Divine Guidance As An Experiential Blessing

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

Guidance is an experiential blessing that belongs to the Christian who is walking according to divine truth. Knowing God’s will is closely connected with spiritual transformation. Paul calls believers to “present your bodies a living and holy sacrifice” and “do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom. 12:1-2). Warren Wiersbe states:

God has already revealed His moral will in Scripture, but the believer must think deductively, applying general biblical principles to the particular circumstances and decisions of daily life. Deductive guidance means taking what God has already revealed in Scripture and reasoning from that truth to the particular decision before you. For example, Scripture commands believers to “not be bound together with unbelievers” (2 Cor. 6:14). That is the general principle. Scripture will not tell a particular Christian, “Do not enter this specific business partnership with John Smith.” Rather, the believer knows the biblical principle and, through wisdom and the Spirit’s ministry, applies it to the particular circumstance. Likewise, Proverbs 13:20 teaches that “he who walks with wise men will be wise, but the companion of fools will suffer harm,” providing a general principle the believer can apply when choosing close friendships and associations.

A mind saturated with divine viewpoint is increasingly able to evaluate circumstances, priorities, relationships, and decisions from God’s perspective. A mind dominated by the world will naturally interpret those same circumstances through human viewpoint. Guidance, therefore, is closely connected to spiritual growth and the renewal of the mind. According to John Walvoord:

Guidance is conditional because the believer can resist the very truth necessary for sound judgment. God’s revealed will remains available in Scripture, and His providential sovereignty continues even when the believer acts foolishly (Prov. 16:9). What is conditional is the believer’s experiential capacity to recognize, understand, and wisely apply God’s revealed truth. Christians are commanded to “be careful how you walk, not as unwise men but as wise” and to “understand what the will of the Lord is” (Eph. 5:15-17). According to Radmacher, “Discerning the will of the Lord is not a matter of feeling or emotion, but of mental understanding, applying our minds to Scripture.”^[3] Wisdom requires both knowledge and application. The Christian who neglects Scripture, lives carnally, or repeatedly rejects known truth should not expect to have clear spiritual judgment. His problem is not that God has hidden His will, but that his own thinking has become clouded. Spiritual discernment weakens whenever divine viewpoint is displaced by worldly values, emotional reasoning, personal ambition, fear, pride, or self-interest.

Trust is another condition related to divine guidance. The believer is commanded, “Trust in the LORD with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight” (Prov. 3:5-6). According to Allen Ross, “When obedient faith is present, the Lord will guide the believer along life’s paths in spite of difficulties and hindrances. The idea of ‘straight’ (v. 6) contrasts to the crooked and perverse ways of the wicked.”^[4] The believer must consciously reject autonomous thinking and place confidence in God’s written revelation. To “acknowledge” God means to recognize Him throughout the whole course of life rather than compartmentalizing one’s decisions. When the believer insists on leaning upon his own understanding, he places limited human reasoning above divine wisdom. But when he trusts the Lord and orders his thinking according to Scripture, God directs his path toward what is wise and pleasing to Him. John Kitchen states:

The Spirit of God leads the child of God into the will of God by means of the word of God. According to Wiersbe, “The will of God is revealed in the Word of God (Col. 1:9–10), and the only way to know His will is to study His Word and obey it.”^[6] As biblical knowledge increases and spiritual discernment develops, the believer becomes better equipped to distinguish between what is sinful or righteous, foolish or wise, permissible or profitable. Mature guidance frequently appears not as a dramatic sign from heaven, but as sound judgment formed through years of learning and applying God’s word.

The Holy Spirit is essential to this process because He teaches and empowers the believer to understand and apply spiritual truth. Believers have received “the Spirit who is from God, so that we may know the things freely given to us by God” (1 Cor. 2:12). Jesus also promised that the Spirit would guide His apostles “into all the truth,” a promise connected directly with the revelation of New Testament truth (John 16:13). Today the Holy Spirit works through the written word He inspired, using biblical truth to reshape the believer’s thinking. His guidance should therefore not be reduced to subjective impressions, inner voices, or unexplained feelings. The Spirit leads through the objective truth of Scripture, producing wisdom, discernment, and spiritual stability as truth is learned, believed, and applied. F. Duane Lindsey states:

It is helpful to distinguish several aspects of God’s will, all of which are illustrated in Genesis 1-3. God’s sovereign will is seen in His creation of the heavens, the earth, and everything in them according to His purpose (Gen. 1:1-31). His directive will is seen when He commanded Adam concerning the tree of the knowledge of good and evil, clearly stating what Adam was and was not to do (Gen. 2:16-17). His permissive will is seen when God allowed Adam and Eve to exercise their volition and disobey His command, though He neither caused nor approved their sin (Gen. 3:1-7). His overruling will is seen after the fall when He drove them from the garden and stationed the cherubim and flaming sword to prevent their return to the tree of life (Gen. 3:22-24). His providential will is seen throughout the account as God continued to govern their circumstances after the fall, providing garments for Adam and Eve and preserving their lives while His purposes continued to unfold (Gen. 3:15, 21). These distinctions help explain divine guidance: the believer is responsible to obey God’s directive will, exercise responsible volition where God permits freedom, and trust His sovereign, overruling, and providential activity in the circumstances of life.

Not every decision is specifically addressed in Scripture. The Bible does not identify which job to accept, where to live, whom to marry, whom to hire, or which legitimate opportunity to pursue. In such matters, guidance comes through the application of biblical principles, prayer for wisdom, careful evaluation of circumstances, and confidence in God’s providential oversight. Scripture states, “The mind of man plans his way, but the LORD directs his steps” (Prov. 16:9). The mature believer is therefore free to think, plan, investigate, seek wise counsel, and make responsible decisions within the boundaries of God’s revealed will. He does not need to manufacture certainty where Scripture has given liberty. He makes the wisest decision available from the information he possesses and then rests in the sovereignty and providence of God.

Divine guidance, then, is an experiential blessing connected to positive volition toward God and His word. The believer must present himself to God and renew his thinking (Rom. 12:1-2), walk carefully and seek wisdom (Eph. 5:15-17; Jam. 1:5), trust the Lord rather than himself (Prov. 3:5-6), and develop discernment through increasing biblical knowledge (Phil. 1:9-10). Under these conditions, the Christian becomes increasingly capable of navigating life from divine viewpoint. The mature Christian knows Scripture, trusts God’s character, evaluates circumstances wisely, makes responsible choices, and rests in divine providence. Guidance is not a substitute for spiritual maturity; it is one of its practical expressions.

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

Related Articles:

^[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 47.

^[2] John F. Walvoord, The Holy Spirit (Galaxie Software, 2008), 221.

^[3] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1538.

^[4] Allen P. Ross, “Proverbs,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs, ed. Frank E. Gaebelein, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 917.

^[5] John A. Kitchen, Proverbs: A Mentor Commentary, Mentor Commentaries (Fearn, Ross-shire, Great Britain: Mentor, 2006), 77.

^[6] Warren W. Wiersbe, Be Skillful, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 38.

^[7] F. Duane Lindsey, “Essays toward a Theology of Beauty Part III: The Beautiful Christian Life,” Bibliotheca Sacra 131 (1974): 317.

The Marks of Spiritual Maturity

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

Spirituality assumes spiritual life. A person receives spiritual life through the regenerating work of God the Holy Spirit at the moment he believes in Jesus as Savior (John 3:5-8; Tit. 3:5; 1 Pet. 1:3). Maturity, however, assumes spiritual growth. All Christians begin as spiritual infants (1 Cor. 3:1-2; 1 Pet. 2:2). This is normal. Remaining immature is not. God expects His children to grow toward maturity through the ministry of the Holy Spirit as they consistently learn and live His word (John 16:13; Gal. 5:16; Eph. 5:18; Col. 3:16). Spirituality and maturity are related but distinct. A new Christian may be spiritual because he is governed by the Holy Spirit and walks according to God’s word (Gal. 5:16; Eph. 5:18), yet he is not mature because maturity requires spiritual growth over time. The Spirit of God leads the child of God into the will of God by means of the word of God.

Time provides opportunity for growth but does not guarantee it. A believer may be a Christian for many years and remain immature (1 Cor. 3:1-3; Heb. 5:12-14). Charles Ryrie states, “Being a Christian for some time does not guarantee spirituality, since the person may not have allowed the Spirit control of his life during some of those years.”^[1] Time provides opportunity for growth, but maturity requires sustained positive volition toward God, His word, and the ministry of the Holy Spirit. According to Ryrie, “Paul apparently expected the believers at Corinth to have reached a level of maturity whereby they could be called spiritual in five or six years. The Gospel was first preached in Corinth on his second missionary journey (about AD 50), and his first letter to the church, in which he chided the Christians because he could not treat them as spiritually mature people, was written about AD 55.”^[2]

Tony Evans confirms, saying, “Since there had been approximately a five-year gap between Paul’s visit to Corinth and this letter, we can conclude that a new believer can attain a basic level of spiritual maturity in five years, if he or she prioritizes spiritual development.”^[3] The Corinthians had sufficient time to mature but chose carnality instead. Spiritual development requires the word of God, the ministry of the Holy Spirit, positive volition expressed through faith and application, and time.

Defining Spiritual Maturity

Christian spiritual maturity is the progressive development of Christlike thinking, character, and conduct through the ministry of the Holy Spirit and the consistent learning and application of God’s word. Biblical truth moves beyond information and increasingly governs how the believer thinks and lives. Paul describes the objective as attaining “to a mature man, to the measure of the stature which belongs to the fullness of Christ” (Eph. 4:13). Lewis Chafer states, “A Christian is a Christian because he is rightly related to Christ; but ‘he that is spiritual’ is spiritual because he is rightly related to the Spirit, in addition to his relation to Christ in salvation.”^[4]

Spiritual Maturity Is Not Automatic

The Corinthians were “saints” and “in Christ” (1 Cor. 1:2), yet Paul called them “infants in Christ” (1 Cor. 3:1). Their jealousy, strife, arrogance, immorality, lawsuits, selfishness, and misuse of spiritual gifts demonstrated their carnality (1 Cor. 3:1-4; 5:1-2; 6:1-8; 8:9-13; 11:17-22; 14:12, 26-33). Spiritual immaturity, therefore, should not be confused with unbelief. Eternal life is received by faith, but maturity requires continued learning and application of God’s word. Thomas Constable states, “Immaturity is not blameworthy if one is very young. But if a person has been a Christian for some time, and is still immature, his or her condition is blameworthy (cf. 1 Cor. 2:6; Eph. 4:14). Such was the condition of the Corinthians.”^[5]

From Spiritual Infancy to Adulthood

Hebrews 5:11-14 contrasts spiritual infancy with maturity. The readers had become “dull of hearing” and still required “milk and not solid food,” though by that time they should have been teachers (Heb. 5:11-12). In contrast, “solid food is for the mature, who because of practice have their senses trained to discern good and evil” (Heb. 5:14). The word translated “mature,” teleios (τέλειος), describes one who has developed beyond infancy. The key is “because of practice.” Truth must be learned and repeatedly applied until it becomes part of the believer’s habitual frame of reference. Hebrews 6:1-2 therefore urges believers to advance beyond foundational doctrines. Mature believers do not abandon foundational truth; they build upon it and advance into the deeper truths of God’s revelation (Heb. 5:12-6:3).

Biblical Knowledge and Discernment

A major mark of maturity is biblical discernment. As biblical truth accumulates and is applied, the believer develops a doctrinal framework for evaluating ideas, circumstances, temptations, relationships, and decisions. The immature believer is vulnerable to being “tossed here and there by waves and carried about by every wind of doctrine” (Eph. 4:14). The mature believer knows what he believes and why he believes it because Scripture teaches it. As Ryrie observes, “As one matures, his knowledge and perspectives will deepen and broaden.”^[6] Genuine maturity combines doctrinal stability with humility and willingness to be corrected.

