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.

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The Pursuit of Righteousness

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

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

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

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

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

Nevertheless, the presence of the sin nature means that the believer still fails. Scripture acknowledges this reality without compromising the standard of righteousness. John states plainly, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” (1 John 1:8). Yet God provides immediate restoration through confession, saying, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Confession restores fellowship and reorients the believer back to the walk of righteousness. According to Thieme, “The believer simply admits his guilt, and the presiding Judge of the Supreme Court of Heaven renders a decision based on precedence established at the cross. No matter how great the failure or how many times the believer has sinned, God faithfully renders the same righteous decision because Christ’s work is complete.” (R. B. Thieme, Jr. “Rebound,” Thieme’s Bible Doctrine Dictionary, p. 230).

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

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

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

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Controversial Passages in First John

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^[11] Zane C. Hodges, “1 John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 900.

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

A Simple Life, A Rich Spirit

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

I loved my grandmother. I knew her only for a short time when I was a young boy growing up in southern California, but she left a lasting impact on my life. Though she had her flaws, she was to me a model of godliness. My grandmother was financially poor, yet she was rich in her daily walk with the Lord. She delighted in the study of God’s Word, worshiped the Lord, fellowshipped with growing Christians, loved others genuinely, shared the gospel, gave of herself so others might be edified, and practiced the discipline of living simply. She was not burdened by what she lacked but was content with what the Lord had provided. Though her means were modest, her spirit was abundant, for her walk with God shaped her outlook far more than her circumstances ever did. Her life demonstrated that happiness flows not from possessions but from a heart that rests in the Lord.

This kind of contentment accords with the biblical pattern described by the apostle Paul. He wrote, “Not that I speak from want, for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me” (Phil 4:11-13). Paul’s testimony reveals that contentment is not bound to external situations but flows from the sufficiency of Christ, who empowers the believer to endure and rejoice in every condition.

To be strengthened by Christ is to possess a stability of mind and heart that transcends circumstances. Those who operate by divine viewpoint learn to appreciate life’s simple blessings with gratitude, no longer enslaved to discontentment or comparison. In this way, Paul’s words illuminate my grandmother’s life, for her contentment was not accidental but the result of knowing Christ’s sustaining power. Her example reflects the wisdom of Solomon, who said, “Better is a little with the fear of the Lord than great treasure and turmoil with it” (Prov 15:16). True contentment rests not in what one owns but in Christ, who is sufficient for every need.

My grandmother’s life was a quiet testimony that true wealth is measured not in possessions but in the presence of Christ. Though the world might have seen her as poor, she was rich in the things that matter most—faith, love, and contentment in the Lord. Her example continues to remind me that Christ is sufficient for every circumstance, and that the believer who walks with Him enjoys a joy and stability the world cannot give or take away. Her godly life continues to bless me, and I thank God for both her and the pattern of life she modeled.

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

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

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Walk in Truth and Wait for Justice

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

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

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

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

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

Dr. Steven R. Cook

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

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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

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

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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

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

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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

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

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Guilty Before God

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

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

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

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

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

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

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

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

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

Dr. Steven R. Cook

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

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

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

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

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

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

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

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

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

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

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

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

The Spirit’s Convicting Ministry to the World

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

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

The Sin of Unbelief

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

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

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

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

The Righteousness of Jesus

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

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

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

The Judgment of the Ruler of this World

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

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

Satan has been judged and will spend eternity in the lake of fire. Those who reject Christ as Savior naturally default to an alliance with Satan, and these will spend eternity in the lake of fire with him, “the eternal fire which has been prepared for the devil and his angels” (Matt 25:41). The lake of fire is avoidable. If the lost simply trust in Christ as their Savior, they will have eternal life and spend eternity with God in heaven. However, if they reject Christ as Savior, then they will spend eternity in hell, for “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15).

