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), 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), and God “saved us and called us with a holy calling, not according to our works” (2 Tim 1:9), and “He saved us, not on the basis of deeds which we have done in righteousness” (Tit 3:5a). Though human good works may have value in the sight of other people, they have absolutely no saving merit in God’s sight. None at all!

The Solution of the Cross

We are helpless to save ourselves, but God made a way, and this because He loves us and desires our salvation. He loves us so much that He sent His Son into the world to pay the sin debt we cannot pay. We’re told, “By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:9-10). Nearly 2,000 years ago, God the Father sent God the Son into the world to take upon Himself humanity (Isa 7:14; Luke 1:30-35; John 1:1; 14; Heb 10:5), to be free from sin (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5) and to live a perfectly righteous life. 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; cf., John 7:29; 8:29; Gal 4:4). Jesus was sent by the Father to be “the Lamb of God who takes away the sin of the world” (John 1:29), 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).

Jesus walking to His crucifixion Jesus willingly went to the cross and paid our sin-debt (John 10:18). His death was a penal substitutionary sacrifice for us, as the Son of Man came “to give His life a ransom for many” (Mark 10:45). Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). Peter said, “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). His death on the cross was for all sins for all time, for “the death that He died, He died to sin once for all” (Rom 6:10), He “offered one sacrifice for sins for all time” (Heb 10:12), and “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). Because of Jesus’ death on the cross, God “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). There’s nothing for us to add to Jesus’ work on the cross. Having paid our sin debt in full on the cross, Jesus said, “It is finished!” (John 19:30), and then He died.

After Jesus died for our sins, He was buried in a grave, and raised on the third day, as Scripture reveals (1 Cor 15:3-4). And “Christ, having been raised from the dead, is never to die again” (Rom 6:9). After Jesus’s resurrection, He was seen alive by hundreds of people (1 Cor 15:5-8), and those eye witnesses provided a written record of what they saw and heard (Luke 1:1-4; John 20:30-31; 2 Pet 1:16-18). God’s offer of salvation is available for everyone. The Bible speaks of “God our Savior, who desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:3b-4), who has brought “salvation to all men” (Tit 2:11), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9).

The cross is God’s righteous solution to the problem of sin, as well as His greatest display of love toward sinners. At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save. If someone perishes eternally, it is because they failed to respond to God and His drawing them to Himself (John 3:18; 5:39-40; Acts 7:51). All who end up in the lake of fire are there by personal choice, not because God failed to love them or make provision for their eternal salvation.

Once we hear the good news about what Christ accomplished for us, we are asked to place our faith in Him, to “Believe in the Lord Jesus” for salvation (Acts 16:31). Jesus is the object of our faith. To believe in Christ as our Savior means we trust Him to accomplish for us what we cannot accomplish ourselves: eternal salvation from the lake of fire. Faith in Christ is the only condition for salvation. Faith does not save. Christ saves. Faith is merely the instrument by which we receive the gift of God. Only the empty hand of faith accepts the gift. It offers nothing, but is open to receive that which is offered by another. No payment is required by us to receive it. Christ alone saves. No one else can save us, including ourselves.

Salvation is a Free Gift from God

Hand Receiving Gift Salvation is a gift from the Lord. It is the most precious gift ever offered. And though the gift was very expensive to God, it is absolutely free to us. The precious gift of our salvation was paid in full by the Lord Jesus Christ who died for our sins, who hung between heaven and earth and paid our sin-debt. According to God’s Word, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). The words “free gift” translate the Geek noun charisma (χάρισμα) which, according to BDAG, refers to “that which is freely and graciously given, favor bestowed, gift.”^[6] And Joseph Thayer defines it as “a gift of grace; a favor which one receives without any merit of his own.”^[7] Paul, when writing to the Christians at Ephesus, said, “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; cf., Rom 4:4-5; Tit 3:5). To say we are saved by grace means our salvation is unearned and undeserved in any way. God’s gift of salvation is totally apart from any good works we may produce, and since good works do not save, bad works cannot unsave (though they can bring divine discipline). A gift focuses on the graciousness of the giver, whereas a reward focuses on the work of the recipient. Salvation is NOT a reward for work we’ve accomplished; rather, it is a free gift from God and based totally on the finished work of Christ. We pay nothing. Jesus paid it all.

The realization that salvation is offered freely, based solely on the perfect work of Jesus on the cross, offers profound relief to the person who has been laboring under the yoke of a works-based system. Those who operate under a works-based system of salvation will never reach a place of certainty in their relationship with God, for they will never know whether they have done enough to gain entrance into heaven. But the truth that salvation is a grace-gift from God, received by faith alone, liberates those who accept it. When properly grasped, God’s gospel of grace alleviates the pressure to perform and the fear of falling short and brings a deep sense of peace and joy, knowing our salvation is secure, not because of our own efforts, but because of Christ’s finished work. Peace comes when we look to Christ and the promises of Scripture and not ourselves. This gospel of grace message transforms our relationship with God from one of fear and striving to one of gratitude and love, as the focus moves from what we must do to what Christ has already done on our behalf. This grace-based approach encourages us to live out our faith from a place of thankfulness rather than obligation, resulting in a more authentic and joyful Christian life.

The Benefits of the Cross

At the moment of faith in Christ, the benefits of the cross are applied to us. Scripture reveals we are forgiven all our sins (Acts 10:43; Eph 1:7), given “eternal life” (John 5:24; 10:28; Rom 6:23), the “gift of righteousness” (Rom 5:17; Phil 3:9), have “peace with God through our Lord Jesus Christ” (Rom 5:1), become “children of God” (John 1:12; Gal 3:26), are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), are “rescued us from the domain of darkness, and transferred to the kingdom of His beloved Son” (Col 1:13), and are blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). Furthermore, as Christians, we are among those “whose names are in the book of life” (Phil 4:3). As a result, “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). We will never experience the lake of fire. Never. As Christians, “our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil 3:20).

Good Works Should Follow Salvation

To be eternally saved, the only condition is faith alone in Christ alone (John 3:16; 20:31; Acts 4:14; 16:31). That’s all. Once saved and justified in God’s sight, the Lord expects us to submit to Him in total obedience in all areas of life (Matt 28:20; Rom 12:1-2; Jam 4:7), and to learn His Word in order to live His will in every particular (2 Tim 2:15; 3:16-17; 1 Pet 2:2).

Woman Offering Forgiveness After salvation-justification, the Lord directs us to begin a lifelong journey of faith (2 Cor 5:7; Heb 10:38; 11:6), and to “press on to maturity” (Heb 6:1). This glorifies God, edifies others, and results in the best life possible in this world. Good works is what God expects of His people. 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). Paul wrote, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10). The Lord instructs us “to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Tit 2:12) and to be “zealous for good deeds” (Tit 2:14). We agree with Paul who wrote, “So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). God clearly calls His people to a life of obedience and good works. There is no question about this. The Scriptures are plain on the matter, instructing us, “like the Holy One who called you, be holy yourselves also in all your behavior” (1 Pet 1:15). It is never the will of God that we sin; however, when we sin (and there is no Christian who does not sin), it is always His will that we handle it biblically by means of confession (1 John 1:9), which always results in forgiveness and restoration of fellowship. If we fail to walk in regular obedience to the Lord, we are subject to divine discipline in time (Heb 12:5-11), and loss of rewards in eternity (1 Cor 3:10-15; 2 John 1:8). Though believers may turn from the Lord and pursue a life of sin, these will also experience divine punishment, even to the point of physical death (1 Cor 11:30; 1 John 5:16-17), but will not forfeit their salvation, which is not possible (John 10:28).

In summary, salvation is free. The Lord Jesus purchased it for us on the cross, and He offers it without cost to those who place their trust in Him. It is freely offered and freely received, and there’s nothing for us to pay. That’s grace. Our justification before God is a one-and-done event that happens at the moment of faith in Christ. Good works are not a prerequisite, corequisite, or postrequisite to salvation. That is, beyond simple faith in Christ, nothing is required of us before, during, or after we believe in Him as our Savior. We are saved by grace alone (we don’t deserve it), through faith alone (not by works), in Christ alone. Good works should follow salvation (Eph 2:10; Gal 6:10), but they are never the condition of it.

Once saved, God calls us to a lifelong process of sanctification. Sanctification is the life we live after being justified, and this process continues until we leave this world, either by death or rapture. The sanctified life requires us to learn and live God’s Word (2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18), walk by faith (2 Cor 5:7; Heb 10:38), be filled with the Spirit (Eph 5:18), walk by the Spirit (Gal 5:16), and make ongoing good choices to stay on the path of God’s will.

Dr. Steven R. Cook

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

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^[1] James Swanson, “קָדוֹשׁ”, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

^[2] J. Carl Laney Jr., eds. Charles Swindoll and Roy Zuck, “God is Holy”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 188.

^[3] Merrill Frederick Unger, “Evil” The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988), 382.

^[4] George Howley, “Evil,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 349.

[5] To be evil means we conform ourselves to Satan’s world-system (1 John 2:15-16), and that we, by default, are self-centered and not God-centered. To be righteous means we are conformed to God’s character and will, both in a salvific and sanctified way.

^[6] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1081.

^[7] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament: Being Grimm’s Wilke’s Clavis Novi Testamenti (New York: Harper & Brothers., 1889), 667.

Why Volition Matters: Belief in Jesus and Eternal Life

Posted on June 14, 2024 by Dr. Steven R. Cook

Looking to the Cross Salvation is open to everyone. 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). Paul wrote that God “desires all people to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and “the grace of God has appeared, bringing salvation for all people” (Tit 2:11). And Peter said that God “is not wishing that any should perish, but that all should reach repentance” (2 Pet 3:9). These passages affirm that salvation through Jesus Christ is offered to everyone, regardless of background, nationality, or prior belief. They emphasize God’s desire for all people to be saved and His provision of a universal invitation to eternal life. All the benefits of the cross are applied to those who simply believe in Jesus as their Savior. Salvation is by grace alone (we don’t deserve it), through faith alone (not by good works), in Christ alone. Jesus said, “I am the way, the truth, and the life, and no one comes to the Father but through Me” (John 14:6). And Peter said, “there is salvation in no one else; for there is no other name under heaven that has been given among mankind by which we must be saved” (Acts 4:12). And when the Philippian jailer asked Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30), they gave the simple reply, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

Gift from God 2 Salvation is never what we do for God; rather, it’s what He’s done for us through the Person and work of Jesus who died for our sins, was buried in a grave, raised to life on the third day, and seen by many, as Scripture teaches (1 Cor 15:3-5). Jesus accomplished what we cannot. He conquered sin and death, and He offers salvation as a free gift to all who want it. The Bible emphasizes that salvation is a free gift from God, underscoring His grace and mercy toward humanity. Paul wrote, “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b), and “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). These passages clearly convey that salvation is not something that can be earned by human effort but is a gracious gift from God, offered freely to all who believe in Jesus Christ.

Sitting Near Lake of Fire Negative volition toward God is what secures a person’s place in the lake of fire. These individuals “love the darkness rather than the Light” (John 3:19), “suppress the truth” about Him (Rom 1:18), and willfully “exchange the truth of God for a lie” (Rom 1:25). This willful choice has been the path of the majority of people throughout history. In contrast, positive volition is the key to accepting God’s free gift. Isaiah said, “Seek the LORD while He may be found; call upon Him while He is near” (Isa 55:6). Paul spoke of unbelievers, saying that “they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us” (Acts 17:27).

God has made a way for everyone to be saved, and if someone ends up in the lake of fire, it is by their own choice, not by chance or God’s choosing. As stated above, God “desires all people to be saved” (1 Tim 2:4) and “is not wishing that any should perish” (2 Pet 3:9). The critical role of human volition is evident in a few verses where Jesus was speaking to unbelieving Jews. Jesus said to them, “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).

The Greek word behind “You search” in John 5:39 is ereunáte (ἐρευνᾶτε). The form of the verb is present tense, active voice, and indicative mood. The present tense indicates a continuous or repeated action. The active voice means that the subject (in this case, “you”) is performing the action. The indicative mood is used to make a straightforward statement of fact. Regarding the aspects of intellect and volition, the verb ereunáte (ἐρευνᾶτε) itself means to search, examine, or investigate. This verb inherently implies an intellectual effort and deliberate action, suggesting that the individuals are actively and intentionally engaging with the Scriptures in a thoughtful and purposeful manner. Jesus said their goal in searching the Scriptures was to obtain “eternal life,” which translates the Greek zōēn aiōnion (ζωὴν αἰώνιον).

The word “unwilling” translates the Greek words ou thelete (οὐ θέλετε). The verb thelō—to will—is in the present tense, active voice, and indicative mood. The present tense speaks of a present and ongoing truth, and the active voice means the subject produces the action. The indicative mood is declarative for a statement of fact. This means the unsaved Jews, to whom Jesus was speaking, did not have eternal life and were exercising their own volition to reject Jesus, the One who offered them eternal life. This implies a certain degree of human free will or agency in their response to Jesus’ offer of eternal life.

The words “so that you may have life” translate the Greek echēte zōēn (ἔχητε ζωήν), which implies that the offer of eternal life is conditional, and that the offer is genuinely available but dependent on the individual’s response to Jesus. The form of the verb is present tense, active voice, and subjunctive mood. The present tense speaks of a present and ongoing truth, meaning eternal life is available to Jesus’ hearers, the unsaved Jews. The active voice means the subject produces the action, indicating Jesus is the One making the offer. The subjunctive mood means the offer is potential, contingent on their willingness to accept it. This means eternal life was available to Jesus’ unsaved hearers, but to receive it, they need to believe in Him. But because of their negative volition, they were unwilling to believe in Him, so eternal life was never received.

In summary, since God has made a way for everyone to be saved, if someone ends up in the lake of fire, it is due to their own negative volition (John 5:39-40), and not by chance or God’s choosing. However, if a person has positive volition and wants to know God (Isaiah 55:6; Acts 17:27), He will make a way for gospel information to reach that person. When they hear the good news that Christ died for them, was buried, and was raised on the third day (1 Cor 15:3-4), they can then believe in Him as Savior (Acts 16:31) and receive eternal life (John 3:16; 10:28).

Dr. Steven R. Cook

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

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When Jesus Says: “I Never Knew You”

Posted on May 12, 2024 by Dr. Steven R. Cook

Towards the end of Jesus’ Sermon on the Mount (Matthew chapters 5-7), He warned His disciples to “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves” (Matt 7:15). These false prophets will bear bad fruit (Matt 7:16-20), which is their false teachings and demonically empowered miracles. These pseudo-prophets are deceived, thinking they’re doing the Lord’s work (Matt 7:21-22). But when they stand in judgment before His great white throne (Rev 20:11-15), He will say to them, “I never knew you; depart from me, you who practice lawlessness” (Matt 7:23). In this pericope, Jesus is not talking about saved persons, who have eternal life and cannot lose their salvation (John 10:28-28; Rom 8:1); rather, He is talking about false prophets who were never saved to begin with.

The Context for Jesus’ Statement

Jesus’ Sermon on the Mount (Matthew chapters 5-7) was not a message on salvation; rather, it was a message to His disciples concerning how to live righteously under the Mosaic Law. In the message, Jesus addressed two groups of people, the saved and the lost. The saved were Jesus’ disciples (Matt 5:1-2), believers who called God their “Father” (Matt 5:16, 44-45, 48; 6:1, 4, 6, 8-9, 14-15, 18, 26, 32; 7:11), and who could earn rewards for righteous living (Matt 5:12, 46; 6:1-6, 16-18). The unsaved were the “scribes and Pharisees” (Matt 5:20), Israel’s religious leaders who were promoting their man-made traditions and not the Scriptures. The teaching of the scribes and Pharisees was known as the “tradition of the elders” (Matt 15:1-2; cf., Matt 15:6; Mark 7:8-9).

In the Gospels, the “tradition of the elders” (Matt 15:2) refers to a set of oral and written traditions and interpretations of the Mosaic Law that were passed down within Jewish society by the religious leaders (what became known as the Mishna and Talmud). These traditions were not part of the written Torah but were considered by some Jewish groups, particularly the Pharisees, to be equally authoritative with the Scriptures. The Pharisees believed in the importance of upholding these traditions alongside the written Law. Jesus challenged the authority of the religious leaders by emphasizing the primacy of God’s commandments according to the Mosaic Law. Jesus accused the scribes and Pharisees of breaking God’s law, saying, “you invalidate the Word of God for the sake of your tradition (Matt 15:6), and “Neglecting the commandment of God, you hold to the tradition of men” (Mark 7:8), and “You are experts at setting aside the commandment of God in order to keep your tradition” (Mark 7:9).

Throughout His message, Jesus corrected a number of false statements made by the scribes and Pharisees (Matt 5:21-22, 27-28, 31-32, 33-34, 38-39, 43-44). After explaining the correct understanding of the Mosaic Law (Matt 5:17-44), and discussing love and prayer towards one’s enemies (Matt 5:44-47), Jesus told His disciples, “Therefore, you are to be perfect, as your heavenly Father is perfect” (Matt 5:48). In context, to “be perfect” was a synonym for mature spiritual love and not a call for sinless perfection. It meant Jesus’ disciples were to love their enemies, pray for those who persecute them, and show common grace to all. Earl Radmacher states, “In the context of Matthew 5:43-48…Jesus’ followers are to be as mature or perfect as God in the ways that they love.”^[1] According to Warren Wiersbe, “The word perfect in Matthew 5:48 does not imply sinlessly perfect, for that is impossible in this life. It suggests completeness, maturity, as the sons of God. The Father loves His enemies and seeks to make them His children, and we should assist Him!”^[2] William MacDonald states:

The word perfect must be understood in the light of the context. It does not mean sinless or flawless. The previous verses explain that to be perfect means to love those who hate us, to pray for those who persecute us, and to show kindness to both friend and foe. Perfection here is that spiritual maturity which enables a Christian to imitate God in dispensing blessing to everybody without partiality.^[3]

In Matthew chapter six, Jesus continued His instruction to His disciples, saying, “Beware of practicing your righteousness before men to be noticed by them” (Matt 6:1). Jesus talked about the scribes and Pharisees who were hypocrites, religious pretenders who loved the attention of people more than God (Matt 6:2, 5, 16), who corrupted the temple worship, and were acquiring great wealth for themselves. Jesus’ disciples were not to be this way, but were to seek heavenly matters (Matt 6:19-34), judge others properly (Matt 7:1-6), pray constantly (Matt 7:7-11), treat others well (Matt 7:12), and enter through the narrow gate of righteous living, and not the wide gate of legalism and man-made traditions (Matt 7:13-14).

Jesus warned His disciples about the scribes and Pharisees, saying, “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves” (Matt 7:15). The scribes and Pharisees were false teachers who sought to magnify themselves rather than God, to promote their own doctrines and traditions rather than Scripture, and to exploit others for their own benefit and power. Twice, Jesus said of these false prophets, “you will know them by their fruits” (Matt 7:16a, 20). The fruit of the scribes and Pharisees referred to their words and actions, which contradicted God and His Word. Jesus concluded, “Every tree that does not bear good fruit is cut down and thrown into the fire” (Matt 7:19). In context, Jesus is talking about the scribes and Pharisees and their particular doctrines, traditions, and practices of self-righteousness. According to Louis A. Barbieri Jr., “In Jesus’ evaluation, the Pharisees were obviously producing bad fruit; the only thing to do with bad trees is to cut them down and destroy them. If they do not fulfill their purpose for existence, they should be removed.”^[4] We should be cautious here, for true believers can produce bad fruit (i.e., false teaching and sinful living), but this does not mean they are unsaved. Alternatively, unsaved people can do some good things. This means we must not be quick to judge.

After Jesus repeated that His disciples would know false prophets by their bad fruit (Matt 7:20), He said, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter” (Matt 7:21). There were many religious leaders in Israel who called God their Lord, but these were not saved persons. Who is the one who will get into heaven? Jesus said, “he who does the will of My Father who is in heaven will enter” (Matt 7:21b). The will of God is that lost sinners not trust in themselves or good works, but believe in Jesus as their Savior. Jesus said, “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:40; cf., John 1:12; 3:16; 6:47).

Religious leaders who promote man-made religion will be shocked that their good works do not gain them entrance into heaven. Jesus said of false prophets, “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness’” (Matt 7:22-23). To practice man-made religion is to practice lawlessness in God’s sight, for it is a rejection of God and His Word. According to Louis A. Barbieri Jr., “Those hearing this sermon must have wondered about the religious leaders, who seemed to be good men, teaching spiritual truths about Messiah and His kingdom. Jesus made it clear they were not good for they were leading others astray….They would be refused admission to the kingdom because Jesus had no personal relationship with them (Matt 7:21, 23).”^[5]

On one occasion, Jesus said to the scribes and Pharisees, “You are of your father the devil, and you want to do the desires of your father” (John 8:44a). Later, Jesus said to them, “woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves, nor do you allow those who are entering to go in” (Matt 23:13), and “you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves” (Matt 23:15). Jesus said to the scribes and Pharisees, “you outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness” (Matt 23:28), and “you testify against yourselves, that you are sons of those who murdered the prophets” (Matt 23:31), and “You serpents, you brood of vipers, how will you escape the sentence of hell?” (Matt 23:33). Just because these persons called God their Lord did not mean they were saved or would get into heaven.

But what about their claim that they prophesied, cast out demons, and performed miracles in God’s name? Well, these are false prophets who perform miracles in the power of Satan and his demons. Remember, when Moses was executing God’s plagues upon Egypt, it is recorded that three times, “the magicians of Egypt did the same with their secret arts” (Ex 7:10-11; cf., Ex 7:21-22; 8:6-7). Later, Moses wrote about false prophets who would arise among God’s people and be able to perform “a sign or a wonder” (Deut 13:1-2). Moses said these miracle workers would be identified as false prophets by the fruit of their lips as they would contradict Scripture and seek to lead others away from God, saying, “Let us go after other gods…and let us serve them” (Deut 13:2). This contradicted God’s written command, “You shall have no other gods before Me” (Ex 20:3). False prophets would even use the name of the Lord, as God told Jeremiah, “The prophets are prophesying falsehood in My name. I have neither sent them nor commanded them nor spoken to them; they are prophesying to you a false vision, divination, futility and the deception of their own minds” (Jer 14:14; cf. Jer 23:15-16, 26).

Speaking about future events, Jesus said, “false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt 24:24). And Paul spoke of the coming Antichrist, “whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved” (2 Th 2:9-10). There will be a false prophet during the Tribulation who will be able to perform “great signs” which are intended to deceive others (Rev 13:11-14; 16:13-14; 19:20).

We know from Scripture that false prophets will arise in churches and will introduce false doctrines (read 2 Pet 2:1-3). These false prophets will attack the incarnation of Jesus Christ (2 Pet 2:1b; cf. 1 John 4:1-3), as well as His redeeming work of the cross (2 Pet 2:1). The motivation of false prophets is greed, in which they will exploit people for money (2 Pet 2:3a), molding their messages to suit their hearers. Believers who know and live God’s Word will guard their hearts from false teaching.

Three Views on Matthew 7:21-23

Arminians, proponents of Lordship Salvation, and Free Grace Bible teachers hold differing interpretations of Matthew 7:21-23. Arminians and advocates of Lordship Salvation maintain that salvation involves a combination of faith and obedience, while Free Grace teachers assert that salvation is solely a free gift from God, independent of any human works. Additionally, Arminians and Lordship Salvation proponents may conflate justification with sanctification, whereas Free Grace teachers typically distinguish between these aspects of God’s salvation plan for believers. The basic views are as follows.

First, Arminians interpret Matthew 7:21-23 as a caution against nominal Christianity and emphasize the need for genuine faith and perseverance in good works, believing that only “the one who endures to the end will be saved” (Matt 24:13). In their view, Jesus’ Word underscores the importance of a consistent, obedient relationship with Christ, and to “work out your salvation with fear and trembling” (Phil 2:12). Because they believe good works are necessary to stay saved, failure to live obediently as a Christian can result in loss of salvation.

Second, those who teach Lordship Salvation understand Matthew 7:21-23 as stressing the necessity of genuine faith in Christ and the evidence of true discipleship through obedience. Proponents of Lordship Salvation emphasize God’s sovereignty in the salvation process, stressing the transformative power that necessarily results in obedience to Christ’s lordship. Their argument is that God’s elect will prove their salvation by means of the good works He will cause to happen, for “He who began a good work in you will perfect it until the day of Christ Jesus” (Phil 1:6), and “Faithful is He who calls you, and He also will bring it to pass” (1 Th 5:24). Because they believe good works prove the genuineness of one’s faith, failure to live obediently to the lord is proof one was never saved.

Third, those who teach Free Grace Salvation generally view Matthew 7:21-23 as a cautionary note that even those who appear to be outwardly religious may not truly belong to Christ. Unlike Arminians and those who teach Lordship Salvation, we do not conflate justification with sanctification, but keep them distinct, understanding that justification does not guarantee sanctification. Whereas God alone forever justifies those who believe in Christ as Savior, being “justified as a gift by His grace” (Rom 3:24), sanctification requires positive volition on the part of the Christian and a lifetime of learning God’s Word and applying it by faith. The godly Christian will “walk in a manner worthy of the Lord” (Col 1:10), will glorify God (1 Cor 10:31), edify others (1 Th 5:11), and receive rewards for eternity (1 Cor 3:10-15; 2 John 1:8).

Looking to the Cross 5 Biblically, we know God calls His children to a life of good works, “which He prepared beforehand so that we would walk in them” (Eph 2:10), and when the occasion arises, to “do good to all people, and especially to those who are of the household of the faith” (Gal 6:10), and to be “zealous for good deeds” (Tit 2:14). Though good deeds should follow salvation, they are never the condition of it. Faith alone in Christ alone is the sole condition of salvation. Faith + good works are taught by Arminians and those who promote Lordship Salvation. But Free Grace teachers advocate that eternal salvation is by grace alone (Rom 3:24; Eph 2:8-9), through faith alone (Rom 3:28; 5:1; Gal 2:16; Eph 2:8-9), in Christ alone (John 14:6; Acts 4:12), provided as a free gift from God. Paul said 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), and “by grace you have been saved through faith; and that not of yourselves, it is the gift of God” (Eph 2:8). A gift is often given as a gesture of affection or goodwill. And it is given willingly to someone without expectation of payment in return, no strings attached, being paid in full by the giver and offered absolutely free to the recipient. If the recipient has to pay for the item in any way, in part or in whole, it ceases to be a gift. But salvation is a gift from God, and this means it cannot be earned through human effort or good works. Good works have no saving merit in God’s sight (Isa 64:6; Rom 4:4-5; Eph 2:8-9; Tit 3:5). When a person accepts the gospel message that Christ died for them, was buried, and raised on the third day (1 Cor 15:3-4), and then personally believes in Jesus as their Savior, they are immediately and forever justified in the eyes of the Lord. Justification in God’s sight is a once-and-done event that forever declares a person is right with the Lord, and this because the finished work of Christ has been applied to them at the moment they trusted Jesus as their Savior. At the moment of faith in Christ, “everyone who believes in Him receives forgiveness of sins” (Acts 10:43), receives “the gift of righteousness” (Rom 5:17), which is “the righteousness which comes from God on the basis of faith” (Phil 3:9), and “the free gift of…eternal life” (Rom 6:23; cf., John 10:28). At the moment of spiritual birth (1 Pet 1:3, 23), the believer is sealed by God the Holy Spirit (Eph 1:13; 4:30), and thus cannot be unsealed.

After we become children of God by faith in Christ (John 1:12; Gal 3:26), the Lord expects us to become sanctified. Christian sanctification refers to the process by which a believer is set apart and made holy or purified by God. It’s a progressive work of the Holy Spirit in the life of a Christian, transforming us to become more like Christ in character, conduct, and devotion to God. The process of sanctification begins at the moment of salvation, when the believer is declared holy in God’s sight through the imputed righteousness of Christ (Rom 5:17; Phil 3:9). However, sanctification continues throughout the believer’s life as we grow in our relationship with God.

Those who have positive volition, and are obedient-to-the-Word believers, will respond positively to God and pursue sanctification. As those who are now “the saints in Light” (Col 1:12), we need to act like it, “for you were formerly darkness, but now you are Light in the Lord; walk as children of Light; for the fruit of the Light consists in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:8-10). And we are to “lay aside the deeds of darkness and put on the armor of light” (Rom 13:12), and learn to function “in the midst of a crooked and perverse generation, among whom you appear as lights in the world” (Phil 2:15). Being a light in the world means helping those who are positive to God to know Him. It means sharing Scripture with them. It means sharing the gospel of grace to the lost who want to know God so they might be saved (John 3:16; Acts 4:12; 16:31; 1 Cor 15:3-4; Eph 2:8-9). And for Christians who want to grow spiritually, it means helping them know God’s Word so they can advance to spiritual maturity (Heb 6:1; cf., 2 Tim 3:16-17; 1 Pet 2:2; 2 Pet 3:18). This life honors the Lord, edifies others, and creates within us a personal sense of destiny that is tied to the infinite, personal, creator God who has called us into a relationship and walk with Him.

But it is possible for Christians to turn to a lifestyle of sin, and this until the end of their days. But there are severe consequences for Christians who choose the sinful path. When Christians sin, we are not in danger of condemnation (Rom 8:1; 35-39), we do not forfeit the free gift of eternal life (John 10:28; Rom 3:24; 6:23), and we do not cease to possess the righteousness of God that was given to us at the moment of faith in Christ (Rom 5:17; Phil 3:9). When Christians sin, we are walking in darkness and have broken fellowship with God (1 John 1:5-6), and stifled the work of the Holy Spirit who dwells within us (Eph 4:30; 1 Th 5:19). If we continue in sin, or leave our sin unconfessed, we are in real danger of divine discipline from the Lord (Psa 32:3-4; Heb 12:6; 1 John 5:16-17; cf. Dan 4:37). Even though David was forgiven for his sin with Bathsheba (2 Sam 12:13), he still faced earthly consequences that impacted him and his family (2 Sam 12:10-14). Egregious sin, and ongoing sin, can eventuate in divine discipline to the point of physical death (1 John 5:16; cf., Lev 10:1-2; Acts 5:3-5; 1 Cor 11:30), as well as the loss of eternal rewards (1 Cor 3:10-15; 2 John 1:8). These are serious punishments by the Lord which impact a believer in time and eternity; however, the sinning saint is not in danger of losing salvation.

Summary

In summary, in Matthew 7:15-23, Jesus issued a warning to His disciples about false prophets who masquerade as righteous persons. These false prophets, often religious leaders like the scribes and Pharisees, prioritize and propagate their false doctrines and man-made traditions over God’s written commandments. Jesus emphasized the importance of recognizing these false prophets by their fruits, which refer to their teachings and actions which contradict God’s Word. Today, different theological perspectives interpret Matthew 7:15-23 differently, with Arminians emphasizing the necessity of works alongside faith for salvation, proponents of Lordship Salvation highlighting the transformative nature of genuine faith, and Free Grace proponents asserting salvation as a free gift from God, independent of human works.

Jesus’ words in Matthew 7:15-23 were a caution against false prophets, not an effort to instill fear, insecurity, or uncertainty in believers about their eternal salvation. The Bible plainly teaches that Christians can have assurance of their salvation, as John wrote, “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). Possessing eternal life is not a guessing game. As Christians, we know whom we have believed in, and can say with Paul, “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).

Dr. Steven R. Cook

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

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^[1] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1150.

^[2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 24–25.

^[3] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1223.