Handling Personal Sin and Failure

Another mark of maturity is how the believer responds to God when he sins (Jam. 3:2; 1 John 1:8-10; 2:1). The immature Christian may rationalize his conduct, blame others, become defensive, or persist in carnality. The mature believer increasingly accepts responsibility and responds according to God’s provision. First John 1:9 states, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” Maturity does not mean sinless perfection. It means recognizing sin, taking responsibility, confessing it to God, and quickly returning to the spiritual life. According to Henry Holloman, “Christians will not attain perfect Christlike maturity in this earthly life. Yet they can grow enough through sanctification to become characterized as ‘spiritual’ or ‘mature in Christ.’ The apostle Paul denied that he was perfect, but he was certainly mature and was aggressively pursuing further growth in Christ (Phil. 3:12-14).”^[7]

Stability Under Pressure

Another mark of maturity is stability under stress. The mature believer experiences emotions, but his emotions increasingly respond to rather than control his thinking. Paul had “learned to be content” in abundance and need (Phil. 4:11-13), while James explains that testing produces endurance and maturity (Jam. 1:2-4). Trials expose the believer’s actual spiritual resources. Kenneth Osbeck states, “One of the chief characteristics of spiritual maturity is the ability to persevere—even in the face of adversity. God often permits difficulties to come into our lives simply to allow our faith in Him to become stronger. A faith that is never tested and strengthened soon becomes a shrinking one.”^[8]

Developed Christian Character

Spiritual maturity also produces developed Christian character. The fruit of the Spirit includes “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal. 5:22-23). The mature believer increasingly demonstrates humility rather than arrogance, grace rather than retaliation, patience rather than impulsiveness, gratitude rather than chronic complaining, and self-control rather than enslavement to appetite or emotion (Phil. 2:3-5; Col. 3:12-13; 1 Th. 5:18; 1 Cor. 9:25-27). Knowledge is necessary, but knowledge alone does not constitute maturity. Maturity becomes visible when doctrine produces Christian virtue.

Grace Orientation Toward Others

Another significant benchmark is grace orientation toward others. The mature believer increasingly understands that other Christians belong to the Lord and are themselves objects of divine grace. Consequently, he becomes slower to judge motives, slower to take offense, quicker to forgive, and more willing to bear with the weaknesses of others. Paul commands believers, “with humility of mind regard one another as more important than yourselves” (Phil. 2:3), and “bearing with one another, and forgiving each other” (Col. 3:13). Paul also warns against despising or condemning fellow servants who ultimately answer to the Lord (Rom. 14:4, 10-13). This does not mean maturity ignores sin or refuses biblical correction. Rather, truth is administered without arrogance, vindictiveness, or personal hostility. One of the best measures of maturity is how a Christian treats people who disappoint him, disagree with him, irritate him, or can do nothing for him in return.

Christian Liberty and Love

Christian liberty provides another test. Believers may possess different levels of understanding concerning morally neutral matters (Rom. 14:1-6). Paul warns that “knowledge makes arrogant, but love edifies” (1 Cor. 8:1). Knowledge without love can become another expression of immaturity. The immature Christian insists upon his rights without considering how his conduct affects others. The mature believer understands his freedom yet willingly restricts it when another believer’s spiritual welfare warrants it. His question is not merely, “Am I free to do this?” but also, “Will this glorify God and edify another believer?” (1 Cor. 10:23-24, 31).

Control of Speech and Emotions

Maturity is also revealed through control of speech and emotional reactions. James commands believers to be “quick to hear, slow to speak and slow to anger” (Jam. 1:19). He later states, “If anyone does not stumble in what he says, he is a perfect man,” that is, a mature man (Jam. 3:2). Immaturity speaks impulsively, reacts emotionally, gossips, retaliates when offended, and allows anger to dictate communication. The mature believer increasingly exercises restraint because biblical truth governs his thinking before emotions become words or actions. This does not mean that mature Christians never become angry, speak forcefully, or confront error. It means their responses are increasingly governed by truth rather than impulse.

Obedience, Service, and Application

Another benchmark is consistent obedience and wise application of Scripture. James commands believers to “prove yourselves doers of the word, and not merely hearers” (Jam. 1:22). Mature believers move beyond knowing biblical principles to skillfully applying them to marriage, work, money, speech, sexuality, suffering, relationships, ministry, and personal decisions. They recognize their spiritual gifts and employ them for the benefit of others (Rom. 12:3-8; 1 Pet. 4:10). Maturity, therefore, moves the Christian toward responsible Christian adulthood. The mature believer still needs teaching, fellowship, encouragement, and correction, but he increasingly possesses the doctrinal resources and spiritual discipline necessary to stand upon his own biblical convictions. He becomes dependable, serves without requiring recognition, accepts correction, and fulfills his responsibilities even when motivation is low.

The Biblical Benchmark of Maturity

The clearest overall benchmark is Christlike thinking producing stable Christian character and conduct over time. Paul describes his ministry objective in Colossians 1:28: “We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man mature in Christ.” Spiritual maturity is not measured by age, vocabulary, academic degrees, years in church, ministry position, or even the quantity of Scripture one knows. It is measured by developed spiritual capacity. Does biblical truth increasingly govern the believer’s thinking? Has he developed discernment? Can he control his emotions rather than being controlled by them? Does he remain stable under pressure? Does he extend grace to difficult people? Can he recover from failure and continue advancing? Does he persevere under testing? Does he faithfully fulfill his responsibilities? Does he increasingly manifest the fruit of the Spirit? According to Henry Holloman, “Sanctification is a lifetime spiritual journey that requires human effort and God’s empowerment. We may have crises and dramatic turning points in our spiritual pilgrimage that can accelerate our sanctification. Yet there is no experience in this life that can make Christians perfect so that they no longer need progress in sanctification. Perfect Christlike maturity always lies before us as the goal of sanctification (Phil. 3:12).”^[9]

Conclusion

Spiritual maturity, then, is the developed capacity to think and live from divine viewpoint under the changing conditions of life. It develops through the sustained learning and application of God’s word under the teaching and enabling ministry of the Holy Spirit. Maturity does not mean sinless perfection. It means measurable spiritual development in which biblical truth increasingly governs the believer’s thinking, character, decisions, and conduct.

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

Related Articles:

^[1] Charles C. Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 434.

^[2] Ibid., 433-434.

^[3] Tony Evans, The Tony Evans Bible Commentary (Nashville, TN: Holman Bible Publishers, 2019), 1152.

^[4] Lewis Sperry Chafer, He That Is Spiritual (Moody Press: Chicago, 1918), 9.

^[5] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), 1 Cor. 3:1.

^[6] Charles C. Ryrie, Basic Theology, 437.

^[7] Henry W. Holloman, “Sanctification Is Vital for Spirituality” in Understanding Christian Theology, (Nashville, TN: Thomas Nelson Publishers, 2003), 951.

^[8] Kenneth W. Osbeck, Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions (Grand Rapids, MI: Kregel Publications, 1996), 321.

^[9] Henry W. Holloman, “The Holy Spirit Sanctifies Christians” in Understanding Christian Theology, 989.

The Believer’s Response to Stress

Posted on July 10, 2026 by Dr. Steven R. Cook

God created human beings with a nervous system before the historic Fall (Gen. 2:7; 3:1-6). The capacity for sensation, arousal, alertness, learning, and rapid response is part of God’s good design (Gen. 1:31). Adam and Eve needed a nervous system to perceive God’s creation, cultivate the garden, exercise dominion over the earth, and enjoy fellowship with their Creator. In Eden there was no danger, violence, disease, fatigue, or death to overwhelm the nervous system. The Fall changed all of that. It introduced a world filled with danger, decay, sin, suffering, and death that continually activates the nervous system and often pushes it into overdrive. The Fall did not create a new nervous system, but it subjected the existing one to corruption and placed it in an environment for which it was never intended. Living in a fallen world rather than Eden, believers must learn to steward their minds and bodies according to God’s word as they navigate life’s pressures. The Christian life, therefore, is not about suppressing the nervous system but about learning, through the renewing of the mind, faith in God’s promises, and wise stewardship of life, to bring physiological arousal under the governing influence of biblical truth. That is good stewardship.

When faced with a crisis, the believer cannot always control the first surge of fear, the automatic startle response, but he is responsible for his cognitive recalibration and volitional response that follows. God designed the human nervous system to react quickly to stimuli. A loud noise, unexpected crisis, or sudden threat may cause the body to flinch, the heart to race, and the mind to momentarily freeze. That initial response is largely involuntary. It is not evidence of spiritual failure but of creaturely physiology functioning in a fallen world. Scripture never condemns the body’s automatic alarm response. When God commands, “Do not fear,” He is not forbidding the involuntary experience of fear. Rather, He is commanding us not to surrender our thinking, decisions, or conduct to fear. Instead, we are to recover quickly by faith, bring our thoughts under the control of God’s word and choose obedience despite heightened emotion. What God addresses is the direction of the mind and will after the initial shock has passed.

This is where spiritual maturity becomes evident. The mature believer learns to recover quickly. Rather than allowing fear to dominate his thinking, he deliberately recalibrates to divine viewpoint. He recalls God’s character, God’s promises, God’s sovereignty, and God’s past faithfulness. Instead of interpreting circumstances through emotion, he interprets emotion and circumstances through God’s word. He answers panic with divine viewpoint. Isaiah said, “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You” (Isa. 26:3). This cognitive recalibration is an act of faith. It is the conscious and deliberate choice to bring one’s thinking into conformity with biblical truth (Rom. 12:2; 2 Cor. 10:5; Phil. 4:8).

Positive volition and cognition work together in the Christian life. The believer chooses to orient himself to God’s word, and as his thinking is renewed by biblical truth, he is able to obey regardless of lingering emotion. Courage is not the absence of fear but the decision to obey God in spite of it. Joshua undoubtedly experienced fear as he prepared to lead Israel, yet the Lord repeatedly commanded him, “Be strong and courageous…for the LORD your God is with you wherever you go” (Josh. 1:9). Courage is meeting fear with divine viewpoint and choosing obedience. David admitted, “When I am afraid, I will put my trust in You” (Ps. 56:3). He did not say, “If I am afraid,” but, “When I am afraid.” Fear comes to everyone. It is inevitable. How we manage it is optional. David met fear with trust in God. Faith does not necessarily remove fear, but it refuses to let fear have the final word.

In another place, David said, “Fear and trembling come upon me, and horror has overwhelmed me” (Ps. 55:5). Though initially overwhelmed, he worked through his thoughts, reflecting on the danger and betrayal he faced (Ps. 55:6-15), and then recalibrated his thinking to divine viewpoint. Rather than surrendering to fear, he deliberately exercised faith and declared, “As for me, I shall call upon God, and the LORD will save me” (Ps. 55:16). Warren Wiersbe observes, “While it’s normal for us to hope for a quick way of escape, and important for us to understand our feelings and circumstances, it’s far more important to look up to God and ask for His help.” (Warren W. Wiersbe, Be Worshipful, p. 196).

This process should become habitual through daily spiritual training. It is true that you fight like you train, and the more you sweat in training, the less you bleed in battle. God expects believers to manage their lives wisely by balancing work and rest, avoiding needless chronic overstimulation, and progressively strengthening their capacity to endure stress through faithful exposure to life’s normal demands. Spiritual resilience is developed through disciplined training, not by avoiding every difficulty or living in constant overload. Just as soldiers repeatedly rehearse battle drills until their responses become instinctive, believers train themselves through the daily intake of God’s word (Ps. 1:2-3; 1 Pet. 2:2), the disciplined management of their thoughts (Rom. 12:2; 2 Cor. 10:5; Phil. 4:8), prayer (Phil. 4:6-7; 1 Thess. 5:17), faith-rest in God’s promises (Heb. 4:1-3; 11:6), and the consistent application of Bible doctrine to every area of life (Jam. 1:22-25; Heb. 5:14). Every trial becomes an opportunity to strengthen spiritual reflexes and improve response time. Over time, the interval between emotional shock and doctrinal stability grows shorter. The believer still experiences the initial startle response, but he recovers more quickly because his mind has been trained to return to God’s truth. He learns to think biblically even in the midst of heightened emotion.