Dr. Steven R. Cook

Related Articles:

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

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

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

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

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

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

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

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

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

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

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

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

Jesus’ Ascension and Session

Posted on November 15, 2023 by Dr. Steven R. Cook

Jesus Ascending into Heaven After Jesus’ resurrection, He appeared to many on several occasions. His final appearance was to His apostles. Luke wrote, “And He led them out as far as Bethany, and He lifted up His hands and blessed them. While He was blessing them, He parted from them and was carried up into heaven” (Luke 24:50-51). And in Acts we’re told, “He was lifted up while they were looking on, and a cloud received Him out of their sight” (Acts 1:9). It’s important to note that Jesus ascended bodily into heaven, and that He will return the same way. Jesus’ ascension into heaven was the beginning of His session at the right hand of God. Concerning Jesus’s session, R. B. Thieme Jr. notes, “At His session, the humanity of Christ was ‘crowned with glory and honor’ and exalted to a position far higher than the angels (Heb 2:9). The Father put all powers and authorities in subjection to His Son and confirmed the ultimate subjugation of all who oppose Him.”[1] Jesus is, right now, “at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him” (1 Pet 3:22; cf., Eph 1:20), and He was “crowned with glory and honor” (Heb 2:9), and holds the title of “King of kings and Lord of lords” (Rev 19:16). According to Werner Foerster, “Session at the right hand of God means joint rule. It thus implies divine dignity, as does the very fact of sitting in God’s presence.”^[2] And Ryrie notes, “By His resurrection and ascension our Lord was positioned in the place of honor at the right hand of the Father to be Head over the church, His body (Eph 1:20–23).”^[3] Walvoord notes:

In the ascension of the incarnate Christ to heaven, not only was the divine nature restored to its previous place of infinite glory, but the human nature was also exalted. It is now as the God-Man that He is at the right hand of God the Father. This demonstrates that infinite glory and humanity are compatible as illustrated in the person of Christ and assures the saint that though he is a sinner saved by grace he may anticipate the glory of God in eternity.^[4]

Ryrie states, “The Ascension marked the end of the period of Christ’s humiliation and His entrance into the state of exaltation…The Ascension having taken place, Christ then was ready to begin other ministries in behalf of His own and of the world.”^[5] Lewis Chafer notes seven aspects of Jesus’ current ministry in heaven.

Seven aspects of His present ministry are to be recognized, namely: (1) exercise of universal authority. He said of Himself, “All power is given unto me in heaven and in earth” (Matt 28:18); (2) Headship over all things to the Church (Eph 1:22–23); (3) bestowment and direction of the exercise of gifts (Rom 12:3–8; 1 Cor 12:4–31; Eph 4:7–11); (4) intercession, in which ministry Christ contemplates the weakness and immaturity of His own who are in the world (Psa 23:1; Rom 8:34; Heb 7:25); (5) advocacy, by which ministry He appears in defense of His own before the Father’s throne when they sin (Rom 8:34; Heb 9:24; 1 John 2:1); (6) building of the place He has gone to prepare (John 14:1-3); and (7) “expecting” or waiting until the moment when by the Father’s decree the kingdoms of this world shall become the kingdom of the Messiah—not by human agencies but by the resistless, crushing power of the returning King (Heb 10:13).^[6]

Dr. Steven R. Cook

Related Articles:

[1] Robert B. Thieme, Jr. “Session of Jesus Christ”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 238.

^[2] Werner Foerster and Gottfried Quell, “Κύριος, Κυρία, Κυριακός, Κυριότης, Κυριεύω, Κατακυριεύω,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 1089.

^[3] Charles Caldwell Ryrie, Basic Theology, 313.

^[4] John F. Walvoord, Jesus Christ Our Lord (Galaxie Software, 2008), 121–122.

^[5] Charles Caldwell Ryrie, Basic Theology, 312.

^[6] Lewis Sperry Chafer, Systematic Theology, Vol. 7 (Grand Rapids, MI: Kregel Publications, 1993), 82.