^[4] Louis A. Barbieri Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 34.

^[5] Ibid., 34.

Must We Confess Jesus Publicly to Be Saved?

Posted on May 10, 2024 by Dr. Steven R. Cook

Woman Walking a Chirch Isle The Bible teaches that faith in Jesus is necessary to be saved eternally, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16; cf., John 20:31; Acts 4:12; 16:31; Eph 2:8-9). But is faith in Jesus enough, or are we required to confess Him publicly as well? After all, in his letter to the Romans, Paul wrote, “if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; ¹⁰ for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation” (Rom 10:9-10). I’ve heard people voice this passage as a formula for salvation, presenting a two-step process where faith + confession = eternal salvation. But if this is correct, what do we do with the nearly 200 passages in Scripture that reveal salvation is by grace alone (Rom 3:24; Eph 2:8-9), through faith alone (Rom 3:28; 5:1; Gal 2:16; Eph 2:8-9), in Christ alone (John 14:6; Acts 4:12)? Furthermore, what do we do with people who cannot speak (perhaps from birth)? And what about people who trust in Christ at the last moment, alone, on their deathbed? Are these denied salvation because there was no one to hear their confession of faith?

The Short Answer

In Romans 10:9-10, confession (homologeō) means to agree or acknowledge that something is true; namely, that Jesus is God and the Father raised Him from the dead after He died for our sins (1 Cor 15:3-4). Furthermore, it’s reasonable that the confession is made to God (as the verb is used in 1 John 1:9) and not to people. And, confess and believe are inseparably linked together, like two sides of a coin, representing the same act of positive volition towards the gospel message concerning Christ. According to Arnold Fruchtenbaum:

This chiastic construction (mouth-heart, heart-mouth) indicates that believing and confessing occur at the same time. Confession is not something one does later as part of gaining salvation. Believe in the heart brings righteousness and justification. The confession is made to God, and the content of this confession is that Yeshua died for our sins, was buried, and rose again (1 Cor 15:3-4). Faith has content, and the content is that Yeshua is savior; that is what one confesses the moment he believes.[1]

The Long Answer

To make sense of this passage, it’s important not to use it as a prooftext that has been dislodged from its context. At the beginning of Romans 10, Paul expressed his love for his fellow Israelites and desired their salvation, saying, “Brethren, my heart’s desire and my prayer to God for them is for their salvation. ² For I testify about them that they have a zeal for God, but not in accordance with knowledge” (Rom 10:1-2).[2] There were many Israelites in Paul’s day who were zealous for the Lord, but their passion was misguided, as they were governed by man-made traditions rather than divine revelation (see Matt 15:3-6, Mark 7:9-10). Paul then distinguished between man-made righteousness based on Law and the righteousness which comes from God on the basis of faith. Paul said, “For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God” (Rom 10:3). Israel, like most of humanity, has been guilty of trying to be righteous before God by human effort, “seeking to establish their own” works-based-righteousness as the ground upon which God accepts them. But God does not save people on the basis of adherence to Law, as Paul explained, “For Christ is the end of the Law for righteousness to everyone who believes” (Rom 10:4). The word “end” translates the Greek noun telos, which means “termination” or “goal.”[3] It is this latter meaning that Paul has in mind, in which the end goal of the Law was to lead people to Jesus so they would be saved by faith in Him. Elsewhere, Paul explained that “a man is not justified by the works of the Law but through faith in Christ Jesus” (Gal 2:16), and “the Law has become our tutor to lead us to Christ, so that we may be justified by faith” (Gal 3:24).[4]

Paul continued his reasoning, saying, “the man who practices the righteousness which is based on law shall live by that righteousness” (Rom 10:5). This is adherence to the Mosaic Law as a rule of life. However, in the next verse, Paul wrote about “the righteousness based on faith” (Rom 10:6a). Paul had previously addressed the righteousness that comes by faith in Romans 9, where he wrote about “Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith; ³¹ but Israel, pursuing a law of righteousness, did not arrive at that law. ³² Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone” (Rom 9:30-32). And what was Israel’s stumbling stone? It was Jesus. Paul previously explained that when people believe in Jesus as Savior, they receive “the gift of righteousness” that comes from God on the basis of faith (Rom 5:17). This is “the righteousness which comes from God on the basis of faith” (Phil 3:9). We are righteous before God, not because of our good works, but because He gives us His righteousness as a free gift at the moment we trust in Christ as our Savior.

As flawed and weak people, we cannot bring about this righteousness by human effort. This is why Paul said, “Do not say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down), or ‘Who will descend into the deep?’ (that is, to bring Christ up from the dead)” (Rom 10:6-7). To bring Christ down from heaven, or to bring about His resurrection from the dead, is not within the ability of people. Human effort cannot save. How then shall people be declared righteous? Paul explained, saying, “The word is near you; it is in your mouth and in your heart” (Rom 10:8a). To be “in your mouth” is an idiom that means God’s revelation was received by those with positive volition. For example, Jeremiah said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart” (Jer 15:16). The psalmist said, “How sweet are Your words to my taste!” (Psa 119:103a). God told Ezekiel, ‘“Open your mouth and eat what I am giving you.’ Then I looked, and behold, a hand was extended to me; and lo, a scroll was in it” (Ezek 2:8-9). Eating the Word of God is a picture of positive volition where one receives divine revelation. And the phrase, “in your heart” (Rom 10:8), means God’s revelation was received into the human mind. The heart refers to the mind, which is the place of reason. God said, “every intent of the thoughts of his heart was only evil continually (Gen 6:5). And Jesus said, “out of the heart come evil thoughts” (Matt 15:19). And what did the person with positive volition welcome into their minds? They welcomed “the message concerning faith that we proclaim” (Rom 10:8b). In this passage, “faith” refers to the content of gospel information that was proclaimed by Paul, specifically as it related to the death, burial, and resurrection of Jesus (1 Cor 15:3-4).

When gospel information is communicated, God expects a positive human response. Paul wrote, “if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation” (Rom 10:9-10). To “confess” (homologeo) means to say the same thing, agree, or acknowledge that something is true. This means the person with positive volition agrees with God about the gospel message concerning Christ, and the confession—or agreement—is made to God, the One who saves. Believing and confessing refer to the same act of positive volition, where a person welcomes gospel information and believes in Christ as Savior.[5] According to Arnold Fruchtenbaum:

As far as Romans 10:9-10 is concerned, the chiastic structure or inverted order of the terms ‘confession’ and ‘believing’ shows that these words are interchangeable and were used synonymously by Paul. Confession equals calling upon the name of the Lord. Calling upon the name of the Lord is simply exercising faith in Him. Again, confession is not a separate act from faith. Furthermore, it is made to God and not to a public audience. In the two-hundred-plus biblical passages that speak of the condition for salvation, confession is not mentioned… if a public confession were necessary for salvation, then salvation would be on the basis of works.[6]

Charles Bing states:

The word “confess” (homologeō) means to “agree, acknowledge.” The word itself does not demand a public confession or an oral confession. More reasonably, it is a confession to God, not man (see Rom 14:11 and 15:9, and compare its use in 1 John 1:9). As such, it expresses faith, which is prominent in the context (cf. Rom 10:4, 6, 11, 14, 17). The fact that Paul uses confess and believe in verse 9, then inverts the order to believe and confess in verse 10 suggests that they refer to the same thing.^[7]

And when believers confess that Jesus is “Lord,” they are declaring that He is God, “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9; cf., John 1:1, 14; Heb 1:8). To confess Jesus as Lord is not a commitment to surrender to Jesus as lord of one’s life, for that would conflate justification with sanctification. Jesus is Lord, and we should submit to His absolute authority after being born again (Jam 4:7); however, submission is not a condition for eternal salvation, as those who teach Lordship Salvation wrongly argue.

Salvation is never what we do for God, rather, it’s what He’s done for us by sending His Son into the world to be the Savior of all who believe in Him. In the following verses, Paul merges faith and confession into one idea, stating, “As Scripture says, ‘Anyone who believes in Him will never be put to shame. For there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him, ¹³ for, ‘Everyone who calls on the name of the Lord will be saved.’” (Rom 10:11-13). In this context, “Anyone who believes in Him” is synonymous with “Everyone who calls on the name of the Lord.” These are two sides of the same coin.

In summary, to confess means to agree or acknowledge that something is true; namely, that Jesus is God and the Father raised Him from the dead. Furthermore, the confession is made to God and not to people. And, confess and believe are inseparably linked together, representing the same act of positive volition towards the gospel message concerning Christ.

Dr. Steven R. Cook

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

Related Articles:

—

[1] Arnold G. Fruchtenbaum, The Book of Acts: Exposition from a Messianic Jewish Perspective (San Antonio, TX, Published by Ariel Ministries, 2022), 203-204.

[2] In several instances in the Bible, salvation refers to physical deliverance (Ex 14:13-14; 2 Sam 22:3-4; Matt 14:30-31). Some Bible scholars would argue that Paul is referring to Isarel’s physical deliverance from the Roman destruction that was coming in AD 70. Though Paul probably desired to see his people physically delivered, the context of Romans 10 argues for spiritual salvation.

[3] Messiah’s death brought the Mosaic Law to an end in the sense that it is no longer operational as a rule of life (Rom 7:1-6; Heb 7:18-19; 8:13).

[4] Salvation comes by faith in God and not by human works. Paul wrote, “to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5), and salvation is “not as a result of works, so that no one may boast” (Eph 2:8), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5). Salvation is a gift from God to us. Paul wrote that 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), and, “by grace you have been saved through faith; and that not of yourselves, it is the gift of God” (Eph 2:8).

[5] The passage in Matthew 10:32-33 pertains to rewards for faithful disciples and not salvation. See Thomas Constable, Matthew 10:32-33.

[6] Arnold G. Fruchtenbaum, The Book of Acts: Exposition from a Messianic Jewish Perspective, 205-206.

^[7] Charles C. Bing, Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages (Brenham, TX: Lucid Books, 2015).

What Must I Believe to Be Saved?

Posted on May 4, 2024 by Dr. Steven R. Cook

The Terms of Salvation

God requires that certain information be believed before He saves someone. This means saving faith requires content. Though faith alone is the only requirement by God, the content of faith has changed throughout the ages, depending on what God revealed at a particular time. What God revealed to Adam and Eve was different than what He revealed to Abraham, and what He revealed to Abraham was different than what He reveals to us. Before addressing the content of saving faith, let’s look at what it means to believe.

What it Means to Believe

Curious Look The word believe, in the OT, derives from the Hebrew verb aman (אָמַן) which means “to regard something as trustworthy, to believe in.”^[1] And in the NT, the Greek verb pisteuō (πιστεύω) means “to consider something to be true and therefore worthy of one’s trust.”^[2] In Genesis we see where Abraham “believed [aman] in the LORD; and He reckoned it to him as righteousness” (Gen 15:6). When citing this passage in the NT (Rom 4:3; Gal 3:6; Jam 2:23), the writers used the Greek verb pisteuō (πιστεύω) in place of the Hebrew verb aman (אָמַן), which shows the words are synonymous. Faith, as a verb, is used of trust in God (Gen 15:6; Heb 11:6; cf. Rom 4:3), trust in Jesus (Acts 16:31; 1 Pet 1:8), and trust in Scripture (John 2:22).[3] Biblically, faith means having an attitude of confidence in God, being certain that He will keep His Word and do as He promised, for He cannot lie (Num 23:19; Heb 6:18; Tit 1:2). When faith is exercised, it trusts solely in the object and no one else. Abraham is an example of a believer who trusted God at His Word, for “with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, and being fully assured that what God had promised, He was able also to perform” (Rom 4:20-21).

To believe is to have a mental conviction that a testimony is true or that someone or something is reliable and worthy of confidence. Faith starts with mental assent and results in placing one’s faith in the object itself. For example, one can assent that a chair is structurally sound and able to support a person, and then, by faith, sit in the chair and relax. Or one can assent that an automobile is safe to drive, and then, trusting the car, get behind the wheel and drive it to a desired destination. Faith always demands an object, is exercised with a view to receiving a benefit, and the object gets the credit for doing what it was supposed to do. For Christians, Jesus is the object of our faith, eternal life is the benefit we receive, and Christ gets all the glory as the One who saves. When we believe in Jesus, we acknowledge that He is the incarnate Son of God (John 1:1, 14), that our salvation was accomplished by means of His death, burial, and resurrection (1 Cor 15:3-4), and we trust in Him alone to save us eternally (Acts 4:12; 16:31). Christ alone saves. Nothing more. The following illustration is helpful:

“Many people misunderstand what the Bible means by “believe.” Belief basically means trust. As an example, imagine you are stranded on one side of a river. The only way across is via a tightrope suspended overhead. A man on the other side has a wheelbarrow and says he can rescue you. Being a skilled acrobat, he crosses the tightrope with the wheelbarrow successfully. Now, you believe that the man himself can cross the tightrope, but in order to be saved, you have to trust him to get you over the tightrope in the wheelbarrow! Will you believe in him or not? Similarly, trusting Jesus for salvation means trusting him to do for you what you cannot do for yourself. There’s no way we can earn heaven; we must trust Jesus to carry us there.”^[4]

The Content of Saving Faith

Eternal salvation has always been by grace alone through faith alone; however, the content of faith (i.e., what is believed), has changed throughout the ages. According to Arnold Fruchtenbaum, “Indeed, there always was, always is, and always will be only one means of salvation: by grace through faith.”^[5] Though grace and faith are constants, the content of faith has changed over time, depending on what God revealed to each person or generation, as divine revelation came in stages. William MacDonald sates, “From Adam to Christ, God saved those who put their faith in Him on the basis of whatever revelation He gave them. Abraham, for example, believed God, and it was reckoned to him for righteousness (Gen 15:6).”^[6] According to Norman Geisler, “the revealed content of the gospel varied from age to age in the progress of revelation.”^[7] Charles Ryrie notes, “The basis of salvation is always the death of Christ; the means is always faith; the object is always God (though man’s understanding of God before and after the Incarnation is obviously different); but the content of faith depends on the particular revelation God was pleased to give at a certain time.”^[8] Thomas Constable adds, “The basis of salvation is always the death of Christ. No one is saved except by what He accomplished at Calvary. The requirement for salvation is always faith. It is never works. The object of faith is always the Person of God. The content of faith is always a promise from God.”^[9] The following examples demonstrate that the content of faith has changed over time.

First, after the historic fall of Adam and Eve (Gen 3:1-7), the content of saving faith was God’s promise of an offspring of Eve who would crush the head of the serpent. In the presence of Adam and Eve, God told Satan, “I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel” (Gen 3:15). This is commonly regarded as the protoevangelium; that is, the first gospel message. The crushing of Satan’s head—a fatal blow—was accomplished by the Lord Jesus at the cross where He triumphed over sin and death. How much Adam and Eve understood about this prophecy is not known. However, it is assumed they trusted God at His word concerning the future offspring that would crush the serpent’s head. Shortly after giving the promises, God killed an animal, which meant shedding its blood, and made clothes from its hide and gave it to them to wear (Gen 3:21). Arnold Fruchtenbaum notes, “The covering of animal skins, which required the shedding of blood to give them the atonement, replaced the covering of fig leaves. Then the verse states: and clothed them. Physically, He clothed their nakedness, but spiritually, He also covered their sin by making for them their atonement.”^[10] And according to Charles Ryrie, “When Adam looked upon the coats of skins with which God had clothed him and his wife, he did not see what the believer today sees looking back on the cross of Calvary.”^[11] We should not assume that Adam and Eve understood the death, burial, and resurrection of Messiah. What they understood was God’s promise of a future offspring who would crush the serpent, and then they witnessed God killing an animal, taking its skin, and making clothing for them. When they believed God’s promise and accepted His provision, it resulted in their salvation.

Second, in the book of Genesis we have the record of Abraham’s salvation. Moses wrote that Abraham “believed in the LORD; and He reckoned it to him as righteousness” (Gen 15:6). The content of Abraham’s faith was the promise of God concerning the Abrahamic covenant (Gen 12:1-3), especially as it related to God giving him a biological descendant (Gen 15:1-6). Abraham accepted God’s promise as true and reliable, which meant he trusted in God Himself. And when Abraham believed in Yahweh, we’re told that God “reckoned it to him as righteousness” (Gen 15:6b).^[12] Concerning Abraham’s faith in God, Arnold Fruchtenbaum states, “The content of his faith was the promises of God. The object of his faith was Jehovah.”^[13] According to J. Carl Laney Jr., “God had just promised Abraham, an elderly man with a barren wife, that his descendants would be as numerous as the stars. In spite of the physical hindrances to the fulfillment of this promise, Abraham trusted God…Because Abraham accepted God’s word as true and reliable, God declared him righteous, and therefore acceptable.”^[14] Paul cited Genesis 15:6 in Romans (Rom 4:3) and Galatians (Gal 3:6) when making his case that believers are justified by faith alone, and not by any works of the Law (Rom 4:4-5).

Third, in the book of Ruth we find a good example of a Gentile who came to trust in the Lord. Ruth told her mother-in-law, Naomi, “Your people shall be my people, and your God, my God” (Ruth 1:16). Here is an expression of faith in the Lord Himself. God directed Israel to serve as His witnesses (Isa 43:10), telling others, “I, even I, am the LORD, and there is no savior besides Me” (Isa 43:11). For a Gentile to be saved, it meant trusting in Yahweh alone and not pagan idols. It also meant not trusting in works, which is what pagan idolatry required. Concerning this verse, Warren Wiersbe states, “Ruth’s statement in Ruth 1:16-17 is one of the most magnificent confessions found anywhere in Scripture…[as] she confessed her faith in the true and living God and her decision to worship Him alone.”^[15] And Arnold Fruchtenbaum notes, “Ruth invoked the name of God in her oath and not the name of Chemosh. This shows in whom she truly believed.”^[16] What’s interesting is that after Ruth married Boaz (Ruth 4:13), she was brought into the family line that led to King David (Ruth 4:18-22), and the Messiah Himself (Matt 1:1, 5). Ruth was among the Gentiles in the OT who believed in Yahweh and were saved. Other Gentile believers include Melchizedek (Gen 14:18), Rahab (Matt 1:5; Heb 11:31), and likely the Queen of Sheba (1 Ki 10:1-13), Naaman the Aramean (2 Ki 5:15-19), the Ninevites (Jonah 3:5, 9-10), Nebuchadnezzar (Dan 2:47; 3:29; 4:34-37),[17] and the Magi who came from the east to worship Messiah (Matt 2:1-2, 11).

Fourth, during the time of Jesus’ life and ministry—but prior to His death on the cross—people were directed to believe the gospel of the kingdom (Matt 3:1-2; 4:17; Mark 1:14-15). The gospel of the kingdom directed Israelites to look to Jesus as the promised Messiah. This meant looking to Jesus as the “the Lamb of God who takes away the sin of the world!” (John 1:29; cf. Isa 53:4-11). Faith in Jesus would result in their spiritual and eternal salvation. The object of their faith is Christ alone. John wrote, “whoever believes in Him will have eternal life” (John 3:15), and “God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He who believes in the Son has eternal life” (John 3:36). And Jesus pointed others to Himself, saying, “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:40), and “Truly, truly, I say to you, he who believes has eternal life” (John 6:47; cf., John 10:28).

The gospel of the kingdom also pertained to Israel’s theocratic kingdom, where God would rule over His people through Jesus, the descendant of David and rightful King of the nation (2 Sam 7:16; Psa 89:3-4, 35-37; Isa 9:6-7; Jer 23:5; 33:15; Luke 1:31-33; Matt 19:28; 25:31; Rev 11:15; 20:4-6). John the Baptist preached, “Repent, for the kingdom of heaven is at hand” (Matt 3:2). To be “at hand” meant the earthly kingdom was being offered to Israel. Additionally, the gospel of the kingdom was preached by Jesus and His disciples even after John had been arrested. Mark wrote, “Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel’” (Mark 1:14-15; cf. Matt 9:35; 10:5-7). Norman Geisler correctly states, “The messianic kingdom is a visible, earthly, political kingdom promised to Israel in which Christ, her Messiah, will reign from a throne in Jerusalem over the whole earth, with His apostles and other disciples serving Him.”^[18] Merrill F. Unger states, “The Gospel of the Kingdom [is] the good news that God’s purpose is to establish an earthly mediatorial kingdom in fulfillment of the Davidic covenant (2 Sam 7:16).”^[19] If the leadership and people Israel would change their minds (i.e., repent) and accept Jesus as their rightful King, they would experience national deliverance from Gentile tyranny, which they were experiencing, being under the rule of Rome. According to Arnold Fruchtenbaum, “Jesus went around Israel, city to city and synagogue to synagogue, proclaiming His Messiahship and preaching the gospel of the Kingdom. He was offering to Israel the Kingdom of the Jewish prophets, but the Kingdom was preconditioned by Israel’s acceptance of Him as the Messianic King.”^[20] We know that Israel rejected Jesus as the Messiah (Matt 12:24-32; 27:20-23), and the result was judgment upon them (Matt 23:37-39; Rom 11:25-26). Afterwards, Jesus was crucified for the sins of the world (John 3:16; 1 John 2:2), was buried, and raised again on the third day (1 Cor 15:3-4). The crucifixion of Jesus was part of God’s predetermined plan for the redemption of humanity, regardless of Israel’s response. The gospel of the kingdom was postponed until the time of the Tribulation. According to Merrill F. Unger, “Two proclamations of the gospel of the kingdom are mentioned, one already past, beginning with the ministry of John the Baptist, carried on by our Lord and His disciples, and ending with the Jewish rejection of the Messiah. The other preaching is yet future (Matt 24:14), during the Great Tribulation, and heralding the second advent of the King.”^[21]

The gospel of the kingdom that was preached by John the Baptist, and Jesus and His disciples, cannot be the gospel of grace that is preached by Christians today. Why? The content of the gospels are different. Paul preached “the gospel of the grace of God” (Acts 20:24), which was “to everyone who believes, to the Jew first and also to the Greek” (Rom 1:16), whereas the gospel of the kingdom was solely “to the lost sheep of the house of Israel” (Matt 10:6). Furthermore, the gospel of grace includes “the cross of Christ” (1 Cor 1:17), telling us 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). But the death, burial, and resurrection of Jesus was not communicated by the disciples when they preached the “gospel of the kingdom” (Matt 4:23). How do we know this? After Jesus had been rejected by the leadership of Israel, Matthew tells us, “Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day” (Matt 16:21). Apparently the disciples did not like what Jesus said, as Matthew tells us, “Peter took Him aside and began to rebuke Him, saying, ‘God forbid it, Lord! This shall never happen to You’” (Matt 16:22). For a brief moment, Peter was an enemy of the cross, trying to prevent Jesus from going to the cross, and he was rebuked for it. The Lord said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s” (Matt 16:23). If Peter had had his way, Jesus would never have gone to the cross. The second time Jesus spoke about the events of His crucifixion (Matt 17:22-23), we’re told the disciples “were deeply grieved” (Matt 17:23b), implying they did not fully understand the significance of the cross. Jesus mentioned His crucifixion to His disciples a third time (Matt 20:18-19), but there was no response. Later, Peter tried to defend Jesus with a sword to prevent His arrest, which implied he did not understand the significance of the cross (Matt 26:51-52). Though they were saved by faith alone in Christ alone, they did not grasp the significance of the cross, for if they had, they would not have opposed His arrest or crucifixion. In fact, the disciples did not understand Jesus’ resurrection until after it happened (John 20:1-8), which is what John revealed, saying, “For as yet they did not understand the Scripture, that He must rise again from the dead” (John 20:9). After Jesus’ resurrection, they finally understood His words.

If the gospel of the kingdom that was preached by John the Baptist and Jesus’ disciples included the death burial and resurrection of Jesus, then Peter would not have been surprised and reacted so strongly to Jesus’ words. He would have thought, “Oh yeah, that’s what we’ve been preaching all along, and now the time is near for His death.” But that was not Peter’s reaction. Peter tried to stop Jesus from going to the cross (Matt 16:22; 26:51-52). Renald Showers correctly notes, “The language indicates that although the disciples had already been preaching one gospel [of the kingdom], up to this point Jesus had never told them about His coming death, burial, and resurrection. Therefore, the first gospel contained nothing concerning Jesus’ death, burial, and resurrection.”^[22]

Fifth, for those living in the church age, the content of faith is the good news that Jesus—the Messiah—died for our sins, was buried, and resurrected on the third day (1 Cor 15:3-4). When people accept this as historically true, and then place their faith in Jesus, they experience salvation. According to Fruchtenbaum, “we must believe that Yeshua died for our sins as our substitute, that He was buried and rose again, and that He therefore has provided salvation. Thus, one trusts Yeshua for one’s salvation.”^[23] According to Robert B. Thieme Jr., “First Corinthians 15:3-4 defines the boundaries of the Gospel, beginning with the work of Christ and ending with His resurrection…Any Gospel message that strays from the cross or denies Jesus Christ’s resurrection from physical death is inaccurate and out of bounds.”[24] Today we understand the saving gospel message as, “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). Knowing the good news of what God accomplished for us through Christ at the cross, we must then “Believe in the Lord Jesus” (Acts 16:31), and trust exclusively in Him as our Savior, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). Salvation is by grace alone (Rom 3:24; Eph 2:8-9), through faith alone (Rom 3:28; 5:1; Gal 2:16; Eph 2:8-9), in Christ alone (John 14:6; Acts 4:12. And when we believe in Christ as Savior, we are forgiven all our sins (Acts 10:43; Eph 1:7), given eternal life (John 10:28), become children of God (John 1:12; Gal 3:26), are “rescued us from the domain of darkness, and transferred to the kingdom of His beloved Son” (Col 1:13), become citizens of heaven (Phil 3:20), and are blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3).

Sixth, during the seven-year tribulation many will be saved, both Jews and Gentiles. The apostle John described 144,000 Jewish believers, taken from the twelve tribes of Israel, who are called “bond-servants of our God” (Rev 7:3), and who will be sealed by the Lord (Rev 7:4). After describing these Jewish believers, John then saw “a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes” (Rev 7:9). When John asked, “where have they come from?” (Rev 7:13), the answer was given, “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb” (Rev 7:14). The last clause that mentions “the blood of the Lamb” speaks of the work of Jesus Christ on the cross, “the blood of Christ” (1 Pet 1:19) which purchased our salvation. But what did these Tribulational saints believe that resulted in their salvation?

In the Olivet Discourse (Matthew chapters 24-25), Jesus prophesied about the future tribulation and His second coming and said, “This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come” (Matt 24:14). The gospel of the kingdom that was offered to Israel during Messiah’s first coming is similar to the gospel message preached during the time of the Tribulation. J. Dwight Pentecost notes, “Although the news at the first advent was restricted to Israel, prior to the second advent it will be announced not only to Israel but to the whole world.”^[25] William MacDonald states, “the gospel of the kingdom is the good news that Christ is coming to set up His kingdom on earth, and that those who receive Him by faith during the Tribulation will enjoy the blessings of His Millennial Reign.”^[26] The gospel of the kingdom offers both spiritual and national deliverance to those living during the tribulation. According to J. Dwight Pentecost. “This was the Gospel Christ proclaimed as He offered Israel the covenanted kingdom and invited them to put faith in Him. This same message will be proclaimed again during the years of the Tribulation period preceding Messiah’s second advent to the earth.”^[27] The first part of its message directs people to look to Jesus as “the Lamb of God who takes away the sin of the world!” (John 1:29). This results in spiritual and eternal salvation. The second part of the gospel of the kingdom pertains to Israel’s theocratic kingdom, where God will rule over His people and the world, through Jesus, the descendant of David and rightful King of the nation. This gospel will last until the seven years are completed, and then, as Jesus said, “the end will come” (Matt 24:14b). The “end” refers to the end of the seven year tribulation, when Jesus returns and puts down all rebellion (Rev 19:11-21) and establishes His kingdom on earth for a thousand years (Rev 20:1-6). It is at that time, “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 He will reign for “a thousand years” (Rev 20:6). According to Louis A. Barbieri Jr.:

“Though this will be a terrible time of persecution, the Lord will have servants who will witness and spread the good news concerning Christ and His soon-coming kingdom. This message will be similar to that preached by John the Baptist, Jesus, and the disciples at the beginning of Matthew’s Gospel, but this message will clearly identify Jesus in His true character as the coming Messiah. This is not exactly the same message the church is proclaiming today. The message preached today in the Church Age and the message proclaimed in the Tribulation period calls for turning to the Savior for salvation. However, in the Tribulation the message will stress the coming kingdom, and those who then turn to the Savior for salvation will be allowed entrance into the kingdom. Apparently many will respond to that message (cf. Rev 7:9-10).”^[28]

J. Dwight Pentecost adds:

“The Gospel of the kingdom is the message that John the Baptist proclaimed to Israel. It involved first a call to repentance, then an invitation to behold or to look by faith to the Lamb of God that takes away the sin of the world (John 1:29). This is the same message that will be proclaimed in the world during that period Christ called, literally, “the tribulation, the great one” (Matt 24:21). This future period is the unfulfilled seven years of Daniel’s prophecy of the seventy weeks (Dan 9:24-27). During this period the Gospel of the kingdom will be preached to Gentiles by 144,000 who will be sovereignly redeemed and commissioned to be God’s servants (Rev 7:1-8). They will proclaim salvation by grace through faith based on blood so that men can have “washed their robes and made them white in the blood of the Lamb” (Rev 7:14). The same message will be proclaimed by the two witnesses (Rev 11:3), prophets God will raise up to bring a message to the nation Israel. Indeed, their message is no different than the one the prophets have always brought to a disobedient covenant people down through the ages.”^[29]

In summary, saving faith is always a response to God and a promise He has made. Today, God the Holy Spirit draws people to Christ, convicting them of one particular sin, and that is the sin of not trusting in Jesus as Savior. Jesus specified the particular sin, saying, “because they do not believe in Me” (John 16:9). When people respond positively to the work of the Holy Spirit, they will believe in Jesus as Savior, accepting the truth “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). And having accepted this good news, they will then turn to Christ as Savior, and “Believe in the Lord Jesus” (Acts 16:31), and be saved.

Dr. Steven R. Cook

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^[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 64.

^[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 816.

[3] The NT also presents faith as a noun (πίστις pistis), which often refers to “that which evokes trust and faith…the state of being someone in whom confidence can be placed, faithfulness, reliability, fidelity” (BDAG 818). The word is used with reference to God who is trustworthy (Rom 3:3; 4:19-21), and of people who possess faith (Matt 9:2, 22; 21:21), which can be great (Matt 15:28; cf. Acts 6:5; 11:23-24), small (Matt 17:19-20), or absent (Mark 4:39-40; cf. Luke 8:25). It is also used of Scripture itself as a body of reliable teaching (i.e. Acts 14:22; 16:5; Rom 14:22; Gal 1:23; 2 Tim 4:7). And we see faith as an adjective (πιστός pistos), which describes someone “being worthy of belief or trust, trustworthy, faithful, dependable, inspiring trust/faith” (BDAG 820). The word is used God (1 Cor 1:9; 10:13; 2 Tim 2:13; Heb 10:23; Rev 1:5), and of people (Matt 25:23; 1 Cor 4:17; Col 1:7; 1 Tim 1:12; 2 Tim 2:2; Heb 3:5).

^[4] Michael Klassen and William W. Klein, “Romans,” in The Apologetics Study Bible for Students, ed. Sean McDowell (Nashville, TN: Holman Bible Publishers, 2017), 1410.

^[5] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis, 1st ed. (San Antonio, TX: Ariel Ministries, 2008), 275.