The practical sequence is simple: Crisis. Startle. Pause. Recall doctrine. Trust God. Obey. The first response belongs largely to physiology; the second belongs to spirituality. The first is automatic; the second is volitional. Spiritual growth does not necessarily diminish the body’s initial alarm response, but it greatly shortens the time required to recover and return to a walk of faith. This is what healthy spiritual recalibration looks like under pressure. The believer’s body may react instinctively, but his renewed mind increasingly governs his will, and his will increasingly submits to the Lord. In this way, he learns to “walk by faith, not by sight” (2 Cor. 5:7).

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

Related Articles:

Experiential Knowledge of God

Posted on June 28, 2026 by Dr. Steven R. Cook

Experiential knowledge of God is the believer’s growing awareness of the Lord that comes through consistent obedience to His revealed will. This knowledge differs from intellectual understanding alone. A person may possess accurate doctrinal information and yet lack a deep, personal awareness of God’s presence and activity in daily life. Jesus taught that obedience creates the conditions for deeper disclosure when He said, “He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him” (John 14:21; cf. John 14:15; 23; 1 John 5:3). Christ is not promising new revelation beyond Scripture, but a richer manifestation of Himself to the believer who responds positively to His Word. MacDonald states, “In one sense, the Father loves all the world. But He has a special love for those who love His Son. Those are also loved by Christ, and He makes Himself known to them in a special way. The more we love the Savior, the better we shall know Him.”^[1] As the believer walks in obedience, biblical truth moves from the pages of Scripture into the realities of life experience. Warren Wiersbe states:

This experiential knowledge develops gradually through repeated decisions to trust and obey God in the circumstances of life. Every act of faith strengthens the believer’s understanding of God’s character, faithfulness, wisdom, and power. Constable states, “Some believers love Jesus more than other believers do. This results in some believers obeying Him more than others, and enjoying a more intimate relationship with Him, and a greater understanding of Him, than others enjoy.”^[3] Abraham learned God’s faithfulness through years of waiting for the promised son (Gen. 12:1-4; 21:1-3; Rom. 4:19-21). Likewise, believers today come to know the Lord more deeply as they apply His Word during times of blessing, adversity, testing, and suffering. Doctrine believed and applied becomes doctrine experienced. Through this process, theological truths cease to be merely abstract concepts and become living realities that shape thought, conduct, and perspective.

The apostle Paul expressed this pursuit when he wrote, “that I may know Him and the power of His resurrection and the fellowship of His sufferings” (Phil. 3:10). Paul already knew Christ positionally and doctrinally, yet he desired an ever-deeper experiential knowledge of his Savior. This pursuit characterized his entire Christian life. The mature believer never outgrows the need to know the Lord more fully. Through obedience, dependence, and faithful endurance, Christ becomes increasingly real in the believer’s daily experience. The result is a growing confidence in God’s character, a greater appreciation of His grace, and a more intimate awareness of His presence. Experiential knowledge of God is therefore the progressive unveiling of Christ to the obedient believer who consistently responds to divine truth.

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

Related Articles:

^[1] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1547.

^[2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 353.

^[3] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Jn 14:21.

The Filling of the Holy Spirit

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

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

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

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

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

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

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

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

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

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

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

Related Articles:

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

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

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

God’s Logistical Support for Every Christian

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

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

Logistical Grace in the Old Testament

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

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

Logistical Grace in the New Testament

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

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

Spiritual Provisions for Christian Growth

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

Needs, Contentment, and Gratitude

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

Conclusion: Sustained by Grace

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

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

Related Articles:

Managing the Mind with Divine Viewpoint

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

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

These inner dialogues can be truthful and stabilizing, or distorted and destructive. Moses acknowledged internal reasoning among the Israelites (Deut. 7:17; 8:17; 9:4), David repeatedly spoke to his own soul during times of distress (Ps. 42:5, 11; 43:5), and even unbelievers are portrayed as reasoning within themselves (Ps. 14:1; Luke 16:3; 18:4). The Christian life therefore involves a continual battle over the direction and content of one’s thoughts. Paul wrote, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor. 10:5). Self-talk is never neutral. Thoughts are shaped either by God and His word, by personal desires, or by the fallen world system that operates independently of Him. Fallen humanity naturally gravitates toward human viewpoint thinking, which exaggerates problems, magnifies fears, distorts reality, and often creates unnecessary anxiety and emotional instability. In many cases, people suffer more in their imagination than they do in reality because the mind can create scenarios, assign motives, and anticipate outcomes that may never occur.

The Fallen Mind and the Battle for Thought Control

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

Biblical Examples of Self Correction through Divine Viewpoint

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

The Discipline of Mental Renewal

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

Physical Health and Spiritual Stability

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

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

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

Summary

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

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

Related Articles:

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

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

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

God’s Power in the Christian

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

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

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

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

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

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

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

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

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

Related Articles:

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

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

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

The Right to Pray to God

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

Christ grants believers direct access to the Father in prayer through His name (John 16:23; Eph. 2:18). This means we approach the Father on the basis of Christ’s merit and finished work, not our own performance or worthiness. Jesus said, “If you ask the Father for anything in My name, He will give it to you” (John 16:23b). To pray “in My name” is not a formula of words, but an appeal grounded in who Christ is and what He has accomplished. According to Hart, “The prayer is made for Jesus’ sake, not primarily for personal benefit. So we can ask in prayer as if Jesus were asking it. This implies that our prayers must be designed according to His will, character, and purpose (1 John 5:14–15).^[1]

This access is also mediated through the Spirit. Paul writes, “through Him we both have our access in one Spirit to the Father” (Eph. 2:18). The Son provides the way, and the Spirit enables the approach. The believer does not strive to gain audience with God; he already possesses it. This reflects the new covenant reality, where barriers are removed. The veil has been torn (Matt. 27:51), and the believer is invited to “draw near with confidence to the throne of grace” (Heb. 4:16). Prayer, then, is not an attempt to secure God’s attention, but the exercise of a privilege already granted in Christ.

Jesus opened a new avenue of fellowship where the believer stands welcomed and heard because he is identified with the Son. Union with Christ is the ground of this relationship. As the Father hears the Son, so He hears those who are in Him. This establishes both confidence and responsibility. Confidence, because access is secured. Responsibility, because prayer is to be aligned with the character and will of God. John writes, “if we ask anything according to His will, He hears us” (1 John 5:14). The believer’s requests are shaped by Scripture (His revealed will), guided by the Spirit, and directed toward God’s purposes.

This privilege results in fullness of joy. Jesus said, “ask and you will receive, so that your joy may be made full” (John 16:24). Answered prayer is not merely about obtaining what is requested, but about deeper fellowship with God. As the believer learns to pray in dependence on Christ and in submission to the Father’s will, he experiences the stability, peace, and joy that come from communion with God.

Reasons why prayer is not answered:

Negative answers to prayer often trace back to the believer’s condition and thinking. Scripture identifies several causes. Domestic strife disrupts prayer, for “your prayers will not be hindered” only when there is proper harmony (1 Pet. 3:7). A pattern of evil living places one out of fellowship, since “the face of the Lord is against those who do evil” (1 Pet. 3:12), and inward sin blocks effectiveness, for “if I regard wickedness in my heart, the Lord will not hear” (Ps. 66:18). A lack of compassion can close the channel, since “he who shuts his ear to the cry of the poor will also cry himself and not be answered” (Prov. 21:13). Neglect of God’s word further blocks prayer, for “He who turns away his ear from listening to the law, even his prayer is an abomination” (Prov. 28:9; cf. Zec. 7:12–13), and effective prayer assumes that His word is abiding within (John 15:7). Self-centered, lust-driven requests fail because “you ask and do not receive, because you ask with wrong motives” (Jam. 4:3), and a lack of faith destabilizes prayer, since the one who doubts “ought not to expect that he will receive anything from the Lord” (Jam. 1:6–7). Disobedience further hinders prayer, for answered prayer is connected to walking in what pleases the Lord (1 John 3:22). Finally, prayer that runs contrary to God’s will is not granted, for “if we ask anything according to His will, He hears us” (1 John 5:14). The issue is not access, which is secured in Christ, but alignment with God’s word and will.

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

Related Articles:

^[1] John F. Hart, “John,” in The Moody Bible Commentary, ed. Michael A. Rydelnik and Michael Vanlaningham (Chicago, IL: Moody Publishers, 2014), 1648.

Faith-Rest Under Fire

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

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

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

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

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

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

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

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

Related Articles:

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

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

Learning to Rest in God

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

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

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

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

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

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

Related Articles:

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

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

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

Satan and the Flesh Judged at the Cross

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

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

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

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

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

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

Related Articles:

The Christian Priesthood

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

Before the giving of the Mosaic Law, priestly functions were carried out by family heads who served as mediators between God and their households. These patriarchal priests offered sacrifices and interceded on behalf of their families. Noah, for example, built an altar and offered burnt offerings after the Flood (Gen 8:20). Merrill F. Unger states, “Abraham, Isaac, and Jacob built altars, offered sacrifices, purified and consecrated themselves and their households (Gen 12:7; 13:18; 26:25; 33:20; 35:1–3).”^[1] Melchizedek, the king of Salem, was described as “a priest of God Most High” (Gen 14:18), and Job offered burnt offerings for his children (Job 1:5). Before Sinai, priesthood was thus familial rather than institutional, and worship was based on a direct, personal relationship with God through sacrifice and prayer rather than through a formal priestly tribe or sanctuary system.

Transitioning to the covenant at Sinai, God’s original intention was for the entire nation of Israel to function as a kingdom of priests, representing Him to the nations and mediating His truth and blessing to the world. At Sinai, the Lord declared, “you shall be to Me a kingdom of priests and a holy nation” (Ex 19:6), revealing His desire that Israel live in covenant fellowship with Him and reflect His holiness among the Gentiles. Each Israelite was to know and serve the Lord directly, demonstrating through obedience and worship what it meant to live under divine authority.

However, following Israel’s failure at Sinai and the golden calf incident (Ex 32:1–35), the priesthood became restricted to one tribe. The Aaronic priesthood was established when God formally appointed Aaron and his sons to serve as priests on behalf of the nation of Israel (Ex 28:1; Lev 8:1–2). According to Donald K. Campbell, “The main task of the high priest was to officiate at the ceremonies of the Day of Atonement (Lev 16). The ordinary priests were assigned to officiate at the specified Levitical sacrifices and offerings (Lev 1–6) and to declare clean those who had been made ceremonially unclean by certain infectious diseases (Lev 13–14).”^[2] The Levites were chosen in place of Israel’s firstborn males to assist the priests in the service of the tabernacle (Num 3:5–13). The priests were responsible to maintain ritual purity, offer sacrifices, and teach the people the Law of God (Lev 10:8–11; Deut 33:10). Only those from the tribe of Levi could serve in tabernacle duties, and only male descendants of Aaron could function as priests (Ex 28:1). Levites began serving at age twenty-five and retired at fifty (Num 8:24–25), while priests began their sacrificial duties at age thirty (Num 4:3). Furthermore, priests had to be free from physical defect or deformity, for those with blemishes were disqualified from offering sacrifices, though they could still partake of the holy food (Lev 21:16–23).

At the heart of Israel’s worship stood the Mosaic sacrificial system, which provided a means for maintaining fellowship with God and covering sin until the coming of Christ (Heb 10:1–4). The five major offerings described in Leviticus 1–7 include the burnt offering (Lev 1), symbolizing complete devotion to God; the grain offering (Lev 2), expressing thanksgiving and dedication; the peace offering (Lev 3), celebrating fellowship with God; the sin offering (Lev 4), providing atonement for unintentional sin; and the guilt offering (Lev 5:14–6:7), which required restitution for specific offenses. Each sacrifice taught Israel essential truths about holiness, substitutionary atonement, and reconciliation to God.