Theological Implications of Jesus’ Resurrection for Salvation

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

I am the resurrection and the life - square Jesus’ resurrection is an essential element in soteriology. In fact, every writer of the NT assumes that Jesus was resurrected from the grave and treat it as an event that took place in time and space. Paul wrote that Jesus “was raised on the third day according to the Scriptures” (1 Cor 15:4), that He was “the first fruits of those who are asleep” (1 Cor 15:20), and that “having been raised from the dead, is never to die again” (Rom 6:9). After His resurrection, Jesus appeared to numerous persons over a period of forty days (Acts 1:3), namely, Mary Magdalene and other women (Matt 28:1-10; John 20:10-18), two disciples on the road to Emmaus (Luke 24:13-32), the disciples without Thomas (John 20:19-25), the disciples with Thomas (John 20:26-29), the disciples by the Sea of Galilee (John 21:1-23), Peter, James, and more than 500 brethren at one time (1 Cor 15:5-7). After these appearances, Jesus ascended bodily into heaven (Luke 24:50-51; Acts 1:9-11). It is recorded that God the Father “raised Him from the dead and seated Him at His right hand in the heavenly places” (Eph 1:20). Ralph Earle notes the importance of Jesus’ resurrection as follows:

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

Charles Ryrie adds:

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

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

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

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

Dr. Steven R. Cook

Related Articles:

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

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

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

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

Twelve Ways to Deal with a Bad Boss

Posted on November 15, 2018 by Dr. Steven R. Cook

The Bible does not directly address the subject of bosses and employees; therefore, much of what is set forth in this article is an extrapolation of truths related to good and bad leaders, whether kings, princes, governors, or any who are in positions of authority. Some points are also drawn from the practical wisdom of everyday life.

I write this article as a Christian who has spent the vast majority of my life in the secular workforce (since 1983), which is primarily governed by worldly philosophies and values rather than according to God’s Word. The challenge for me as a Christian, whether as an employee or supervisor, has been the daily application of Scripture with my coworkers. Where Scripture is silent on a work-related issue, I seek the Lord in prayer, as well as the counsel of godly persons who can help me work through the matter. Before I provide some biblical coping mechanisms, I’d like to take a moment to briefly describe some of the differences between a good and bad boss.

Characteristics of a Good Boss

A good boss has integrity (Psa 78:72). This means he is not artificial but is genuine in character, honest in speech, and faithful to his promises. David writes of the man with integrity and describes him as one who “works righteousness and speaks truth in his heart” (Psa 15:2). Furthermore, he “does not slander with his tongue, nor does evil to his neighbor, nor takes up a reproach against his friend” (Psa 15:3; cf. Prov 11:3; Tit 2:7-8). He studies God’s Word (Psa 1:2; 119:1), does not associate with people of low moral character (Psa 1:1; 26:4), prays often (Psa 4:1; 17:6), seeks to govern wisely (Prov 8:15-16), listens to wise counsel (Prov 11:14; 15:22; 24:6), and brings stability to those under his care (Prov 29:4). He associates with honest and gracious persons (Prov 22:11), searches to find the facts of a matter (Prov 25:2; cf. 18:13), preserves the rights of others through clear thinking (Prov 31:4-5), and educates and delegates responsibility to trusted persons (Ex 18:13-26). He is selfless, humble, gentle, patient, compassionate, kind, and truly appreciates others (Eph 4:1-2; Phi 2:3-4; Col 3:12). He encourages and builds others up (Eph 4:29; 1 Th 5:11), and pursues peace rather than strife (Rom 14:19). He recognizes his authority and uses it to serve others, not to tear them down (Matt 20:25-28; John 13:1-17). He may, at times, criticize bad behavior (1 Th 5:14), but this is done to make the other person better, because he sincerely desires their success (Prov 9:8; Isa 1:17). He is slow to anger (Prov 15:18; 16:32; 17:27; 19:11; 29:11), uses wise and gracious words (Psa 37:30; Prov 16:21; Eccl 10:12; Col 4:6), is not argumentative (2 Tim 2:24-26), cares about justice (Lev 19:15; Mic 6:8), and the needs of the poor, orphans, and widows in the community (Isa 1:17; cf. Ex 22:22; Deut 10:18; 15:11; 24:17-22; Prov 14:21).