^[6] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1690.

^[7] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 484.

^[8] Charles Caldwell Ryrie, Dispensationalism, Rev. and expanded. (Chicago: Moody Publishers, 1995), 140.

^[9] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ex 12:43.

^[10] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis, 110.

^[11] Charles C. Ryrie, Dispensationalism, 134.

^[12] In his commentary on Genesis, Allen Ross notes, “The text does not necessarily mean that Abram came to faith here. Hebrews 11:8 asserts that he left Ur by faith. Genesis 15:6 simply reports at this point the fact that Abram believed, and for that belief God had credited him with righteousness.” (Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis, Grand Rapids, MI: Baker Books, 1998, 310).

^[13] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis, 275.

^[14] J. Carl Laney Jr., “Soteriology”, Understanding Christian Theology, 238–239.

^[15] Warren W. Wiersbe, Be Committed, “Be” Commentary Series (Wheaton, IL: Victor Books, 1993), 21.

^[16] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Books of Judges and Ruth, 1st ed. (San Antonio, TX: Ariel Ministries, 2006), 300.

[17] It’s very likely that Nebuchadnezzar trusted God after being humbled by the Lord (see Daniel 4:1-37). Throughout the decades of Nebuchadnezzar’s life, he’d had interactions with Daniel, Hananiah, Mishael and Azariah, and the king gained knowledge about God. From his own mouth, Nebuchadnezzar said to Daniel, “Surely your God is a God of gods and a Lord of kings” (Dan 2:47), and to Hananiah, Mishael and Azariah he declared, “no other god is able to deliver in this way” (Dan 3:29). After the king had suffered for seven years, he eventually came to the place where he said, “I blessed the Most High and praised and honored Him who lives forever” (Dan 4:34), and “Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven” (Dan 4:37). Though one cannot be dogmatic, Nebuchadnezzar’s final words strongly imply salvific faith in God—at least as he understood Him from his interactions with the Hebrews—and the result was one of worship to the Lord. If one accepts Nebuchadnezzar’s words as an expression of his conversion, it means he trusted in the God of Israel.

^[18] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 461.

^[19] Merrill F. Unger, “Gospel,” ed. R.K. Harrison, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988), 493.

^[20] Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 294.

^[21] Merrill F. Unger, “Gospel,” ed. R.K. Harrison, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).

^[22] Renald E. Showers, There Really Is a Difference!: A Comparison of Covenant and Dispensational Theology (Bellmawr, NJ: The Friends of Israel Gospel Ministry, Inc., 1990), 3–4.

^[23] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 6.

[24] Robert B. Thieme, Jr. “Gospel”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 113

^[25] J. Dwight Pentecost, Things to Come: A Study in Biblical Eschatology (Grand Rapids, MI: Zondervan, 1958), 472.

^[26] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1294.

^[27] J. Dwight Pentecost, Thy Kingdom Come: Tracing God’s Kingdom Program and Covenant Promises throughout History (Grand Rapids, MI: Kregel Publications, 1995), 311.

^[28] Louis A. Barbieri Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 77.

^[29] J. Dwight Pentecost, Thy Kingdom Come, 121–122.

Salvation from Sin and its Consequences

Posted on May 2, 2024 by Dr. Steven R. Cook

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

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

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

Robert B. Thieme Jr. states:

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

The First Sin

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

The Fall of Humanity

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

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

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

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

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

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

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

Salvation from Sin and its Consequences

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

Dr. Steven R. Cook

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

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

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

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

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

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

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

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

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

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

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

The Biblical Meaning of Repentance

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

In the New Testament, the Greek words metanoia (μετάνοια) and metanoeō (μετανοέω) mean to change one’s mind.[1] According to Charles Ryrie, “Repentance means a genuine change of mind that affects the life in some way.”^[2] This is a good understanding of the word. For unbelievers, repentance is a synonym for faith in Christ (Acts 17:30; 2 Tim 2:25; 2 Pet 3:9), and when they trust in Jesus alone as Savior (John 3:16; Acts 4:12), it results in forgiveness of sins (Acts 10:43; Eph 1:7), and eternal life (John 10:28), which positively affects their life for eternity. For Christians, repentance is a change of mind that leads to a change of behavior in which they turn from their sin and pursue righteousness (Rev 2:5, 16, 21-22; 3:3, 19),[3] as God expects of all His children (Eph 5:8-9; 1 Tim 6:11; 2 Tim 2:22; 3:16).

Does Sorrow Accompany Repentance?

Kneeling at Window Is there sorrow that leads to repentance? Yes, there can be true sorrow that leads to repentance. In his second letter to the Corinthians, Paul said, “the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death” (2 Cor 7:10). Though sorrow may lead to repentance, it does not always do so, as “the sorrow of the world produces death” and not salvation (2 Cor 7:10b). That is, one may be sorrowful, and yet never turn to Christ. Judas, when he betrayed Christ, “felt remorse” for his actions (Matt 27:3), and then “went away and hanged himself” (Matt 27:5). Arnold Fruchtenbaum notes, “If repentance is used merely as a synonym for believing in the Messiah—the way the Bible uses it—only in that sense is it truly a condition for salvation. But if—as some groups use it—repentance means ‘to feel sorry for one’s sins,’ then it indeed becomes a false addition to salvation.”^[4] According to Charles Ryrie, “The only kind of repentance that saves is a change of mind about Jesus Christ. People can weep; people can resolve to turn from their past sins; but those things in themselves cannot save. The only kind of repentance that saves anyone, anywhere, anytime is a change of mind about Jesus Christ.”^[5]

Repentance for Salvation

Looking to the Cross 5 Is repentance necessary for eternal salvation? Yes, repentance is necessary concerning salvation if one understands it to mean having a change of mind about salvation being obtained solely in Christ. Unbelievers cannot stop sinning, which means they cannot save themselves, and their good works have no saving merit (Isa 64:6; Gal 2:16; Eph 2:8-9; Tit 3:5). The lost need to understand that salvation is 100% in Christ alone. Peter said, “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). And when the Philippian Jailer asked Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30), the simple reply was given, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). The gospel is simple. It means believing in the One who died for our sins, was buried, and raised again on the third day, as Scripture teaches (1 Cor 15:3-4). And salvation is by grace alone, through faith alone, in Christ alone (John 3:16), and not by any human effort (Eph 2:8-9; Tit 3:5), for “the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). For Christians, turning from a life of sin and producing good works should follow salvation (Eph 2:10; Gal 6:10), but they are never a condition of it. Robert B. Thieme Jr., states, “Salvation repentance occurs when the unbeliever hears the Gospel, understands it, and makes a decision to accept Christ’s saving work (Luke 13:3, 5; Acts 17:30; 2 Pet 3:9). Believing in the Gospel message and repenting inherently operate together (Acts 20:21; Mark 1:14–15).”[6] Charles Ryrie states, “Repentance may prepare the way for faith, but it is faith that saves, not repentance.”^[7]

What repentance means in a salvific sense is that people learn God is holy (Psa 99:9; Isa 6:3), that He “cannot look on wickedness with favor” (Hab 1:13; cf., 1 John 1:5), and can only condemn sin. Scripture reveals that everyone is sinful, “for there is no man who does not sin” (1 Ki 8:46; cf., Eccl 7:20), and “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” (1 John 1:8). The Bible reveals “there is none righteous, not even one” (Rom 3:10), that “all have sinned and fall short of the glory of God” (Rom 3:23), and that “the wages of sin is death” (Rom 6:23). The picture of mankind is that we are helpless, ungodly, sinners, and enemies of God, (Rom 5:6, 8,10), spiritually dead before God (Eph 2:1; Col 2:13). Furthermore, our good works have no saving merit in God’s sight (Isa 64:6; Eph 2:8-9; Tit 3:5). This means we have no personal ability to save ourselves. None whatsoever.

Despite this grim reality, God solved the sin problem and made a way for everyone to be saved. God provided a solution to the problem of sin, and that solution is Christ and what He accomplished at the cross (1 Cor 1:18; 15:3-4). Nearly two thousand years ago, God the Son—the second Person of the Trinity—came into the world by human birth (Isa 7:14; Luke 1:30-35), lived a perfectly sinless life (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), willingly died in our place (Isa 53:10; John 10:18), and bore the punishment for our sins (Mark 10:45; Rom 5:8; 1 Cor 15:3-4; 1 Pet 3:18). As a result of Jesus’ substitutionary death on the cross (Mark 10:45; Rom 5:8; 1 Pet 3:18), God the Father is fully satisfied with Christ’s sacrificial death on behalf of everyone (Rom 3:25; 1 John 2:2; 4:10), and that salvation is offered to everyone (John 3:16; 1 Tim 2:4; 4:10; 2 Pet 3:9), as a gift (Rom 3:24), by grace alone (Eph 2:8-9), through faith alone (Rom 3:28; 4:4-5; Gal 3:26), in Christ (John 3:16; 14:6; Acts 4:12). Upon hearing this good news, the unsaved can change their minds and place their faith solely in Christ as their Savior (Acts 4:12; 16:31). When people place their faith in Christ alone, they receive “forgiveness of sins” (Acts 10:43b; cf., Eph 1:7; Col 1:14), the gift of “eternal life” (John 10:18), “the gift of righteousness” (Rom 5:17; cf., 2 Cor 5:21; Phil 3:9), are “reconciled to God” (2 Cor 5:20), have “peace with God” (Rom 5:1), become “children of God” (Gal 3:26), and are “blessed us with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). That’s good news.

Dr. Steven R. Cook

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

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[1] In the Old Testament, repent translates the Hebrew verb nacham (נָחַם), which, in certain passages, means to change one’s mind, and was used of the Lord who changed His mind about an action He was going to take (Ex 32:12-14; Jon 3:10). In the Septuagint (i.e., the Greek translation of the Hebrew OT), the translators used the Greek verb metanoeō (μετανοέω) as a synonym for the Hebrew verb nacham.

^[2] Charles C. Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 389.

[3] This would correspond to the meaning of the Hebrew verb shuv (שׁוּב), which means to turn; return, or go back. Shuv is used of God’s people responding positively to His discipline and returning to Him in obedience (Deut 30:1-3, 9-10). Interestingly, shuv is used of a righteous person who turns to a life of iniquity (Ezek 3:20, 18:24, 26; 33:18). The Septuagint translators chose the Greek verb epistrephō (ἐπιστρέφω) as a synonym for shuv. Like shuv, epistrephō means to turn, turn back, or go back. In the Septuagint, there is not a single instance where metanoeō is used to translate the Hebrew verb shuv.

^[4] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, 92.

^[5] Charles C. Ryrie, So Great Salvation: What It Means to Believe in Jesus Christ (Chicago: Moody Press, 1997), 85.

[6] Robert B. Thieme, Jr. “Repentance”, Thieme’s Bible Doctrine Dictionary, 218.

^[7] Charles C. Ryrie, So Great Salvation, 90.

Redeemed by the Blood of Christ

Posted on April 22, 2024 by Dr. Steven R. Cook

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

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

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

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

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

Dr. Steven R. Cook

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

Related Articles:

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

^[2] Ibid., 117.

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

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

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

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

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

Reconciliation with God

Posted on April 15, 2024 by Dr. Steven R. Cook

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

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

Paul Enns adds:

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

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

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

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

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

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

Dr. Steven R. Cook

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

Related Articles:

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

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

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

^[4] Ibid., 324.

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

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

Propitiation for Sins

Posted on April 9, 2024 by Dr. Steven R. Cook

Looking to the Cross 5 Jesus’ death on the cross was a satisfactory sacrifice to God which completely paid the price for our sin. We owed a debt to God that we could never pay, and Jesus paid that debt in full when He died on the cross and bore the punishment that rightfully belonged to us. In Romans, Paul states that we “are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith (Rom 3:24-25a ESV). Here, Paul used the Greek word hilasterion (ἱλαστήριον)—translated propitiation—to show that Jesus’ shed blood completely satisfied God’s righteous demands toward our sin, with the result that there is nothing more for the sinner to pay to God. Jesus paid our sin-debt in full. The Apostle John tells us “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; cf., 4:10). Jesus’ death on the cross forever satisfied God’s righteous demands toward the sins of everyone for all time! God has “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). Regarding Christ’s death, J. Dwight Pentecost states:

“You can be adjusted to God’s standard, because God made Christ to become sin for us. The One who knew no sin, the One in whose lips had never been found guile, took upon Himself our sin in order that He might bear our sins to the cross and offer Himself as an acceptable substitute to God for us—on our behalf, in our place. And when Jesus Christ identified Himself with sinners and went to the cross on their behalf and in their place, He was making possible the doctrine of reconciliation. He was making it possible for God to conform the world to Himself, to adjust the world to His standard so that sinners in the world might find salvation because “Jesus paid it all.” You can be adjusted to God, to God’s standard, through Christ, by His death, by His cross, by His blood, and by His identification with sinners.”[1]

John Walvoord adds:

“The work of Christ in salvation has still another major aspect of what is called in the Bible “propitiation,” “the sacrifice of atonement,” or satisfying God’s righteous demands or judgment upon a sinner. Illustrations of this can be found in Romans 3:25 and 1 John 2:2; 4:10. The idea of propitiation is that God as a righteous God must demand punishment for those who sin against Him. Christ in His death on the cross provided propitiation, atonement, or satisfaction of that claim, so that God is fully satisfied now in saving a person who does not deserve to be saved.”^[2]

Robert Lightner states:

“The death of Christ satisfied the righteous demands of God the Father. Because of sin His holiness had been offended, and only a sinless sacrifice could meet His righteous demands. Jesus Christ the Righteous One provided in Himself the perfect sacrifice. Paul set forth Christ as the propitiation for the remission of sins (Rom 3:25). Because of the blood He shed Christ provided in Himself the appointed place where a holy God could meet sinful man. Christ is now our place of meeting—our mercy seat (cf. 1 John 2:2; 4:10). The need for propitiation stems from the sin of man and the holiness of God. It is man who needs to be reinstated or reconciled with God. God’s holiness and righteous demands remain unchanged. Since there must be a basis upon which God may receive sinners, satisfaction must be made for sin: propitiation provided just such a basis through the death of Christ.”^[3]

Paul Enns states:

“Propitiation means that the death of Christ fully satisfied all the righteous demands of God toward the sinner. Because God is holy and righteous He cannot overlook sin; through the work of Jesus Christ God is fully satisfied that His righteous standard has been met. Through union with Christ the believer can now be accepted by God and be spared from the wrath of God.”^[4]

There are several concepts at work in the doctrine of propitiation. First, God is holy which means He is completely set apart from sin and cannot look on wickedness with favor. The Scripture states, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Because all mankind is marked by sin, we are all in danger of the fires of hell, unless we turn to Christ as our Savior. Second, God made a way for His righteousness to be satisfied, and this through the cross of Christ. As Christians, we “are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith” (Rom 3:24-25a ESV). And John tells us “He Himself is the propitiation for our sins” (1 John 2:2a; cf., 4:10). God is forever satisfied with the death of Christ. Third, the wrath of God is removed because Jesus was judged in our place and bore the punishment that rightfully belongs to us. Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him” (Rom 5:8-9).

Dr. Steven R. Cook

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

Related Articles:

[1] J. Dwight Pentecost, Things Which Become Sound Doctrine, 89.

^[2] John F. Walvoord, What We Believe (Galaxie Software, 2007), 76.

^[3] Robert P. Lightner, Handbook of Evangelical Theology, 195.

^[4] Paul P. Enns, The Moody Handbook of Theology, 325.

Penal Substitution for Sins

Posted on April 2, 2024 by Dr. Steven R. Cook

Jesus on Cross with Cloudy Sky Penal substitution is the idea that Jesus bore the penalty for our sins on the cross. He was judged in our place and bore the wrath of God that rightfully belongs to us. The record of Scripture is that “He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed” (Isa 53:5), and “the LORD has caused the iniquity of us all To fall on Him” (Isa 53:6), for “by His knowledge the Righteous One, My Servant, will justify the many, as He will bear their iniquities” (Isa 53:11), and “the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering” (Isa 53:10a). Jesus is presented in the NT as “the Lamb of God who takes away the sin of the world!” (John 1:29). We’re also told that God “made Him who knew no sin to be sin on our behalf” (2 Cor 5:21), and that “Christ redeemed us from the curse of the Law, having become a curse for us” (Gal 3:13), and that “He Himself bore our sins in His body on the cross” (1 Pet 2:24). In this way, the sins of all humanity were imputed to Christ while He was on the cross, suffering as our substitute. And we must always remember that the sacrifice of Christ was purely voluntary, as He said, “I am the good shepherd; the good shepherd lays down His life for the sheep” (John 10:11), and “No one has taken it away from Me, but I lay it down on My own initiative” (John 10:18). And Jesus has “been offered once to bear the sins of many” (Heb 9:28), and “Christ also died for sins once for all, the just for the unjust” (1 Pet 3:18).

Louis Berkhof states, “The Bible certainly teaches that the sufferings and death of Christ were vicarious, and vicarious in the strict sense of the word that He took the place of sinners, and that their guilt was imputed, and their punishment transferred, to Him.”^[1] And Charles Ryrie adds, “Only the substitutionary death of Christ can provide that which God’s justice demands and thereby become the basis for the gift of eternal life to those who believe.”^[2] And according to Lewis Chafer, “The doctrine of satisfaction embodies the conception of Christ’s death, that it was a penal substitution which had the objective purpose of providing a just and righteous ground for God to remit the sins of those for whom Christ died.”^[3] John Walvoord agrees, saying:

“This point of view, variously described as vicarious or penal, holds that the atonement is objectively directed toward God and the satisfaction of His holy character and demands upon the sinner. It is vicarious in the sense that Christ is the Substitute who bears the punishment rightly due sinners, their guilt being imputed to Him in such a way that He representatively bore their punishment. This is in keeping with the general idea of sacrifices in the Old Testament and is explicitly taught in the New Testament (see John 1:29; 2 Cor 5:21; Gal 3:13; Heb 9:28; 1 Pet 2:24).”^[4]

Robert B. Thieme, Jr. states:

“The punishment incurred by Adam when he sinned—spiritual death—is passed down to the entire human race. Everyone is born under this penalty of sin, hopelessly in debt to God. The debt has been paid by the perfect humanity of Christ, whose substitutionary spiritual death on the cross “canceled out the certificate of debt” (Col 2:14). Man now stands free to accept Jesus Christ and receive the gift of an eternal relationship with God.”[5]

What’s unique about Jesus is that He is both our High Priest as well as the sacrifice for our sins. In the OT, priests would offer animals to die as the sacrifice, but Jesus offered “Himself as a guilt offering” (Isa 53:10) in order to take away sins. The writer to the Hebrews states, “Christ appeared as a high priest” (Heb 9:11), and this in order “to put away sin by the sacrifice of Himself” (Heb 9:26), and this was a once-for-all sacrifice, as He “offered one sacrifice for sins for all time” (Heb 10:12).

Looking to the Cross Sin is the breaking of God’s law, for “Everyone who commits sin also breaks the law; sin is the breaking of law” (1 John 3:4 CSB). The penalty for breaking God’s law is death, for “the wages of sin is death” (Rom 6:23). Jesus took our sins upon Himself and “bore our sins in His body on the cross” (1 Pet 2:24), and He “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And He died for the sins of everyone, 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). Though Christ died for everyone, the benefits of the cross are applied only to those who believe, and “everyone who believes in Him receives forgiveness of sins” (Acts 10:43; Eph 1:7). Additionally, we receive “the gift of righteousness” (Rom 5:17), and “eternal life” (John 10:28). At the moment of faith in Christ, we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24).

Dr. Steven R. Cook

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

Related Articles:

^[1] Louis Berkhof, Systematic Theology, 376.

^[2] Charles Caldwell Ryrie, Basic Theology, 357.

^[3] Lewis Sperry Chafer, Systematic Theology, vol. 3, 143.

^[4] John F. Walvoord, Jesus Christ Our Lord, 157.

[5] Robert B. Thieme, Jr. “Barrier”, Thieme’s Bible Doctrine Dictionary, 22.

God’s Love that Saves

Posted on March 28, 2024 by Dr. Steven R. Cook

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

—

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

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

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

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

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

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

Justified in God’s Sight

Posted on March 21, 2024 by Dr. Steven R. Cook

Gift from God 2 At the moment of faith in Christ, God’s righteousness is gifted to the believer (Rom 5:17; cf. 2 Cor 5:21; Phil 3:9), and he is at once made right with God and declared just in His sight. Divine justification is not by human works at all, “for there is none righteous, not even one” (Rom 3:10), “for all have sinned and fall short of the glory of God” (Rom 3:23). Rather, Paul reveals we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). Like our spiritual birth, justification is a one-and-done event, perfect in itself, not to be confused with our experiential sanctification, which occurs over time. According to Norman Geisler, “Justification is an instantaneous, past act of God by which one is saved from the guilt of sin—his record is cleared and he is guiltless before the Judge” (Rom 8:1).”^[1] And Charles Bing states, “Justification is the act of God that declares a sinner righteous in God’s sight. It is a legal term that speaks of one’s right standing in God’s court of justice.”^[2]

Being justified in God’s sight is by faith alone and not by any human works, for “by the works of the Law no flesh will be justified in His sight” (Rom 3:20a). Rather, “to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5), for “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16).[3] J. I. Packer states:

“Justification is a judicial act of God pardoning sinners (wicked and ungodly persons, Rom 3:9–24; 4:5), accepting them as just, and so putting permanently right their previously estranged relationship with himself. This justifying sentence is God’s gift of righteousness (Rom 5:15–17), his bestowal of a status of acceptance for Jesus’ sake (2 Cor 5:21).”^[4]

Louis Berkhof agrees, stating:

“Justification is a judicial act of God, in which He declares, on the basis of the righteousness of Jesus Christ, that all the claims of the law are satisfied with respect to the sinner. It is unique in the application of the work of redemption in that it is a judicial act of God, a declaration respecting the sinner, and not an act or process of renewal, such as regeneration, conversion, and sanctification. While it has respect to the sinner, it does not change his inner life. It does not affect his condition, but his state.”^[5]

Merrill F. Unger adds:

“Justification is a divine act whereby an infinitely Holy God judicially declares a believing sinner to be righteous and acceptable before Him because Christ has borne the sinner’s sin on the cross and has become “to us … righteousness” (1 Cor 1:30; Rom 3:24). A justified believer emerges from God’s great courtroom with a consciousness that another, his Substitute, has borne his guilt and that he stands without accusation before God (Rom 8:1, 33–34).”^[6]

Paul Enns states:

“Whereas forgiveness is the negative side of salvation, justification is the positive side. To justify is to declare righteous the one who has faith in Jesus Christ. It is a forensic (legal) act of God whereby He declares the believing sinner righteous on the basis of the blood of Christ. The major emphasis of justification is positive and involves two main aspects. It involves the pardon and removal of all sins and the end of separation from God (Acts 13:39; Rom 4:6–7; 5:9–11; 2 Cor 5:19). It also involves the bestowal of righteousness upon the believing person and a title to all the blessings promised to the just. Justification is a gift given through the grace of God (Rom 3:24) and takes place the moment the individual has faith in Christ (Rom 4:2; 5:1). The ground of justification is the death of Christ (Rom 5:9), apart from any works (Rom 4:5). The means of justification is faith (Rom 5:1). Through justification God maintains His integrity and His standard, yet is able to enter into fellowship with sinners because they have the very righteousness of Christ imputed to them.”^[7]

The process is faith in Christ (John 3:16; Acts 4:12; 16:31), imputed righteousness (Rom 5:17; cf. 2 Cor 5:21; Phil 3:9), and the declaration by God that the believer is now justified in God’s sight (Rom 3:24; 4:5; Gal 2:16). Robert B. Thieme Jr., states:

“Anyone who expresses faith alone in Christ alone is instantly justified before the bench of God’s justice. The mechanics of justification follow three logical steps, though they all occur simultaneously. First, the person believes in Christ; second, God the Father credits, or imputes, His righteousness to that person; and third, God recognizes His righteousness in the believer and pronounces him “justified”— vindicated, righteous (Rom 5).”[8]

Open Bible Near Window 5 The imputation of God’s righteousness to believers means we are declared righteous, but not made righteous in conduct. To be righteous in conduct is the lifelong process of sanctification whereby the believer advances to spiritual maturity and lives in conformity with the character and will of God as revealed in His Word. This is the walk of faith. But though we are righteous in God’s sight because of the righteousness of Christ imputed to us, at the same time we continue to possess a sin nature that continually causes internal temptation and conflict (Rom 6:6; 7:14-25; 13:14; Col 3:9; Gal 5:16-17, 19-22; 1 John 1:8), and we commit personal acts of sin (1 Ki 8:46; Eccl 7:20; 1 John 1:10; 2:1). Though the power of the sin nature is broken (Rom 6:11-14), the presence of the sin nature is never removed from us until God takes us from this world and gives us a new body like the body of Jesus (Phil 3:20-21; 1 John 3:2, 5). Martin Luther understood this duality and coined the Latin phrase simul iustus et peccator, which translates as, “simultaneously righteous and a sinner.” Though Christians are declared righteous in God’s sight, sin will constantly be present (Eccl 7:20; 1 John 1:8, 10), to varying degrees, depending on the status of the believer’s spiritual walk with the Lord. Timothy George states:

“The believer is not only both righteous and sinful at the same time but is also always or completely both righteous and sinful at the same time. What does this mean? With respect to our fallen human condition, we are, and always will be in this life, sinners. However, for believers, life in this world is no longer a period of doubtful candidacy for God’s acceptance. In a sense we have already been before God’s judgment seat and have been acquitted on account of Christ. Hence we are also always righteous.”[9]

I agree with the phrase simul iustus et peccator, that a Christian is “simultaneously righteous and a sinner.” I think a better phrase is semper iustus et peccator, that we are “always righteous and a sinner.” Both are true. Always. As a Christian, I am righteous because I have received God’s “gift of righteousness” (Rom 5:17). This is “the righteousness which comes from God on the basis of faith” in Christ (Phil 3:9). God gave me His righteousness at the moment I trusted Christ as my Savior, and like all of God’s gifts, it can’t be given back, “for the gifts and the calling of God are irrevocable” (Rom 11:29). As one who possesses God’s righteousness, I am forever justified in His sight. The matter is settled in heaven. God has made it so. After being saved, the issue for every Christian is to advance to spiritual maturity (Heb 6:1), which glorifies God and edifies others.

Dr. Steven R. Cook

Related Articles:

^[1] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 235.

^[2] Charles C. Bing, Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages (Brenham, TX: Lucid Books, 2015).

[3] Some in the early church thought righteousness came through adherence to the Mosaic Law. The apostle Paul dealt with this, saying, “if righteousness comes through the Law, then Christ died needlessly” (Gal 2:21), for “if a law had been given which was able to impart life, then righteousness would indeed have been based on law” (Gal 3:21). Salvation comes to the one who simply trusts in Christ as Savior and receives it as a free gift, “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).

^[4] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs, 164.

^[5] Louis Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 513.

^[6] E. McChesney and Merrill F. Unger, “Justification,” The New Unger’s Bible Dictionary, 729.

^[7] Paul P. Enns, The Moody Handbook of Theology, 326.

[8] Robert B. Thieme, Jr. “Justification”, Thieme’s Bible Doctrine Dictionary, 153.

[9] Timothy George, Theology of the Reformers (Nashville, Tenn., Broadman and Holman publishers, 2013), 72.

Challenging Calvinism’s Perspective on Salvation

Posted on March 14, 2024 by Dr. Steven R. Cook

A Tulip I have appreciation for some Calvinist teachers who have been valuable sources of theological insight. While there are doctrines I agree with them on—such as the Trinity and the Hypostatic Union—there are also significant points of disagreement. For instance, I differ with them on matters of ecclesiology, as many adhere to replacement theology. Additionally, I find their eschatology lacking, as most adopt a faulty hermeneutic and deny doctrines such as the rapture of the church, the future tribulation, and the literal millennial reign of Christ on earth. Although there are aspects of their soteriology I find appealing, their views on election are troubling. What follows is a critical examination of the five points of Calvinism.

Total Depravity – Because of sin, people are spiritually dead, not able to come to God or believe the gospel message itself. The strict Calvinists’ view of total depravity translates to total inability. They regard people as totally unable to respond to the things of God; like a corpse. John Frame states, “We can never come to God out of our own resources. We are helpless to do anything to save ourselves. This condition is sometimes called total inability” (italics his).^[1] 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).”^[2] In other words, total inability suggests that humans, in their fallen state, lack the inherent ability or capacity to choose God, repent, or believe in Him without divine intervention. This perspective views human nature as spiritually dead or corrupt to the extent that individuals are entirely dependent on God’s grace and enabling for any positive response to the call of faith.
Unconditional Election – Strict Calvinists believe that people, being totally depraved (i.e., totally unable), will never choose God. Therefore, God has chosen to save some persons, and leaves the majority to perish forever in the lake of fire. According to the doctrine of unconditional election, God’s choice of who will be saved is not based on any conditions or qualifications found within people. Instead, it is solely based on His own purposes, will, and grace. This means that God chooses some individuals for salvation purely out of His mercy and sovereign decision, not because of any inherent goodness or merit in those individuals. Wayne Grudem states, “Election is an act of God before creation in which he chooses some people to be saved, not on account of any foreseen merit in them, but only because of his sovereign good pleasure.”^[3] John Frame states, “Election simply means ‘choice.’ The doctrine of election is that, ultimately, it is God’s choice that determines whether someone will be saved or lost.”^[4] Those whom God has elected to be saved will be called (through the preaching of the gospel), regenerated (i.e., made spiritually alive), and given a special kind of faith that enables them to believe in Christ. This is entirely a work of God and is referred to as monergism.
Limited Atonement – This is the view that Christ’s sacrifice on the cross was intentionally and specifically designed for the salvation of the elect—those individuals whom God has chosen for redemption. In other words, the atonement is considered available and effective only for a particular group of people chosen by God, and not for all of humanity universally. Many Reformed theologians prefer the phrase Particular Redemption, which, according to Wayne Grudem, is the teaching “that Christ died for particular people (specifically, those who would be saved and whom he came to redeem).”^[5] They like the phrase Particular Redemption better than Limited Atonement because it communicates a positive statement that Christ’s atoning death is effective for the elect.
Irresistible Grace – This is the teaching that God works in the hearts of His elect in a such a way that they will respond positively to the gospel message. The idea is that when God decides to extend His grace to an individual, He does so in a way that ensures the person will respond positively and be drawn into a saving relationship with Him. The grace of God is considered irresistible in the sense that it overcomes any resistance or opposition in the individual’s heart, bringing about their conversion and salvation. Wayne Grudem says that irresistible grace “refers to the fact that God effectively calls people and also gives them regeneration, and both actions guarantee that we will respond in saving faith.”^[6] James Montgomery Boice says irresistible grace relates “only to the elect and inevitably draws them to faith in Christ. Because God is sovereign in their salvation, it is not possible for them permanently or effectively to reject this effectual calling. God’s grace is irresistible and invincible; the Spirit never fails to accomplish his saving purpose in the mind, the heart, and the will of God’s chosen people.”^[7]
Perseverance of the Saints – All God’s elect, after being born again, are kept eternally and will persevere in their Christian faith to the end of their lives. According to this doctrine, if an individual has truly experienced God’s saving grace, their salvation is secure, and they cannot lose it. This assurance is grounded in the belief that God’s work of salvation is both sovereign and effective. Proponents of perseverance of the saints argue that the grace of God not only initiates salvation but also ensures its continuation and completion. Wayne 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.”^[8] The perseverance of the saints lies at the heart of Lordship Salvation. John MacArthur says, “lordship salvation is nothing other than the doctrine of perseverance!”^[9] John Frame affirms lordship salvation, saying, “you cannot accept Christ as Savior without accepting him as Lord. Jesus says that if we love him, we must keep his commandments (John 14:15). To receive Jesus as Lord is to make a commitment to keeping his commandments.”^[10]

Summary of Strict Calvinism

According to strict Calvinism, every person—minus Jesus—has been corrupted by sin and, being spiritually dead, is totally unable to respond to God’s gospel call. But God, in His mercy, elected to save some persons and to leave the majority of humanity to perish forever in the lake of fire. God’s election is based on His unconditional choice and not on anything within the lost sinner. Furthermore, to bring about the salvation of the elect, God sent Christ into the world to die an atoning death only for those whom He elected to save. And, having called His elect, God regenerates them, gives them a special faith to believe, and then works in their hearts in such a way that His call is irresistible and effective to save. Lastly, those who are truly saved, though they may fall into occasional sin, will, nonetheless, persevere in their faith to the end of their lives, and thus prove they were truly one of God’s elect.