In contrast, believers in the present Church Age are all priests before God through Jesus Christ, who is Himself our great High Priest (Heb 4:14–16; 7:23–28).[3] Through faith in Christ, every believer has direct access to the Father without the need for a human mediator, for “there is one God, and one mediator also between God and men, the man Christ Jesus” (1 Tim 2:5). Walter A. Elwell notes, “It is remarkable that the term ‘priest’ is never used in the NT of a minister or order in the church.”^[4] The New Testament identifies all believers as a “holy priesthood” and a “royal priesthood” (1 Pet 2:5, 9), declaring that Christ “has made us to be a kingdom, priests to His God and Father” (Rev 1:6; cf. Rev 5:10; 20:6). This universal priesthood is unrestricted by tribe, gender, or physical condition, but embraces all who have been redeemed by the blood of Christ (Gal 3:28; Eph 2:13–18; Heb 10:19–22). According to Robert L. Thomas, “The priestly office established by the OT law was hereditary, and only members of Aaron’s family were eligible. Jesus Christ has provided a new family relationship by which all believers have a priestly ministry to God.”^[5]

The New Testament teaches that Christians are called to offer “spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:5). These sacrifices express the believer’s priestly service in the Church Age and arise from gratitude rather than obligation. Paul urged believers to “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1), indicating that consecration of the whole person (mind, body, and will) is a central act of priestly devotion. Moreover, believers are called to continual worship and thanksgiving, to “continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb 13:15). Likewise, acts of goodness and generosity are viewed as sacred offerings, as we’re directed, “do not neglect doing good and sharing, for with such sacrifices God is pleased” (Heb 13:16). Evangelism and discipleship are also presented as priestly functions. Paul described his ministry “as a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God” (Rom 15:16a). In addition, financial giving is regarded as a fragrant act of worship, for Paul commended the Philippians’ generosity, saying, “I have received everything in full… having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God” (Phil 4:18). These offerings are not performed to gain or retain salvation but flow from hearts already justified by grace through faith, seeking to glorify the Lord in all things. As Scripture commands, “whatever you do, do all to the glory of God” (1 Cor 10:31).

In summary, before the Law, patriarchal priests represented their families before God through personal sacrifice and prayer. Under the Mosaic covenant, the Aaronic priesthood mediated between God and Israel through prescribed sacrifices that foreshadowed the redemptive work of Christ. Now, in the Church Age, all believers serve as priests, offering not the blood of animals but spiritual sacrifices of praise, service, generosity, and devotion through Jesus Christ, our eternal High Priest.

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

Related Articles:

^[1] Merrill Frederick Unger et al., The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).

^[2] Don K. Campbell, “Priesthood,” in The Theological Wordbook, ed. Charles R. Swindoll and Roy B. Zuck, Swindoll Leadership Library (Nashville, TN: Word Publishing, Inc., 2000), 278.

[3] The book of Hebrews portrays Jesus Christ as the fulfillment of the Old Testament priesthood, combining in Himself both the Aaronic and Melchizedekian types. Like Aaron, He offered a sacrifice for sin—Himself (Heb 7:27)—and entered heaven, the true Holy of Holies, “by His own blood… having obtained eternal redemption” (Heb 9:12; cf. 9:7, 24), granting believers direct access to God (Heb 4:16). Yet His priesthood is patterned after Melchizedek’s, being eternal, non-hereditary, and superior to the Levitical order: Levitical priests died but Christ lives forever (7:23–28), and He mediates a “better covenant” through His once-for-all sacrifice (8:6–10:18). Thus, Jesus Christ is both High Priest and atoning Sacrifice, completing all that the Old Testament priesthood foreshadowed.

^[4] Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale Reference Library (Wheaton, IL: Tyndale House Publishers, 2001), 1073.

^[5] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody Publishers, 1992), 71.

The Life That Glorifies God

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

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

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

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

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

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

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

Related Articles:

Free Gift, Costly Road, Eternal Prize

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

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

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

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

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

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

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

Related Articles:

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

Fullness in Christ

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

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

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

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

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

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

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

Related Articles:

The Gospel, the Walk, the Reward

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

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

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

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

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

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

Related Articles:

Living the Sanctified Christian Life

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

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

Living the Sanctified Life – Phase Two

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

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

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

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

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

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

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

Related Articles:

Biblical Thinking and Emotional Balance

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

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

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

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

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

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

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

Related Articles:

Where You Look Determines How You Live

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

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Is Marijuana Spiritually Harmful?

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

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

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

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

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

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

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

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

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

Related Articles:

Justification & Sanctification

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

False Additions to the Gospel

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

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Eternal Life Is Free, but Eternal Rewards Are Earned

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

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

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Sanctification and the Renewing of the Mind

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

I’ve been a Case Manager for over twenty years (since 2004) and work in the community with the poor, elderly, and disabled. Over the years, I’ve entered homes that look beautiful from the outside, only to find that inside lies a very different world. Behind closed doors, some of these homes are hoarder houses, with years of trash and clutter piled high, and only narrow, worn paths leading from room to room. The air is often stale. The space, though technically livable, feels claustrophobic. To reclaim such a home requires time, energy, discernment, and sometimes a painful willingness to part with things once thought valuable.

This physical reality serves as a compelling analogy for the inner life of a new Christian. At the moment of faith in Christ, the believer is born again (1 Pet 1:3, 23), made alive in Christ (Eph 2:5), and permanently indwelt by the Holy Spirit (1 Cor 6:19; Eph 1:13-14). Positionally, they are complete in Christ, fully accepted by God, and secure in their salvation (Rom 5:1; Col 2:10). But practically, their mind is often filled with years—sometimes decades—of spiritual clutter: false beliefs, worldly values, dysfunctional coping mechanisms, prideful self-justifications, and sin-conditioned thought patterns.

Paul commands, “Do not be conformed to this world, but be transformed by the renewing of your mind” (Rom 12:2). This exhortation implies that transformation does not occur automatically at conversion. Rather, it is a progressive process involving the removal of old thought patterns and the construction of new ones built upon divine truth. The mind, like a hoarder’s house, must be cleaned—room by room, layer by layer. Some of the clutter consists of ideas that once felt necessary for survival. For example, a person may cling to unforgiveness, hoping for an opportunity to exact revenge in some way. Another may hold onto worry, convinced that anxious vigilance can prevent future harm—mistaking anxiety for responsibility. Some constantly replay past failures, punishing themselves with guilt, as though ongoing shame could somehow atone for sin. These thoughts are not only false—they are spiritually toxic. Yet they remain because they are familiar, and familiarity feels safe, even when it is harmful.

Over time, such thoughts carve deep neural pathways in the brain. The more frequently they are used, the more “natural” they feel. Paul refers to these entrenched mental habits as “strongholds,” which must be torn down by “taking every thought captive to the obedience of Christ” (2 Cor 10:4-5). This requires discernment to identify which thoughts align with God’s truth and which must be discarded. The cleansing process is not simply about removing trash—it is also about replacing it with something better. The believer must saturate the mind with Scripture, allowing God’s Word to reshape values, beliefs, priorities, and affections (Col 3:16; Psa 119:11). The Spirit of God uses the Word of God to produce real change. Sanctification, then, is not behavioral modification, but spiritual renovation—an inner work that manifests outwardly over time (Gal 5:22-23).

Paul’s description of the new life in Ephesians 4 is instructive, as he directs Christians to “Lay aside the old self, which is being corrupted in accordance with the lusts of deceit, and… be renewed in the spirit of your mind, and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth” (Eph 4:22-24). The verbs “lay aside,” “be renewed,” and “put on” describe a conscious, continual process. The old mental clutter must go, the mind must be renovated, and new mental furniture acquired and kept clean. This housecleaning metaphor also reminds us to be gracious with others. Just as it takes time and patience to clear out years of physical hoarding, so too does it take time for God to sanctify a believer’s mind. New Christians may still walk the narrow, familiar pathways of fear, anxiety, lust, or legalism—not because they are unwilling to change, but because they are still learning a better way. Grace allows space for that transformation to unfold.

In the end, the goal is freedom—freedom to think biblically, to move about mentally and spiritually without stumbling over old junk, and to dwell in peace. Isaiah captures it beautifully, saying, “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You” (Isa 26:3). This is not mere sentiment; it is the fruit of a mind progressively cleared of garbage and filled with the truth of God’s Word.

So, we engage in the task of mental housecleaning—not to earn God’s favor (we already have that in Christ), but to experience the spiritual vitality and clarity He intends for His children. Sanctification is hard work, yes—but it is holy work. And by God’s grace, it is also fruitful work. As the believer matures and walks in mental freedom, they are better equipped to come alongside others—offering compassion, wisdom, and hope to those still trapped in the clutter of old thinking. A clean and Spirit-filled mind becomes not only a sanctuary for peace but also a platform for ministry, helping others find their footing on the path to righteousness and renewal.

Dr. Steven R. Cook

Related Articles:

The God Who Knows Your Name

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Salvation is Free, Discipleship is Costly

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Overwhelmed by God’s Grace

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

Over the past year, I have experienced an increasing desire to study, write, and share the gospel like never before. It feels as though a fire has been lit within me—a passion that at times seems almost overwhelming. Though I thoroughly enjoy thinking deeply about all of Scripture and discussing its many doctrines, my passion for proclaiming the simple, saving message of the gospel has taken priority in my heart and mind. Alongside this, my desire to think and live according to love and grace has grown stronger, shaping not only my theology but also my daily walk.

At times, my heart feels overwhelmed with gratitude toward God for His grace and goodness toward me. Many years ago, I had wrecked my life through poor choices, selfishness, and sin; yet in His mercy, He saved me and brought me to a place of stability, goodness, and blessing. Some of His blessings have come directly from His hand, some as a result of making good choices rooted in His Word, but most have come through the people He has sovereignly placed in my life—faithful believers whom He has used as conduits of His grace. I see His kindness woven through their encouragement, their counsel, and their love.

God’s grace is not merely an abstract theological concept to me; it is a deeply personal reality. His grace humbles me, compels me, and moves me toward greater devotion and obedience. The more I reflect on His undeserved kindness, the more I find myself desiring to communicate His grace clearly and faithfully, to live in a way that honors Him, and to extend love and grace to others, just as He has so graciously extended them to me.

“Dear Father in heaven, thank You for saving this wretch, for plucking me from the ash heap of my own ruin, and elevating me to a place of service in Your plan. Your love, grace, and kindness overwhelm me and render my heart subservient to You. I bow in thankful adoration of You and thank You for all that You are and do. I pray that my life honors You and edifies others.”

Dr. Steven R. Cook

Related Articles:

Spiritual Health in a Sick World

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

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

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

The Gift of Life and the Call to Discipleship

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

God Does Not Promote Everyone

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

There are many among us whom God does not promote in this world—not because He does not love us, but because He knows that promotion in this life could lead to pride, self-reliance, or a distraction from His eternal purposes. God’s timing and plan for our growth often involve waiting and humility, as He seeks to prepare us spiritually, build our character, and protect us from the dangers of seeking glory in our own strength. Ultimately, His desire is for us to depend on Him and align with His will—not for our own advancement, but for His glory and the service of others.