On a day-to-day basis, he is one who will listen to you, stand up for you, trust you, and not micromanage every aspect of your work. He communicates clearly, constantly, and in a collaborative manner. He seeks your advice, listens to your concerns, and consults you on the best solutions for success. He sets high expectations and encourages you to be the best you can be, operating according to agency standards, and striving for new heights of excellence. He also cares about your life outside of work and wants you to have good physical, social, and mental health. Lastly, the good boss can be tough when needed. He lives in reality and knows there are some who will not respond to his leadership, and he may be required to use his authority to reprimand and/or terminate staff; however, this is always his last recourse if all other positive strategies have failed.

Characteristics of a Bad Boss

A bad boss refuses to listen to God and His Word (Ex 5:2), is concerned about himself rather than others (1 Ki 12:1-15), oppresses his staff (Prov 28:15-16), listens to lies (Prov 29:12), abuses his authority (Mark 10:42), does not follow the guidance he gives (Matt 23:2-3), places heavy burdens on others but doesn’t offer to help (Ex 5:6-19; Matt 23:4; cf. Prov 29:2), oppresses the helpless for personal gain (Prov 14:31; 22:16), likes to be noticed by others and to sit in places of honor (Matt 23:5-7), and may outwardly appear righteous but is dishonest (Matt 23:28).

The bad boss can be threatening, unpredictable, hostile, and irrational. He generally feels insecure and does not like the thought of being out of control. This leads to a totalitarian style of leadership, which hinders optimal performance and makes staff feel undervalued. The bad boss is arrogant, and arrogant people rarely see their own faults; only the faults of others. He generally lacks the ability to introspect and does not care that others are damaged by his leadership. Once the bad boss does not like you, almost anything you say or do, no matter how great, will be viewed critically and devalued. He seeks to tear you down, only to defeat and destroy you. He cares little about you or your growth or success. He communicates very little or provides misleading information, is hostile, and will criticize you on a personal level rather than discuss your work. Sometimes the bad boss won’t fire you; rather, he’ll work to make your environment so toxic that you’ll get frustrated and leave.

The advantage of suffering under a bad boss is that you’ll have a clear picture of how NOT to behave if/when you ever become a boss to others. It can also teach you coping skills you’d otherwise never develop. Just like going to the gym builds muscle, so enduring difficult people can develop our character if we learn the right coping skills and consistently employ them.

Twelve Ways to Deal with a Bad Boss

Suffering under a bad boss can be a real challenge, especially when I feel trapped with no way out. Often I pray about my difficult situation, but I realize what God does not remove (as I desire), He intends for me to deal with. Below are some biblical coping mechanisms that help me deal with a bad boss and still be successful on the job. These are as follows:

Live by faith. The Christian life starts and ends with faith, which provides stability for the soul during difficult times. God said, “My righteous one shall live by faith” (Heb 10:38a). This means we trust God at His Word, claiming His promises and obeying His directives. Scripture teaches us to “walk by faith, not by sight” (2 Cor 5:7) and to “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” (Pro 3:5-6). As believers, we “trust in Him at all times” (Psa 62:8a) because “God is our refuge and strength, a very present help in trouble” (Psa 46:1).
Know that God is for you. God desires our best and works all circumstances for our good, to teach us and develop our character. Paul wrote, “And 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). We also know “God is for us” (Rom 8:31), strengthening us in trials.
Make sure your character and work are excellent. As Christians, we are to live an excellent life and work hard. Paul wrote, “Whatever your hand finds to do, do it with all your might” (Eccl 9:10a), and “Whatever you do, do your work heartily, as for the Lord rather than for men” (Col 3:23; cf. 1 Th 4:10-11).
Don’t give yourself over to complaining. It’s easy to start complaining when under attack, especially if we feel it’s unjust. However, we must be careful because once we start down this road, it becomes increasingly difficult to turn back, and complaining does not solve problems. Scripture tells us, “Do all things without grumbling or disputing” (Phil 2:14) and “Be hospitable to one another without complaint” (1 Pet 4:9). Complaining fixes nothing. Faith in God and His Word is the answer.
Pray for those in leadership. We should always be praying for leaders in positions of authority. Paul wrote, “I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity” (1 Tim 2:1-2). Praying for leadership is an act of faith and obedience to God, even though a leader may be unjust.
Submit to authority. We should be willing to submit to those in authority and follow orders. We are instructed “to be subject to rulers, to authorities, to be obedient, to be ready for every good deed, to malign no one, to be peaceable, gentle, showing every consideration for all men” (Tit 3:1-2). This, again, is a faith response. An exception to obedience is when that authority seeks to lead us outside God’s will; in such cases, we must resist (Acts 5:27-29).
Respect leadership, even when the leadership is unreasonable. Respecting leadership can be challenging, especially when we realize those in positions of leadership may not operate according to the same ethical standards that guide us. It helps to understand that respect does not mean approval. Peter wrote, “Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly” (1 Pet 2:18-19).
Realize that God sometimes uses difficulties to develop our character. Paul wrote, “We exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us” (Rom 5:3-5). James wrote, “Consider it all joy, my brethren, 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). God sometimes places us in the furnace of affliction to burn away the dross of weak character and to refine the golden qualities He wants to see in us. And whenever He turns up the heat, He never takes His hand off the thermostat.
Avoid trouble when possible. God’s Word directs us to make good choices, and sometimes this means being wise by avoiding unethical and harmful people. Solomon wrote, “A shrewd person sees danger and hides himself, but the naïve keep right on going and suffer for it” (Prov 22:3). It is valid, when possible, to avoid the attacks of abusive leaders. David twice fled when Saul tried to kill him with a spear (1 Sam 18:11; 19:10) and refused to retaliate, even when he had the opportunity (1 Sam 24:4-6). Obadiah hid one hundred prophets of the Lord from the hostile attacks of Ahab and Jezebel (1 Ki 18:1-4). Jehosheba hid Joash from the attacks of Athaliah, “So he was hidden with her in the house of the LORD six years, while Athaliah was reigning over the land” (2 Ki 11:3). Twice, it is recorded that Jesus “hid Himself” from some of the hostile Jewish leadership who wanted to kill Him (John 8:59; 12:36).
Defend yourself against wrongful attacks when necessary. Some leaders are very abusive, and there may be times when legal action is required as a means of self-protection. The apostle Paul used legal force against his attackers by exercising his rights as a Roman citizen to protect himself from a flogging that might have killed him (Acts 22:25-29). On another occasion, he appealed to Caesar, the highest court in the land, because he felt he was not getting a fair trial (Acts 25:7-12).
Let God deal out retribution. It is valid for Christians to operate from a place of justice, but never revenge. Scripture states, “Do not say, ‘I will repay evil;’ wait for the LORD, and He will save you” (Prov 20:22). It also says, “Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God” (Rom 12:17-19a). Additionally, it is written, “See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people” (1 Th 5:15). Peter wrote, “All of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing” (1 Pet 3:8-9).
Take time to rest and play. God’s Word tells us, “One hand full of rest is better than two fists full of labor and striving after wind” (Eccl 4:6). Taking time to care for yourself is very important, as it’s easy to let the pressures of work and life overwhelm you. Even Jesus, during His earthly ministry, found time to get away by Himself to rest and pray. Matthew wrote, “After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone” (Matt 14:23). Additionally, “Jesus Himself would often slip away to the wilderness and pray” (Luke 5:16), and “He went off to the mountain to pray, and He spent the whole night in prayer to God” (Luke 6:12). Making time for rest is a necessity for those who work hard. Lewis Sperry Chafer wrote, “It is a serious thing to remove the element of relaxation and play from any life. We cannot be normal physically, mentally, or spiritually if we neglect the vital factor in human life. God has provided that our joy shall be full” (Lewis S. Chafer, He That Is Spiritual, p. 61).

Dr. Steven R. Cook

Walking with God

Posted on November 25, 2014 by Dr. Steven R. Cook

Enoch walked with God three hundred years after he became the father of Methuselah, and he had other sons and daughters. So all the days of Enoch were three hundred and sixty-five years. Enoch walked with God; and he was not, for God took him. (Gen. 5:22-24)

The genealogical record of Genesis chapter 5 is repetitious: men lived and died. The repetition is broken with one man, Enoch, as Moses wrote, “God took him” (Gen. 5:24). God decided His friend, the one who “walked” with Him, would not see death, so the Lord took him directly to heaven. “The word walk implies a steady, progressive relationship and not just a casual acquaintance. To walk with God is the business of a lifetime, and not just the performance of an hour.”^{^[1]} It is written in the New Testament, “By faith Enoch was taken up so that he would not see death; and he was not found because God took him up; for he obtained the witness that before his being taken up he was pleasing to God” (Heb. 11:5).

…“Enoch walked with God and he was not; for God took him.” The phrase is full of meaning. Enoch walked with God because he was His friend and liked His company, because he was going in the same direction as God, and had no desire for anything but what lay in God’s path. We walk with God when He is in all our thoughts; not because we consciously think of Him at all times, but because He is naturally suggested to us by all we think of; as when any person or plan or idea has become important to us, no matter what we think of, our thought is always found recurring to this favorite object, so with the godly man everything has a connection with God and must be ruled by that connection. When some change in his circumstances is thought of, he has first of all to determine how the proposed change will affect his connection with God—will his conscience be equally clear, will he be able to live on the same friendly terms with God and so forth. When he falls into sin he cannot rest till he has resumed his place at God’s side and walks again with Him. This is the general nature of walking with God; it is a persistent endeavor to hold all our life open to God’s inspection and in conformity to His will; a readiness to give up what we find does cause any misunderstanding between us and God; a feeling of loneliness if we have not some satisfaction in our efforts at holding fellowship with God, a cold and desolate feeling when we are conscious of doing something that displeases Him. This walking with God necessarily tells on the whole life and character. As you instinctively avoid subjects which you know will jar upon the feelings of your friend, as you naturally endeavor to suit yourself to your company, so when the consciousness of God’s presence begins to have some weight with you, you are found instinctively endeavoring to please Him, repressing the thoughts you know He disapproves, and endeavoring to educate such dispositions as reflect His own nature. It is easy then to understand how we may practically walk with God—it is to open to Him all our purposes and hopes, to seek His judgment on our scheme of life and idea of happiness—it is to be on thoroughly friendly terms with God.^{^[2]}

Walking with God starts with a relationship. It is a relationship in which we are rightly related to God by faith (John 3:16), and one that continues in faith (2 Cor. 5:7), trusting Him in all things (Prov. 3:5-6). To “walk with God” is the ideal standard for a believer (Lev. 26:3-12; Gal. 5:16, 25; Eph. 4:1; Col. 2:6-7; cf. Rev. 3:4). It does not mean a life of sinless perfection; rather, it means that when we sin, we handle it in a biblical manner with humility and confession (e.g. 2 Sam. 12:1-23; cf. 1 Kings 11:4; 1 Jo. 1:8-10). Walking with God means we go in the same direction He is going, and like a friend, we are glad to share in His fellowship (1 Jo. 1:1-10). It means God is regularly in our thoughts, and we live every day conscious of Him and His will for our lives (Rom. 12:1-2; Col. 3:16-17). Walking with God means we are open and honest with Him about everything, and agree to let His light shine in our lives, not fearing what it exposes (1 Jo. 1:5-7). It means being sensitive to what may offend Him, and making every effort to please Him through a life of faith (2 Cor. 5:9; Heb. 11:6). May we all learn to walk with the Lord.

Steven R. Cook, D.Min.

Related Articles:

What does it mean to walk with God? (GotQuestions)
To walk with God. (Ray Stedman)

^{^[1]} William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 38.

^{^[2]} Marcus Dods, The Book of Genesis (London: Hodder & Stoughton, 1893), 51-53.

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Thinking on Scripture with Dr. Steven R. Cook

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