A Few Criticisms

First, Calvinism’s view of total depravity is questionable. Their view is that total depravity means total inability. Despite the profound impact of sin on human nature, the Bible does not portray people as entirely incapacitated. Yes, all mankind is “dead” in their sins (Eph 2:1); but death does not mean total inability, but total separation from God, for even those who were dead still “walked according to the course of this world” (Eph 2:2). Mankind is totally depraved in the sense that sin corrupts every part of our being, intellect, will, and sensibility. However, it does not mean that fallen people are unable to respond in faith to the gospel of grace.

Hand Taking Fruit The first example of spiritual death in the Bible is found in the Garden of Eden. God had warned Adam and Eve, saying, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). The warning was that if they disobeyed God, on that very day, they would die. Adam and Eve experienced spiritual death at the moment they disobeyed God. Yet, immediately after the fall, in their state of spiritual death (and death means separation, not cessation), they could sense God’s presence in the Garden, as they “heard the sound of the LORD God walking in the garden” (Gen 3:8). Furthermore, Adam heard God’s voice when He “called to the man” (Gen 3:9), and Adam responded to Him, saying, “I heard the sound of You in the garden” (Gen 3:10a). Though they could not undo their newly fallen sinful state, it did not render them totally unable to perceive God or to respond to Him when He called out to them. And they did respond positively to the Lord when He promised to provide a descendant, a Seed of the woman, who would crush the head of the serpent (Gen 3:15). They also responded positively by accepting God’s provision of clothing after He killed an animal, took its skin, and covered their nakedness (Gen 3:21).

The Genesis 3 passage addresses God’s sovereignty, for He did not have to interact with Adam and Eve. And it addresses His righteousness and justice, for Adam and Eve did experience spiritual death and punishment. And it reveals His grace and mercy, as God promised to provide a Savior through the woman, and He also provided animal skins as a covering for their nakedness. Furthermore, it reveals that Adam and Eve, though fallen and corrupted by sin, could still hear and respond to God, and by faith accept His provisions, which provisions resulted in their salvation. I think Norman Geisler gets it right when he states:

“Clearly a sick person is able to receive a cure, just as a dirty person can embrace cleansing and a person in the dark can accept light. In every case, the sinner is incapable of doing these things by himself (in his own strength); lacking spiritual life, he needs the aid of the grace of God. Total depravity, then, means “total inability to achieve/obtain the solution to our sin by ourselves,” not “total inability to accept it from God.’”^[11]

Second, Calvinism’s view of unconditional election raises serious questions about God’s justice, mercy, and love toward fallen people who have no say over the eternal outcome of heaven or hell. If Calvinism is correct, then His elect will be saved and spend eternity forever in heaven, because God wills it, and the non-elect will be damned forever to suffer in the lake of fire, because God has foreordained it. Any rational thinking person will naturally ask: How is that just? How is that love?

Calvinism teaches that God, though able to save everyone, has sovereignly decided to save only a small portion of humanity, leaving the rest to perish forever in the lake of fire, where He sends them. But this raises the question, if all mankind is born in sin, through no fault of their own, and utterly helpless to save themselves or to respond to God’s offer of salvation (as Calvinists teach), and God has elected to save only a fraction of these lost persons (though He could save all), how then is He just to condemn people to the lake of fire for something over which they have absolutely no option for pardon? That’s like condemning a man with no legs for his failure to compete in a 100 meter race, and then punishing him for coming in last. In an attempt to protect their understanding of God, Calvinists will commonly argue that God is not required to save anyone, and that He is loving and merciful if He elects to save any at all. But again, the question arises, how is it fair to judge and condemn the vast majority of humanity to an eternal suffering when they personally did not choose to be born sinful and had no power to respond positively to God (as Calvinists teach)? That’s like berating a person born blind for not being able to appreciate a Rembrandt painting and then punishing him severely for not describing the artist’s colors accurately.

Hand Receiving Gift The Bible teaches that faith in Christ is the sole condition for securing God’s salvation and all attendant blessings (John 3:16; Acts 4:12; 16:31; Gal 2:16; 3:26). Faith does not save; Christ saves. Faith is merely the instrument by which lost sinners receive Christ as Savior. And once we believe in Christ as Savior, we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), and “justified by faith apart from works of the Law” (Rom 3:28). Salvation is free, and it is received freely by “the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). Our salvation was accomplished entirely by Jesus at the cross when He shed His blood at Calvary, for we are redeemed “with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). And because our salvation was fully accomplished at the cross, there is nothing left for us to pay. Nothing at all. Salvation is a gift, given freely to us who don’t deserve it. That’s grace, which is unmerited favor, underserved kindness, unwarranted love, unearned generosity, and unprovoked goodness. Scripture reveals, “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). Salvation is never what we do for God; rather, it’s what He’s done for us by sending His Son into the world to live a righteous life and die a penal substitutionary death on the cross in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18).

Our faith needs to be in Jesus alone. Scripture says of Jesus, “whoever believes in Him will have eternal life” (John 3:15), and “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He who believes in Him is not judged” (John 3:18), and “He who believes in the Son has eternal life” (John 3:36). Jesus Himself said, “Truly, truly, I say to you, he who believes has eternal life” (John 6:47), and “I am the resurrection and the life; he who believes in Me will live even if he dies” (John 11:25), and “I am the door; if anyone enters through Me, he will be saved” (John 10:9), and “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6), The apostle John wrote, “He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:12). These passages emphasize that eternal life is obtained by believing in Jesus Christ. Those who reject Jesus as Savior will spend eternity away from God in the lake of fire, for “These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Th 1:9; cf., Rev 20:15).

To be saved, we must turn to Christ alone for salvation and trust Him completely to rescue us from eternal damnation. We must believe the gospel message, “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Knowing the good news of what God accomplished for us, we must then “Believe in the Lord Jesus” (Acts 16:31), and trust exclusively in Him, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). We should not look to ourselves for salvation, for there is nothing in us that can save us. Salvation is by grace alone, through faith alone, in Christ alone.

Third, the Bible teaches unlimited atonement. This is the biblical view that Jesus died for everyone, and though His death is sufficient to save everyone, the benefits of the cross are applied only to those who believe in Him as Savior. Jesus’ atonement for sins is the basis for reconciliation, because God has judged our sins in the Person of Christ who died on the cross in our place. Jesus is “the Lamb of God who takes away the sin of the world!” (John 1:29), and “who desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and “who gave Himself as a ransom for all” (1 Tim 2:6), and tasted “death for everyone” (Heb 2:9), and “is the Savior of all men, especially of believers” (1 Tim 4:10), “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and “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; cf., 1 John 4:10), and “the Father has sent the Son to be the Savior of the world” (1 John 4:14). Peter wrote of “false prophets” and “false teachers” who “deny the Master who bought them” (2 Pet 2:1).

Because Christ died for everyone, everyone is savable. And though the death of Christ is sufficient to save everyone, only those who believe will benefit from His work on the cross. And when people believe in Jesus, accepting the fact the He died for their sins, was buried, and raised again on the third day (1 Cor 15:3-4), and trust solely in Him as Savior (Acts 4:12; 16:31), they receive “forgiveness of sins” (Acts 10:43; cf., Eph 1:7), and “eternal life” (10:28). Arnold Fruchtenbaum states, “Those who hold to limited atonement do not come to their conclusion based upon the exegesis of Scripture because the fact is that there is no passage anywhere in the Bible that says He died only for the elect…The defense for limited atonement is not based upon exegesis; it is based upon logic.”^[12] According to David Allen:

“Limited atonement is a doctrine in search of a text. No one can point to any text in Scripture that states clearly and unequivocally that Christ died for the sins of a limited number of people to the exclusion of others. Most Calvinists admit this. Alternatively, a dozen clear texts in the New Testament explicitly affirm Christ died for the sins of all people, and another half dozen plus that indirectly suggest it.”^[13]

Fourth, individuals are not coerced or irresistibly drawn against their will. Instead, God’s grace is universally available to all, inviting them to respond willingly. Jesus said, “And I, when I am lifted up from the earth, will draw all people to myself” (John 12:32). God’s call to salvation is universal, and it means that “everyone who calls on the name of the Lord will be saved” (Rom 10:13). But God’s offer of salvation can be resisted. There are a number of passages that emphasize human volition. Concerning unbelieving Israel, Jesus said, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling” (Matt 23:37). John said that one is judged eternally, “because he has not believed in the name of the only begotten Son of God” (John 3:18b). And when speaking to unbelievers, Jesus said, “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). If someone perishes eternally, it is because they failed to respond to God and His drawing them to Himself. Stephen, when about to be stoned to death, said to his unbelieving attackers, “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did” (Acts 7:51). All who end up in the lake of fire are there by personal choice—not because God failed to love them or make provision for their eternal salvation.

Fifth, God gives eternal life to those who believe in Jesus as their Savior and preserves them forever. The apostle John wrote, “whoever believes in Him will have eternal life” (John 3:15), and “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 Jesus pointed others to Himself, saying, “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:40), and “Truly, truly, I say to you, he who believes has eternal life” (John 6:47; cf., John 10:28). Eternal life is what the believer possesses at the moment of faith in Christ. This eternal life is connected with being in a relationship with Jesus Christ. John wrote, “God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:11-12). At the time of faith in Christ, all Christians are said to be “in Christ Jesus” (1 Cor 1:30), and “Christ in you” (Col 1:27), and “your life is hidden with Christ in God” (Col 3:3). According to Robert B. Thieme Jr., “When anyone believes in Christ, God the Father instantly imputes His own life to that person—‘He who has the Son has the life [God’s eternal life]’ (1 John 5:11–12).”[14] And Merrill F. Unger adds, “This life is nothing less than ‘Christ in you, the hope of glory’ (Col. 1:27). It is likened to a birth from above (John 3:3; 1:13) and is dependent upon receiving Christ as Savior. ‘He who has the Son has the life; he who does not have the Son of God does not have the life’ (1 John 5:12).”^[15]

In summary, God is absolutely sovereign (Psa 10:16; 135:6; Dan 4:35; Isa 46:10; 1 Tim 6:15; Eph 1:11b), and in His sovereignty, He offers salvation to everyone, and saves those who place their faith in Christ (John 3:16; Acts 4:12; 16:31; Gal 3:26; Eph 1:4; 1 Pet 1:1-2). God is righteous and just (2 Ch 12:6; Psa 11:7; Psa 33:5), and judges everyone fairly, for “there is no partiality with God” (Rom 2:11), and He says, “I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live” (Ezek 33:11a). Peter said, “I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him” (Acts 10:34-35). And Paul wrote, “For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality” (Col 3:25). Furthermore, God is loving and gracious (Ex 34:6; Psa 86:15), and is described as “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf., Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). And God loves everyone and desires their salvation (John 3:16; 1 Tim 2:4; Tit 2:11; 2 Pet 3:9).

God will provide gospel information to all who are positive to Him and want to know Him. And when people believe in Christ as their Savior, they “receive forgiveness of sins” (Acts 10:43), God’s “gift of righteousness” (Rom 5:17), His gift of “eternal life” (John 10:28), are “reconciled to God” (Rom 5:10), have “peace with God” (Rom 5:1), and are “rescued from the domain of darkness, and transferred to the kingdom of His beloved Son” (Col 1:13). But if people go negative to God and “suppress the truth in unrighteousness” (Rom 1:18), and do “not believe” (John 3:18) in Christ as their Savior, then, by their own choice, they reject His offer of salvation, and “the wrath of God abides on them” (John 3:36). Having rejected God’s offer of forgiveness of sins and eternal live, these will be “thrown into the lake of fire” (Rev 20:15), where they will spend all eternity, forever separated from God, because that’s what they chose. They are judged on the basis of their works (Rev 20:10-14), which do not measure up to the perfect righteousness of God; therefore, they are not eligible to spend eternity with Him, having rejected His gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9). And God, from His sovereignty, permits this to happen.

Unlike Calvinism, this biblical view preserves the sovereignty of God as well as His righteousness, justice, love and mercy, and makes Him completely fair when He saves those who believe in Christ as their Savior, and condemns the lost for their willful rejection of His offer of eternal life.

Dr. Steven R. Cook

Related Articles:

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^[1] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 112.

^[2] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 84.

^[3] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 670.

^[4] John M. Frame, Salvation Belongs to the Lord, 177.

^[5] Wayne A. Grudem, Systematic Theology, 596.

^[6] Ibid., 700.

^[7] James Montgomery Boice, Philip Graham Ryken, and R. C. Sproul, The Doctrines of Grace: Rediscovering the Evangelical Gospel (Wheaton, IL: Crossway Books, 2002), np.

^[8] Wayne A. Grudem, Systematic Theology, 788.

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

^[10] John M. Frame, Salvation Belongs to the Lord, 197.

^[11] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 126.

^[12] Arnold G. Fruchtenbaum, God’s Will & Man’s Will: Predestination, Election, & Free Will, ed. Christiane Jurik, 2nd Edition. (San Antonio, TX: Ariel Ministries, 2014), 44.

^[13] David L. Allen, “A Critique of Limited Atonement,” in Calvinism: A Biblical and Theological Critique, ed. David L. Allen and Steve W. Lemke (Nashville, TN: B&H Academic, 2022), 71.

[14] Robert B. Thieme, Jr. “Eternal Life with God”, Thieme’s Bible Doctrine Dictionary, 89.

^[15] Merrill F. Unger, “Eternal Life,” The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).

Divine Election

Posted on March 9, 2024 by Dr. Steven R. Cook

Election is a biblical teaching that every serious student of the Bible must consider at some point. It addresses issues related to God’s sovereignty and human volition, sin and salvation, justice and mercy, love and faith. Given that election touches upon the infinite and eternal nature of God, it’s not surprising that certain aspects of this doctrine transcend human understanding, similar to the biblical doctrines of the Trinity and the Hypostatic Union.

Major Views on Election

Regarding election and salvation, there are varying perspectives on the roles of divine intervention and human responsibility in the process of being saved. The major views are as follows:

Strict Calvinism adheres closely to the five points of Calvinism summarized by the acronym TULIP. Total depravity means people are completely unable to save themselves or even to seek God on their own due to their sinful nature. Unconditional election refers to God’s choice of certain individuals for salvation, not based on any foreseen merit or action on their part but purely on His sovereign will. Limited atonement means Christ’s death was intended to save only the elect, not all of humanity. Irresistible grace means that when God calls the elect to salvation, they cannot resist His will. Perseverance of the saints means that those whom God has elected and saved will persevere in faith and will not ultimately fall away.
Moderate Calvinism adheres to the basic tenets of Calvinism but with some modifications or a softer interpretation. These often hold to a form of unlimited atonement that suggests Christ’s atonement is sufficient for all but effective only for the elect. They’re also more open to dialogue with other theological perspectives, and tend to avoid the more deterministic implications of strict Calvinism.
Calminianism blends elements of Calvinism and Arminianism, seeking a middle ground concerning God’s sovereignty and human volition. Calminians tend to lean toward unlimited atonement, resistible grace, God’s election based on foreknowledge of who would believe, and the belief that saints can turn to a prolonged sinful lifestyle without losing their salvation.
Arminianism is a theological system that emphasizes God’s conditional election based on foreknowledge. Arminians see people as corrupted by sin, but able to respond to God’s call to salvation. They also adhere to unlimited atonement, resistible grace, and believe Christians are able to forfeit their salvation, which means good works are necessary to retain salvation.
Catholicism teaches that salvation is open to all and involves both God’s grace and human cooperation. In the Catholic view, both faith and works are essential for salvation. Faith is the foundational response to God’s grace, but it must be accompanied by works of love and obedience. In Catholicism, the sacraments are seen as vital means of grace. For instance, baptism is considered necessary for salvation as it washes away original sin and incorporates a person into the body of Christ. The Eucharist, penance, and other sacraments further sustain and deepen a believer’s relationship with God.
Pelagianism is a theological perspective considered heretical by most Christian traditions. It emphasizes human free will and denies original sin, teaching people are born morally neutral, and each person can choose to do good or evil without the necessity of divine grace. Pelagians emphasize that salvation can be achieved through human effort and moral striving, and they see God’s grace as helpful but not necessary for living a righteous life or achieving salvation.
The corporate view of election holds that God chose Christ as the foundation of His redemptive plan, and all who are united with Christ by faith share in that election. As Ephesians 1:4 states, believers are “chosen in Him,” emphasizing that election is not of isolated individuals but of those joined to Christ. God’s election is thus Christocentric and communal: He chose the sphere of salvation—Christ and His body—and individuals enter that sphere through faith. This view preserves both divine sovereignty and human responsibility, reflecting the pattern of corporate election seen in Israel and now applied to the Church. It highlights the grace of God, centers on Christ, and safeguards the universality and sincerity of the gospel offer.

The preceding categories represent simplified summaries of broader theological systems, each of which contains additional nuances that others may wish to expand or clarify. The purpose of presenting these is to offer a basic framework of the major views concerning election and salvation. The author holds to the corporate view of election and will seek to defend that position in the discussion that follows. What follows is the author’s own understanding of the doctrine of election as it is revealed in the Word of God.

Divine Election

Election is not about divine favoritism or an arbitrary lottery in eternity past. It’s not about God picking a preselected few for heaven while the rest are tossed aside without recourse. Divine election, when rightly understood through the lens of God’s sovereignty and man’s volition, reveals a gracious and consistent plan of salvation open to all, yet forced upon none. God is absolutely sovereign. His throne is established in the heavens, and He does whatever He pleases (Psa 103:19; Dan 4:35). But in His sovereignty, God chose to give mankind volition. That means people are not puppets or preprogrammed androids. They have the God-given capacity to choose—to believe or reject. This capacity is not a threat to God’s sovereignty; it’s a feature of it. Sovereignty that overrides freedom is tyranny. But the God of Scripture is no tyrant.

All people are born spiritually dead in Adam (Rom 5:12; Eph 2:1), but spiritual death is not total inability—it’s separation from God in time, not insensibility to truth. A spiritually dead person is not a rock. Dead does not mean nonfunctional; it means separated from the Source of life. Scripture repeatedly affirms that unbelievers can perceive truth, respond to God, and are held accountable for doing so (Rom 1:18-20; Acts 17:27-31). If God holds them responsible, He must have first enabled them to respond. Otherwise, divine justice collapses into divine cruelty.

Some point to 2 Thessalonians 2:13 as proof of individual election to salvation, where Paul writes, “God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.” But this verse fits beautifully within a corporate and Christ-centered framework. God chose the plan of salvation from the beginning—the sanctifying work of the Spirit and belief in the truth—not a select group without reference to faith. The Thessalonian believers were part of the elect because they had responded to the gospel. Their inclusion in the “chosen” is not disconnected from their volitional response; it affirms it. God chose the means and the outcome, but not at the expense of their freedom to believe.

The idea that God only selected certain people to be saved while the rest never stood a chance is contrary to the plain teaching of Scripture. Jesus Christ died for all—no exceptions, no fine print. He is the atoning sacrifice not only for our sins, but for the sins of the whole world (1 John 2:2; Heb 2:9). The provision is universal (John 3:16), so the invitation must also be universal. Scripture states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16). God genuinely desires the salvation of all people and has made provision through the death of Christ for everyone. As Paul states, “God our Savior… desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:3-4). Peter echoes this, writing that the Lord is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). And Paul affirms, “the grace of God has appeared, bringing salvation to all men” (Tit 2:11). These verses clearly demonstrate that God’s saving grace is universally offered, even though it is only received by those who believe.

Faith is not a supernaturally infused gift granted only after regeneration. That’s theological inversion. Regeneration follows faith, not the other way around. Faith is the non-meritorious response of a person who has been persuaded by the truth of the gospel (John 3:16; Rom 4:5; 1 Cor 15:3-4). The Spirit convicts the world—not just the elect—of sin, righteousness, and judgment (John 16:8). He persuades. He illuminates. But He never coerces. To say one must be born again before believing is to turn the gospel into a locked vault accessible only to the preapproved. But God doesn’t call us to crack a code—He calls us to believe in a Person.

Eternal life is free—absolutely free. There are no strings attached. It costs the sinner nothing—not a single good deed, nor a tear of remorse. Why? Because it cost Christ everything. He paid it all. The cross was not a down payment; it was the full purchase price (John 19:30). Jesus bore humanity’s sins (Mark 10:45; 1 Pet 2:24), satisfied divine justice (Rom 3:25-26; 1 John 2:2), and secured eternal life as a free gift for all who believe (Rom 3:28; 6:23; Eph 2:8-9). Eternal life cannot be earned, worked for, emotionally generated, or bargained for by promises of moral reform. It is received by faith alone in the Lord Jesus Christ. Salvation is not about what people do for God, but about what He has already accomplished for them through the finished work of the cross. Scripture is unambiguous: “Whoever believes in Him shall not perish, but have eternal life” (John 3:16b), and again, “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 CSB).

Prevenient Grace

God is not a passive observer in the matter of human salvation. Rather, He actively works in the hearts of unbelievers to prepare them for the reception of the gospel. This divine initiative is commonly referred to as prevenient grace, a theological term denoting the grace that precedes and prepares a person’s heart and will for salvation. The word prevenient derives from the Latin praevenire, meaning “to come before,” and it emphasizes God’s prior work in drawing individuals toward Himself. According to Geisler, “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…This grace is also seen in the fact that ‘the goodness of God leads you to repentance’ (Rom 2:4). Thus, prevenient grace is God’s grace exerted on our behalf even before He bestows salvation on us.”^[1]

Because God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9), He works in a preparatory manner to convince the fallen human heart to welcome Christ (2 Tim 1:9). Jesus spoke of the role of the Holy Spirit in the dispensation of the church age, saying, “And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me” (John 16:8-9). According to Geisler, “The act of convicting, then, is that by which God persuades a person that he is a sinner and, thus, is in need of the Savior.”^[2] This prevenient work of God is necessary because of the sinfulness of mankind. It is not considered to be salvific in itself but rather a preparatory grace that allows individuals to cooperate with God’s saving work in Christ. In this perspective, salvation is seen as a cooperative process where individuals have the ability to accept or reject God’s offer of grace.

Christians are Elect in Christ

From eternity past, God intended for His grand plan of salvation for all humanity to be achieved through His Son. Scripture reveals “the Father has sent the Son to be the Savior of the world” (1 John 4:14), and “the Son of Man has come to seek and to save that which was lost” (Luke 19:10), and He is “the Lamb who has been slain” from the foundation of the world (Rev 13:8). Jesus is the Father’s Chosen One. God said, “Behold, My Servant, whom I uphold; My chosen One in whom My soul delights” (Isa 42:1). And He said of Jesus, “This is My Son, My Chosen One” (Luke 9:35). And Peter describes Jesus as “chosen and precious in the sight of God” (1 Pet 2:4). Jesus was chosen by God before the foundation of the world to be the Savior of all mankind, and Christians are elect because we are in Christ. Geisler states:

“Christ is eternal, and the universal church was chosen in Christ before the foundation of the world (Eph 1:4); hence, in the mind of God, the church of God is eternal. Further, Christ is the elect of God (Matt 3:16–17), and we are elect in Him; not only is Christ the elect One, but in the New Testament those “in Christ,” the church, the members of His body, were elect in Him before time began.”^[3]

Scripture reveals that Christians “are chosen according to the foreknowledge of God the Father” (1 Pet 1:1-2), that Christ “was foreknown before the foundation of the world” (1 Pet 1:20), was “chosen and precious” in His sight (1 Pet 2:4), and that God “chose us in Him before the foundation of the world” (Eph 1:4). The prepositional phrase “in Him” (ἐν αὐτῷ) speaks to our election and union with Christ (Eph 1:4). Because Jesus is God’s Chosen One, it is asserted that we, God’s elect, were chosen at the same time as Christ, and He “saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9). When we believed in Jesus as our Savior, God placed us into union with Christ, for “by His doing you are in Christ Jesus” (1 Cor 1:30). Paul wrote, “I endure all things for the sake of those who are chosen [eklektos], so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory” (2 Tim 2:10).

The prepositional phrase, “in Christ” (ἐν Χριστῷ), emphasizes the idea of believers being in union with Christ. This union signifies a profound spiritual reality. The Apostle Paul frequently uses this expression to convey the intimate and transformative relationship that believers have with Christ (Rom 8:1; 12:5; 1 Cor 1:2, 30; Gal 3:28; Eph 1:3-4; Phil 1:1; Col 1:2; 2 Tim 1:9; 2:10). Being “in Christ” signifies that believers are, in a real spiritual sense, united with Him. This identification includes sharing in His death, burial, and resurrection, for we have been “crucified with Christ” (Gal 2:20), and “we died with Christ” (Rom 6:8), were “buried with Him” (Rom 6:4), and “have been raised up with Christ” (Col 3:1). In a real way, we were with Him on the cross, in the grave, and at His resurrection. In the eyes of God, His experience has become our experience. This identification with Jesus is real, even though we were not physically alive at the time of His crucifixion, burial, resurrection, or ascension into heaven. Furthermore, “In Him we have…forgiveness of our trespasses” (Eph 1:7), “have been sanctified in Christ Jesus” (1 Cor 1:2), have “eternal life in Christ Jesus our Lord” (Rom 6:23), and are told there is “no condemnation for those who are in Christ Jesus” (Rom 8:1). This kind of identification in and with another is true in other instances. For example, it was said of Rebekah, “Two nations are in your womb” (Gen 25:23), even before Israel was called into being as a nation. Similarly, the writer of Hebrews speaks of Levi who “paid tithes” (Heb 7:9), and this while “he was still in the loins of his father” Abraham (Heb 7:10). This means that Levi paid tithes to Melchizedek, even before he existed, as he was in the loins of his father, Abraham.^[4]

Furthermore, being “in Christ” reflects a believer’s new position before God. It signifies that, through faith in Christ, believers are accepted and justified before God. Their sins are forgiven (Acts 10:43; Eph 1:7), and they are seen through the righteousness of Christ (2 Cor 5:21; Phil 3:9). The phrase also emphasizes that believers participate in the benefits of Christ’s redemptive work. This includes reconciliation with God (Rom 5:10), adoption as children (Gal 4:5; Eph 1:5), the indwelling of the Holy Spirit (1 Cor 3:16), and the status of being a new creation in Christ (2 Cor 5:17). Believers are seen as co-heirs with Christ, sharing in the inheritance of eternal life (Eph 1:3-14; Rom 8:17). This positional truth is foundational to the concept of salvation by grace through faith. While being “in Christ” has personal implications, it also has a corporate dimension. It speaks to the collective identity of the Church as the body of Christ, with believers being interconnected and sharing a common life “in Christ.”

God’s Foreknowledge

This Christ-centered understanding of election is further affirmed by the apostle Peter, who grounds the believer’s chosenness not in an abstract or unilateral decree, but in the foreknowledge of God. Peter writes that believers are “chosen according to the foreknowledge of God the Father” (1 Pet 1:2). The term foreknowledge (prognōsis) refers to God’s omniscient awareness of future realities—specifically, those who would freely respond to His gracious offer of salvation through faith in Christ. It is not a deterministic decree that nullifies human volition, nor is it a mystical selection of a privileged few. Rather, it is God’s perfect knowledge of who would believe the gospel. Election, therefore, is grounded in divine foreknowledge, not arbitrary favoritism. This view remains fully consistent with God’s love, justice, and desire for all people to be saved (1 Tim 2:4). God initiates salvation and draws all people to Himself (John 12:32), but He does not compel faith. He persuades rather than predetermines. In salvation, God does not override human freedom; He works through it. His election thus upholds both divine sovereignty and human responsibility. According to Thieme, “Election is the expression of the sovereign will of God, His desire to give the highest and best for those who would believe (Rom 8:28–30). Moreover, God did not elect anyone to hell: unbelievers are condemned to eternally reside in hell only because they have used their volition toward unbelief (John 3:18).”^[5]

Election to Service and Purpose

Election is not limited to salvation—it also extends to service. Throughout Scripture, God chooses individuals and even entire nations for specific roles in His unfolding plan. Israel, for example, was chosen to be “a kingdom of priests and a holy nation,” called to reflect God’s character and proclaim His truth to the surrounding world (Ex 19:5-6; Isa 49:6). This kind of election is about mission, not eternal destiny. Election to service refers to God’s sovereign appointment of individuals for particular tasks such as leadership, ministry, or acts of spiritual service. Scripture gives numerous examples: God called Moses to deliver Israel (Ex 3:10), Isaiah to proclaim His message (Isa 6:8), and Paul as “a chosen instrument” to carry His name to the Gentiles (Acts 9:15). In the Church Age, every believer is called to serve (Rom 12:6-8; 1 Pet 4:10), but some are specially appointed for distinct functions within the body of Christ, such as pastors, teachers, and evangelists (Eph 4:11-12). This form of election flows from grace and functions within the context of spiritual gifts, not personal merit. It’s not about status—it’s about stewardship.

God’s election to service operates according to the same principle as His election to salvation—grace and freedom. He does not override human volition in order to conscript individuals into service. Rather, He persuades, leads, equips, and, when necessary, disciplines—yet always within the bounds of the freedom He Himself has granted. Just as salvation is received by faith, so also service is rendered by choice. God does not compel obedience through force; He invites His people into partnership. And when they respond, their service is not an attempt to earn divine favor but an expression of the grace they have already received.

Perseverance Is Not Guaranteed

One final myth must be set aside: the notion that all the elect will necessarily persevere in faith and good works. Scripture indicates otherwise. Believers can—and at times do—fail. They may quench the Holy Spirit (1 Th 5:19), walk in darkness (1 John 1:6), and even experience divine discipline to the point of physical death (1 Cor 11:30; Heb 12:6). Perseverance is not a test of salvation but of discipleship and faithfulness. The one who believes has eternal life (John 5:24), but how that individual lives afterward determines either reward or loss (1 Cor 3:11-15). While sanctification is expected of the believer, it is not guaranteed. One can be justified by faith and yet live as Lot did. Such a person may indeed be delivered from judgment, but like Lot, may escape with nothing but the soul (2 Pet 2:7-8; 1 Cor 3:15).