Biblically, it is always true that “The LORD makes poor and rich; He brings low, He also exalts” (1 Sam 2:7). We, in our human nature, often long for the high places—the rich, the exalted, the honored. Yet, the vast majority of us, as God’s people walking in His will, often find ourselves among the poor and the lowly in this world. As followers of Christ, our focus must not be on securing our place in this world, but on seeking His will and His glory, regardless of our earthly position. In the end, it is not where we stand in this world that matters, but whether we stand in His will. Let us remember that Jesus, though suffering and dying on the cross, was fully within God’s will (Luke 22:42; John 10:18). Paul, likewise, remained in God’s will even while imprisoned for the sake of the gospel (Acts 21:11-14; Phil 1:12-14). John, exiled on the island of Patmos, was exactly where God wanted him to be (Rev 1:9), and Peter, though persecuted and bound in chains, was faithfully walking in God’s will (Acts 12:1-5). Indeed, it is God’s will that all who desire to live godly lives will face suffering in this world (2 Tim 3:12). In all these examples, we see that God’s will is not defined by the absence of hardship, but by knowing and living His Word by faith, and maintaining an unwavering commitment to seek His glory above all else, no matter the cost.

God’s Word does not promise us health, wealth, or prosperity as guarantees in this life. Rather, it emphasizes the value of humility, contentment, and the proper use of whatever resources God entrusts to us. In many cases, God uses poverty as a means of spiritual growth and deepened dependence on Him. Paul explains that godliness with contentment is great gain, and he urges that if we have food and clothing, we should be content (1 Tim 6:6-8). He also warns us that those who desire to be rich fall into temptation and a snare (1 Tim 6:9). The focus is on humble dependence on God, regardless of our material circumstances. Paul himself spoke of learning to be content in any situation—whether in abundance or in need—as he had come to depend on God alone, regardless of whether he had much or little (Phil 4:11-13). James reminds us that God chose “the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him” (Jam 2:5). Ultimately, whether God calls us to remain poor or allows us to have wealth, our focus must remain on faithfulness, humility, and dependence on Him. Wealth or poverty, in and of itself, is not the issue; what matters is how we respond to God’s sovereignty over our lives. In some cases, God may allow—or even ordain—that we remain poor in order to keep us humble, dependent on Him, and focused on eternal treasures rather than material gain (Matt 6:19-21).

In conclusion, true promotion in life comes from the Lord, and it is always in accordance with His perfect will and timing. It is not achieved through self-promotion or manipulation, but through faithfulness, humility, and a steadfast reliance on God. We are called to trust in His sovereignty and allow Him to exalt us in His time. Whether He grants us wealth or poverty, success or hardship, the ultimate goal is to grow spiritually, remain humble, and depend fully on His provision. As we humble ourselves before the Lord, He will take care of the rest, promoting us in ways that align with His eternal purposes. Let us focus not on climbing the ladder of worldly success, but on honoring God in whatever circumstances He places us, knowing that His rewards are far greater than anything this world can offer.

Dr. Steven R. Cook

Related Articles:

Why Rejection Hurts: And How to Deal with It

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

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

Why Rejection Hurts

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

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

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

How to Deal with Rejection

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

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

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

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

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

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

When Rejection is Valid

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

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

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

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

Dr. Steven R. Cook

Related Articles:

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

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

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

Salvation in Three Tenses

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

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

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

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

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

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

How to Enter into Eternal Salvation

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

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

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

Dr. Steven R. Cook

Related Articles:

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

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

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

A Good Soldier of Christ

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

Every Christian is called into ministry. The moment we believe in Christ for salvation, we are enlisted into God’s service, assigned a spiritual gift, expected to learn and live God’s Word, and given a mission. The question is not whether we will serve, but whether we will execute our assigned roles effectively. Paul makes it clear that the Christian life is not passive—it is an active engagement in spiritual warfare. Each of us, whether as pastors, teachers, evangelists, or faithful servants in the local church, has a function within the body of Christ. To neglect that function is dereliction of duty. As Christian soldiers, we must train, prepare, and engage in the spiritual battle, recognizing that our objective is to glorify God through the effective use of our spiritual gifts.

The apostle Paul told Timothy, “Suffer hardship with me, as a good soldier of Christ Jesus. No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier” (2 Tim 2:3-4). Paul uses a military analogy to communicate principles of spiritual focus, discipline, and endurance for the believer advancing to spiritual maturity. Paul, writing from prison under hardship, exhorts Timothy to develop the mental toughness necessary for sustained spiritual combat. Paul had used a military metaphor in his first letter to Timothy, telling him to “fight the good fight” and keep the faith (1 Tim 1:18-19). Wiersbe states, “Many people have the idea that the ministry is a soft job…But a dedicated Christian minister is in a battle that requires spiritual endurance.”^[1]

The phrase “suffer hardship with me” translates the Greek verb sugkakopathéō (συγκακοπαθέω), which is in the active voice and imperative mood. This grammatical structure indicates that the believer has the personal responsibility (active voice) to obey this command (imperative mood) and to share in the pressures that arise from executing the plan of God in the devil’s world. Executing God’s plan is accomplished by maintaining a walk of faith through the consistent intake and application of God’s Word, especially in the face of adversity. And there will be adversity in effective Christian ministry, as evidenced by Paul’s list of hardships endured in ministry (2 Cor 11:23-29).

The phrase “as a good soldier of Christ Jesus” underscores the necessity of spiritual training. Paul employed this language elsewhere, referring to both Epaphroditus and Archippus as “my fellow soldier” (Phil 2:25; Philem 1:2). Just as there are good soldiers, there are also bad ones—Christians who fail to live spiritually and walk by faith. A good soldier, however, submits to his Commander, the Lord Jesus Christ, who directs him into service and combat. Furthermore, a good soldier submits to rigorous preparation, living a disciplined life in anticipation of spiritual conflict. Likewise, the believer must engage in daily spiritual training by consistently learning and applying God’s Word. Spiritual victory requires humility (1 Pet 5:6), positive volition (John 7:17), and a steadfast commitment to learning and living God’s Word (1 Pet 2:2), all under the filling ministry of the Holy Spirit (Eph 5:18; Gal 5:16).

Paul drives home the principle of spiritual focus, saying, “No soldier in active service entangles himself in the affairs of everyday life” (2 Tim 2:4a). The verb entangles (empléketai) means to become ensnared, distracted, or bogged down by the details of life. Paul is not advocating monasticism or suggesting that believers neglect legitimate responsibilities such as work, family, or community life. Rather, he is warning against becoming so absorbed in secular pursuits that one loses sight of their spiritual mission. The issue is priority. A soldier on the battlefield can’t afford to be distracted by nonessentials—he must stay mission-focused if he’s going to achieve victory. According to Constable, “Paul did not mean that a minister should always give all of his time to preaching and teaching to the exclusion of other activities. He himself practiced his trade of tentmaking on occasion. He meant that he should not let other duties drain off his energies or interests or divert him from his primary responsibilities as a Christian soldier.”^[2]

The goal of the soldier is clearly stated, “so that he may please the one who enlisted him as a soldier” (2 Tim 2:4b). The enlisting officer here represents the Lord Jesus Christ, who has called every believer to a life of service in this fallen world. MacDonald states, “A soldier on duty keeps himself in readiness for orders from headquarters. His desire is to please the one who enlisted him. The believer, of course, has been enlisted by the Lord, and our love for Him should cause us to maintain a light hold on the things of this world.”^[3] The objective is to execute the plan of God under His authority and for His glory. This requires consistent spiritual growth, discernment, and divine viewpoint thinking. We live to please the Lord, not people (cf. 2 Cor 5:9), and that means staying the course no matter what opposition, suffering, or distractions arise.

In summary, Paul’s use of the soldier analogy in 2 Timothy 2:3-4 is a tactical reminder that the Christian life is a battlefield, not a playground. The spiritual warrior must train daily, avoid entanglements, and maintain unwavering focus on the mission: glorifying Christ through spiritual growth, service, and doctrinal integrity. Only by staying locked in on the Word of God, regardless of suffering, can the believer advance to spiritual maturity and fulfill the divine mandate to fight the good fight of faith (1 Tim 6:12).

Dr. Steven R. Cook

Related Articles:

^[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 245.

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

^[3] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2114–2115.

Faith from Beginning to End

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

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Eternal Security and the Call to Live Righteously

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

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

How Can I Know My Spiritual Gift?

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

The process of discovering one’s spiritual gift can be a rewarding and enlightening experience for the Christian, as it brings clarity to how God has designed each believer to serve within the body of Christ. Spiritual gifts are divine enablements given by the Holy Spirit at the moment of salvation for the purpose of building up the church (1 Cor 12:7; Eph 4:11-13). Though a Christian may feel joy and fulfillment when exercising their spiritual gift—knowing they are doing God’s will and serving others—the gifts are not given primarily for self-edification but for building up and benefiting others within the body of Christ. Each believer has at least one spiritual gift (1 Pet 4:10), and these gifts vary according to God’s sovereign will, for “one and the same Spirit works all these things, distributing to each one individually just as He wills” (1 Cor 12:11). To discern their spiritual gift, a Christian may prayerfully engage in several steps rooted in Scripture and practical experience:

Study of Scripture: Understanding what the Bible teaches about spiritual gifts is foundational. Key passages on this topic include Romans 12:3-8, 1 Corinthians 12:4-11, Ephesians 4:11-16, and 1 Peter 4:10-11. These passages list various gifts, such as teaching, exhortation, giving, mercy, administration, and serving. By studying these texts, a believer gains a biblical framework for understanding how gifts function and why they are given.
Prayer and Dependence on the Holy Spirit: Since spiritual gifts come from the Holy Spirit (1 Cor 12:4-6), it is essential to seek His guidance through prayer. Asking God for wisdom (Jam 1:5) and for the Holy Spirit’s direction is a key part of the process.
Self-Examination: Paul encourages believers to “think so as to have sound judgment” (Rom 12:3). This includes reflecting on how God may have uniquely equipped them in terms of abilities, interests, and passions. For instance, some may find great joy and effectiveness in teaching God’s Word, while others may excel in encouraging and comforting others.
Serving and Observing: Spiritual gifts often become apparent through active involvement in ministry. As believers serve in various capacities, they may discover which areas of service energize them and yield positive spiritual results. For example, someone who has the gift of teaching will likely find that others are edified and encouraged by their teaching, and they will feel fulfilled in this role.
Confirmation by other Christians: Other believers can often recognize spiritual gifts in a person before that individual fully realizes them. Fellow Christians may offer encouragement, saying things like, “You have a real gift for explaining Scripture,” or “You are so compassionate and have a way of bringing comfort to others.” These affirmations can provide valuable confirmation.

Spiritual gifts should operate in harmony with the fruit of the Spirit, which includes “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control” (Gal 5:22-23). Spiritual gifts will glorify God, edify others, and reflect the character of Christ. It is important to remember that spiritual gifts are not about personal status or self-promotion but about serving others and glorifying God (1 Cor 10:31; 1 Pet 4:10-11). They are given for the common good and to strengthen the church (1 Cor 12:7).

Christians, rather than focusing on trying to identify their specific spiritual gift, should prioritize advancing to spiritual maturity by consistently learning and applying God’s Word (2 Tim 2:15; 1 Pet 2:2: 2 Pet 3:18), living under the filling ministry of the Holy Spirit (Eph 5:18; Gal 5:16), and walking by faith (2 Cor 5:7; Heb 10:38). As believers grow spiritually, their gift will naturally manifest through service, becoming evident both to themselves and to others. Spiritual growth is central to fulfilling God’s will (Rom 12:1-2; Heb 6:1), and as believers mature, they will be equipped for ministry and better able to edify the body of Christ. Scripture emphasizes that God sovereignly bestows gifts and directs their use according to His purposes (1 Cor 12:4-7), meaning that as Christians walk in obedience and serve with humility, their spiritual gift will emerge in ways that align with God’s plan and bring blessing to others (1 Pet 4:10-11).

Dr. Steven R. Cook

Related Articles:

Supporting God’s Ministers

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

Many faithful pastors and Bible teachers I know work full-time secular jobs to provide for their needs. This has also been my situation for the past twenty years, as I have served as a full-time Case Manager for a local nonprofit that assists the elderly, disabled, and impoverished in my community. My job helps pay the bills and put food on the table. Occasionally, I receive small financial gifts that help cover ministry expenses and provide for Bible study resources—and, of course, coffee. God has been exceedingly gracious in providing both steady employment and the generosity of those who give as conduits of His grace. I am deeply grateful to the Lord and to those who support my ministry in this way.

Throughout my years of Bible study and Christian ministry, I’ve come to understand that if a believer is receiving theological instruction from a pastor, Bible teacher, or Christian author, and is being spiritually edified through their ministry and advancing in their spiritual life, then he has a responsibility to contribute financially to support that minister. This financial support enables the minister to continue studying, teaching, and providing sound biblical instruction for the edification of the body of Christ. Just as the minister labors in the Word to serve the Lord and build up others spiritually, those who benefit from his teaching have the privilege of partnering in his ministry through their generosity. Paul communicated this when he wrote, “If we sowed spiritual things in you, is it too much if we reap material things from you?” (1 Cor 9:11), and “The Lord directed those who proclaim the gospel to get their living from the gospel” (1 Cor 9:14). Elsewhere, he told the Galatians, “The one who is taught the word is to share all good things with the one who teaches him” (Gal 6:6). Supporting those who faithfully teach God’s Word is an opportunity to invest in the spiritual growth of others, ensuring that the truth continues to be proclaimed and lives continue to be transformed.

However, Paul also provides balance. Though he had the right to financial support, he sometimes chose to forgo it for the sake of the gospel. Paul told the Corinthians, “Nevertheless, we did not use this right [to reap materially], but we endure all things so that we will cause no hindrance to the gospel of Christ” (1 Cor 9:12). Paul understood that in certain situations, accepting financial aid could be a stumbling block, so he willingly worked with his own hands, making tents (Acts 18:3) and supporting not only himself but also those who served alongside him. He reminded the Ephesian elders, “You yourselves know that these hands ministered to my own needs and to the men who were with me” (Acts 20:34). His decision was not a rejection of the principle of ministerial support but a strategic choice to remove any potential obstacle to the gospel. And he did this without complaining

The principle is, those who receive biblical instruction and benefit from it are responsible for supporting those who teach, and those who teach must steward that support wisely. At the same time, the Bible teacher must be flexible, knowing when to accept support and when to forgo it for the greater purpose of advancing the truth. Paul exemplified this balance, at times receiving support (Phil 4:15-17) and at other times supporting himself through tentmaking (Acts 18:3). His priority was always the clear and accurate communication of God’s Word.

Bible teachers, your calling is serious business. Teaching the Word must always be your top priority—no exceptions, no excuses, and no complaining. Ministry is not about personal comfort or financial gain; it’s about obeying the Lord who called you into service and faithfully serving with integrity, humility, and a grateful heart. Remember, you are a servant of the Lord, and your motivation must flow from your love for God and your unwavering commitment to fulfill the divine mission He has entrusted to you. At times, the road will be difficult, and resources may seem scarce, but you are never without what you truly need. God’s grace is sufficient. Always rely on His grace—for provision, for perseverance, and for the strength to keep going when you feel weary. It’s grace all the way—grace in receiving the support He provides and grace in the way you serve His people. Keep teaching, keep trusting, and keep glorifying the One who called you. Your labor is not in vain in the Lord (1 Cor 15:58).

Dr. Steven R. Cook

Related Articles:

Two Judgments in Eternity

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

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

Judgment for Believers

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

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

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

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

Judgment for Unbelievers

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

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

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

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

Dr. Steven R. Cook

Related Articles:

The Sin Nature vs. The New Nature in the Christian

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

At the moment of physical birth, every human being inherits a sin nature, passed down from Adam (Rom 5:12; Psa 51:5). This sin nature is the inner source of human corruption, influencing thoughts, emotions, and behaviors in opposition to God’s will (Jer 17:9; Mark 7:21-23). It manifests in various ways, ranging from self-righteous moralism to overt lawlessness, but both trends operate under the same principle—rebellion against divine righteousness. The unbeliever, possessing only the sin nature, has no spiritual life, no capacity for fellowship with God, and remains in a state of total depravity (Eph 2:1-3; Col 2:13). He may be moral or immoral, religious or irreligious, but he is always spiritually dead and incapable of pleasing God (Rom 8:7-8).

The sin nature has two primary trends—legalism and lawlessness. Those who trend toward legalism emphasize morality, religious works, and human effort as a means of achieving divine approval. These individuals often create and adhere to systems of manmade religion, attempting to approach God through ritual, self-denial, or personal merit. Such efforts are futile because salvation is by grace alone, through faith alone, in Christ alone, apart from works (Rom 4:4-5; Eph 2:8-9; Tit 3:5). Even after salvation, believers with a legalistic trend may fall into self-righteous arrogance, failing to recognize that the Christian life is lived by grace, not by works (Gal 3:1-3; 5:4). On the other hand, those who trend toward lawlessness indulge in sinful pleasures, rejecting divine authority in favor of unrestrained lusts. This results in patterns of behavior that include immorality, substance abuse, criminal activity, and a general pursuit of pleasure at the expense of divine viewpoint (Rom 1:24-32; Eph 4:17-19). These individuals seek happiness in temporal things, but their pursuits lead only to further enslavement to the flesh and eventual divine discipline (Gal 6:7-8; Heb 12:5-6).

At the moment of faith in Christ, the believer receives a new nature, one that is created by God in righteousness and holiness of the truth (2 Cor 5:17; Eph 4:22-24; Col 3:9-10). This new nature, referred to as the “new man,” desires to obey God, learn doctrine, and live in a manner pleasing to the Lord (Rom 7:22; 1 John 3:9). However, the old sin nature is not eradicated at salvation. Instead, the believer enters into a lifelong conflict between the flesh and the Spirit (Rom 7:14-25; Gal 5:16-17). Victory in this conflict is only achieved through the consistent intake and application of Bible doctrine under the filling of the Holy Spirit (Rom 12:2; Eph 5:18; Col 3:16). While the sin nature’s ruling power has been broken (Rom 6:11-14), its presence remains until we receive our glorified bodies (1 Cor 15:51-53; Phil 3:20-21; 1 John 3:5). The Christian life is not about suppressing the sin nature through human effort, but about growing in grace and knowledge (2 Pet 3:18), renewing the mind with divine truth (Rom 12:2), and living under the power of the Holy Spirit (Gal 5:22-23; Eph 5:18). Only by operating under divine power can the believer experience true victory over the sin nature and advance to spiritual maturity, fulfilling the purpose for which they were saved (Eph 2:10; Phil 2:12-13).

Differences Between the Sin Nature and New Nature

The sin nature, driven by selfish desires and the impulse to dominate (Rom 7:18; Gal 5:17), operates with urgency, seeking immediate gratification and exerting pressure to act contrary to God’s will. Paul describes this as a war between the flesh and the Spirit (Gal 5:16-17). The sin nature is not passive—it demands, manipulates, and entices, drawing believers toward self-centeredness. In contrast, the new nature, imparted at salvation (Eph 4:24; Col 3:9-10; 1 John 2:29; 3:9), is characterized by the fruit of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal 5:22-23). Unlike the sin nature, which compels through pressure, the new nature functions through positive volition, inviting the believer to walk in obedience. The Holy Spirit leads with conviction, encouragement, and truth (John 16:13; Rom 8:14), and the believer must choose to follow Him (Gal 5:25). The sin nature defies this process, ensuring an ongoing struggle for those who walk by the Spirit.

Before salvation, we were conditioned by the habits and instincts of the sin nature (Eph 2:1-3). Even after being made new in Christ (2 Cor 5:17) and receiving the indwelling Holy Spirit (Rom 8:9), our thinking and decision-making remain influenced by past experiences. The flesh has ingrained patterns—self-preservation, pride, impatience, impulsiveness—that do not disappear instantly. Spiritual growth involves unlearning these old patterns and aligning our thoughts with God’s truth. Romans 12:2 calls for transformation through the renewal of the mind, while Hebrews 5:14 associates maturity with discernment between good and evil. This process replaces human viewpoint with divine viewpoint (Rom 12:1-2). As we learn God’s Word (2 Tim 3:16-17; 1 Pet 2:2), we can walk by faith (2 Cor 5:7; Heb 10:38) in the filling and power of the Spirit (Gal 5:16; Eph 5:18), aligning with our new nature in Christ (1 John 3:6, 9).

As we grow in Christ, we become more attuned to the Spirit’s leading. Unlike the flesh, which compels and pressures, the new nature operates through the calm conviction of the Spirit (John 16:13; Rom 8:14). This requires spiritual attentiveness—reading to the Word, walking by faith, and yielding to the Spirit’s direction. Over time, we develop an increasing sensitivity to His guidance, much like a musician refining their ear for subtle variations in tone and pitch. Initially, distinguishing the aggressive pull of the flesh from the gentle leading of the Spirit can be challenging. But through consistent exposure to Scripture (Psa 119:105; 2 Tim 3:16-17), prayer, and application of Bible doctrine (Jam 1:22), we become more responsive to the Spirit’s voice. Spiritual growth is not instantaneous but a lifelong process of learning, failing, and being refined (Phil 1:6; 2 Pet 3:18). The challenge for the believer is daily choosing to yield to the Spirit rather than the flesh (Rom 6:11-13).

In summary, every human inherits a sin nature from Adam, which corrupts thoughts and behaviors in opposition to God (Jer 17:9; Rom 5:12). This nature manifests in both self-righteous legalism and lawless indulgence, leaving unbelievers spiritually dead and incapable of pleasing God (Rom 8:7-8; Eph 2:1-3). At salvation, believers receive a new nature, created in righteousness, yet the old sin nature remains, leading to an ongoing battle between the flesh and the Spirit (Rom 7:14-25; Gal 5:16-17). Spiritual victory comes not through human effort but by renewing the mind with God’s Word and walking in the power of the Holy Spirit (Rom 12:2; Gal 5:16; Eph 5:18). As believers grow in grace, they learn to reject the flesh’s impulses and align their lives with divine truth, fulfilling God’s purpose and glorifying Him (Phil 1:6; 2 Pet 3:18).

Dr. Steven R. Cook

Related Articles:

Victors Rather Than Victims

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

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

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

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

Biblical Examples of Victors

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

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

Of course, Jesus is the ultimate example of framing unfair suffering from a divine perspective. Though sinless, He endured betrayal, false accusations, physical abuse, and crucifixion. Despite this unjust treatment, Jesus trusted in His Father’s plan for Him. In His final moments on the cross, He even prayed for His attackers, saying, “Father, forgive them; for they do not know what they are doing” (Luke 23:34). That’s grace in action. Jesus was in control of His thoughts and decisions and was not governed by the hatred of His attackers or the unfair situation. Scripture informs us that Jesus, “while being reviled, did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23). Jesus’ example illustrates a victor’s mindset as He framed unfair suffering from the divine perspective and was confident that His Father’s purposes were accomplished through the injustice and evil actions of those who mistreated Him.

Choose Faith and Not Fear

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

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

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

Conclusion

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

Dr. Steven R. Cook

Related Articles:

My Eternal Security

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

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

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

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

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

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

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

What Happens When I Sin?

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

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

How Does God Want Me to Live?

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

Dr. Steven R. Cook

Related Articles:

–

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

Confession of Sins for the Christian

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

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

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

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

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

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

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

The Price of Forgiveness

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

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

God Offers Forgiveness

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

The Price of Divine Forgiveness

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

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

God’s Forgiveness Must be Received

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

Jesus is Our Example of Forgiveness

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

We Should Forgive One Another

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

The Price We Pay to Forgive Others

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

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

What Forgiveness is Not

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

Forgive and Avoid

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

Summary

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

Dr. Steven R. Cook

Related Articles:

Can Christians Turn Away from God?