In the final analysis, God’s election is entirely consistent with His character—loving, just, gracious, and righteous. He chose Christ. He chose to save all who are in Christ. He invites all people to believe and, by faith, be joined to Christ. At the very moment of faith, the believer is placed “in Him” and thus shares in everything Christ is—including His election. There is no need for theological obscurity. Confusion arises only when Scripture is sidelined or philosophical constructs are imposed upon the text. But when theology begins with Scripture and remains grounded in it, the doctrine of election becomes what it was always intended to be: a radiant testimony to the grace of God and the centrality of Christ.

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

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

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^[1] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 222.

^[2] Ibid., 222.

^[3] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things, 50–51.

[4] These two analogies with Rebekah and Levi help convey the idea of a connection or representation that transcends mere physical existence. In the case of Rebekah, the passage refers to the statement, “Two nations are in your womb” (Gen 25:23), highlighting that this declaration occurred before Israel was called into being as a nation. This serves as an example of a connection that existed before the actual historical formation of the nation. Likewise, the reference to Levi paying tithes while still in the loins of his father, Abraham (Heb 7:9-10), is another analogy used to illustrate a connection that goes beyond the immediate physical existence of the individual. It suggests a representation or identification that precedes the individual’s own existence.

[5] Ibid., 81.

God’s Gift of Righteousness

Posted on March 6, 2024 by Dr. Steven R. Cook

The Bible reveals that God imputes His righteousness to the believer at the moment of salvation. The word imputation itself is an accounting term used both in the Old Testament and the New Testament (Gen 15:6; Psa 32:2; Rom 4:3-8; Gal 3:6). Biblically, there are three major imputations that relate to our standing before God.

First is the imputation of Adam’s original sin to every member of the human race. Paul wrote, “through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom 5:12), and “by the transgression of the one the many died” (Rom 5:15), for “judgment arose from one transgression resulting in condemnation” (Rom 5:16), and “by the transgression of the one, death reigned through the one” (Rom 5:17), for “through one transgression there resulted condemnation to all men” (Rom 5:18). Paul finally stated, “through the one man’s disobedience the many were made sinners” (Rom 5:19). To the Christians at Corinth, he wrote, “by a man came death” (1 Cor 15:21a), and “in Adam all die” (1 Cor 15:22a). This means every biological descendant of Adam is charged/credited with the sin he committed in the Garden of Eden which plunged the human race into spiritual and physical death. Jesus is the only exception, for though He is truly human (John 1:14), He was born without original sin, without a sin nature, and committed no personal sin during His time on earth (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). Adam is the head of the human race and his fall became our fall. This is the basis for death and for being estranged from God.[1]

God decided that one man, Adam, would serve as the representative head of the human race and that all would stand or fall with him. When Adam sinned, we fell with him, and as a result, his original sin is imputed to us, and we inherit his sinful nature. Furthermore, our personal sin adds to our guilt (Rom 6:23).[2]

Second is the imputation of all sin to Jesus on the cross (Isa 53:4-6, 10; 2 Cor 5:21). God the Father judged Jesus in our place (Mark 10:45; 1 Cor 15:3-4; 1 Pet 3:18), cancelling our sin debt by the death of Christ (Col 2:13-14; 2 Cor 5:18-19). This was a voluntary imputation on the part of Christ who freely went to the cross and took our sins upon Himself (John 1:29; 10:11, 15, 17-18). Scripture states, “He was pierced through for our transgressions, He was crushed for our iniquities” (Isa 53:5), and “the LORD has caused the iniquity of us all to fall on Him” (Isa 53:6), and Jesus was “the Lamb of God who takes away the sin of the world” (John 1:29), and He “tasted death for everyone” (Heb 2:9), and was offered once on the cross “to bear the sins of many” (Heb 9:28), and “He Himself bore our sins in His body on the cross” (1 Pet 2:24), and “Christ also died for sins once for all, the just for the unjust” (1 Pet 3:18). Thieme explains:

On the cross, the justice of God the Father imputed all the sins of mankind to His beloved Son, Jesus Christ (1 Pet 2:24). This was a judicial imputation because sin has no affinity with the impeccable humanity of Christ, no home in Him. To complete the judicial action, the Father’s justice immediately judged every one of those sins in Christ. Our personal sins are never imputed to us for judgment. Rather, the perfect humanity of Christ was “pierced through for our transgressions,” taking upon Himself the penalty that rightfully belonged to all men (Isa 53:5). This substitutionary work satisfied God’s righteousness and justice and made possible our so-great salvation (2 Cor 5:21; 1 John 2:2).[3]

Third is the imputation of God’s righteousness to those who believe in Jesus for salvation (Rom 4:3-5; 2 Cor 5:21; Phil 3:8-9). The righteousness of God imputed to the believer at the moment of faith in Christ results in the believer being justified before God (Rom 3:24, 28; 4:1-5). Moses wrote of Abraham, saying, “Then he believed in the LORD; and He reckoned [חָשַׁב chashab] it to him as righteousness” (Gen 15:6). David writes, “How blessed is he whose transgression is forgiven, whose sin is covered! How blessed is the man to whom the LORD does not impute [חָשַׁב chashab] iniquity, and in whose spirit there is no deceit” (Psa 32:1-2). Moses and David both use the Hebrew chashab (חָשַׁב) which, according to HALOT, means “to impute, reckon to.”^[4] Moses uses the verb in a positive sense of that which God imputes to Abraham, namely righteousness, and David uses the verb negatively, of that which God does not credit to a person, namely iniquity. Allen P. Ross comments on the meaning of chashab (חָשַׁב) in Psalm 32:2 and Genesis 15:6:

Not only does forgiveness mean that God takes away the sins, but it also means that God does not “impute” iniquity to the penitent: “Blessed is the one to whom the LORD does not impute iniquity.” The verb (חָשַׁב) means “impute, reckon, credit”; it is the language of records, or accounting—in fact, in modern usage the word is related to “computer.” Here the psalm is using an implied comparison, as if there were record books in heaven that would record the sins. If the forgiven sins are not imputed, it means that there is no record of them—they are gone and forgotten. Because God does not mark iniquities (Psa 130:4), there is great joy. The same verb is used in Genesis 15:6 as well, which says that Abram “believed in the LORD, and he reckoned it (וַיַּחְשְׁבֶ֥הָ) to him as righteousness.” The apostle Paul brings that verse and Psalm 32:2 together in Romans 4 to explain the meaning of justification by faith: when people believe in the Lord, God reckons or credits them with righteousness (Paul will say, the righteousness of Jesus Christ), and does not reckon their sin to them.[5]

The apostle Paul cites Abraham’s faith in God as the basis upon which he was declared righteous before Him, saying, “For what does the Scripture say? ‘Abraham believed God, and it was credited [logizomai] to him as righteousness’” (Rom 4:3).[6] Paul uses the Greek verb logizomai (λογίζομαι) which, according to BDAG, means “to determine by mathematical process, reckon, calculate, frequently in a transferred sense.”^[7] Abraham believed God’s Word, and God reckoned, or transferred His righteousness to him. After pointing to Abraham as the example of justification by faith, Paul then extrapolates that we are justified in the same way, saying, “Now to the one who works, his wage is not credited [logizomai] as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited [logizomai] as righteousness” (Rom 4:4-5; cf. Gal 3:6). Paul then references David, saying, “David also speaks of the blessing on the man to whom God credits [logizomai] righteousness apart from works: ‘Blessed are those whose lawless deeds have been forgiven, and whose sins have been covered. ‘Blessed is the man whose sin the Lord will not take into account [logizomai]’” (Rom 4:6-8).

Paul twice used the Greek verb ellogeō (ἐλλογέω) to communicate the idea of an exchange between persons (Rom 5:13; Phm 1:18). According to BDAG, the verb ellogeō (ἐλλογέω) means “to charge with a financial obligation, charge to the account of someone.”^[8] Paul told his friend, Philemon, concerning his runaway slave Onesimus, “if he has wronged you in any way or owes you anything, charge [ellogeō ἐλλογέω] that to my account” (Phlm 1:18). Paul had not wronged Philemon, nor did he owe him anything; however, Paul was willing to pay for any wrong or debt Onesimus may have incurred. J. Dwight Pentecost notes:

Paul is giving us an illustration of that which God has done for us in Christ Jesus. As the Apostle assumed the debt of Onesimus and invited Philemon—who had been wronged—to charge that debt to him, so the Lord Jesus Christ took the debt that we owed to the injured One—to God—and He charged Himself with our debt and set His righteousness down to our account.^[9]

Gift from God 2 In a similar way, Jesus paid for our sin so that we don’t have to, and in exchange, we receive God’s righteousness. This idea of an exchange between persons means that one person is credited with something not antecedently his/her own. Our sin is our sin, and Christ’s righteousness is His righteousness. When Jesus took our sin upon himself at the cross, He voluntarily accepted something that belonged to another, namely us. Jesus took our sin upon Himself. On the other hand, when we receive God’s righteousness as a gift, we are accepting something that belonged to another, namely God. By faith, we accept that which belongs to God, namely, His righteousness. God’s righteousness becomes our righteousness. Paul references the exchange that occurred at the cross when Jesus died for our sin, saying, “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), and he personally spoke of the righteousness “which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Phil 3:9).[10] This is what Paul calls “the gift of righteousness” (Rom 5:17). Once we receive God’s righteousness as a free gift, we are instantaneously justified in God’s sight.

Some might raise the question: how can a holy God justify unworthy sinners? How can He give something to someone who deserves the opposite? How is this just? The answer is found in Jesus and what He accomplished for us at the cross. At the cross, God judged our sin as His righteousness requires, and saves the sinner as His love desires. At the cross Jesus voluntarily died a penal substitutionary death. He willingly died in our place and bore the punishment that was rightfully ours. Our guilt became His guilt. Our shame became His shame. The result of the cross is that God is forever satisfied with the death of Christ. There’s no additional sacrifice or payment needed. Jesus paid it all. When we believe in Jesus, we are forgiven all our sins (Acts 10:43; Eph 1:7; Col 1:14; 2:13; Heb 10:10-14), and then God imputes His righteousness to us (Rom 5:17; 2 Cor 5:21; Phil 3:9). God’s righteousness is not earned; rather, it is freely gifted to us who believe in Jesus as our Savior.

It is sometimes difficult to accept this biblical teaching, because our behavior does not always reflect our righteous standing before God. However, God’s Word defines reality, and we are justified in His sight because His righteousness has been gifted to our account. The righteousness of God is credited to us who have trusted in Jesus as our Savior.

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

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

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[1] God never judges Adam’s descendants for Adam’s personal act in a moral sense, but for Adam’s representative act in a judicial sense.

[2] Some might argue that it’s not fair that we are held accountable and condemned because of Adam’s sin. If one argues along these lines, then it would not be fair that God judged Jesus, an innocent man, for our sins on the cross. Nor would be it be fair that we, ungodly sinners, be declared justified because we receive God’s righteousness as a gift. To deny condemnation based on imputed guilt would also deny justification based on imputed righteousness.

[3] Robert B. Thieme, Jr. “Imputations”, Thieme’s Bible Doctrine Dictionary, 137.

^[4] Ludwig Koehler, Walter Baumgartner, M. E. J. Richardson, et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 360.

[5] Allen P. Ross, A Commentary on the Psalms, Vol. 1, (Grand Rapids, Mich., Kregel Publications, 2011), 710-711.

[6] The translators of the Septuagint use logizomai (λογίζομαι) as a reliable synonym for chashab (חָשַׁב) both in Genesis 15:6 and Psalm 32:2. Paul then uses logizomai (λογίζομαι) when making his argument that justification is by faith alone in God (Rom 4:3-5; Gal 3:6).

^[7] William Arndt, Frederick W. Danker, and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 597.

^[8] Ibid., 319.

^[9] J. Dwight Pentecost, Things Which Become Sound Doctrine, 40.

[10] Though the word “impute” is not used in some passages, the idea is implied. Isaiah writes of the Suffering Servant Who “will justify the many, as He will bear their iniquities” (Isa 53:11), and of God as the One Who “has wrapped me with a robe of righteousness” (Isa 61:10). And Paul writes of “the righteousness of God through faith in Jesus Christ for all those who believe” (Rom 3:22), and of being “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24; cf. 5:17; 9:30; 10:3-4; 1 Cor 1:30; Gal 2:16; 3:11, 24).

What is Free Grace Theology?

Posted on February 20, 2024 by Dr. Steven R. Cook

Free Grace Theology is a theological perspective within Protestant Christianity that emphasizes that salvation is by grace alone (we don’t deserve it), through faith alone (and not by works), in Christ alone (John 14:6; Acts 4:12), totally apart from any human effort or good works (Rom 3:28; 4:4-5; 11:6; Gal 2:16; Eph 2:8-9; 2 Tim 1:9; Tit 3:5). This means that eternal life is not something we work for, but a free gift from God, given to all who believe in Jesus as Savior (John 3:16; 20:31; Acts 16:31). Scripture affirms, “by grace you have been saved through faith; and that not of yourselves, it is the gift of God” (Eph 2:8), and that we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). As Paul also wrote, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Salvation is a gift, free to all who want it, at no cost whatsoever to the recipient, no strings attached, without charge or obligation to give anything, and freely received by those who trust solely in Jesus as their Savior.

Our salvation was very costly to God and Christ and is the most expensive gift ever offered to anyone, and His precious and gracious gift is offered freely to anyone who accepts it by faith alone in Christ alone. Jesus paid the ultimate price for our sins (Mark 10:45; Rom 5:8; 1 Pet 3:18), satisfying every righteous demand of the Father (1 John 2:2; 4:10), and forever justifying those who place their faith in Him as Savior (Rom 3:28; 6:23; Gal 2:16). Salvation is not by works, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28). When a person hears and accepts the gospel message that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4), that person can then “Believe in the Lord Jesus” for salvation (Acts 16:31), for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). Believing in Christ means we trust Him to save us, for only Christ is needed for salvation. No one else. Nothing more.[1]

Our faith needs to be in Jesus alone. This, of course, is the Jesus of the Bible, for no other Jesus will do. A false Messiah, such as the Jesus of Mormonism or Jehovah’s Witness, does not save anyone. The Jesus of Scripture is the second member of the Trinity—God the Son (John 1:1; Heb 1:8)—who added perfect humanity to Himself nearly two thousand years ago (John 1:14; Col 2:9; 1 John 4:2). He was born of a Jewish virgin girl (Isa 7:14; Luke 1:26-35), in the prophesied city of Bethlehem (Mic 5:2; Matt 2:1, 6), as a biological descendant of Abraham and David (Matt 1:1), and came as the promised Jewish Messiah (Matt 1:1, 17). He lived a sinless life (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5) and willingly went to the cross to die for us (John 10:18; Rom 5:8; 1 Pet 3:18), atoning for our sins (Rom 6:10; Heb 7:27; 1 Pet 1:18-19). He was raised again on the third day (Acts 10:40-41; 1 Cor 15:3-4; 1 Th 4:14), never to die again (Rom 6:9). This is the Jesus of Scripture, the One who saves those who trust solely in Him. No one else can save. Scripture declares of Jesus, “whoever believes in Him will have eternal life” (John 3:15), and again, “whoever believes in Him shall not perish, but have eternal life” (John 3:16). It further states, “He who believes in Him is not judged” (John 3:18), and “He who believes in the Son has eternal life” (John 3:36; cf. John 6:47; 10:9; 11:25; 14:6; Acts 4:12; 1 John 5:12). These passages clearly emphasize that eternal life is obtained exclusively through belief in Jesus Christ.

Those who reject Jesus as Savior will spend eternity away from God in the lake of fire, for “These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Th 1:9; cf., Rev 20:15). This is avoidable, for God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9), and to this end “He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (Joh. 3:16). Salvation is available to everyone; therefore, no one goes to hell by accident, but by their own choice (John 3:18; 5:39-40). Salvation is open to all, for God has not elected anyone to damnation.

At the moment we place our faith in Jesus as our Savior, we are “born again to a living hope” (1 Pet 1:3), become “children of God” (Gal 3:26), instantly receive “forgiveness of sins” (Acts 10:43; cf. Eph 1:7; Col 2:13-14), are given “eternal life” (John 10:28), and receive “the gift of righteousness” (Rom 5:17; cf. Phil 3:9). We become “a new creature” in Christ (2 Cor 5:17), are “rescued from the domain of darkness and transferred to the kingdom of His beloved Son” (Col 1:13), are spiritually “baptized into” union with Christ (1 Cor 12:13), become part of “the body of Christ” (1 Cor 12:27), are given a spiritual “gift” (1 Pet 4:10), and are “blessed with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). These are just a few of the amazing blessings we receive from God at the moment of salvation.

Once we are saved, God calls us to grow in our relationship with Him. This is accomplished as we learn and live His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), submit to Him (Jam 4:7), walk by faith (2 Cor 5:7; Heb 10:38), advance to spiritual maturity (Heb 6:1), serve Him (Rom 12:1-2), live righteously (Rom 6:11-14; 2 Tim 3:16), love others (Eph 5:1-2; 1 Th 4:9), serve others (Gal 5:13; 1 Pet 4:10), and do good works (Gal 6:10; Eph 2:10; Tit 2:11-14), for which He promises to reward us eternally if we comply (1 Cor 3:10-15; 2 John 1:8). Those who obey God and walk by faith will develop a personal sense of destiny that is tied to the infinite, personal, creator God who has called us into a relationship and walk with Him.

If believers turn to a lifestyle of sin—like the prodigal son—they do not forfeit their salvation, for that is not possible (John 10:28; Rom 8:1). However, they do break fellowship with God (1 John 1:5-7) and place themselves under divine discipline (1 Cor 11:32; Heb 12:6). This discipline is designed to restore them to fellowship, but if they persist in rebellion, it may result in physical death (1 John 5:16) and the loss of eternal rewards (1 Cor 3:12-15; 2 John 1:8).

In conclusion, Free Grace Theology magnifies the grace of God and the sufficiency of Christ’s work on the cross. It preserves the simplicity of the gospel message—that eternal life is a free gift received through faith alone in Christ alone—and upholds the eternal security of the believer. At the same time, it clearly distinguishes salvation from discipleship, justification from sanctification, and eternal destiny from eternal rewards. This perspective not only honors the integrity of Scripture but also exalts the character of God, who is both infinitely gracious and perfectly just. As recipients of such amazing grace, we are called not to earn or keep what God has freely given, but to respond in love, gratitude, and obedience, walking by faith and living for His glory and the edification of others.

Dr. Steven R. Cook

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

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[1] Repentance is necessary for salvation if it is understood to mean having “a change of mind” about God and trusting in Christ alone as Savior. We teach “repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21). Repentance does not mean turning from sin, as unbelievers cannot stop sinning. Repentance acknowledges that God is holy and completely set apart from sin (Psa 99:9; Hab 1:13), that we are corrupted by sin and cannot save ourselves (Rom 3:10-12; Tit 3:5), and that God freely offers us forgiveness of sins (Acts 10:43) and eternal life (John 10:28) if we come to Christ alone and accept His atoning work on the cross as sufficient to save us forever. We understand that salvation is by grace alone (we don’t deserve it), through faith alone (and not by works), in Christ alone. Knowing this, we change our minds about our ability to save ourselves, understanding that He died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4), and we trust in Christ alone as our Savior (Acts 16:31).

Guilty Before God

Posted on February 17, 2024 by Dr. Steven R. Cook

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

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

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

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

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

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

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

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

Dr. Steven R. Cook

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

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

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

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

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

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

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

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

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

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

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

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

Eternal Life

Posted on January 22, 2024 by Dr. Steven R. Cook

Hand Receiving Gift Eternal life is what we have at the moment we trust Christ as our Savior. John wrote, “whoever believes in Him will have eternal life” (John 3:15), and “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 Jesus pointed others to Himself, saying, “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:40; cf., John 10:28), and “Truly, truly, I say to you, he who believes has eternal life” (John 6:47). Jesus, when saying the believer “has” eternal life in John 6:47, used the Greek verb echō (ἔχω – to have or possess), which is in the present tense, meaning it’s a right-now-truth. That is, eternal life is what the believer possesses at the moment of faith in Christ. This eternal life is connected with being in a relationship with Jesus Christ. John wrote, “God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:11-12).

We should also understand that eternal life does not merely refer to our unending existence in which we spend eternity with God in heaven, but that there’s a qualitative dimension to it. Jesus said, “I came that they may have life, and have it abundantly” (John 10:10), and “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3). Merrill C. Tenney states, “Eternal, the new life God gives, refers not solely to the duration of existence but also to the quality of life as contrasted with futility. It is a deepening and growing experience. It can never be exhausted in any measurable span of time, but it introduces a totally new quality of life.”^[1] In its entirety, eternal life is a free gift offered by God to those who trust in Christ as Savior (John 3:16; Eph 2:8-9), an experience to be enjoyed now (John 10:10; 17:17), and a future reward for a life of sacrifice (Luke 18:29-30). As we advance spiritually in our walk with the Lord by learning His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), being filled with the Spirit (Eph 5:18), walking obediently by faith (2 Cor 5:7; Heb 10:38; 11:6), praying often (Eph 6:18; 1 Th 5:17), developing an attitude of gratitude (Eph 5:20; 1 Th 5:18), fellowshipping with other believers (Acts 2:42; Heb 10:25), engaging in worship (Eph 5:19; Heb 13:15), and allowing trials to shape us spiritually (Jam 1:2-4), we will experience what Paul told Timothy, when he instructed him to “take hold of the eternal life to which you were called” (1 Tim 6:12). This is the quality of life of believers who, in time, operate with positive volition toward God as their divine Parent and obey His directives to advance to spiritual maturity. Wiersbe notes, “We have ‘eternal life’ and need to take hold of it and let it work in our experience.”^[2] MacDonald adds, “He is to lay hold on eternal life. This does not mean that he is to strive for salvation. That is already his possession. But here the thought is to live out in daily practice the eternal life which was already his.”^[3] Joseph Dillow states:

Possessing eternal life is one thing in the sense of initial entrance, but “taking hold” of it is another. The former is static; the latter is dynamic. The former depends on God; the latter depends on us. The former comes through faith alone; “taking hold” requires faith plus “keeping commandments” (1 Timothy 6:14). Those who are rich in this world and who give generously “will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life” (1 Timothy 6:19). Eternal life is not only the gift of regeneration; it is also “true life” that is cultivated by faith and acts of obedience.^[4]

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

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

Related Articles:

^[1] Merrill C. Tenney, “John,” in The Expositor’s Bible Commentary: John and Acts, ed. Frank E. Gaebelein, vol. 9 (Grand Rapids, MI: Zondervan Publishing House, 1981), 50.

^[2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 236.

^[3] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2101.

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

Assurance of Salvation

Posted on January 12, 2024 by Dr. Steven R. Cook

At the moment of faith in Christ, we have eternal life. This is a fact, even if we don’t fully understand it. In truth, most people will not understand what they have from God or find assurance of their salvation until they’ve studied God’s Word and learned to live by faith. Doctrinal ignorance and/or false teaching will lead to fear and doubt. For those who have trusted Christ as their Savior, subsequent knowledge of God’s Word and trust in it will yield assurance of their salvation. And, as one advances spiritually, there will also be a noticeable change within, and this too may provide a subjective assurance of salvation.

Objective Assurance of Salvation

Jesus Crucified The Bible reveals God is absolutely righteous and set apart from all that is sinful (Psa 11:7; 99:9; Hab 1:13; 1 John 1:5) and He hates and condemns sin (Deut 25:16; Psa 5:5; 45:7; Prov 8:13; 15:9, 26; 20:9; Zech 8:17; Rom 1:18; Col 3:6; Heb 1:9). The problem for us is that all mankind is sinful (Gen 6:5; 8:21; 1 Ki 8:46; Psa 143:2; Eccl 7:20; Isa 59:2; 64:6; Jer 17:9; Rom 3:10; 3:23; Eph 2:1-2; 1 John 1:8, 10). Not only are we sinful, but our good works have no saving merit (Rom 4:4-5; Gal 2:16; Eph 2:8-9; Tit 3:5). Our salvation was accomplished 100% by Jesus who died on the cross for our sins. Salvation is never what we do for God, but what He’s done for us at the cross (Rom 5:8; 6:10; 1 Cor 15:3-4; 1 Pet 3:18). God offers to justify and save us freely as a gift, totally apart from any good works we may perform (Rom 3:24, 28, 4:5; Gal 2:16; Eph 2:8-9; Tit 3:5; 1 Pet 3:18). God’s salvation comes to us who have trusted in Christ as our Savior (John 3:15-18; 6:40; 10:28; 11:25; 14:6; Acts 4:12; 16:31; 1 John 5:12). Salvation means we have forgiveness of sins (Eph 1:7), the gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), eternal life (John 10:28), are part of the family of God (Gal 3:26; 1 John 3:1), are blessed with many spiritual blessings (Eph 1:3), and will never face condemnation (Rom 8:1, 33).

Man Reading a Scroll When we understand these truths by studying Scripture and accept them by faith, we have assurance of our salvation because we trust in God and His Word (Psa 119:160; John 17:17). The apostle Paul wrote, “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). The apostle John wrote, “God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:11-12). The assurance of salvation does not come by looking to ourselves, but to the One who saved us. John also 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). Assurance of salvation is not a guessing game for those who have trusted in Jesus as their Savior, but is a confidence that is rooted in the revelation of God’s Word. For those of us who have trusted in Jesus as our Savior—believing He died for our sins, was buried, and raised again on the third day—we have eternal life. According to Zane Hodges, “It should be said here that all true assurance of salvation and eternal life must rest on the ‘testimony of God,’ for only that testimony has full reliability and solidity.”^[1]

What Calvinists and Arminians Generally Believe

Arminians are those who believe they are eternally secure in Christ, as long as they remain faithful in their walk with God. Like Catholics, they believe faith + works = salvation. They believe their salvation can be lost due to intentional, egregious, ongoing sin; therefore, they cannot have assurance of salvation because there’s always the chance they may turn away from God and forfeit their salvation. This stands in contrast to the Calvinistic doctrine of perseverance of the saints, which teaches that those whom God has chosen will persevere in faith until the end.

Calvinists believe God gives His elect a special kind of faith that guarantees they will persevere to the end of their lives and be saved eternally; however, knowing they are among the elect is always a question in their minds that cannot be finally answered until they die. If they have persevered until the end, not having denied the Lord, and continued in good works, then they can know they were among the elect. If they fall into serious and prolonged sin, especially to the end of their lives, it strongly argues they were not among the elect who are said to persevere to the end. Kenneth D. Keathley notes, “Arminians know they are saved but are afraid they cannot keep it, while Calvinists know they cannot lose their salvation but are afraid they do not have it.”^[2] Norman Geisler correctly notes:

“Arminians and strong Calvinists have much in common on this issue. Both assert that professing believers living in gross, unrepentant sin are not truly saved. Both insist that a person cannot be living in serious sin at the end of his life if he is truly saved. And both maintain that no one living in grave sin can be sure of his salvation.”^[3]

Though Christians may, to some degree, advance spiritually by learning and living God’s Word, and bear the fruit of the Spirit in their lives, this will never be consistent, because the taint of sin is also present in the life of every Christian, and this to varying degrees. Christians are never free from sin (1 John 1:8, 10), and God never promises to make us completely sinless during our time on earth, so consistency of performance is lacking. Because of our imperfect knowledge and imperfect life, our ability to analyze ourselves accurately will not always be consistent. John Walvoord notes:

“The difficulty is that human experience may be far from a norm, may be inaccurately analyzed, and may be made the basis of an induction which in the last analysis is based only on fragmentary evidence…The only sure basis for salvation is the promise of God in the inspired Word of God which properly accepted by faith gives validity to assurance. One clear promise sustained by “Thus saith the Lord” is better than a thousand testimonies of human conviction without a specific ground. A proper doctrine of assurance of salvation is therefore inseparable from a belief in the inspired Word of God.”^[4]

Bible Promises - 2 The Word of God is the objective basis for what we believe, and our focus should always be on learning and living His Word so that we can expunge any false ideas and properly calibrate our thinking to align with His divine revelation. Jesus said we have “eternal life…and will never perish” (John 10:28); therefore, there is no danger of us losing our salvation, for there is “no condemnation for those who are in Christ Jesus” (Rom 8:1), and “Who will bring a charge against God’s elect? God is the one who justifies” (Rom 8:33). The matter of our eternal destiny was settled at the cross when Jesus paid the penalty for all our sins. And Jesus’ work on the cross was perfectly applied to us at the moment we trusted in Him as our Savior.[5]

Subjective Assurance of Salvation

Christians who are advancing spiritually may enjoy a subjective assurance of their salvation. Paul wrote, “The Spirit Himself testifies with our spirit that we are children of God” (Rom 8:16). According to William MacDonald, “The Spirit Himself bears witness with the believer’s spirit that he is a member of God’s family. He does it primarily through the Word of God. As a Christian reads the Bible, the Spirit confirms the truth that, because he has trusted the Savior, he is now a child of God.”^[6] This experience is valid only for believers who are in submission to God (Rom 12:1-2), learning and living Scripture (2 Tim 3:16-17; 1 Pet 2:2), walking by faith (2 Cor 5:7; Heb 10:38; 11:6), and advancing to spiritual maturity (Heb 6:1).

As believers, we have been “born again” (1 Pet 1:23), “made alive” spiritually (1 Cor 15:22), and are a “new creature” in Christ Jesus (2 Cor 5:17). At the moment of salvation, God the Holy Spirit indwells us and gives us a new nature that, for the first time in our lives, has the capacity and desire to obey God. Paul wrote of his new nature in Christ when he said, “I joyfully concur with the law of God in the inner man” (Rom 7:22). Since we have the Spirit within us, as well as new spiritual life, it is natural to expect there will be some change in attitude and behavior. The degree to which this change occurs, in part, depends on our staying positive to the Lord.

As Christians, our assurance of eternal life is, first and foremost, based on the salvific work of Jesus on the cross (Acts 4:12; Rom 5:8; 1 Cor 15:3-4), and the revelation of Scripture that we, who have trusted in Christ as our Savior (Acts 4:12, 16:31), “may know that [we] have eternal life” (1 John 5:13). This assurance is objective and constant, because God’s Word is sure and does not change.

Dr. Steven R. Cook

Related Articles:

^[1] Zane Clark Hodges, The Epistle of John: Walking in the Light of God’s Love (Irving, TX: Grace Evangelical Society, 1999), 228.

^[2] Kenneth D. Keathley, “Perseverance and Assurance of the Saints,” in Whosoever Will, ed. David L. Allen and Steve W Lemke (Nashville, TN: B&H Publishing Group, 2010).

^[3] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 302.

^[4] John F. Walvoord, “The Doctrine of Assurance in Contemporary Theology,” Bibliotheca Sacra 116 (1959): 198.

[5] The Bible reveals that when we sin, we are walking in darkness and have broken fellowship with God (1 John 1:5-6), and stifled the work of the Holy Spirit who dwells within us (Eph 4:30; 1 Th 5:19). If we continue in sin, or leave our sin unconfessed, we are in real danger of divine discipline from God (Psa 32:3-4; Heb 12:5-11; 1 John 5:16-17; cf. Dan 4:37), which can eventuate in physical death (1 John 5:16; cf., Lev 10:1-2; Acts 5:3-5; 1 Cor 11:30), and the loss of eternal rewards (1 Cor 3:10-15; 2 John 1:8). If we confess our sin directly to God, He will immediately forgive it and restore us to fellowship (1 John 1:9; cf. Psa 32:5). Being in fellowship with God means learning and living His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), walking by faith (2 Cor 5:7; Heb 10:38; 11:6), being honest with Him about our sin (1 John 1:8, 10), and coming before His “throne of grace” (Heb 4:16) in transparent humility and confessing it in order to be forgiven (1 John 1:9; cf. Heb. 4:16). God is faithful and just to forgive us our sins every time we confess them because of the atoning work of Christ who shed His blood on the cross for us (1 John 1:9; 2:1-2).