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

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

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

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

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

Consequences for Christian Unbelief

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

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

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

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

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

Dr. Steven R. Cook

Related Articles:

Walking in the Light

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

Walking in Light Jesus said, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life” (John 8:12). And He also declared, “I have come as Light into the world, so that everyone who believes in Me will not remain in darkness” (John 12:46). When we trust in Christ as our Savior, God rescues us “from the domain of darkness” and transfers us “to the kingdom of His beloved Son” (Col 1:13). This domain of darkness refers to Satan’s kingdom, a spiritual realm in which the majority of this world live. When one hear abouts Christ and the good news of the gospel, it affords them the opportunity to “turn from darkness to light and from the dominion of Satan to God” (Acts 26:18). Writing to Christians in Ephesus, Paul said, “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).

You were Formerly Darkness

Prior to our salvation, we not only walked in the darkness, but Paul said, “you were formerly darkness” (Eph 5:8a). Darkness (skotos) is used both literally and figuratively in the Bible. Luke used the term literally when Christ was on the cross, saying, “darkness fell over the whole land” (Luke 23:44). Here, darkness is the result of the absence of sunlight, either partial or complete. However, Jesus used the word when talking to the chief priests, officers, and elders (Luke 22:52), saying, “this hour and the power of darkness are yours” (Luke 22:53). The Jewish authorities were operating according to Satan’s agenda and were, therefore, his instruments of evil to crucify the Messiah. The power of darkness includes demonic forces that dominate and drive this world system. Paul referred to them as “the rulers, the powers, the world forces of this darkness, [and] the spiritual forces of wickedness in the heavenly places” (Eph 6:12).

Paul used the verb form of darkness (skotoō) when talking about the pagan mind, which he described as “being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart” (Eph 4:18; cf. Rom 1:21). The darkened mind is one devoid of divine revelation, where any genuine thought of God is excluded (ignorance), and it is driven by negative volition (hardness of heart).

Ephesians 5:8, Paul used darkness as a metaphor for spiritual blindness, separation from God, and participation in sin (cf. John 3:19-20). Darkness is a state of being as well, a sphere of residence, and a way of thinking and living. According to Solomon, the wicked are those “who leave the paths of uprightness to walk in the ways of darkness; who delight in doing evil and rejoice in the perversity of evil; whose paths are crooked, and who are devious in their ways” (Prov 2:13-15).

Now You are Light in the Lord

Now that we are saved, we “are light in the Lord” (Eph 5:8b), a truth that reflects our new identity in Christ. In the New Testament, the term light (phōs) is used both literally and metaphorically. Literally, it refers to physical light, such as the light of a lamp or the sun (Matt 5:15; Acts 12:7). Metaphorically, it symbolizes truth, holiness, life, and the presence of God. Jesus is described as the “Light of the world” (John 8:12), signifying His role as the revelation of God and the source of spiritual life.

The prepositional phrase “in the Lord” (en kuriō) denotes sphere or position and highlights our identity with Christ. Positional truth is distinct from experiential truth. But without positional truth, experiential truth would be impossible. By way of analogy, I am an American citizen, which speaks to my identity as a citizen of my country. My citizenship is a fixed reality that provides me with certain rights and privileges, as well as the responsibility to live as a good citizen. A noncitizen, by contrast, cannot enjoy the benefits that come with this status. Just as I cannot live as a good citizen of my country without first being a citizen, I cannot live the Christian life without first being in Christ. My identity in Christ—positional truth—forms the unchanging basis for my spiritual life, enabling me to live as God intends and to enjoy the blessings of salvation, blessings that an unbeliever cannot experience. Our position as light in the Lord brings a responsibility to reflect that light in our daily conduct. This means our performance—how we think, speak, and act—should align with our position in Christ. To walk as children of light is to live in a manner consistent with our new nature. This includes rejecting the deeds of darkness, such as immorality, greed, and deceit (Eph 5:3-7).

Walk as Children of Light

Walking in Light 2 To us who are in Christ, Paul writes, “walk as children of light” (Eph 5:8c). This is the Lord’s will for us. The directive assumes we can walk in darkness, otherwise it’s an unnecessary command. The word walk translates the Greek verb peripateō, which is used here as a metaphor for how we live. The verb is in the active voice, present tense, and imperative mood. The active voice means we have the responsibility to act as God directs, and the present tense refers to habitual conduct, and the imperative mood means it’s a command to be obeyed. To walk as children of light means living transparently before God who sees all we think, say, and do. It also means we live in way that reflects His glory for others to see, and we seek to bring others to God through Christ and His Word that they might know and walk with the Lord too. But those who love the darkness (John 3:19)—and they are the majority of humanity—will avoid spiritual Christians because our values and lifestyle reveal the darkness of their hearts and lives, and they want nothing to do with us and will avoid biblical conversation and fellowship at all costs, even resorting to violence when they feel threatened.

The Fruit of the Light

A Woman Looking to God 2 Paul does not leave us guessing as to what the production of our walk with the Lord should look like, as he states, “for the fruit of the Light consists in all goodness and righteousness and truth” (Eph 5:9). The fruit refers to the qualities that are seen in God Himself (Gal 5:22-23), and when we are filled with the Spirit (Eph 5:15), and walk in the Spirit (Gal 5:16), the Light within us will shine forth and bear fruit for others to see. This requires us to walk in fellowship with God, to “walk in the Light as He Himself is in the Light” (1 John 1:7), which means submitting to Him (Jam 4:7) and walking by faith (2 Cor 5:7) as obedient-to-the-Word believers. But if we “walk in the darkness” (1 John 1:6), which is always a possibility for the Christian, there will be nothing noticeable to distinguish us from an unbeliever who lives in perpetual carnality (1 Cor 3:1-3).

Goodness (agathōsunē) connotes generosity in one’s dealings with others and reflects God’s generosity toward us as His children. It speaks of moral excellence that seeks God’s best in the lives of others by means of prayer, good works, and a heart of grace that is open handed toward the needy.

Righteousness (dikaiosunē) denotes conformity to a moral standard. Here, it speaks of the life that is rightly aligned with God’s character and Word. It is the life that is walking by faith in God’s Word and doing right in His sight, and such a life is manifest for others to see. Those who are positive to God and love His Word will celebrate the life that is in conformity with the Lord, and those who are negative to God and love evil will despise it.

Truth (alētheia) denotes genuineness and honesty. It refers to what is real and actual rather than what is false. Truth is the basis for making sense of what is, and abiding by right actions rather than living by lies and deception. It refers both to speech and conduct that is aligned with God and His Word.

Goodness and righteousness and truth were qualities of King Hezekiah, of whom it is written, “Hezekiah did throughout all Judah; and he did what was good, right and true before the LORD his God. Every work which he began in the service of the house of God in law and in commandment, seeking his God, he did with all his heart and prospered” (2 Ch 31:20-21).

Trying to Learn What is Pleasing to the Lord

Parents Teaching their Children Those of us who learn and live God’s Word on a regular basis are “trying to learn what is pleasing to the Lord” (Eph 5:10). There’s only one way to live a life that is pleasing to the Lord, and that is to learn His Word and walk by faith (2 Cor 5:7; Heb 10:38). God has revealed Himself and His will through His written Word, and when we devote ourselves to the daily study of Scripture, we come to know what pleases the Lord. Every thought, word, and deed must be measured by the Word God as it speaks to our conversations, friendships, resources, work ethic, and every aspect of life. When we yield our lives to God and walk by faith in obedience to His Word, we know that it pleases Him, for “without faith it is impossible to please Him” (Heb 11:6).

Light refers to the production of our lives, the good works we produce when filled with the Spirit (Eph 5:18), and walking with God (Gal 5:16). Jesus said to His disciples, “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). It also speaks to our relationships, as we are instructed, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?” (2 Cor 6:14).

Believer Beware

Christians should know there is a pseudo-light that deceives the ignorant, immature, and arrogant believer. Scripture reveals that “Satan disguises himself as an angel of light” (2 Cor 11:14) and that “his servants also disguise themselves as servants of righteousness” (2 Cor 11:15). This is a warning to Christians. Satan, described elsewhere as the “god of this world” who blinds the minds of unbelievers (2 Cor 4:4), operates through cunning and deceit. His ability to “disguise himself as an angel of light” illustrates his strategy of imitating what is good, righteous, and truthful to mislead others. The imagery of an angel of light conveys the idea that Satan’s deceptions often appear attractive, virtuous, and even spiritually legitimate, making them particularly dangerous. His goal is to distort God’s truth and lead people away from the genuine light of Christ, who is the true source of spiritual life and truth (John 8:12).

Similarly, Paul states that Satan’s servants “disguise themselves as servants of righteousness” (2 Cor 11:15). These individuals, whether false teachers or other agents of deception, cloak themselves in the appearance of godliness to gain credibility and influence. They may teach partial truths, use Scripture out of context, or adopt the language of righteousness while ultimately promoting doctrines or practices that lead people astray. Paul reveals the end of such individuals, saying, “Their end will be according to their deeds” (2 Cor 11:15). We must judge the root by the fruit (Matt 7:21-23). But to the degree Christians are ignorant of God’s Word, we are vulnerable to Satan’s influences, and the key to detecting them is through learning God’s Word, and the key to avoiding his traps is through living God’s Word.

In conclusion, as Christians, we are called to walk in the light, reflecting the truth, goodness, and righteousness that characterize our new identity in Christ. God has “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13), where we are regenerated (1 Pet 1:3), indwelt by the Holy Spirit (1 Cor 3:16), baptized into union with Christ (1 Cor 12:13), sealed for the day of redemption (Eph 1:13; 4:30). Our new position comes with spiritual blessings that enable us to live spiritually pleasing lives (Rom 6:11-13). Our Christian walk requires a commitment to studying God’s Word (2 Tim 2:15; 1 Pet 2:2), being filled with the Spirit (Eph 5:18), walking in the Spirit (Gal 5:16), and living by faith (2 Cor 5:17; Jam 1:22). This life will naturally bear fruit that honors God and serves as a witness to others. However, we must remain vigilant against false lights, as Satan seeks to deceive with imitations of righteousness. By walking in the light, we fulfill our calling as children of God, bearing testimony to the world of His saving power.

Dr. Steven R. Cook

Related Articles:

Two Kinds of Righteousness

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

Righteous 2 There are two kinds of righteousness that matter to Christians: positional righteousness and experiential righteousness. Positional righteousness refers to the believer’s legal standing before God, achieved through faith in Jesus Christ (John 3:16; 2 Cor 5:21). 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 also 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). This righteousness is unchangeable and eternal because it depends entirely on Christ’s finished work (John 19:30) and God’s grace (Eph 2:8-9). And it cannot be given back to God after it’s been received, for all God’s gifts are irrevocable (Rom 11:29).

Walk by Faith Experiential righteousness refers to the believer’s daily life and conduct as they grow in spiritual maturity and obedience to God’s Word (2 Tim 2:15; 3:16-17; Jam 1:22; 1 Pet 2:2). Often called practical righteousness, it involves living in a manner consistent with the believer’s positional righteousness. Scripture instructs us to “walk in a manner worthy of the calling with which you have been called” (Eph 4:1; cf. Col 1:10; Phil 1:27). Experiential righteousness is empowered by the Holy Spirit (Eph 5:18; Gal 5:16-25) and involves making choices that align with God’s moral standards as revealed in Scripture. The degree of experiential righteousness varies among believers, depending on their spiritual growth, volition, and discipline in applying God’s Word to their lives (Rom 6:13; Jam 1:22). In this sense, all believers practice relative righteousness, as some live more “rightly” than others (1 Sam 24:17; Jer 3:11) due to their greater knowledge and adherence to God’s Word.