^[6] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1711.

^[7] John F. Walvoord, “The Doctrine of Assurance in Contemporary Theology,” Bibliotheca Sacra 116 (1959): 201–202.

Saved by Grace Alone, Through Faith Alone, in Christ Alone

Posted on January 6, 2024 by Dr. Steven R. Cook

Jesus Crucified The gospel is the solution to a problem. The problem for us is that God is holy, mankind is sinful, and we cannot save ourselves. Salvation is never what we do for God; rather, it’s what He’s done for us through the Person and work of Jesus who is the Son of God incarnate (John 1:1, 14; 20:28; Heb 1:8; 1 John 4:2), whose sacrificial death on the cross atoned for our sins (Rom 6:10; 1 Pet 3:18; 1 John 2:2), who was resurrected (Rom 6:9; 1 Cor 15:3-4), and who grants eternal life to those who place their trust solely in Him (John 3:16-18; 10:28; Acts 4:12; 16:31). Jesus died for everyone (John 3:16; Heb 2:9; 1 John 2:2), but the benefits of the cross, such as forgiveness of sins (Eph 1:7), and eternal life (John 10:28), are applied only to those who believe in Him as Savior.

God is Absolutely Righteous and Hates Sin

The Bible reveals God is holy, which means He is righteous and set apart from all that is sinful and can have nothing to do with sin except to condemn it. It is written, “For the LORD is righteous, He loves righteousness” (Psa 11:7), and “Exalt the LORD our God and worship at His holy hill, for holy is the LORD our God” (Psa 99:9; cf. Isa 6:3). Habakkuk wrote, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13). And, “God is Light, and in Him there is no darkness at all” (1 John 1:5). This means God is pure and free from all that is sinful.

Being absolutely righteous, God can only hate and condemn sin. God Himself said, “Pride and arrogance and the evil way and the perverted mouth, I hate” (Prov 8:13b), and “let none of you devise evil in your heart against another, and do not love perjury; for all these are what I hate, declares the LORD” (Zech 8:17). And of God is it written, “everyone who acts unjustly is an abomination to the LORD your God” (Deut 25:16b), and “You hate all who do iniquity” (Psa 5:5), and “You have loved righteousness and hated wickedness” (Psa 45:7), and “the way of the wicked is an abomination to the LORD” (Prov 15:9a), and “evil plans are an abomination to the LORD” (Prov 15:26), and “You have loved righteousness and hated lawlessness” (Heb 1:9a).[1]

All Mankind is Sinful

To be saved, a person must accept the divine viewpoint estimation of himself as sinful before God. The Bible reveals “there is no man who does not sin” (1 Ki 8:46), and “no man living is righteous” (Psa 143:2), and “there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20), and “your iniquities have made a separation between you and your God, and your sins have hidden His face from you so that He does not hear” (Isa 59:2), and “all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away” (Isa 64:6), and “there is none righteous, not even one” (Rom 3:10), and “all have sinned and fall short of the glory of God” (Rom 3:23), and “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” (1 John 1:8), and “If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:10). Solomon asked, “Who can say, ‘I have cleansed my heart, I am pure from my sin?’” (Prov 20:9). The answer is: no one! God is righteous and we are guilty sinners. Biblically, we are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:18-21; Gal 5:17; Eph 2:1-3), and sinners by choice (1 Ki 8:46; Prov 20:9; Isa 53:6; Rom 3:9-23). Sin separates us from God and renders us helpless to merit God’s approval.

We Cannot Save Ourselves

Sitting Near Lake of Fire All humanity is quite competent to produce sin, but utterly inept and powerless to produce the righteousness God requires for acceptance. Scripture reveals we are helpless, ungodly, sinners, and enemies of God (Rom 5:6-10), and prior to our salvation, we were dead in our trespasses and sins (Eph 2:1). We cannot save ourselves. Only God can forgive sins (Eph 1:7; Col 1:13-14), and only God can give the gifts of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9) and eternal life (John 10:28) that make us acceptable in His sight. Our good works have no saving merit, as God declares righteous “the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5a), for “a man is not justified by the works of the Law…since by the works of the Law no flesh will be justified” (Gal 2:16), 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), and God saves us, but “not on the basis of deeds which we have done in righteousness” (Tit 3:5a). We cannot save ourselves any more than we can stop the rotation of the earth, jump across the Grand Canyon, or run at the speed of light. Christ alone saves. No one else. Nothing more.

Salvation is by Grace Alone, Through Faith Alone, in Christ Alone

The Gospel of Grace The Bible teaches that we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), and “justified by faith apart from works of the Law” (Rom 3:28). Salvation is free, and it is received freely by “the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). Our salvation was accomplished entirely by Jesus at the cross when He shed His blood at Calvary, for we are redeemed “with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). And because our salvation was accomplished in full at the cross, it means there’s nothing for us to pay. Nothing at all. Salvation is a gift, given freely to us who don’t deserve it. That’s grace, which is unmerited favor, underserved kindness, unwarranted love, unearned generosity, and unprovoked goodness. Scripture reveals, “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). Salvation is never what we do for God; rather, it’s what He’s done for us by sending His Son into the world to live a righteous life and die a penal substitutionary death on the cross in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18).

Our faith needs to be in Jesus alone. This, of course, is the Jesus of the Bible, for no other Jesus will do. A false Jesus does not save anyone, such as the Jesus of Mormonism or Jehovah’s Witness. The Jesus of Scripture is the second member of the Trinity, God the Son (John 1:1; Heb 1:8), who added perfect humanity to Himself two thousand years ago (John 1:14; 1 John 4:2), was born of a virgin (Isa 7:14; Luke 1:26-35), in the prophesied city of Bethlehem (Mic 5:2; Matt 2:1, 6), a descendant of Abraham and David (Matt 1:1), as the Jewish Messiah (Matt 1:1, 17), who lived a sinless life (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), and willingly went to the cross and died for us (John 10:18; Rom 5:8; 1 Pet 3:18), atoning for our sins (Rom 6:10; Heb 7:27; 1 Pet 1:18-19), and was raised again on the third day (Acts 10:40-41; 1 Cor 15:3-4; 1 Th 4:14), never to die again (Rom 6:9). This is the Jesus of Scripture, the One who saves those who trust solely in Him for salvation. No one else can save. Scripture says of Jesus, “whoever believes in Him will have eternal life” (John 3:15), and “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He who believes in Him is not judged” (John 3:18), and “He who believes in the Son has eternal life” (John 3:36). Jesus Himself said, “Truly, truly, I say to you, he who believes has eternal life” (John 6:47), and “I am the resurrection and the life; he who believes in Me will live even if he dies” (John 11:25), and “I am the door; if anyone enters through Me, he will be saved” (John 10:9), and “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6), The apostle John wrote, “He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:12). These passages emphasize that eternal life is obtained through belief in Jesus Christ. Salvation is exclusively in Jesus. Those who reject Jesus as Savior will spend eternity away from God in the lake of fire, for “These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Th 1:9; cf., Rev 20:15).

To be saved, one must turn to Christ alone for salvation and trust Him 100% to accomplish what we cannot – to rescue us from eternal damnation. We must believe the gospel message, “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Knowing the good news of what God accomplished for us, we must then “Believe in the Lord Jesus” (Acts 16:31), and trust exclusively in Him, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). We should not look to ourselves for salvation, for there is nothing in us that can save us. Nothing at all. Christ alone saves. No one else. Nothing more. Salvation is by grace alone, through faith alone, in Christ alone.

Walk Worthy of the Lord

Man Reading His Bible 2 God’s children are called “to walk in a manner worthy of the calling with which you have been called” (Eph 4:1), to “conduct yourselves in a manner worthy of the gospel of Christ” (Phil 1:27), to “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col 1:10), and to “walk in a manner worthy of the God who calls you into His own kingdom and glory” (1 Th 2:12). In biblical language, the term “walk” often represents one’s way of life or conduct. It’s a metaphor for the journey of life and how one navigates it. To walk “worthy” emphasizes the importance of living in a manner that is fitting or appropriate for the calling we have received as Christians. We are children of God by faith in Christ (Gal 3:26), adopted brothers and sisters to the King of kings and Lord of lords, and our performance in life should match our position in Christ. Salvation is free. It’s a gift, paid in full by the Lord Jesus who died on Calvary. God’s gift is received freely, by grace, no strings attached, and is received by faith alone in Christ alone (John 3:16; Acts 4:12; 16:31; Eph 2:8-9). That’s all. However, living the sanctified life as a new Christian is radical and calls for commitment to God. This requires positive volition and dedication to learning and living God’s Word on a daily basis. It means prioritizing and structuring our lives in a way that factors God and His Word into everything. It means bringing all aspects of our lives—marriage, family, education, work, finances, resources, entertainment, etc.—under the authority of Christ. This is the sanctified life when we learn Scripture (Psa 1:2-3; Jer 15:16; Ezra 7:10; 2 Tim 2:15; 3 :16-17; 1 Pet 2:2; 2 Pet 3:18), walk by faith (2 Cor 5:7; Heb 10:38; 11:6), and advance to spiritual maturity (Heb 6:1). As we advance, God’s Word will saturate our thinking and govern our thoughts, values, words, and actions. A sign of maturity is when God and His Word are more real and dominant than our experiences, feelings, or circumstances. This is the place of spiritual maturity and stability.

Unfortunately, not everyone answers the call to Christian service, as our justification does not guarantee sanctification. But for those who have positive volition and who answer the call, there is no better life, no higher calling, no nobler pursuit, than that which we live in our daily walk with the God of the universe who has called us “out of darkness and into His marvelous light” (1 Pet 2:9; cf. Eph 4:8-9). As those who are now “the saints in Light” (Col 1:12), we need to act like it, “for you were formerly darkness, but now you are Light in the Lord; walk as children of Light; for the fruit of the Light consists in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:8-10). And we are to “lay aside the deeds of darkness and put on the armor of light” (Rom 13:12), and learn to function “in the midst of a crooked and perverse generation, among whom you appear as lights in the world” (Phil 2:15). Being a light in the world means helping those who are positive to God to know Him. It means sharing Scripture with them. It means sharing the gospel of grace to the lost who want to know God so they might be saved (John 3:16; Acts 4:12; 16:31; 1 Cor 15:3-4; Eph 2:8-9). And for Christians who want to grow spiritually, it means helping them know God’s Word so they can advance to spiritual maturity (Heb 6:1; cf., 2 Tim 3:16-17; 1 Pet 2:2; 2 Pet 3:18). This life honors the Lord, edifies others, and creates within us a personal sense of destiny that is tied to the infinite, personal, creator God who has called us into a relationship and walk with Him.

Dr. Steven R. Cook

Related Articles:

[1] The atheist rejects the existence of God; therefore, in his mind, there is no One to whom he must account for his life. In the mind of the atheist, good and evil are merely artificial constructs that can be arbitrarily adjusted to suit one’s life. Apart from the atheists, there are many who desire to be religious, but do not acknowledge or accept the true God, which was the case with the scribes, Sadducees and Pharisees. Religion is man, by man’s efforts, trying to win the approval of God. Worldly religion is a works-based salvation where a person tries to live a good-enough-life to gain entrance into heaven. A false god is always self-serving and rarely condemns. And if the man feels condemned by his false god, there’s always a way for him to correct his wrong, pay some penance, and save himself by his own good works. Salvation by good works tells you the person worships a false god and not the God of the Bible.

Reconciliation with God

Posted on January 1, 2024 by Dr. Steven R. Cook

In his letter to the Christians at Corinth, the apostle Paul wrote that “God was in Christ reconciling the world to Himself, not counting their trespasses against them” (2 Cor 5:19). The word reconcile translates the Greek word katallassō (καταλλάσσω), which refers to “the exchange of hostility for a friendly relationship.”^[1] According to Merrill F. Unger, “Reconciliation, therefore, means that someone or something is completely altered and adjusted to a required standard (cf. Rom 5:6–11). By the death of Christ the world is changed in its relationship to God. Man is reconciled to God, but God is not said to be reconciled to man. By this change lost humanity is rendered savable.”^[2]

The word counting translates the Greek word logizōmai (λογίζομαι) which was an accounting term that means “to determine by mathematical process, reckon, calculate, frequently in a transferred sense, count, take into account something.”^[3] It is used to communicate the idea of something being imputed or credited to another. For example, Paul said that when Abraham believed God, “it was credited (λογίζομαι) to him for righteousness” (Rom 4:3). That is, when Abraham believed God at His Word, the Lord credited righteousness to his account. Paul later called this “the gift of righteousness” (Rom 5:17). In 2 Corinthians 5:19 Paul used the negative particle me (μή) to negate logizōmai. That is, God is not counting, not calculating, or not taking into account “their trespasses against them.” The phrase as a whole emphasizes that God, through Christ, is offering reconciliation to His enemies, and this comes to those who believe in Christ as Savior.

Jesus on Cross with Cloudy Sky Of course, to talk about reconciliation is to assume there are two or more persons who need to be reconciled because of a fractured relationship, because at least one person has been offended by the actions of another. Biblically, God is the one who has been offended by His sinful creatures. Because of our offensive sin, our relationship with God was broken. God loves us, but not our sin. We are quite apt to produce sin, but are powerless to deal with it. God initiated the restoration of the relationship by dealing with our sin. This is why the cross was necessary, for “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). At the cross, God judged our sin as a His righteousness required, and offers salvation as His love desires. All our sin, which is an offense to God, was imputed to Christ on the cross where He was judged in our place and paid the penalty for all our sin. Jesus tasted “death for everyone” (Heb 2:9), and is Himself “the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2). God did His part to reconcile us to Himself. The positive human response to believe in Christ is what actuates the benefits of the cross to us and brings about the reconciliation God desires. When we trust in Christ as our Savior, we are given the very righteousness of God as a gift (Rom 5:17; 2 Cor 5:21; Phil 3:9), and are justified by the blood of Christ “and shall be saved from the wrath of God through Him” (Rom 5:9).

To receive God’s offer of reconciliation, the lost sinner need only receive Christ as Savior. When a person believes in Jesus as their Savior, trusting Him alone to save them, the benefits of the cross are applied, and a relationship with God is gained. This reconciled relationship is obtained only 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). Because of the shed blood of Christ on the cross, God was able to “to reconcile all things to Himself, having made peace through the blood of His cross” (Col 1:20). Faith in Christ is the human response that completes the reconciliation and brings relational peace. Peace is secured because both sides accept the work of Christ on the cross. Jesus mediated our peace, “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all” (1 Tim 2:5-6a). Unbelief is the only thing that keeps a person from being reconciled to God and experiencing peace with Him. God could not have done more that He did at the cross, nor made reconciliation more simple for mankind.

The Father was satisfied with the death of Christ and the barrier of sin has been removed (expiated) by Jesus, who is “the Lamb of God who takes away the sin of the world” (John 1:29), and who “who loves us and released us from our sins by His blood” (Rev 1:5). God now calls everyone to believe in Christ as Savior, the mediator between God and mankind, that the benefits of the cross might be applied to them and forgiveness of sins received. God judged our sin at the cross where Jesus “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). The Bible teaches that God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9b). But God is not a bully and does not force anyone to be saved. Forgiveness of sins (Eph 1:7), the gift of righteousness (Rom 5:17), and eternal life (John 10:28) are received in the one who believes in Christ as their Savior.

While the way is open for everyone to be saved, it is effective only to those who believe in Jesus as their Savior. When we trust in Christ as Savior, there is actual peace between us and God, for “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). For though we were enemies of God, “we were reconciled to God through the death of His Son” (Rom 5:10). God has set aside His enmity toward lost sinners and desires peace, but the lost sinner must lay aside his enmity toward God and accept His offer of peace by accepting Christ as Savior. Positive volition is needed for salvation to occur.

Through the death of Christ, God made a way for sinful people to come to Him and have peace with Him. The atoning work of Christ on the cross is finished and reconciliation is accomplished on the divine side. God extends peace to those who will accept it. This relational peace between God and people is actualized when the lost person accepts God’s offer of reconciliation and believes in Jesus as Savior. Then, and only then, are the benefits of the cross applied and salvation is received. Reconciliation then becomes a reality on both sides. I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). I say with Paul, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

Dr. Steven R. Cook

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), 521.

^[2] Merrill F. Unger, “Reconciliation,” The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988), 1067.

^[3] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 597.

The Believers’ Adoption Into God’s Family

Posted on December 28, 2023 by Dr. Steven R. Cook

Father holding child's hand As those who have been redeemed by the blood of Christ, we have been transferred from Satan’s “domain of darkness” (Col 1:13) and placed into the family of God. Our new status is as “children of God” (John 1:12; cf., Rom 8:16; Phil 2:15). John wrote, “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1a). We do not come into the world as natural born children of God; rather, we are naturally born “in Adam” (1 Cor 15:21-22), as “sons of disobedience” (Eph 2:2), and are “by nature children of wrath” (Eph 2:3). But at the moment of faith in Christ, we receive “adoption as sons” (Rom 8:15; cf. Gal 4:5; Eph 1:5). The term adoption derives from the Greek word huiothesia (υἱοθεσία) which, according to BDAG, refers to “those who believe in Christ and are accepted by God as God’s children…with full rights.”^[1] For the first time, as children of God, we have the privilege and right to cry out to God as “Abba! Father!” (Rom 8:15). This adoption by God is an act of love and grace, for “He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:5). Norman Geisler states:

“Adoption (Grk: huiothesia) means “placing as a son”; it signifies, literally, “a legal child” (Ex 2:10) and is used five times in the New Testament. Theologically, adoption (Gal 4:5) refers to the act of God that places a person as a son in God’s family. Adoption is a term of position whereby one becomes a son by the new birth (John 1:12–13), is redeemed from the bondage of the law (Gal 4:1–5), and, although only a child (Grk: teknion), is by adoption made an adult son (Grk: huios), which is fully manifested at the resurrection of the body (Rom 8:23; cf. 1 John 3:2).”^[2]

Robert B. Thieme Jr., adds:

“God’s bestowal of sonship and heirship upon believers is a grace gift at the moment of salvation (John 1:12–13; Gal 4:5–7; Eph 1:5). Through union with Christ, every Church Age believer, male or female, is adopted into God’s royal family and granted joint heirship with God the Son, who is the “heir of all things” (Heb 1:2). Even though the new believer is a spiritual infant, adoption recognizes his position not as nepios, a young child, but as huios, an adult son (Gal 4:1–7). This royal son of God receives the full privileges and responsibilities of spiritual aristocracy, along with an eternal inheritance (Rom 8:23; Eph 1:14; Col 3:24; Rev 21:7).”[3]

Our new position in God’s family should lead to better behavior in life, as each believer is “to walk in a manner worthy of the calling with which you have been called” (Eph 4:1), and to “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col 1:10). This will happen as we learn and live God’s Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), walk by faith (2 Cor 5:7; Heb 10:38; 11:6), advance to spiritual maturity (Heb 6:1), and “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18).

Though fully adopted as God’s children, there is an eschatological aspect to our adoption that is pending our future glorified bodies. Paul wrote, “the creation itself also will be set free from its slavery to corruption” (Rom 8:21), and then draws a parallel with our status as children, saying, “even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body” (Rom 8:23). We are children by position, and will experience our freedom from sin when we receive our glorified bodies (Phil 3:20-21; 1 John 3:2, 5).

Dr. Steven R. Cook

Related Articles:

^[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 1024.

^[2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 226.

[3] Robert B. Thieme, Jr. “Adoption”, Thieme’s Bible Doctrine Dictionary, 3.

The Value of Jesus’ Death for God and Christians

Posted on December 17, 2023 by Dr. Steven R. Cook

Jesus on Cross with Cloudy Sky Jesus’ suffering and death on the cross has both infinite and eternal value for both God the Father as well as those who trust in Christ as their Savior. From the divine perspective, Jesus is “the Lamb of God who takes away the sin of the world!” (John 1:29), and this because He went to the cross as the Father directed (John 6:68; 12:27; cf., 26:39, 42). Jesus died in our place (Rom 5:8; 1 Cor 15:3-4), “the just for the unjust, so that He might bring us to God” (1 Pet 3:18), and we are redeemed “with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). Now, the Father is forever satisfied with the payment of Christ on the cross who paid our sin debt in full (Heb 2:9; 1 John 2:2; 4:10). There’s nothing more to pay! Jesus paid it all! According to Francis Schaeffer, “Christ’s death in space-time history is completely adequate to meet our need for refuge from the true moral guilt that we have. It is final because of who He is. He is the infinite second person of the Trinity; therefore, His death has infinite value.”^[1] Though Jesus suffered for our sins for only a few hours on the cross, His death had infinite and eternal value and saves forever those who trust in Him as Savior. Geisler states, “Being by nature the infinite God, Christ’s death had infinite value, even though His suffering and death occurred in a finite amount of time. Time is not a mandatory measure of worth—birth, for instance, happens over a relatively short span but produces something of extraordinary value. One death in limited time achieved something of limitless value for all eternity.”^[2] Paul Enns states, “At the heart of orthodox belief is the recognition that Christ died a substitutionary death to provide salvation for a lost humanity. If Jesus were only a man He could not have died to save the world, but because of His deity, His death had infinite value whereby He could die for the entire world.”^[3]

As a result of what Christ accomplished, there is great benefit for us who have trusted in Him as our Savior. By His work on the cross, Christians become the recipients of great blessings, both in time and eternity. Though He blesses some Christians materially (1 Tim 6:17-19), His main focus is on giving us spiritual blessings which are far better. Paul wrote that God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). According to Harold Hoehner, “Every spiritual blessing (eulogia) refers to every spiritual enrichment needed for the spiritual life. Since these benefits have already been bestowed on believers, they should not ask for them but rather appropriate them by faith.”^[4] Some of the spiritual blessings mentioned in Scripture are as follows:

We are the special objects of His love: “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8), and “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10).
We are forgiven all our sins: “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:13-14; cf. Eph 1:7; Heb 10:10-14).
We are given eternal life: Jesus said, “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand (John 10:27-28; cf. John 3:16; 6:40; 20:31).
We are made alive together with Christ: “God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Eph 2:4-5).
We are raised up and seated with Christ: God “raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus” (Eph 2:6).
We are the recipients of God’s grace: “For of His fullness we have all received, and grace upon grace” (John 1:16), “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).
We are created to perform good works: “So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10), and “We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10; cf., Tit 2:11-4).
We are given freedom in Christ: “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery” (Gal 5:1), “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13; cf., 1 Pet 2:16).
We are given a spiritual gift to serve others: “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10; cf. Rom 12:6-8; Eph 4:11).
We are children of God: “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1a), “For you are all sons of God through faith in Christ Jesus” (Gal 3:26).
We are made ambassadors for Christ: “We are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20).
We are gifted with God’s righteousness: “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), “and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Phil 3:9; cf. Rom 4:3-5; 5:17).
We are justified before God: “Being justified as a gift by His grace through the redemption which is in Christ Jesus…For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:24, 28), and “knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16).
We have peace with God: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1).
We will never be condemned: “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), “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), “Therefore there is now no condemnation for those who are in Christ Jesus” (Rom 8:1).
We are given citizenship in heaven: “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil 3:20).
We are transferred to the kingdom of Christ: “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13; cf. Acts 26:18), and “walk in a manner worthy of the God who calls you into His own kingdom and glory” (1 Th 2:12).
We are all saints in Christ Jesus: we are “saints by calling” (1 Cor 1:2), and “saints in Christ Jesus” (Phil 1:1), and “are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household” (Eph 2:19).
We are made priests to God: “He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen” (Rev 1:6).
We are God’s chosen: “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (Eph 1:4), “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience” (Col 3:12).
We are the recipients of His faithfulness: “He Himself has said, ‘I will never desert you, nor will I ever forsake you’” (Heb 13:5), and even “If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13).
We have been called to walk in newness of life: “We have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Rom 6:4), and “walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph 4:1-2).
We are members of the Church, the body of Christ: “For just as we have many members in one body and all the members do not have the same function, so we, who are many, are one body in Christ, and individually members one of another” (Rom 12:4-5), and “He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all” (Eph 1:22-23; cf. Col 1:18).
We are indwelt with the Holy Spirit: “Do you not know that you are a temple of God and that the Spirit of God dwells in you?” (1 Cor 3:16), “your body is a temple of the Holy Spirit who is in you” (1 Cor 6:19).
We are sealed with the Holy Spirit: “having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph 1:13b; cf. 2 Cor 5:5).
We are enabled to walk with God: “I say, walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16), and “Since we live by the Spirit, let us also walk by the Spirit” (Gal 5:25).
We are empowered to live godly: “His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence” (2 Pet 1:3).
We have Scripture to train us in righteousness: “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17).
We are guaranteed a new home in heaven: “In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John 14:2-3).
We are guaranteed resurrection bodies: “I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor 15:51-53).
We have special access to God’s throne of grace: “Let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16).
We will be glorified in eternity: “When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (Col 3:4), for Christ “will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil 3:21).

Dr. Steven R. Cook

Related Articles:

^[1] Francis A. Schaeffer, Joshua and the Flow of Biblical History, Second U.S. edition. (Wheaton, IL: Crossway Books, 2004), 206.

^[2] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 403.

^[3] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 225.

^[4] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 616.

Jesus Died Twice on the Cross

Posted on December 12, 2023 by Dr. Steven R. Cook

Introduction

The main point of this article is that Jesus, in His humanity, was forsaken by God the Father for three hours while bearing the punishment for our sins on the cross. During these three hours, Jesus experienced a judicial separation from the Father, which is what is meant by spiritual death. This spiritual-judicial separation was necessary for Him to fully atone for humanity’s sins.

According to the Bible, death means separation, not cessation. Spiritual death is separation from God in time. Physical death is the separation of the soul from the body. The Bible teaches that Jesus’ experience on the cross for three hours involved two categories of death: spiritual and physical. The reason Jesus experienced these two kinds of death is because humanity experiences both spiritual and physical death. If Jesus is going to represent humanity on the cross, then He must experience the same kind of death. All humanity is spiritually dead. Jesus died for everyone. This means Jesus experienced spiritual death. If He is going to save us from our sins, then He must experience the same kind of death as those He’s representing on the cross.

The Meaning of Death

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). Spiritual and physical death were introduced into God’s creation when the first human, Adam, sinned against God. God told 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). The phrase “in the day” means Adam’s sin instantly brought spiritual death (Gen 2:15-17; 3:1-7), but not immediate physical death, as he tried to hide physically from God (Gen 3:8-10). Later, Adam died physically at the age of nine hundred and thirty (Gen 5:5). Though Adam was restored in his relationship with God (Gen 3:21), his single sin introduced death, in every form, into the world (Rom 5:12-14; Eph 2:1-2). Tom Stegall states:

Did Adam die “in the day” that he ate? Was God’s Word literally fulfilled? Yes! Adam died spiritually in the sense of being separated in his relationship with God. Obviously, Adam did not die physically that day since Genesis 5:5 states that he went on to live for hundreds of years before dying at the age of 930. But, as soon as Adam sinned, he died immediately in a spiritual sense toward God and he began the long, slow process of bodily degeneration under the curse, leading to physical death hundreds of years later. The example of Adam helps us to see how it was possible for Christ to be physically alive on the cross, while at the same time undergoing a spiritual death or judicial separation from God the Father.[1]

Except for Christ, all are born in Adam (1 Cor 15:21-22), inherit his original sin (Rom 5:12), and are spiritually dead and separated from God in time (Eph 2:1-2). Those who reject Jesus as Savior will experience the second death in the lake of fire (Rev 20:14-15).

Jesus Bore our Sins on the Cross

The Bible teaches that sin creates a separation between God and people. God said of His people, “Your iniquities have made a separation between you and your God, and your sins have hidden His face from you so that He does not hear” (Isa 59:2). When Jesus died on the cross, He took all our sins upon Himself and died in our place. This did not make Christ a sinner, as that is not possible. It simply means our sins were imputed to Him on the cross. The fact that our sins were placed on Jesus in a real way is plainly taught in God’s Word. Scripture states, “The LORD has laid on him the iniquity of us all” (Isa 53:6) and “He will bear their iniquities” (Isa 53:11). Additionally, Jesus was “an offering for sin…in the flesh” (Rom 8:3), was made “to be sin on our behalf” (2 Cor 5:21), “tasted death for everyone” (Heb 2:9), was “offered once to bear the sins of many” (Heb 9:28), and “bore our sins in His body on the cross” (1 Pet 2:24). The reference to “His body” speaks of Jesus’ humanity and not His deity.

The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and “in Him there is no sin” (1 John 3:5). In His humanity, Jesus walked in perfect conformity to God the Father’s holy character and divine revelation. Though sinless, Jesus bore our sins in His humanity on the cross. As our sins were placed on Him, He was, for a short time, in His humanity, forsaken by God the Father. This judicial separation was the time when Jesus died as our substitute and paid the full penalty for all our sins (Mark 10:45; Rom 5:8; 1 Pet 3:18).

Jesus was Forsaken on the Cross

While Jesus was bearing our sins on the cross, He was briefly separated from God the Father. This is reflected in His words, “My God, my God, why have you forsaken me?” (Matt 27:46). The word “forsaken” translates the Greek verb egkataleipō (ἐγκαταλείπω), which, according to BDAG, means “to separate connection with someone or something; forsake, abandon, desert.”^[2] The same Greek word is used elsewhere to describe the literal separation of one person from another (2 Tim 4:10, 16). Jesus was not speaking metaphorically; He was speaking literally. When Jesus used the word “forsaken,” He was referring to the Father’s judicial separation from Him while He was bearing the punishment for our sins. These words, spoken from His humanity (not His deity), indicate that He was briefly alone while being judged by God the Father. This was a judicial act as Jesus bore our sins. John Walvoord states, “God the Father had to turn away as Jesus bore the curse and identified Himself with the sins of the whole world.”^[3] William MacDonald states, “Because God is holy, He cannot overlook sin…When God, as Judge, looked down and saw our sins upon the sinless Substitute, He withdrew from the Son of His love.”^[4] Since Jesus actually bore our sins, it follows that He experienced the same kind death we faced, separation from God in time (i.e., spiritual death). Warren Wiersbe states, “It was during the time of darkness that Jesus had been made sin for us (2 Cor 5:21). He had been forsaken by the Father! That darkness was a symbol of the judgment that He endured when He was ‘made a curse’ for us (Gal. 3:13).”^[5]

Some might argue that Jesus was not actually forsaken but only felt that way while on the cross. Jesus certainly felt forsaken by the Father because He was forsaken. Jesus’ feelings agreed with the facts of the situation. He knew exactly why He was forsaken: He was being judged for our sins “to give His life a ransom for many” (Mark 10:45). Though we might struggle to understand His words on the cross, they are clear and true. Jesus was indeed forsaken by God the Father. Wayne Grudem states, “As Jesus bore our sins on the cross, he was abandoned by his heavenly Father, who is ‘of purer eyes than to behold evil’ (Hab 1:13).”^[6] D. A. Carson states, “It is better to take the words at face value: Jesus is conscious of being abandoned by his Father.”^[7] Jesus’ words must be understood as coming from His humanity and not His deity, for there can be no separation within the Trinity itself. Such a thing is not possible. According to Charles Ryrie, “In that work He had to be forsaken by God, and yet at the same time there was no splitting up of the trinity.”^[8] Tom Stegall correctly notes:

Saying that Jesus was “judicially forsaken” is a vital qualification regarding the spiritual aspect of Christ’s substitutionary death. The Son of God was not spatially or ontologically separated from God the Father and God the Holy Spirit since it is impossible for God in His essence or being to be separated. Christ’s separation from the Father was a judicial and relational act of judgment, not a metaphysical or spatial separation, as if God the Son ceased to be a member of the Triune Godhead for the finite period in which He died in our place.[9]

The abandonment of Jesus in His humanity was temporary. It was only for the three hours as He was bearing our sins on the cross that He experienced spiritual death (i.e. a brief separation from God in time). Previously, Jesus had told His disciples, “I go to the Father” (John 14:28; 16:10, 17), which meant He knew the work on the cross was temporary. And after He’d paid the full price for our sins, He said, “It is finished” (John 19:30a). This meant the temporary suffering of Christ was over, and the payment for our sins had been paid in full. Then, being fully restored to His Father, Jesus said, “Father, into Your hands I commit My spirit” (Luke 23:46).

Jesus Died Spiritually and Physically

It follows that for Jesus’ sacrifice to be complete and fully efficacious for the redemption of humanity, He had to endure all aspects of death, including brief spiritual death (i.e., separation from God in time). Because Adam experienced a spiritual death (separation from God in time), and later a physical death (separation of his immaterial nature from his body), it only stands to reason that the last Adam, Jesus, would experience the same kinds of death as Adam and all humanity. If Jesus did not die for our sins in the fullest sense, then it leaves a question about the efficacy of His atoning death on the cross.

Both physical and spiritual death relate to Jesus’ humanity and not His deity. In His humanity, Jesus’ fellowship with the Father was temporarily broken during the three hours He was being judged for our sin. This was while God the Father poured out His wrath upon His Son who paid the penalty for our sins. Jesus’ spiritual death should not be understood to mean that there was a break in the essence of the Trinity, for that is not possible. In the hypostatic union, Jesus is undiminished deity and perfect humanity, and it was only His humanity that bore our sin, not His deity, for sin cannot be imputed to deity, for that would contaminate and corrupt God Himself. It was Jesus’ humanity that bore our sins on the cross. The writer to the Hebrews cites the words of God the Son as He was about to enter the world, saying, “Therefore, when He comes into the world [in hypostatic union], He says, ‘Sacrifice and offering You have not desired, but a body You have prepared for Me’” (Heb 10:5). Because animal sacrifices under the Mosaic law code could never take away sin (Heb 10:11), a perfect and sinless body was prepared for Jesus, so that by His personal sacrifice, our sins could be atoned for. Peter tells us that Jesus “Himself bore our sins in His body on the cross” (1 Pet 2:24). This passage emphasizes that it was Jesus’ humanity that bore our sins on the cross as He died in our place paid the penalty for our sins.

The spiritual death of Jesus is commonly recognized by conservative Bible scholars. Norman Geisler states, “Death is separation, and spiritual death is spiritual separation from God.”^[10] W. E. Vine adds, “while the physical death of the Lord Jesus was of the essence of His sacrifice, it was not the whole. The darkness symbolized, and His cry expressed, the fact that He was left alone in the Universe, He was ‘forsaken.’”^[11] According to R. B. Thieme Jr., “Separated from God the Father, the humanity of Christ died spiritually, and this was the price paid to redeem fallen mankind from the penalty of sin (Rom 6:23a).”[12] Robert Dean states, “We believe that the Lord Jesus Christ was sent by God the Father to pay the penalty for all human sin, make provision for all of mankind to be delivered from spiritual death and certain judgment. Jesus came to redeem mankind (1 Pet 1:18–19) through His efficacious, spiritual, substitutionary death on the cross (2 Cor 5:21; 1 Pet 2:21–24; Isa 53:10–12).”[13] According to Arnold Fruchtenbaum, “The Righteous One suffered and died in place of unrighteous ones, in order to bring them to God. The Messiah died a violent physical death, and He also died a spiritual death.”^[14] Robert Gromacki states, “The punishment for sin is both physical and spiritual death (Rom 6:23). At the cross Christ experienced this double death in order to provide both physical and spiritual redemption for lost humanity.”[15] J. Dwight Pentecost states:

The penalty for disobedience to God was death (Gen 2:17). This death was the separation of the sinner from God—that is, spiritual death—and physical death was the result of prior spiritual death. Therefore if Jesus Christ was to satisfy the demands of God’s holiness, righteousness, and justice to provide salvation for people who are dead, He would have to experience the same death that separated them from God. He must enter into spiritual death, as anticipated in the prophetic 22^nd Psalm where the sufferer cried, “My God, My God, why have You forsaken Me?” (Psa 22:1)…Since only that kind of separation or spiritual death could satisfy the demands of a holy, just God, Christ could not have been praying that He would be spared that which was essential.^[16]

Paul Karleen adds:

Jesus actually died twice. He was first forsaken by the Father during His time on the cross. This is described in Psa 22:1–21, especially v. 1, the cry of dereliction He quoted on the cross: “My God, my God, why have you forsaken me?” (Matt 27:46). This separation from the Father was spiritual death, experienced for others as He was “made” sin (2 Cor 5:21)…The father/son relation had been broken for a few hours as sin was being dealt with…That period of forsaking, involving spiritual death, was what actually paid for sins.^[17]

After Jesus paid for our sins, He died physically on the cross, saying “It is finished!” (John 19:30a). John then tells us, “And He bowed His head and gave up His spirit” (John 19:30b). When Jesus died physically, there was a separation of His human spirit from His body. To prove Jesus was physically dead, Scripture records that a Roman soldier “pierced His side with a spear, and immediately blood and water came out” (John 19:34). William Hendricksen notes, “The death of Jesus was not a mere semblance; it was real. The apostle had been there himself, and had seen the blood and the water flowing from the side of the Lord.”^[18] After Jesus died physically, His body was placed in a grave, and three days later He was resurrected to physical life and seen by hundreds of people (1 Cor 15:3-8), never to die again (Rom 6:9).

Because of the work of Jesus on the cross, forgiveness of sins is available to all who come to Him in faith, trusting in Him as Savior. Scripture states, “through Him forgiveness of sins is proclaimed to you” (Act 13:38), and “everyone who believes in Him receives forgiveness of sins” (Act 10:43), and “In Him we have redemption through His blood, the forgiveness of our trespasses” (Eph 1:7). In addition, we receive the free gift of eternal life. John wrote, “whoever believes will in Him have eternal life. 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 3:15-16). And Paul stated, “the free gift of God is eternal life in Christ Jesus our Lord (Rom 6:23). These blessings, and many more, are possible because Jesus died on the cross and paid the penalty for our sins. Salvation is available to you if you’ll simply believe in Christ as your Savior (Acts 4:12; 16:31).

Some might say, “But there is no verse that states that ‘Jesus died spiritually.’” That’s correct. There is no single verse that says it that way. However, an argument from silence does not invalidate a biblical truth. For example, there is also no verse that explicitly says, “God exists as Trinity,” yet the doctrine is true, being an extrapolation from many passages found in Scripture. Additionally, the Bible does not use the phrase, “authority of Scripture,” but the authority of Scripture is clearly a teaching of God’s Word (2 Tim 3:16-17).

There is great complexity and mystery in the suffering of Jesus on the cross. The complexity of the issue is that Jesus is fully God and man. Sin cannot be imputed to deity, as that would corrupt His divine nature. Yet, without corrupting His divine nature, Jesus somehow “bore our sins in His body on the cross” (1 Pet 2:24) and died in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus died physically when “He bowed His head and gave up His spirit” (John 19:30). Our ability to reason these things takes us only so far, as our minds are woefully inadequate to grasp the infinitude of the matter. Here, faith must rest in what God has revealed through His written Word.

Summary

The Bible teaches that Jesus experienced both spiritual and physical death on the cross to fully represent and redeem humanity, which suffers from both types of death due to sin. Spiritual death, defined as separation from God, and physical death, the separation of spirit from body, were first introduced when Adam sinned. Jesus, bearing humanity’s sins, endured spiritual death through His separation from God the Father, expressed in His cry, “My God, My God, why have you forsaken me?” (Matt 27:46). This separation was judicial, not a split within the Trinity, and was necessary for atonement for sins. After this period of spiritual separation, Jesus died physically, completing the sacrificial work required for the forgiveness of sins and the provision of eternal life to those who believe in Him. This dual experience of death by Jesus was crucial for the complete redemption of mankind.

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

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

Related Articles:

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[1] Tom Stegall, “Did Christ Die Spiritually and Physically?”, (Vol. 19, No. 86, 2017), p. 1.

^[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 273.

^[3] John F. Walvoord, Matthew: Thy Kingdom Come (Galaxie Software, 2007), 235.

^[4] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1309.

^[5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 103.

^[6] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 574.

^[7] D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke, ed. Frank E. Gaebelein, vol. 8 (Grand Rapids, MI: Zondervan Publishing House, 1984), 579.

^[8] Charles C. Ryrie, Biblical Theology of the New Testament (Dubuque, IA: ECS Ministries, 2005), 63.

[9] Tom Stegall, “Did Christ Die Spiritually and Physically?”, (Vol. 19, No. 86, 2017), p. 3.

^[10] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 126.

^[11] W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 149.

[12] Robert B. Thieme, Jr. “Cross and Crucifixion”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 50.

[13] Dr. Robert Dean, “Christ Our Spiritual Substitute”, accessed on 7/5/2024, https://www.deanbibleministries.org/doctrinal-statement/item/8-christ-our-spiritual-substitute.

^[14] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 999.

[15] Robert Gromacki, Stand Bold in Grace: An Exposition of Hebrews (The Woodlands, TX: Kress, 2002), 95.

^[16] J. Dwight Pentecost and Ken Durham, Faith That Endures: A Practical Commentary on the Book of Hebrews, Rev. ed. (Grand Rapids, MI: Kregel Publications, 2000), 96.

^[17] Paul S. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System (New York: Oxford University Press, 1987), 264–265.

^[18] William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 2, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 437.

What Jesus Suffered in the Hours Prior to His Crucifixion

Posted on December 9, 2023 by Dr. Steven R. Cook

Jesus Before the Sanhedrin Jesus loved the Father (John 14:31) and submitted Himself to do the Father’s will (Matt 26:39-44; cf. Rom 5:19; Phil 2:5-8), which included enduring the illegal trials of His accusers, as well as the eventual mockings, beatings, and crucifixion. All that Jesus suffered was prophesied in Scripture (Gen 3:15; Psa 22:16-18; Isa 50:4-7; 52:14; 53:3-12; Matt 26:67-68; Mark 10:32-34). God the Father was in complete control of the circumstances surrounding the trials and crucifixion of Jesus (Acts 2:23; 4:27-28). Though unjustly attacked, Jesus knew He was doing the Father’s will (John 6:38; 10:14-18; 12:27; 18:11) and did not retaliate against His attackers. Peter wrote, “while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23).

The four Gospels record the arrest, trials, mocking, crucifixion, death, burial and resurrection of Jesus. Matthew, Mark and Luke refer to events taking place according to Jewish time in which the day ends at sunset; whereas John relies on Gentile time in which the day ends at midnight. A brief chronology of Jesus’ trials, mockings, beatings, crucifixion and burial is as follows:

Jesus was arrested during the night—perhaps around midnight—and faced six illegal trials, three religious and three civil.[1] The trials must have happened relatively early, as they concluded “about six in the morning” (John 19:14 CSB).[2]
During the religious trials, the chief priest and Sanhedrin tried to secure false testimony about Jesus so they might have grounds to crucify Him (Matt 26:59).
Jesus was beaten in the face and mocked during His Jewish trial (Matt 26:67-68).
After Pilate agreed to the demands of the mob (Matt 27:17-25), he had Jesus scourged (Matt 27:26a), and then “handed Him over to be crucified” (Matt 27:26b).
Jesus was mocked and beaten by Roman soldiers (Matt 27:27-30), and then was led away to be crucified (Matt 27:31).
Jesus was crucified by 9:00 AM (Mark 15:25).
Jesus was judged by the Father and bore our sins on the cross from 12:00 to 3:00 PM (Matt 27:45; Mark 15:33; Luke 23:44).
Jesus died about 3:00 PM (Matt 27:46-50; Mark 15:34-37).
Jesus’ body was placed in the grave before 6:00 PM (i.e. sunset) because the Jews did not want His body on the cross for the Sabbath (John 19:31, 38-42).[3]

The Jewish trials declared Jesus guilty, whereas the Gentile trials found Him innocent. Jesus was crucified by Gentiles because of the pressure of the Jewish leadership. The crucifixion of Jesus was physically horrendous and involved not only great physical pain, but also psychological anguish and social humiliation. According to William Hendriksen, crucifixion included “severe inflammation, the swelling of the wounds in the region of the nails, unbearable pain from torn tendons, fearful discomfort from the strained position of the body, throbbing headache, and burning thirst (John 19:28).”^[4]

Dr. Steven R. Cook

Related Articles:

[1] Jesus’ religious trials: 1) Annas (John 18:12-24), 2) Caiaphas (Matt 26:57-66), and 3) the Sanhedrin (Matt 27:1-2). Jesus’ civil trials: 1) Pilate (John 18:28-40), 2) Herod Antipas (Luke 23:6-12), and 3) Pilate (Luke 23:11; John 19:1-16).

[2] This CSB assumes John calculates events using Roman time (where the day begins after midnight) rather than Jewish time (where the day starts at sunrise). The ESV and NAU translate the Greek literally, “about the sixth hour,” whereas the NET and NIV translate it, “about noon.” If the sixth hour is calculated by Roman time, then it would be about 6:00 AM, and if calculated by Jewish time, it would be about 12:00 PM. This author favors the CSB translation.

[3] After His death, Jesus was resurrected on the third day and appeared to numerous persons over a period of forty days (Matt 28:1-10; John 20:10-29; 1 Cor 15:5-7). Afterwards, Jesus ascended bodily into heaven (Acts 1:9-12). It is recorded that God the Father “raised Him from the dead and seated Him at His right hand in the heavenly places” (Eph 1:20).

^[4] William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 2, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 427.

Who Crucified Jesus?

Posted on December 4, 2023 by Dr. Steven R. Cook

The question is sometimes raised as to who crucified Jesus? According to Chafer, “Closely related to the contrast between the divine and human sides of Christ’s death, is the question: Who put Christ to death? As already indicated, the Scriptures assign both a human and a divine responsibility for Christ’s death.”^[1] According to the testimony of Scripture, Jesus’ death on the cross was the result of: 1) God the Father who sent Him, 2) Jesus who willingly went to the cross, 3), Satan who worked through others to help crucify Him, 4) unbelieving Jews, and 5) unbelieving Gentiles. The Bible verses that address the various persons involved in the crucifixion of Jesus are intermixed. That is, a passage might address God the Father and Jesus, or Jews and Gentiles, or Satan and Jews, etc. It is from these Scripture passages that the following categories as recognized.

God the Father Sent Christ to Die

Who crucified Jesus? The ultimate answer is God the Father. The Father was motivated by His love for us to save us; therefore, His plan of salvation involved sending His Son into the world to die in our place. The record of Scripture is, “But the LORD was pleased To crush Him, putting Him to grief” (Isa 53:10a), and “God so loved the world, that He gave His only begotten Son” (John 3:16a), and “this Man [Jesus], was delivered over by the predetermined plan and foreknowledge of God” (Acts 2:23a), and Peter, praying to the Father, said, “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur” (Acts 4:27-28), and “He who did not spare His own Son, but delivered Him over for us all” (Rom 8:32). Chafer notes, “Human hands might inflict physical suffering and death as any victim would die, but only the hand of God could make Christ a sin offering, or could lay on Him the iniquity of others (2 Cor 5:21; Isa 53:6).”^[2]

Jesus Willingly Went to the Cross

Jesus walking to His crucifixion Though the Father sent Jesus into the world to be an atoning sacrifice for sin, He did not force Him onto the cross. Jesus consented to come into the world and go to the cross and die for us. He voluntarily laid down His life. The writer of Hebrews states, “Therefore, when He comes into the world, He says, ‘Sacrifice and offering You have not desired, but a body You have prepared for Me’” (Heb 10:5). Jesus, in hypostatic union, speaking from His humanity, said, “Behold, I have come (in the scroll of the book it is written of Me) to do Your will, O God” (Heb 10:7). Constable notes, “Jesus was not some dumb animal that offered its life without knowing what it was doing. He consciously, voluntarily, and deliberately offered His life in obedience to God’s will.”^[3] Jesus’ voluntary death on the cross is found in several passages. Jesus said, “I lay down My life for the sheep” (John 10:15), and “no one has taken it away from Me, but I lay it down on My own initiative” (John 10:18). Paul wrote, “Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph 5:2), and “Christ also loved the church and gave Himself up for her” (Eph 5:25), and “the Son of God, who loved me and gave Himself up for me” (Gal 2:20), and “who gave Himself for us to redeem us from every lawless deed” (Tit 2:14). The writer to the Hebrews tells us that Christ “offered up Himself” (Heb 7:27; cf., Heb 9:14).

Satan Was Instrumental in Jesus’ Crucifixion

The very first prophesy related to the cross is found in Genesis, when God told Satan, “I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel” (Gen 3:15). Concerning Genesis 3:15, Chafer notes, “it is implied that Satan did what he could in the exercise of his power—directly, or indirectly, through human agents—against the Savior.”^[4] Satan’s seed refers to all those who reject God and Christ and are part of Satan’s kingdom of darkness.[5] Jesus said to unbelieving Jews, “You are of your father the devil” (John 8:44), and all unbelievers are “the sons of the evil one” (Matt 13:38). These were used by Satan to help in the crucifixion of Christ. On the night before Jesus’ crucifixion, John records, “During supper, the devil had already put into the heart of Judas Iscariot, the son of Simon, to betray Him” (John 13:2). During the meal, Jesus said to His disciples, “Truly, truly, I say to you, that one of you will betray Me” (John 13:21), and “After the morsel, Satan then entered into him. Therefore Jesus said to him, ‘What you do, do quickly’” (John 13:27). Here we observe a coalescence of Satanic and human activity to betray Jesus to those who would crucify Him. In this regard, Satan was the motivating force behind Judas, his willing instrument, to bring about the death of Jesus.[6]

In the Garden of Gethsemane, the chief priests, officers of the temple, and Jewish elders came to arrest Jesus (Luke 22:52a), and He said to them, “While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power of darkness are yours” (Luke 22:53). Those who came physically to “lay hands” on Jesus were the Jewish authorities who conspired to kill Him. God, in His sovereignty, permitted this to happen, because it served His greater purposes to bring about salvation through the cross. But even though it was their hour to act, these men were not acting alone, as Luke’s reference to “the power of darkness” demonstrates that Satan was behind them, driving them on as his agents of lies and destruction. Later, Luke would use the term darkness as a symbol of the sphere of Satan’s authority (Acts 26:18), as would Paul (Col 1:13).

Unbelieving Jews Crucified Jesus

Though it was the Romans who actually placed Jesus on the cross and drove the nails, it was, according to Scripture, unbelieving Jews who conspired and lied about Jesus to have Him crucified (Matt 26:3-4; John 11:53). At the time of Jesus’ trial before Pilate, the Jews who were present all shouted, “Crucify Him” (Matt 27:22). God permitted Jesus’ crucifixion, both by the Jews and Romans, because it served His greater purpose. Luke recorded Peter, who said, “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death” (Acts 2:22-23). Clearly this address was to the “Men of Israel,” who rejected Jesus and “nailed [Him] to a cross by the hands of godless men and put Him to death” (Acts 2:23; cf. Acts 4:10; 5:30; 10:39). In Acts 4:27, Luke recorded that there were “gathered together against Your holy servant Jesus…the peoples of Israel” (Acts 4:27), to crucify Him. Paul wrote about “the Jews, who both killed the Lord Jesus and the prophets” (1 Th 2:14b-15a).

Unbelieving Gentiles Crucified Jesus

Jesus Crucified Though many unbelieving Jews were directly responsible for collaborating in the crucifixion of Jesus, it was Gentiles who actually did the work of placing Him on the cross. That’s what Jesus foretold His disciples, saying, “Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up” (Matt 20:18-19). It was said of the Roman soldiers, “After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him” (Matt 27:31). Luke records in Acts, “truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel” (Acts 4:27).

As Christians, we must not see Christ dying at a distant time or place. We should see our own hands driving the nails that put Him there and then lifting the cross. The crucifixion was not only for us, but by us. It was our sin that necessitated His death and judgment. We must see Jesus bearing all our sin and paying the penalty of the Father’s wrath that rightfully belongs to us. In May 2006, I wrote the following poem as I thought about the role I played in placing Jesus on the cross.

Christ to the Cross

I and the Father led Christ to the cross,
Together we placed Him there;
I pushed Him forward, no care for the cost,
His Father’s wrath to bear.
Christ in the middle not wanting to die,
Knelt in the garden and prayed;
Great tears of blood the Savior did cry,
Yet His Father He humbly obeyed.

So He carried His cross down a dusty trail,
No words on His lips were found;
No cry was uttered as I drove the nails,
His arms to the cross were bound.
I lifted my Savior with arms spread wide,
He hung between heaven and earth;
I raised my spear and pierced His side,
What flowed was of infinite worth.

Like a Lamb to the altar Christ did go,
A sacrifice without blemish or spot;
A knife was raised, and life did flow,
In a basin the blood was caught.
Past the incense table and the dark black veil,
To that holy of holy places;
The blood of Christ was made to avail,
And all my sins it erases.

Now this Lamb on a cross was a demonstration
Of the Father’s love for me;
For the Savior’s death brought satisfaction,
Redeemed, and set me free.
Now I come to the Savior by faith alone,
Not trusting in works at all;
Jesus my substitute for sin did atone,
Salvation in answer to His call.

Dr. Steven R. Cook

Related Articles:

^[1] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 49.

^[2] Ibid., 51.

^[3] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Heb 10:5.

^[4] Lewis Sperry Chafer, Systematic Theology, vol. 3, 49.

[5] The seed of Satan ultimately relates to the coming Antichrist, who will, during the time of the Tribulation, seek to destroy Israel and prevent the coming of Jesus to rule over the earth. See Arnold Fruchtenbaum’s comments on Genesis 3:15 in his book, The Book of Genesis, Ariel’s Bible Commentary.

[6] On a separate occasion, after Jesus was born, Satan wanted to kill the baby Jesus. The apostle John—operating from divine viewpoint—records that Satan, “stood before the woman who was about to give birth, so that when she gave birth, he might devour her child” (Rev 12:4). But Satan’s attack was not direct; rather, King Herod was his tool to accomplish the nefarious deed. Matthew records the account in his Gospel (Matt 2:1-23). Herod was the human agent who wanted to kill Jesus, but Satan was the motivating force behind the attack.

The Cross & Crucifixion of Jesus

Posted on December 1, 2023 by Dr. Steven R. Cook

Jesus Crucified The cross overshadowed the life of Jesus, and He knew dying for lost sinners was the ultimate purpose of the Father. When facing the cross, Jesus said, “Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour ‘? But for this purpose I came to this hour” (John 12:27). For lost sinners, the cross of Christ is both personal and purposeful. It is personal, because “Christ died for us” (Rom 5:8), “for our sins” (1 Cor 15:3), and “not for ours only, but also for those of the whole world” (1 John 2:2). And His death was purposeful, “so that He might bring us to God” (1 Pet 3:18), and that we might “reconciled to God through the death of His Son” (Rom 5:10). The cross is God’s righteous solution to the problem of sin, as well as His greatest display of love toward sinners. At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save.

The word “cross” translates the Greek noun stauros (σταυρός), which refers to “a pole to be placed in the ground and used for capital punishment, cross.”^[1] The word “crucify” translates the Greek verb stauroō (σταυρόω), which means, “to fasten to a cross, crucify.”^[2] Crucifixion was practiced by ancient cultures such as the Egyptians (Gen 40:19), Persians (Est 7:10), Assyrians and Greeks. By the time of Christ, the Romans had used crucifixion as a means of death more than previous cultures. According to John Stott:

“Crucifixion seems to have been invented by “barbarians” on the edge of the known world and taken over from them by both Greeks and Romans. It is probably the most cruel method of execution ever practiced, for it deliberately delayed death until maximum torture had been inflicted. The victim could suffer for days before dying. When the Romans adopted it, they reserved it for criminals convicted of murder, rebellion or armed robbery, provided that they were also slaves, foreigners or other nonpersons.”^[3]

Jesus Scourged Just prior to crucifixion, a person was scourged with a whip which had thongs that were braided with sharp objects such as nails. As an act of public humiliation, criminals carried their own cross to the place of execution, and once there, were stripped naked before being fastened to the cross, either with rope or nails. Being tied to a cross with ropes was less painful in the beginning, but would leave the victim to hang for a longer period of time, even days, which would make the experience more painful in the end. Some who were tied to the cross are recorded to have lasted for nine days. Nailing a person to a cross was more painful from the beginning and would have led to a quicker death. The body would hang between three to four feet from the ground. On occasion, the Romans would build a fire at the base of the cross and the rising smoke would cause the victim to choke. Sometimes a soporific was given to the victim to help numb the senses. In Jesus case, it was “wine mixed with myrrh” (Mark 15:23), which our Lord rejected because it would have clouded His thinking (Matt 27:34). In some situations the Romans would break the victim’s lower leg bones which would hasten death (called crurifragium), but according to Scripture, Jesus was already dead by the time the soldiers considered doing this (John 19:32-34). Unger notes, “In most cases the body was allowed to rot on the cross by the action of the sun and rain or to be devoured by birds and beasts.”^[4] We know that Joseph of Arimathea, a disciple of Jesus, came to Pilate and asked for Jesus’ body, that he might bury it, and Pilate granted his request (Matt 27:57-60). It’s most likely that Jesus was crucified in April, AD 33.[5]

The cross of Christ became central to the message of the gospel. The apostle Paul was sent by the Lord Jesus “to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void” (1 Cor 1:17). Paul was not concerned with human sophistry, winning arguments, or impressing his audience by means of rhetorical prowess, but merely with presenting the simple message of the cross of Christ, which brings eternal salvation to those who trust in Jesus as their Savior. Paul continued his line of reasoning, saying, “For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God…[and] we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Cor 1:18; 23-24). Paul summarized his message when he said, “I determined to know nothing among you except Jesus Christ, and Him crucified” (1 Cor 2:2). The image of a crucified Savior seems entirely foolish to a world that creates its saviors out of strong heroes; strong in the human sense of one who can save himself and others. Jesus is certainly strong; after all, He’s God! And He does save forever those who come to Him in faith. However, the humility of the cross, with all its offense and shame, leaves no place for human wisdom or pride; for one must admit it was his sin that placed Messiah on the cross to be judged and die. To come to Jesus as a crucified Messiah requires humility, for one must honestly look at oneself from the divine perspective and admit he is a lost sinner in need of a Savior. A Savior who was willing to lay down His life and bear the punishment of the guilty. This requires truth, to see oneself from the divine perspective as utterly sinful and lost. And it requires humility, to admit one it powerless and cannot save himself from a damnable future to which he is certainly headed. It is the work of Messiah that saves. Nothing more is required. Jesus paid it all. W. E. Vine notes, ‘“The Cross of Christ’ does far more than express the fact of the infinite love of God to man in the death of His Son; it exposes the enmity of the human heart against God, reveals the true nature of sin as in the sight of God, and makes known the impossibility of bridging, by any human effort, the chasm that separates unregenerate man from God.”^[6] Wendell Johnston adds:

“The cross stands at the center of Paul’s theology (1 Cor 1:23). He saw this humiliating and cruel instrument in a new light—as the extraordinary opportunity to boast in his Savior (Gal 6:14). The shameful cross stood for everything the world despised and thus His allegiance to Christ separated him from the world. Jesus’ death was like a magnet drawing the outcasts of the world to Christ (John 12:32). It makes human wisdom foolish (1 Cor 1:27) and weak people strong (1 Cor 1:25), and it breaks the spirit of the proud and lifts up the meek and humble (1 Cor 1:28). Because of His death Jesus breaks the shackles of those in bondage who believe in Him. The Cross brings peace to those in fear (Heb 2:14–15), and it unites Jews and Gentiles into one body (Eph 2:16). The Cross brought complete fulfillment to the system of the Mosaic Law and did away with all the regulations standing against humanity (Col 2:14–18). Because of the Cross, God gives eternal life to those who believe (Rom 5:18). The Cross, which to the world seemed proof of defeat, became the means of triumph (Col 2:15).”^[7]

The cross represents the love of the Father, as “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). And it represents the love of Jesus for us, as Paul wrote of “the Son of God, who loved me and gave Himself up for me” (Gal 2:20b).

Paul saw himself as crucified with Jesus, as he wrote, “I have been crucified with Christ” (Gal 2:20a). The words “crucified with” translates the Greek verb sustauroō (συσταυρόω), which means one is crucified with another. This is used in a literal sense of persons crucified in physical proximity to each other, such as “The robbers who had been crucified with Him”, that is, Jesus (Matt 27:44; cf., Mark 15:32; John 19:32). But Paul uses the word in Galatians 2:20 in a spiritual sense, in which he is identified with Christ on the cross. This same spiritual identification truth is for all who have trusted in Christ as our Savior, for to be “crucified with Christ” means that we are identified with our Lord in His death, burial, and resurrection. God sees us there are the cross, with Christ, dying with Him. Paul states, “our old self was crucified with Him” (Rom 6:6), and “we have died with Christ” (Rom 6:8). Furthermore, we partook of His burial, resurrection, and ascension, for “we have been buried with Him” (Rom 6:4), and “raised up with Christ” (Col 3:1; cf., Eph 2:6a), and even now are seen to be seated “with Him in the heavenly places in Christ Jesus” (Eph 2:6b). Concerning Galatians 2:20, William MacDonald states:

“The believer is identified with Christ in His death. Not only was He crucified on Calvary, I was crucified there as well—in Him. This means the end of me as a sinner in God’s sight. It means the end of me as a person seeking to merit or earn salvation by my own efforts. It means the end of me as a child of Adam, as a man under the condemnation of the law, as my old, unregenerate self. The old, evil “I” has been crucified; it has no more claims on my daily life.”^[8]

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

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

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), 941.

^[2] Ibid., 941.

^[3] John R. W. Stott, The Cross of Christ (Downers Grove, IL: IVP Books, 2006), 29.

^[4] Merrill Frederick Unger et al., “Cross”, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988), 264.

[5] See Harold Hoehner’s book, Chronological Aspects of the Life of Christ, pages 95-114.

^[6] W. E. Vine and C. F. Hogg, Vine’s Topical Commentary: Christ (Nashville, TN; Dallas; Mexico City; Rio de Janeiro: Thomas Nelson, 2010), 108-109.

^[7] Wendell G. Johnston, “Cross,” ed. Charles R. Swindoll and Roy B. Zuck, The Theological Wordbook, Swindoll Leadership Library (Nashville, TN: Word Publishing, Inc., 2000), 77–78.

^[8] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1880.

The Suffering of Jesus Christ

Posted on November 28, 2023 by Dr. Steven R. Cook

Jesus' Sorrow as He Faces the Cross When God the Son added perfect humanity to Himself, this enabled Him to experience suffering and death with, and on behalf of, humanity. The suffering of Christ may be viewed in at least two ways: 1) His suffering during His time on earth prior to the cross, and 2) the suffering of the cross. As the God-Man, Jesus was perfectly holy in all His thoughts, words, and actions. Such perfect holiness brought with it a special form of suffering in this world that the rest of us could never know, since we are capable of yielding to the pressures of sinful temptation. When the time of His death was nearing, Jesus told His disciples “that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day” (Matt 16:21; cf., Mark 8:31; Luke 9:22). It’s noteworthy that Jesus said His suffering, dying, and resurrection were things that “must” happen to Him. The use of the Greek verb dei (δεῖ) here denotes divine necessity, which meant it was the will of God the Father that these things happen to Christ. Thomas Constable notes, “Jesus said that it was necessary (Gr. dei) for Him to go to Jerusalem. He had to do this because it was God’s will for Messiah to suffer, die, and rise from the dead. He had to do these things to fulfill prophecy (Isa 53; cf. Acts 2:22–36).”^[1] The absolute necessity of Jesus’ death on the cross further emphasizes our helplessness to save ourselves, for if our salvation could have been secured by any other means, then the death of Christ would have been unnecessary.

While in the Garden of Gethsemane, Jesus prayed to God the Father, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will” (Matt 26:39). In His humanity, Jesus struggled to face the cross, understanding the scope of what it meant and the agony associated with it. Jesus prayed a second time, saying, “My Father, if this cannot pass away unless I drink it, Your will be done” (Matt 26:42). The reference to the “cup” speaks of the suffering of the cross. John A. Witmer states, “In the Old Testament a ‘cup’ sometimes symbolized wrath (Jer 25:15), and so Jesus was aware that His coming death meant He would bear the wrath of God the Father against sin. Though Christ had no sin (2 Cor 5:21), He bore the sins of the world on Himself (1 Pet 2:24). Thus He was made ‘a curse for us’ because of His being hanged on a tree (Gal 3:13).”^[2]

While on the cross, Jesus cried out, “My God, My God, why have You forsaken Me?” (Matt 27:46). This was the cry of Jesus from His humanity. Peter tells us that Jesus “Himself bore our sins in His body on the cross” (1 Pet 2:24). Peter’s reference to Jesus’ “body” indicates humanity, not deity. Sin cannot be imputed to deity. Humanity can bear sin. It was while Jesus was on the cross that He bore the wrath of the Father as He died in our place and bore the punishment that rightfully belongs to us. And the Spirit sustained Jesus’ humanity while He bore our sins. Robert G. Gromacki states, “God the Son incarnate suffered and died. The Father did not suffer and die. Nor did the Holy Spirit suffer and die, even though He filled Christ when the Savior suffered and died.”^[3] The suffering and death of Jesus on the cross was salvific, as Jesus was made “sin on our behalf” (2 Cor 5:21). Mark wrote, “When the sixth hour came, darkness fell over the whole land until the ninth hour. At the ninth hour Jesus cried out with a loud voice, ‘Eloi, Eloi, lama sabachthani?’ which is translated, ‘My God, My God, why have You forsaken Me?’” (Mark 15:33-34; cf., Matt 27:45-46; Luke 23:44-46). Concerning this moment on the cross, Witmer states, “It was at this point, as Jesus bore the sin of the world, that God, the Judge of sin, turned away from Jesus Christ, His incarnate Son, the Sin-bearer, as far as the personal consciousness of Jesus was concerned.”^[4] But there is some mystery at work here, for God the Father could not forsake God the Son, as a separation within the Trinity is not possible. Yet, somehow, the humanity of Christ—not His deity—was forsaken at the time of the judgment on the cross, otherwise the words of Jesus would be meaningless. But Jesus’ suffering and death did happen, and it was His time on the cross that brought about our salvation; a salvation that is applied to us at the moment we trust in Christ as our Savior.

Even after Jesus’ resurrection, Jesus said to the two disciples on the road to Emmaus, “Was it not necessary for the Christ to suffer these things and to enter into His glory?” (Luke 24:26). In the book of Acts, Luke records that Jesus “presented Himself alive after His suffering” (Acts 1:3). Peter said, “the things which God announced beforehand by the mouth of all the prophets, that His Christ would suffer, He has thus fulfilled” (Acts 3:18). And Paul reasoned “from the Scriptures, explaining and giving evidence that the Christ had to suffer and rise again from the dead” (Acts 17:2b-3; cf., Acts 26:23). Jesus’ suffering and death were necessary for salvation to be available to humanity.

Dr. Steven R. Cook

Related Articles:

^[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Mt 16:21.

^[2] John A. Witmer, “Jesus Christ”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 352.

^[3] Robert G. Gromacki, “The Holy Spirit”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 468–469.

^[4] John A. Witmer, “Jesus Christ”, Understanding Christian Theology, 352.

Eternal Assurance: Trusting in Christ Alone

Posted on November 25, 2023 by Dr. Steven R. Cook

Young Man Reading Bible Back in the early 90’s I faced a crisis as I held to a works-based salvation and constantly lived in fear of my eternal destiny. I had no assurance of my salvation because I never knew if I’d performed enough good works to validate my salvation. It was a terrible place to be. The solution came when I began to study the Scriptures carefully, stopped looking at myself, and fixed my “eyes on Jesus, the author and perfecter of faith” (Heb 12:2). I trusted Jesus at His word when 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). And the apostle John, who 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). And when I sinned, I trusted that there is “no condemnation for those who are in Christ Jesus” (Rom 8:1), turned to the Lord in confession (1 John 1:9), and resumed my Bible study (2 Tim 2:15; 3:16-17; 1 Pet 2:2) and walk of faith (2 Cor 5:7; Heb 10:38). As I began to live by faith in God and His Word, my fear disappeared, the burden lifted, and my heart was filled with joy. That’s the blessing of learning God’s Word and trusting the Lord moment by moment. It’s the walk of faith.

Jesus Christ Saves

The Bible teaches that salvation is by grace alone, through faith alone (Eph 2:8-9), in Christ alone (Acts 4:12), totally apart from any human works whatsoever (Gal 2:16; Eph 2:8-9; Tit 3:5). The teaching is that the lost sinner is “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), for “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 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). For God “has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9). Our salvation was accomplished in full by the Lord Jesus Christ who, while on the cross, bore all our sins and paid our sin debt in full, for “while we were yet sinners, Christ died for us” (Rom 5:8), and He “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Just before Jesus died on the cross, He said, “It is finished” (John 19:30). Our salvation was finished at the cross. Jesus paid it all. God has “forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:13-14). Our salvation was finished at the cross, and we bring absolutely nothing to God for salvation. No good works are required of those who would be saved; none before, during, or after salvation. Salvation a gift. If we have to pay for it, in any way or to any degree, then it ceases to be a gift and becomes something we’ve purchased.

Now, the Bible teaches that good works should follow salvation (Eph 2:10; Gal 6:10), but they are never the condition of it. Those who learn and live God’s Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), and walk by faith (2 Cor 5:7; Heb 10:38), will honor the Lord as they “walk in a manner worthy of the calling with which [they] have been called” (Eph 4:1). Their performance in life will match their position in Christ. Furthermore, these obedient-to the-word believers will “live sensibly, righteously and godly in the present age” (Tit 2:12), and “through love serve one another” (Gal 5:13), and earn rewards for eternity (1 Cor 3:10-15).

To be born again (1 Pet 1:3, 23), we need to come to Christ, for He said, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). And Peter said, “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). We need only Christ to be saved. Believing in Christ means we trust Him to do for us that which we cannot do for ourselves; to save us. If would save ourselves, then it would not have been necessary for Christ to die; but He did die, and the benefits of His death, burial, and resurrection are available to those who come with the empty hands of faith, trusting in Christ alone to save. If you’ve not trusted in Christ as your Savior, then I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). Your reconciliation with God occurs at the moment of faith in Christ. The matter is simple, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

Dr. Steven R. Cook

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

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The Spirit’s Convicting Ministry to the World

Posted on November 22, 2023 by Dr. Steven R. Cook

Holy Spirit as a Dove There is a special work that God the Holy Spirit is doing in the hearts of unbelievers to help prepare them to turn to Christ as Savior.^[1] Concerning this special work, Jesus said, “And He, when He comes, will convict the world concerning sin and righteousness and judgment” (John 16:8). Jesus’ statement about the Holy Spirit is in the future tense (He will convict), which implies the Spirit’s special ministry was not active at the time Jesus uttered His statement. This special convicting ministry would be inaugurated on the day of Pentecost. The word convict translates the Greek word elegcho (ἐλέγχω), which means, “to bring a person to the point of recognizing wrongdoing, convict, [or] convince someone of something.”^[2] Jesus said the Spirit’s convincing work would fall into three areas: 1) “concerning sin, because they do not believe in Me” (John 16:9), 2) “concerning righteousness, because I go to the Father and you no longer see Me” (John 16:10), and 3) “concerning judgment, because the ruler of this world has been judged” (John 16:11). Let’s look at these in order.

The Sin of Unbelief

The sin mentioned by Jesus in John 16:8 does not refer to a catalogue of sins one might be guilty of (i.e., lust, greed, worry, gossip, stealing, etc.), but rather, one specific sin, which is unbelief, as Jesus said, “because they do not believe in Me” (John 16:9). The word for sin is hamartia (ἁμαρτία), which in Jesus’ statement is a singular noun that refers to a specific crime; namely, unbelief. Sylva notes, “Here sin is unbelief. Jesus faces people with a decision for or against himself: by belief or unbelief a person decides either for life or for death (John 8:24; 9:41; 16:8–9).”^[3] There is only one sin that keeps a person out of heaven, and that’s the sin of unbelief. Wiersbe states:

The Holy Spirit convicts the world of one particular sin, the sin of unbelief. The law of God and the conscience of man will convict the sinner of his sins (plural) specifically; but it is the work of the Spirit, through the witness of the believers, to expose the unbelief of the lost world. After all, it is unbelief that condemns the lost sinner (John 3:18–21), not the committing of individual sins. A person could “clean up his life” and quit his or her bad habits and still be lost and go to hell.^[4]

The Spirit always performs His work perfectly in the hearts of the lost, but because people have volition, and their hearts are corrupt, the vast majority of people suppress His message (Matt 7:13-14; John 5:39-40; Rom 1:18-32). Only the Holy Spirit can reveal to the human heart the truth about Jesus, as well as the truth about their sin of unbelief. To suppress the Spirit’s work about Jesus as the Son of God and Savior is the greatest of sins possible, as well as the most fatal sin that forever condemns a person to hell. Robert Lightner states:

Apart from God the Father there would have been no plan of salvation. Without God the Son there would have been no provision for salvation. Apart from the work of God the Spirit there would be no application of this great salvation to man’s needs. It is the third member of the Godhead who procures salvation for all who believe.^[5]

The Righteousness of Jesus

God alone sets the standard for righteousness, not people. Divine righteousness may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as just that which conforms to His righteousness and as sinful that which deviates. Borchert is correct when he states, “Humanity is not in control either of the future or of setting the standards for life. That is the work of God.”^[6] And Merrill C. Tenney states, “Apart from a standard of righteousness, there can be no sin; and there must be an awareness of the holiness of God before a person will realize his own deficiency.”^[7] Though Jesus was rejected and treated as a criminal, God the Father declared Him righteous and welcomed Him to heaven, His natural home. Jesus is “the Holy and Righteous One” (Acts 3:14), and throughout His life “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). The rejection and crucifixion of Jesus was the greatest miscarriage of justice in the history of the human race. Jesus said those who rejected and crucified Him would “rejoice” (John 16:20), but as Borchert notes, “their rejoicing at being finished with Jesus turned out to be the rejoicing of the damned.”^[8] William Hendriksen offers the following insights:

The world, represented by the Jews, was about to crucify Jesus. It was going to say, “He ought to die” (John 19:7); hence, in the name of righteousness it was going to put him to death. It proclaimed aloud that he was anything but righteous. It treated him as an evil-doer (John 18:30). But the exact opposite was the truth. Though rejected by the world, he was welcomed by the Father, welcomed home via the cross, the cross which led to the crown…By means of the resurrection the Father would place the stamp of His approval upon His life and work (Acts 2:22, 23, 33; Rom 1:4). He, the very One whom the world had branded as unrighteous, would by means of His victorious going to the Father be marked as the Righteous One (8:46; Acts 3:14; 7:52; 2 Cor 5:21; 1 Pet 3:18; 1 John 2:1; and cf., Luke 23:47). Thus, the world would be convicted with respect to righteousness.^[9]

Christians do not need to struggle to convince people about the perfect righteousness of Christ, nor of the sinner’s failed righteousness before a holy God. They need only to communicate the biblical truth about Christ and fallen humanity, and leave the Spirit to do what only He can do, to convince them of the truth about Christ as the only Savior of mankind. If unbelievers suppresses the work of the Holy Spirit in their hearts, then no amount of reasoning or argumentation on the part of Christians will advance the gospel even one inch.

The Judgment of the Ruler of this World

Fallen angel A third area where the Holy Spirit is working in the hearts of unbelievers concerns judgment, “because the ruler of this world has been judged” (John 16:11). Satan has been judged and found guilty before God. This means that Satan and his world-system is condemned. Being the ruler of this world, Satan naturally rules in the hearts of all unbelievers. Three times Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9). Satan continues to attack God’s people today (1 Pet 5:8), practices deception (2 Cor 11:13-15), and has well developed strategies of warfare (Eph 6:10-12). Furthermore, humanity is living in an “evil age” (Gal 1:4), under “the dominion of Satan” (Acts 26:18), whose sphere of influence is called “the domain of darkness” (Col 1:13). But Satan has been judged and his punishment is pending execution. Furthermore, those who side with Satan in this life will be judged with him in eternity. According to Ryrie, “At the cross, Christ triumphed over Satan, serving notice on unbelievers of their judgment to come.”^[10] Radmacher notes, “Satan was judged at the Cross, and the Holy Spirit would convince people of the judgment to come. Satan has been judged, so all who side with him will be judged with him. There is no room for neutrality. A person is either a child of God or a child of the devil.”^[11] Merrill Tenney states:

To convince any unbeliever of sin, righteousness, and judgment is beyond human ability. It may be possible to fix upon him the guilt of some specific sin if there is sufficient evidence to bring him before a jury; but to make him acknowledge the deeper fact, that he is a sinner, evil at heart, and deserving of punishment because he has not believed in Christ, is quite another matter. To bring a man to some standard of ethics is not too difficult; for almost every person has ideals that coincide with the moral law at some point. To create in him the humiliating consciousness that his self-righteousness is as filthy rags in comparison with the spotless linen of the righteousness of God cannot be effected by ordinary persuasion. Many believe in a general law of retribution; but it is almost impossible to convince them that they already stand condemned. Only the power of the Holy Spirit, working from within, can bring about that profound conviction which leads to repentance. The Spirit anticipates and makes effective the ministry of the disciples in carrying the message to unbelievers.^[12]

Satan has been judged and will spend eternity in the lake of fire. Those who reject Christ as Savior naturally default to an alliance with Satan, and these will spend eternity in the lake of fire with him, “the eternal fire which has been prepared for the devil and his angels” (Matt 25:41). The lake of fire is avoidable. If the lost simply trust in Christ as their Savior, they will have eternal life and spend eternity with God in heaven. However, if they reject Christ as Savior, then they will spend eternity in hell, 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).

Dr. Steven R. Cook

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^[1] In the NT, God the Holy Spirit took on a new ministry after Jesus returned to heaven (John 16:7-15; cf., Acts 1:6-8; 2:1-4; 15:7-9). Part of His ministry is to believers, and part is to unbelievers. Concerning the Spirit’s ministry to believers, Jesus said, “I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you” (John 16:7). The Helper is the Holy Spirit, whom Jesus will send (future tense of the Greek verb pempo) to believers. The Spirit’s work in Christians would be multifaceted and would relate to their sanctification and godly influence in a fallen world. After Pentecost (Acts 2), God the Holy Spirit would work in and through His church to other Christians, to help with their sanctification, and to unbelievers, to share the gospel of grace that they might be saved.

^[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 315.

^[3] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 260.

^[4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1, 362.

^[5] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 196.

^[6] Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 167.

^[7] Merrill C. Tenney, “John,” in The Expositor’s Bible Commentary: John and Acts, ed. Frank E. Gaebelein, vol. 9 (Grand Rapids, MI: Zondervan Publishing House, 1981), 157.

^[8] Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 167.

^[9] William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 2, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 326.

^[10] Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1712.

^[11] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1350.

^[12] Merrill C. Tenney, John: The Gospel of Belief, The New International Commentary on the Old and New Testament (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 1976), 237.

Jesus’ Return with His Saints

Posted on November 19, 2023 by Dr. Steven R. Cook

Jesus Coming with His Saints When Jesus returns to the earth after the time of the seven year Tribulation, He will establish His kingdom on earth.[1] This is a time when humanity will be saved from the tyranny of Satan who currently rules over the earth.[2] At His Second Coming, it is written, “And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses” (Rev 19:14). Concerning this passage, Radmacher states, “The armies in heaven may be angelic hosts (Rev 5:11; Matt 26:53), but Revelation 17:14 speaks of those with the Lord at His coming as being ‘called, chosen, and faithful,’ all terms for believers (Rom 1:7; Eph 1:1; 1 Pet 2:9).”^[3] Wiersbe adds, “Certainly the angels are a part of this army (Matt 25:31; 2 Th 1:7); but so are the saints (1 Th 3:13; 2 Th 1:10).”^[4] Norman Geisler states:

“Before the Tribulation, Christ comes for His bride (1 Th 4:16–17; John 14:3); then, at the end of the Tribulation, He will return with all His saints. Jude wrote, “See, the Lord is coming with thousands upon thousands of his holy ones” (Jude 1:14; cf., Matt 24:29–31). He cannot come with them until He has first come for them; we have identified the time interval between these events as seven years.”^[5]

Wayne House comments:

“It is important to remember that when we say “the second coming” of Christ, we are not talking about the rapture that occurs prior to the second coming. The rapture is most clearly presented in 1 Thessalonians 4:13–18. It is characterized in the Bible as a “translation coming” (1 Cor 15:51–52; 1 Th 4:15–17) in which Christ comes for His church. The second advent is Christ returning with His saints, descending from heaven to establish His earthly kingdom (Zech 14:4–5; Matt 24:27–31).”^[6]

At His Second Coming, Jesus will put down all rebellion, both human and satanic. The two main leaders of the world, the Antichrist and his false prophet, will be defeated and “thrown alive into the lake of fire which burns with brimstone” (Rev 19:20). Furthermore, those people who followed Antichrist “were killed with the sword which came from the mouth of Him who sat on the horse, and all the birds were filled with their flesh” (Rev 19:21). Afterwards, the Lord will send one of His angels to arrest and imprison Satan (Rev 20:1-3). John wrote about this angel, saying, “And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer” (Rev 20:2-3a). This will be a time of global deliverance from evil as Messiah reigns over all the earth in perfect righteousness.

Dr. Steven R. Cook

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[1] The subject of Messiah’s earthly kingdom is found throughout the OT (Dan 2:44; 7:13-14; 2 Sam 7:16; Psa 89:3-4, 34-37; Isa 9:6-7; Jer 23:5-6) and the NT (Matt 6:9-10; 19:28; 25:31; Luke 1:31-33; Rev 19:11-16; Rev 20:4-6).

[2] Three times Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9). Satan continues to attack God’s people today (1 Pet 5:8), practices deception (2 Cor 11:13-15), and has well developed strategies of warfare (Eph 6:10-12). Furthermore, humanity is living in an “evil age” (Gal 1:4), under “the dominion of Satan” (Acts 26:18), whose sphere of influence is called “the domain of darkness” (Col 1:13).

^[3] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1762.

^[4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 618.

^[5] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 618–619.

^[6] H. Wayne House and Timothy J. Demy, Answers to Common Questions about Jesus (Grand Rapids, MI: Kregel Publications, 2011), 75–76.

Jesus’ Return for His Saints

Posted on November 17, 2023 by Dr. Steven R. Cook

Jesus Coming for His Saints The eschatological subject of the Rapture of the church can be related the study of Soteriology because it is regarded as a form of deliverance. When Messiah returns at the end of the church age, He will deliver His church from an evil world and a coming judgment that will last for seven years (Read Revelation chapters 6-18). A distinction is here drawn between Jesus coming for His saints at the Rapture, and Jesus coming with His saints at His Second Coming (Dan 7:13-14; Matt 19:28; 25:31; Rev 19:11-21). Jesus is now in heaven preparing a place for believers to be with Him there (John 14:1-3). Paul revealed Jesus will return for His church and that all Christians will be “caught up” to meet the Lord in the air (1 Th 4:13-18).

The doctrine of the Rapture was first presented by the Lord Jesus when He provided new information to His apostles on the night before His crucifixion. After speaking of His soon departure (John 13:33), Jesus comforted them, saying, “Let not your heart be troubled; believe in God, believe also in Me. In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to Myself; that where I am, there you may be also” (John 14:1-3). The place where Jesus was going was heaven. The purpose of His going was to prepare a place for them. And, at some unspecified time, Jesus promised He would come again to receive them to Himself, that they may be with Him.

Paul described this as a time when “we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor 15:51-53). And, when writing to the church at Thessalonica, Paul explained, “the dead in Christ shall rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord” (1 Th 4:16b-17). According to BDAG, the meaning of caught up (ἁρπάζω) is “to grab or seize suddenly so as to remove or gain control, snatch/take away.”^[1] John Walvoord states, “The important point is that the verse says Christ will come for believers and take them from the earth to heaven, where they will be in His presence till they return with Him to the earth to reign. The Rapture will mean that all believers ‘will be with the Lord forever,’ enjoying Him and His presence for all eternity.”^[2]

As Christians, we are “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit 2:13). This Rapture is immanent, meaning it may occur at any time and without prior notice. All Christians who are alive at the time of the Rapture will be caught up to meet the Lord in the air, will go with Him to heaven, and be saved from the wrath to be poured out during the seven-year Tribulation. Our future is not one of judgment; rather, we are assured we will be saved from God’s future wrath, both in time and eternity (Rom 5:9; 1 Thess 1:10; 5:9; Rev 3:10).

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), 134.

^[2] John Walvoord, eds. Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 1265.

Theological Implications of Jesus’ Resurrection for Salvation

Posted on November 13, 2023 by Dr. Steven R. Cook

I am the resurrection and the life - square Jesus’ resurrection is an essential element in soteriology. In fact, every writer of the NT assumes that Jesus was resurrected from the grave and treat it as an event that took place in time and space. Paul wrote that Jesus “was raised on the third day according to the Scriptures” (1 Cor 15:4), that He was “the first fruits of those who are asleep” (1 Cor 15:20), and that “having been raised from the dead, is never to die again” (Rom 6:9). 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). It is recorded that God the Father “raised Him from the dead and seated Him at His right hand in the heavenly places” (Eph 1:20). Ralph Earle notes the importance of Jesus’ resurrection as follows:

Without the Resurrection the Crucifixion would have been in vain. It was the Resurrection which validated the atoning death of Jesus and gave it value. Paul describes it strikingly this way: “Who was delivered for our offences, and was raised again for our justification” (Rom 4:25). The resurrection of Jesus proved that his sacrifice for sins had been accepted. The whole redemptive scheme would have fallen apart without it. For by his resurrection Jesus Christ became the first fruits of a new race, a new humanity.^[1]

Charles Ryrie adds:

In the classic passage, 1 Corinthians 15:3–8, Christ’s death and resurrection are said to be “of first importance.” The Gospel is based on two essential facts: a Savior died and He lives. The burial proves the reality of His death. He did not merely faint only to be revived later. He died. The list of witnesses proves the reality of His resurrection. He died and was buried; He rose and was seen. Paul wrote of that same twofold emphasis in Romans 4:25: He was delivered for our offenses and raised for our justification. Without the Resurrection there is no Gospel…If Christ did not rise then our witness is false, our faith is without meaningful content, and our prospects for the future are hopeless (1 Cor 15:13–19). If Christ is not risen then believers who have died would be dead in the absolute sense without any hope of resurrection. And we who live could only be pitied for being deluded into thinking there is a future resurrection for them.^[2]

The resurrection of Jesus is an essential element of the Christian gospel. Paul wrote, “Now I make known to you, brethren, the gospel which I preached to you” (1 Cor 15:1). And the content of the gospel Paul preached was “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). Believing the gospel message means accepting this information as true, and then trusting in Christ as one’s Savior. According to R.B. Thieme Jr., “First Corinthians 15:3-4 defines the boundaries of the Gospel, beginning with the work of Christ and ending with His resurrection…Any Gospel message that strays from the cross or denies Jesus Christ’s resurrection from physical death is inaccurate and out of bounds.”[3]

Amazingly, there were some at the church in Corinth who taught “that there is no resurrection of the dead” (1 Cor 15:12). Paul addressed this issue head on, saying, “if there is no resurrection of the dead, not even Christ has been raised; and if Christ has not been raised, then our preaching is vain, your faith also is useless…For if Christ has not been raised, your faith is worthless; you are still in your sins.” (1 Cor 15:13-14, 17). The clear teaching of Scripture is that “Christ has been raised from the dead, the first fruits of those who are asleep” (1 Cor 15:20), and being “raised from the dead, is never to die again” (Rom 6:9). By His resurrection, Jesus proved that He overcame sin and death. Robert Mounce states:

Having been raised from the dead, Christ cannot die again. His resurrection was unlike that of Lazarus, who had to meet death once again. But Christ’s resurrection broke forever the tyranny of death. That cruel master can no longer exercise any power over him. The cross was sin’s final move; the resurrection was God’s checkmate. The game is over. Sin is forever in defeat. Christ the victor died to sin “once for all” and lives now in unbroken fellowship with God.^[4]

Dr. Steven R. Cook

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^[1] Ralph Earle, “The Person of Christ: Death, Resurrection, Ascension,” in Basics of the Faith: An Evangelical Introduction to Christian Doctrine, ed. Carl F. H. Henry, Best of Christianity Today (Bellingham, WA: Lexham Press, 2019), 184.

^[2] Charles Caldwell Ryrie, Basic Theology, 308.

[3] Robert B. Thieme, Jr. “Gospel”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 113

^[4] Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 152.

Jesus’ Substitutionary Atonement in Salvation

Posted on November 11, 2023 by Dr. Steven R. Cook

Atonement is a very important concept in the Bible. In the OT, the word atonement translates the Hebrew verb kaphar (כָּפַר) which means to “cover over, pacify, propitiate, [or] atone for sin.”^[1] Theologically, it means “to bring together in mutual agreement, with the added idea, in theology, of reconciliation through the vicarious suffering of one on behalf of another.”^[2] The animal sacrificial system—which was part of the Mosaic Law—taught that sin must be atoned for. The idea of substitution was clearly taught as the sinner laid his hands on the animal that died in his place (Lev 4:15, 24; 16:21). The innocent animal paid the price of death on behalf of the guilty sinner.

Sacrificial Lamb The animal sacrificial system under the Mosaic Law taught that God is holy, man is sinful, and that God was willing to judge an innocent creature as a substitute in place of the sinner. The animal that shed its blood gave up its life in place of the one who had offended God, and it was only through the shed blood that atonement was made. A life for a life. The animal sacrificial system under the Mosaic Law was highly symbolic, temporary, and pointed forward to the work of Jesus Christ on the cross. The Levitical priests would regularly perform their temple sacrifices on behalf of the people to God, but being a symbolic system, the animal sacrifices could never “make perfect those who draw near” to Him, for the simple reason that “it is impossible for the blood of bulls and goats to take away sins” (Heb 10:1, 4). For nearly fourteen centuries the temple priests kept “offering time after time the same sacrifices, which can never take away sins” (Heb 10:11), until finally Christ “offered one sacrifice for sins for all time” (Heb 10:12), and through that one offering “perfected for all time those who are sanctified” by it (Heb 10:14). What the Mosaic Law could never accomplish through the sacrifice of symbols, Christ did once and for all time through His substitutionary death on the cross when he died in the place of sinners.

Christ our Hope in Life and Death Jesus’ death on the cross was a satisfactory sacrifice to God which completely paid the price for our sin. We owed a debt to God that we could never pay, and Jesus paid that debt in full when He died on the cross and bore the punishment that rightfully belonged to us. In Romans 3:25 Paul used the Greek word hilasterion (ἱλαστήριον)—translated propitiation—to show that Jesus’ shed blood completely satisfied God’s righteous demands toward our sin, with the result that there is nothing more for the sinner to pay to God. Jesus paid our sin-debt in full. The Apostle John tells us “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; cf., 1 John 4:10). Jesus’ death on the cross forever satisfied God’s righteous demands toward the sins of everyone for all time! God has “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). Regarding Christ’s death, J. Dwight Pentecost states:

You can be adjusted to God’s standard, because God made Christ to become sin for us. The One who knew no sin, the One in whose lips had never been found guile, took upon Himself our sin in order that He might bear our sins to the cross and offer Himself as an acceptable substitute to God for us—on our behalf, in our place. And when Jesus Christ identified Himself with sinners and went to the cross on their behalf and in their place, He was making possible the doctrine of reconciliation. He was making it possible for God to conform the world to Himself, to adjust the world to His standard so that sinners in the world might find salvation because “Jesus paid it all.” You can be adjusted to God, to God’s standard, through Christ, by His death, by His cross, by His blood, and by His identification with sinners^.[3]

In the NT, the idea of substitution is observed in the use of two Greek prepositions. The first is the preposition huper (ὑπὲρ), translated “for,” which means “in behalf of, for the sake of someone.”^[4] The idea of Jesus dying as a substitute in the place of sinners is seen in Romans 5:8 where Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” The second preposition that denotes substitution is anti (ἀντὶ), also translated “for,” which expresses the idea “that one person or thing is, or is to be, replaced by another, instead of, in place of.”^[5] The preposition anti (ἀντὶ) is seen in Jesus’ statement, “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt 20:28). According to Robert Lightner:

The biblical view of the Savior’s death is that he died to satisfy the demands of the offended righteousness of God. The Savior died in the sinner’s place. This is an essential, indispensable truth in evangelicalism. It is true that Christ died for the sinner’s benefit, but that does not fully describe the nature and purpose of his finished work. He gave his life in the sinner’s place. He died as the sinner’s substitute. The strongest expression of Christ’s substitutionary death is given with the Greek preposition anti, translated “for.” Christ himself used this word when he said, “even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matt 20:28; cf. Matt 26:28; 1 Tim 2:6). Christ died in the sinner’s place. He died instead of the condemned.^[6]

Jesus’ atonement for sins is the basis for reconciliation, because God has judged our sins in the Person of Christ who died on the cross in our place. The death of Christ has forever satisfied God’s righteous demands for our sin and it is on this basis that He can accept sinners into heaven. The blood of Christ is the only coin in the heavenly realm that God accepts as payment for our sin-debt, and Christ paid our sin debt in full. That’s good news!

Because Jesus’ death satisfied God’s righteousness demands for sin, the sinner can approach God who welcomes him without reservation. God has cleared the way for sinners to come to Him for a new relationship, and this is based completely on the substitutionary work of Christ. God has done everything to reconcile humanity to Himself. The debt that was owed to God was paid in full by the blood of Christ.

Dr. Steven R. Cook

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^[1] Francis Brown, S.R. Driver and Charles A. Briggs, The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon (Peabody, Mass.: Hendrickson Publishers 1979), 497.

^[2] G. W. Bromiley, “Atone; Atonement,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 352.

[3] J. Dwight Pentecost, Things Which Become Sound Doctrine (Grand Rapids, Mi., Kregel Publications, 1965), 89.

^[4] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1030.

^[5] Ibid., 87.

^[6] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 194.

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