Our practical righteousness is never perfect because we still possess sin natures (Rom 13:14; Gal 5:16; 1 John 1:8) and continue to commit sin (Rom 7:15-25; 1 John 1:10; 2:1). As Christians, “If we say, ‘We don’t have any sin,’ we make Him a liar, and His word is not in us” (1 John 1:10). Moreover, “We all stumble in many ways” (Jam 3:2), and “Indeed, there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20). However, as we grow in spiritual maturity, we will sin less, though we will never become sinless (i.e., totally without sin). As maturing Christians, we increasingly reflect God’s Word in our lives, manifesting greater righteousness in our thoughts, words, and actions. Our experiential righteousness grows as we learn and apply God’s Word, aligning our values with His (2 Tim 3:16-17). This pursuit of righteousness is not aimed at gaining favor with God but is a response to His grace. We serve the Lord out of gratitude for all He has done for us, motivated by our understanding of His love and mercy. The result is a life marked by integrity and priorities that align with God’s values.

Sadly, though some Christians possess God’s gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), eternal life (John 10:28), and the assurance that they will never face the lake of fire (John 5:24; Rom 8:1), they succumb to arrogance, operate by negative volition, and live according to their sinful natures. Instead of walking by the Spirit (Gal 5:16), they adopt the philosophies and values of Satan’s world system (1 John 2:15-16) and are “conformed to this world” (Rom 12:2). These are carnal Christians (1 Cor 3:1-3), who grieve the Holy Spirit (Eph 4:30), yield to the flesh (Gal 5:17-19), and live in opposition to God. Scripture calls such believers “adulteresses” and “enemies of God” when they align themselves with the world’s values (Jam 4:4). These carnal Christians are constantly under divine discipline, as “the Lord disciplines the one He loves, and He chastises every son whom He receives” (Heb 12:6; cf. Prov 3:11-12). Their carnality leads to the forfeiture of eternal rewards (1 Cor 3:15; 2 John 1:8) and can even result in premature physical death under the Lord’s judgment (1 John 5:16; cf. Lev 10:1-4; Acts 5:1-10; 1 Cor 11:30). Though eternally secure in Christ, they waste their spiritual potential and fail to glorify God in their earthly lives. Experiential righteousness is foreign to these Christians, and they are a blemish on the church.

Woman Holding Bible Let us be Christians who operate in humility, walking by faith, and seeking to live in a manner that pleases God (2 Cor 5:7; Heb 10:38; 11:6). Let us learn and live God’s Word (2 Tim 3:16-17; 1 Pet 2:2; Jam 1:21-22), being transformed by the renewing of our minds (Rom 12:2) and confessing our sins as needed to maintain fellowship with Him (1 John 1:9). Let us be filled with the Spirit (Eph 5:18), walk by the Spirit (Gal 5:16), and manifest the fruit of the Spirit in our daily lives (Gal 5:22-23). We should also “walk in love” (John 13:34-35; Eph 5:2), and “rejoice always, pray without ceasing, and give thanks in everything” (1 Th 5:16-18). Let us perform good deeds (Gal 6:10; Eph 2:10), advance to spiritual maturity (Heb 6:1), and “grow in the grace and knowledge of our Lord Jesus Christ” (2 Pet 3:18). Such lives glorify God (1 Cor 10:31) and edify others as we use our spiritual gifts in service to the body of Christ (Rom 12:6-8; 1 Pet 4:10-11). Let us press on toward this high calling, remembering that our labor in the Lord is not in vain (1 Cor 15:58; Phil 3:13-14).

Dr. Steven R. Cook

Related Articles:

Plan Wisely and Don’t Worry

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

I have a worrier’s heart. It’s a weakness in me. I think I was born this way. My wife generally does not worry. It’s a strength in her. I think she was born that way. I think more people are like me than like my wife. Because of my mental proclivity to worry, I have to discipline my mind and control my thoughts. I find it’s easier for me to do when I’m consistently in God’s Word every day and all day. It guides me to think divine viewpoint and to prioritize God’s Word.

A Man Praying 6 As Christians, God’s Word directs us not to worry about the future (Prov 12:25; Matt 6:25-34; Luke 12:22-31), to “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (Phil 4:6), and to “Cast all your anxiety on him because he cares for you” (1 Pet 5:7). This requires divine viewpoint thinking, disciplined mental focus, and a will to live by faith rather than succumbing to worry. It requires believers to “Watch over your heart with all diligence” (Pro 4:23a), to “destroy speculations and every lofty thing raised up against the knowledge of God, and take every thought captive to the obedience of Christ” (2 Cor 10:5), and to “keep seeking the things above, where Christ is, seated at the right hand of God” (Col 3:1).

Jesus instructed His disciples, saying, “Do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own” (Matt 6:34). This directive is relevant for all God’s people, for it is common for many to worry about the future. This verse, spoken as part of the Sermon on the Mount, encourages us to focus on living in the present rather than being consumed with anxiety about the future. The core of this teaching is that God, in His sovereignty, is already at work in the future and will provide for our needs in due time. Worrying about tomorrow is futile because it cannot change the future, and it only adds unnecessary stress to the challenges we face today.

Jesus acknowledges that “each day has enough trouble of its own,” and directs us to focus on the present and trust that God will handle the unknowns ahead. This teaching addresses the mental and emotional burdens that often arise when we anticipate problems or uncertainties in the future. Issues like health, finances, or relationships can overwhelm us, leading to psychological and emotional instability, but Jesus invites us to release those worries and trust in His provision.

The phrase “tomorrow will care for itself” informs us that God is the ultimate provider, and He is not surprised or caught off guard by the needs of the future. We are called to trust in His faithfulness to meet our needs when the time comes. Just as God provided manna for the Israelites each day in the wilderness (Ex 16:4), He promises to provide what we need for today. This teaching encourages us to rely on God’s daily grace, rather than being weighed down by concerns about what lies ahead.

By trusting in God’s provision and focusing on the present, we can achieve psychological and emotional stability. Instead of allowing worry to dominate our thoughts and emotions, we can choose to live by faith, embrace the present moment, and rely on God’s care for the future. In doing so, we experience His peace and strength, assured that He will provide for our needs both today and in the days to come.

What About Wise Preparation?

But is there a difference between worrying and wise preparation for the future? Yes. There is a difference. Worrying about tomorrow is characterized by anxiety and fear, often driven by uncertainty and a lack of trust in God’s provision. It involves excessive concern about future problems or potential outcomes, to the point that it becomes a mental and emotional burden. Worry is often irrational and can be driven by a sense of helplessness or a desire to control the uncontrollable. It leads to stress, mental exhaustion, depression, and a sense of being paralyzed or unable to act effectively in the present. Jesus directs us not to be anxious about what might happen tomorrow because it cannot change anything and often creates unnecessary distress (Matt 6:34). This requires obedience and discipline of mind.

Wise preparation for the future, on the other hand, is marked by prudence and responsibility. It involves making plans based on sound judgment, taking into account potential challenges, and considering how best to address them. Wise preparation is grounded in trust in God’s sovereignty and provision, recognizing that while we plan, we ultimately rely on God for the outcome. Solomon wrote, “The plans of the heart belong to man, but the answer of the tongue is from the LORD” (Prov 16:1). Wise planning is proactive, born not out of fear but from a desire to be a good steward of the resources, time, and opportunities God gives us. Solomon wrote, “The plans of the diligent lead surely to advantage” (Prov 21:5a). The person who wants to build something will “first sit down and calculate the cost to see if he has enough to complete it” (Luke 14:28b). This is wise planning. Wisdom involves thoughtful, intentional action, not anxious fretting over things we cannot control.

In summary, worrying about tomorrow focuses on potential and often inflated imaginary problems that generate fear, whereas wise preparation for the future involves careful planning and responsible action, done with a mindset of trust in God’s control over our circumstances. Worry steals from the present and often leads to psychological and emotional instability, while wise preparation enables us to think and live confidently in the present, secure in the knowledge that God is ultimately in control of our future.

Dr. Steven R. Cook

Related Articles:

Trusting God in Unfair Situations

Posted on December 30, 2024 by Dr. Steven R. Cook

A Woman Looking to God Let’s face it: life is not fair. Sometimes it is unfair to our disadvantage, but at other times, it is unfair to our advantage. It is interesting how we are prone to cry foul when life is unfair to our disadvantage but are more than glad to accept and rejoice when it is unfair to our benefit. This inconsistency highlights the human tendency to be self-centered and myopic rather than God-focused and biblically wise. Scripture reminds us that we are all undeserving of God’s goodness, for “There is no one righteous, not even one… for all have sinned and fall short of the glory of God” (Rom 3:10, 23). If God dealt with us strictly based on fairness, we would face His righteous judgment and eternal separation from Him.

Growing Christians know God is gracious and does not treat us as we deserve. Ezra declared, “God has punished us less than our sins deserve” (Ezra 9:13b). Similarly, David wrote, “The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness. He will not always accuse us, nor will He keep His anger forever. He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:8-10). In this psalm, David portrays a heavenly courtroom where God, as Judge, possesses sufficient evidence to accuse and condemn us. Yet, God is also our Father, and because Jesus died for our sins (Rom 5:8; 1 Pet 3:18), His forgiveness and grace abound (Rom 5:20). God treats us far better than we deserve because our punishment was borne by Christ, who paid the penalty for our sins (Isa 53:4-6), and now we experience “the surpassing riches of His grace in kindness toward us in Christ Jesus” (Eph 2:7).

As Christians, our perspective must transcend human notions of fairness and focus on God’s sovereign grace and favor. God’s grace, by definition, is unmerited favor—something we receive not because of fairness, but because of His love and mercy (Eph 2:8-9). Our focus should not be on fairness but on gratitude for God’s grace. When tempted to cry foul over perceived injustices, we should instead reflect on the infinite grace we have received through Christ. Furthermore, when life’s unfairness works to our advantage, humility and gratitude should compel us to thank God and be gracious to others.

A Woman Looking to God 2 Ultimately, our focus should rest on God’s grace and purposes rather than temporal fairness. His ways are higher than our ways, and His thoughts higher than our thoughts (Isa 55:8-9), and we trust that His actions are always based on perfect wisdom. By keeping our eyes on His grace, we are reminded of the immeasurable blessings we have received, which far outweigh the injustices of life. In all circumstances, we can trust that God is just, merciful, and working all things together for good for those who love Him (Rom 8:28). In everything, we know that “God’s work is perfect, for all His ways are just; a God of faithfulness and without injustice, righteous and upright is He” (Deut 32:4).

Our Response to Unfairness

When treated unfairly, we should strive to respond in a way that reflects spiritual maturity and obedience to God’s Word. We must control our emotions, avoid reacting in anger or frustration, and instead rely on the Holy Spirit for self-control (Jam 1:19–20; Gal 5:22–23). We should respond with grace, speaking the truth in love while refraining from retaliation or vindictiveness, choosing instead to bless those who mistreat us (Eph 4:15; Rom 12:14). We should forgive quickly, even if the offender does not seek forgiveness, as forgiveness frees us from bitterness and allows us to maintain fellowship with God (Eph 4:32).

A Man Praying 8 In every situation, we should turn to God in prayer, seeking His wisdom and strength to respond appropriately (Jam 1:5), and trust in His sovereignty, knowing that He will bring justice in His perfect timing (Rom 12:19). We are called to be “kindhearted and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead” (1 Pet 3:8b–9a). Jesus serves as our ultimate example: “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). We are told, “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Rom 12:19). God has said, “If you do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries” (Ex 23:22). Furthermore, “it is just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted” (2 Th 1:6b-7a). God is both a defender and a dispenser of justice.

If the situation requires action, we can address the injustice respectfully and seek resolution through proper channels, as Paul did when he appealed to his rights as a Roman citizen (Acts 22:25). Above all, we must leave the outcome in God’s hands, knowing that “God causes all things to work together for good to those who love Him, to those who are called according to His purpose” (Rom 8:28). Our goal is to demonstrate faith in God’s sovereignty and a commitment to living out His Word, knowing that such a response pleases the Lord and serves as a testimony to others.

Dr. Steven R. Cook

Related Articles:

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

Related Articles:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this:

Share this:

Like this: