The Warning Passages in Hebrews

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

The warning passages in Hebrews have been understood in two primary ways. Some read them as threats of losing salvation, while others, especially within Reformed theology, interpret them as evidence that those who fall away were never truly saved. A third reading, which best fits the language, audience, and flow of the book, understands the warnings as real exhortations addressed to believers, with real consequences, but consequences that concern fellowship, discipline, usefulness, and reward, not the loss or proof of salvation. This reading allows the warnings to function with full force without undermining the finality of Christ’s saving work.

Before addressing the individual warnings, it is important to note that Hebrews is written to believers. The recipients are called “holy brethren, partakers of a heavenly calling” (Heb. 3:1), are said to have been “enlightened” (Heb. 6:4), have been “sanctified” through Christ’s once-for-all offering (Heb. 10:10, 14), and are exhorted to draw near to God on the basis of full access through Christ (Heb. 4:16; 10:19–22). Even in the midst of the strongest warning (Hebrews 6), the writer affirms their salvific standing, saying, “we are convinced of better things concerning you, and things that accompany salvation” (Heb. 6:9). The warnings, therefore, are not evangelistic appeals to unbelievers nor tests to determine whether salvation ever existed, but pastoral exhortations directed to redeemed people who face real danger of spiritual regression, discipline, and loss of blessing if they fail to respond faithfully to God’s Word. Fruchtenbaum states:

The Danger of Drifting from God’s Word (Heb. 2:1–4)

Hebrews 2:1–4 warns believers about drifting. The issue is neglect of truth already received, not rejection of the gospel. The writer states, “For this reason we must pay much closer attention to what we have heard, so that we do not drift away from it” (Heb. 2:1). Drifting is passive. It happens when truth is ignored. The writer argues from lesser to greater. Under the Mosaic Law, “every transgression and disobedience received a just penalty” (Heb. 2:2). Radmacher notes, “When a person broke the law, the punishment he received was not loss of justification or regeneration. Instead, he lost temporal blessing and was disciplined (compare Heb. 12:5–11).”^[2] If temporal discipline followed disregard for the Law, then greater accountability follows neglect of the fuller revelation in Christ. That is why the writer asks, “How will we escape if we neglect so great a salvation?” (Heb. 2:3). The escape in view is not from hell but from divine discipline in time. The context does not point to loss of eternal life, because the salvation mentioned is already possessed. It “was at the first spoken through the Lord” and “was confirmed to us by those who heard,” with God Himself bearing witness through signs and miracles (Heb. 2:3–4). The warning concerns divine discipline and loss in the believer’s experience, not eternal condemnation. Neglect of God’s Word brings consequences in time, not forfeiture of eternal life.

The Danger of a Hardened Heart and Lost Rest (Heb. 3:7–4:13)

Hebrews 3:7–4:13 issues a sober warning to Jewish Christians who were facing intense cultural, social, and religious pressure from their Jewish community to withdraw from full identification with Christ and retreat to familiar religious patterns. The writer grounds this exhortation in Israel’s wilderness failure, where a redeemed people forfeited blessing through persistent unbelief. The Spirit declares, “Today if you hear His voice, do not harden your hearts, as when they provoked Me” (Heb. 3:7–8), and the searching question follows, “With whom was He angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness?” (Heb. 3:17). The divine explanation was given: “So we see that they were not able to enter because of unbelief” (Heb. 3:19). This unbelief did not cancel their salvation, for Scripture identifies Israel as “the people whom You have redeemed” (Ex. 15:13). Though the Lord pardoned them, saying, “I have pardoned them according to your word” (Num. 14:20), He still disciplined them, declaring, “Surely all the men who have seen My glory and My signs… yet have put Me to the test these ten times and have not listened to My voice, shall by no means see the land” (Num. 14:22–23). Hebrews applies this history directly to Jewish believers by first stressing that “a promise remains of entering His rest” (Heb. 4:1), indicating that God’s offer of rest and blessing was still open to them despite Israel’s past failure. The writer then explains in Hebrews 4:2 that this promise of rest, described as “good news,” brought no benefit to the wilderness generation because, though they heard God’s Word, it “did not profit them, because it was not united by faith,” showing that blessing and rest are forfeited when truth is heard but not believed and obeyed, even by a redeemed people (cf. Jam. 1:22). Hodges notes, “The writer’s concept of ‘rest’ must not be separated from its Old Testament roots…Moses showed clearly (Deut. 3:18–20; 12:9–11) that for Israel their rest was their inheritance. In the same way it is natural to suppose that the term ‘rest’ for the writer of Hebrews was a functional equivalent for a Christian’s inheritance.”^[3] The “rest” in view is not heaven but the present experience of God’s provision and spiritual stability through trusting obedience, for “we who have believed enter that rest” (Heb. 4:3), while retreat from God’s Word results in loss of blessing and spiritual stagnation. Therefore, believers are exhorted, “Let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience” (Heb. 4:11). The passage teaches that Christians, though eternally secure, could still harden their hearts under cultural pressure, incur divine discipline, and forfeit the enjoyment of God’s rest in the present life by refusing to trust and apply God’s Word.

The Danger of Spiritual Regression and Fruitlessness (Heb. 5:11–6:8)

Hebrews 5:11–6:8 confronts believers over spiritual immaturity and the real danger of regression rather than forward movement in the Christian life, especially the danger of retreating from a faith-walk under pressure, much like Israel in the wilderness. The readers had been believers long enough that “by this time you ought to be teachers,” yet they still required “milk and not solid food” (Heb. 5:12), revealing arrested development and “dullness of hearing” (Heb. 5:11). Hebrews 6:4–6 then describes people who have experienced genuine spiritual realities: they were “once enlightened,” “tasted of the heavenly gift,” “have been made partakers of the Holy Spirit,” “tasted the good word of God and the powers of the age to come,” and yet “have fallen away” (Heb. 6:4–6). These are cumulative descriptions of authentic Christian experience, not superficial exposure, and attempts to treat the warning as hypothetical or to apply it to unbelievers fail to reckon with the weight of the language. The historical backdrop is Israel’s refusal to press forward in faith, and the warning is that these believers, by decisively retreating to the outward forms of Judaism they had renounced, would parallel that failure, rejecting the leadership of the Son just as Israel rejected Joshua and Caleb, and aligning themselves with those who had rejected Christ, “crucifying again for themselves the Son of God and putting Him to open shame” (Heb. 6:6). The agricultural illustration clarifies the issue, for the same land receives the same rain, yet one field bears useful vegetation and receives blessing, while the other produces thorns and thistles and is “worthless and close to being cursed, and it ends up being burned” (Heb. 6:7–8). The contrast is not salvation versus damnation but fruitfulness versus barrenness, blessing versus discipline, and advance versus a renewed wilderness experience. The “burning” refers to divine temporal judgment on unproductive believers, not eternal condemnation, consistent with the principle that a believer’s work may be burned while he himself “will be saved, yet so as through fire” (1 Cor. 3:15). To prevent misunderstanding, the writer immediately adds pastoral reassurance, saying, “we are convinced of better things concerning you, and things that accompany salvation” (Heb. 6:9). These refer to evidences and outcomes that attend a believer’s salvation, such as growth, fruitfulness, and endurance, not salvation itself, which is already secure.

The Danger of Willful Apostasy and Severe Discipline (Heb. 10:26–31)

The warning in Hebrews 10:26–31 is aimed at first century Jewish believers who were under pressure to abandon public identification with Christ and retreat to the temple system. The writer has already made clear that Christ’s sacrifice has permanently replaced the sacrifices of the Law, for “we have been sanctified through the offering of the body of Jesus Christ once for all” and “by one offering He has perfected for all time those who are sanctified” (Heb. 10:10, 14). The “willful sin” is not everyday moral failure but a deliberate decision to turn away from Christ’s sufficient sacrifice (Heb. 10:26). Fruchtenbaum notes, “The writer is not dealing with one simple, isolated act of sin but a certain sin habitually committed. In this context, the sin is to willfully and permanently return to Judaism.”^[4] For first-century Jewish believers, returning to animal sacrifices may have offered relief from persecution, but it amounted to treating Christ’s blood as ordinary and inadequate (Heb. 10:29). Since God now recognizes only Christ’s sacrifice, “there no longer remains a sacrifice for sins” in the old system. The fearful language of judgment and fire (Heb. 10:27) reflects Old Testament covenant discipline, not eternal condemnation, as the passage itself states, “The Lord will judge His people” (Heb. 10:30). Fruchtenbaum states, “Since Jesus was rejected, they have no other sacrifice for their sins. He was their final sacrifice. This result, again, is based on the Old Testament principle that there were no sacrifices for certain sins including adultery, murder, and blasphemy. For these kinds of sins, the people could not offer a sacrifice. Instead, they were subject to the penalty of physical death.”^[5] This warning would have carried immediate relevance in the first century, when God’s discipline could include severe suffering, loss, or even physical death, and when national judgment on Jerusalem was drawing near. The point is clear and forceful: to abandon Christ for an obsolete system invites serious divine discipline, even physical death, but not loss of eternal life. Faithfulness to Him, even under pressure, is the only safe course.

The Danger of Rejecting God’s Present Voice (Heb. 12:25–29)

Hebrews 12:25–29 warns believers not to deliberately reject God’s present speaking, and the danger in view is not loss of salvation but severe temporal judgment. The command, “See to it that you do not refuse Him who is speaking” (Heb. 12:25), carries the idea of rejection and deliberately echoes Israel’s response at Sinai, where they “begged that no further word be spoken to them” (Heb. 12:19). God is speaking now, from heaven, in grace through the Son, and the writer argues from lesser to greater: if the Israelites did not escape temporal punishment when they rejected God’s earthly warning, these believers should not expect to escape temporal discipline if they turn away from God’s heavenly warning. The reference to shaking in verses 26–27 recalls how God shook the earth at Sinai and points forward to the promised future shaking of both heaven and earth (Hag. 2:6), but it also carries immediate first-century force, since the shaking had already begun and the destruction of Jerusalem and the Temple was near. The lesson is that what can be shaken is temporary and destined for removal, while what cannot be shaken is eternal (Heb. 12:27). To return to the Levitical system was to cling to something God was about to judge and dismantle. Because believers have already received “a kingdom which cannot be shaken” (Heb. 12:28), the exhortation is to “have grace” and serve God acceptably “with reverence and awe,” not in fear of losing sonship, but in recognition of God’s holiness. The closing warning, “our God is a consuming fire” (Heb. 12:29; Deut. 4:24), reminds them that while God is gracious, He also disciplines His own, and for first-century Jewish believers this meant the real possibility of severe suffering or even physical death for turning back to Judaism, not the loss of eternal life but accountability in time for rejecting God’s present voice. Constable states:

In summary, the warnings in Hebrews are not tests to determine whether salvation ever existed, nor threats that salvation can be lost. They are serious exhortations to believers who are eternally secure in Christ but accountable in their daily walk. The author holds two truths together: Christ’s sacrifice has perfected believers forever (Heb. 10:14), and believers are still responsible to respond faithfully to God’s Word. The warnings preserve assurance while pressing believers toward maturity, endurance, and a life that counts for eternal reward.

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

Related Articles:

^[1] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 13.

^[2] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1637.

^[3] Zane C. Hodges, “Hebrews,” 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), 788.

^[4] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles, 142.

^[5] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles, 143.

^[6] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Heb 12:28.

Balaam the Prophet Who Loved Unrighteous Gain

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

The story of Balaam is recorded in Numbers 22–24 (cf. Num 31:8, 16; Deut 23:4–5; 2 Pet 2:15; Jude 11; and Rev 2:14). It recounts how Balak, king of Moab, fearing Israel’s advance, summoned Balaam—a prophet from Mesopotamia—to curse God’s people. Though Balaam knew the true God and received divine revelation, his heart was corrupted by greed and ambition. Forbidden to curse Israel, he instead counseled Balak to ensnare them through idolatry and immorality. His life stands as a sobering paradox: a man who spoke profound truth and even foresaw the coming Messiah (Num 24:17), yet perished for loving “the wages of unrighteousness” (2 Pet 2:15).

This account raises the question: Was Balaam truly saved, a genuine prophet of the Lord, or merely a pagan diviner used by God? Some scholars view Balaam as an unbelieving sorcerer, others as a true believer who fell into deep carnality. Ronald Allen states, “Rather than see Balaam as a true believer caught up in greed, it is better to understand that he was a sorcerer, more specifically, a bārû diviner, for whom the God of Israel was just another deity he might manipulate.”^[1] John MacArthur states, “Scripture identifies Balaam as a false prophet.”^[2] But Phillip Budd thinks Balaam was saved, saying, “Balaam is depicted from the outset as a true prophet of Yahweh who is bound to declare the true word of God…On four occasions Balaam prophesies, and each time the divine word is one of blessing on Israel.”^[3] Walter Kaiser agrees that Balaam was saved, saying:

While absolute certainty is impossible, the biblical evidence supports the view that Balaam was a believer, though a deeply carnal and compromised one. Scripture presents Balaam as a man who knew the true and living God, received direct revelation, and even spoke divine prophecy—yet whose love of money and worldly prestige corrupted his spiritual life and testimony. Several indicators throughout the biblical record seem to affirm that Balaam was a genuine believer, while his actions reveal the depths to which a believer can fall through prolonged carnality and negative volition toward God’s will.

First, Balaam openly acknowledged Yahweh as his God. When the Moabite king Balak sought his services to curse Israel, Balaam replied, “Spend the night here, and I will bring word back to you as the Lord may speak to me” (Num 22:8). Later he said, “Though Balak were to give me his house full of silver and gold, I could not do anything, either small or great, contrary to the command of the Lord my God” (Num 22:18). His use of the personal pronoun “my” reveals a personal relationship with Yahweh, not merely an awareness of Israel’s deity.

Second, Balaam received direct revelation from God. Scripture says, “God came to Balaam” (Num 22:9) and “the Lord met Balaam and put a word in his mouth” (Num 23:16). This intimate communication demonstrates that Balaam had genuine prophetic capacity granted by divine appointment. Furthermore, “the Spirit of God came upon him” (Num 24:2), empowering him to deliver truth that could not be known apart from divine illumination. That God would place His Spirit upon Balaam would argue that he was truly saved.

Third, Balaam spoke the very words of God and blessed Israel, not once but repeatedly, even under intense pressure to curse them (Num 23:11–12, 26; 24:10–13). Balaam’s prophecies contain profound theological insight into God’s faithfulness and sovereign protection of His covenant people. In one of the most remarkable prophecies of the Old Testament, Balaam foresaw the coming of Israel’s Messiah, prophesying, “I see Him, but not now; I behold Him, but not near; a star shall come forth from Jacob, a scepter shall rise from Israel” (Num 24:17). Such messianic foresight could only be communicated through divine inspiration.

These evidences imply Balaam was a believer, a prophet who had genuine knowledge of the Lord and access to divine revelation. Yet, despite such privilege, Balaam’s story is one of tragic decline. His heart was captivated by greed and ambition. Though he could not curse Israel directly, he devised a scheme to corrupt them indirectly. According to later revelation, Balaam “taught Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality” (Rev 2:14; cf. Num 31:16). He enticed Israel to join themselves to Baal of Peor (Num 25:1–3), bringing divine discipline upon the nation.

The New Testament writers expose Balaam’s inner corruption. Peter warns of false teachers who “have followed the way of Balaam, the son of Beor, who loved the wages of unrighteousness” (2 Pet 2:15). Jude likewise condemns those who “rush headlong into the error of Balaam for pay” (Jude 11). The apostle John identifies his sin as one of moral compromise for material gain (Rev 2:14). Balaam thus becomes the prototype of the carnal believer—one who knows truth but subordinates it to self-interest.

His life illustrates that a genuine believer can indeed live sinfully and even oppose God’s will through prolonged carnality. Balaam’s prophetic gift did not exempt him from divine discipline or moral failure. Though he spoke God’s Word, he failed to apply it. His lust for wealth and honor overrode his spiritual integrity. Ultimately, he perished among Israel’s enemies when they defeated the Midianites (Num 31:8), a sobering reminder that divine discipline can culminate in physical death for the disobedient believer (cf. 1 Cor 11:30–32; Heb 12:6).

Balaam’s example, therefore, stands as both a testimony to divine grace and a warning against spiritual compromise. He demonstrates that one may possess doctrinal knowledge and divine gifting yet fail through arrogance, greed, and negative volition. The lesson is timeless: faith may secure salvation, but only ongoing obedience and humility before God secure spiritual stability and reward. A believer out of fellowship with the Lord can become as destructive as any unbeliever. Balaam knew the truth but chose to serve himself. His life reveals that even the regenerate man can be carnal, and when unchecked, carnality leads not to blessing but to divine judgment.

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

Related Articles:

^[1] Ronald B. Allen, “Numbers,” in The Expositor’s Bible Commentary, ed. Frank E. Gaebelein, vol. 2 (Grand Rapids, MI: Zondervan Publishing House, 1990), 888.

^[2] John F. MacArthur Jr., The MacArthur Bible Commentary (Nashville: Thomas Nelson, 2005), Nu 22:5.

^[3] Phillip J. Budd, Numbers, vol. 5, Word Biblical Commentary (Dallas: Word, Incorporated, 1984), 271.

^[4] Walter C. Kaiser Jr. et al., Hard Sayings of the Bible (Downers Grove, IL: InterVarsity, 1996), 167.

Free Gift, Costly Road, Eternal Prize

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

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

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

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

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

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

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

Related Articles:

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

Holiness, Righteousness, and the Sin Unto Death

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

God expects His people to live holy and righteous lives (1 Pet 1:15–16). While “holy” and “righteous” are closely related terms in Scripture, they are not synonymous. Both describe essential aspects of the believer’s life that reflect God’s character, yet they highlight different dimensions of that reflection. Righteousness (Hebrew: ṣedeq, Greek: dikaiosynē) primarily refers to conformity to God’s standard of right conduct. It emphasizes moral behavior, uprightness, and justice in thought, word, and deed—living in alignment with God’s revealed will (Deut 6:25; Rom 6:13; 1 John 3:7). Righteousness is relational in nature; it touches how we respond to God’s commands and how we treat others. For the believer, practical righteousness flows out of positional righteousness—the imputed righteousness of Christ granted at the moment of faith (Rom 4:5; 2 Cor 5:21; Phil 3:9). From that unchanging standing in grace, we are called to walk in daily obedience, bearing the fruit of righteous living (Phil 1:11; Tit 2:12). Righteousness, then, is an ethical calling that shows up in our relationships, decisions, and conduct.

Holiness (Hebrew: qōdesh, Greek: hagiosynē) is a related but distinct concept that emphasizes being set apart. Holiness begins with position—God sets believers apart unto Himself—and continues in practice as we live in a manner consistent with that calling (Lev 11:44; 1 Pet 1:15–16). To be holy is to be separated from what is common, defiled, or profane, and devoted to what is sacred. Holiness stresses distinctiveness; it is not primarily about ethical behavior but about belonging to God. Whereas righteousness focuses on doing what is right, holiness is concerned with being God’s—living in such a way that our lives bear the unmistakable mark of His ownership and purity. Holiness and righteousness are not in tension but in tandem. A believer who is living righteously is demonstrating the outward fruit of a holy life; likewise, one who is truly holy will pursue righteous conduct. As Paul affirmed, we are to present ourselves to God as “instruments of righteousness” (Rom 6:13) while also seeking to “perfect holiness in the fear of God” (2 Cor 7:1). Holiness is consecration; righteousness is expression. Together, they describe the sacred identity and the moral integrity of those who walk with the Lord.

If God’s people fail to live holy and righteous lives—if they persist in defiance of His revealed will—the consequences can be serious, even culminating in physical death. Though our eternal salvation remains secure (John 10:28; Rom 8:1), Scripture is clear that divine discipline is a present reality for the believer. God’s grace does not nullify His holiness, and His patience is not a license to sin. Rebellion, especially when prolonged and defiant, may provoke the Lord to act in judgment, sometimes by removing the believer from this life. This is not loss of salvation but a temporal, and sometimes terminal, discipline from a holy and loving Father. Though eternal salvation is never forfeited for those in Christ (John 10:28; Rom 8:1), divine discipline is real and sometimes severe. Scripture records multiple instances where God brought death upon His own people as a direct response to defiant disobedience, particularly during key dispensational shifts when the purity of His revelation and administration were at stake.

In Leviticus 10, Nadab and Abihu, the sons of Aaron, were struck dead by the Lord for offering “strange fire” before Him—unauthorized incense not prescribed in His worship protocol. This judgment came immediately after the inauguration of the Mosaic Law and the tabernacle worship system. Their sin wasn’t a mere misstep; it was a flagrant disregard for God’s holiness at a critical moment when He was revealing the standards for worship under the newly established theocratic nation of Israel. God declared, “By those who come near Me I will be treated as holy, and before all the people I will be honored” (Lev 10:3). In other words, when God initiates a new stewardship of truth, He may enforce conformity with heightened judgment to underscore the seriousness of the transition.

A similar pattern appears in Acts 5, during the early days of the Church Age. Ananias and Sapphira lied about the proceeds from the sale of their property, pretending to give the full amount to the apostles while secretly holding some back. Their deceit wasn’t simply about money—it was hypocrisy in the heart of the infant church during a formative moment of divine testimony. God struck both husband and wife dead, and “great fear came over the whole church” (Acts 5:11). Here again, the severity of judgment served to protect the purity and testimony of the church in its early stage, demonstrating that while grace secures eternal life, God’s holiness demands integrity in service and stewardship.

Another sobering example appears in 1 Corinthians 11:30-32, where Paul rebukes the Corinthian believers for partaking of the Lord’s Supper in an unworthy manner. Their careless and self-centered behavior at the communion table dishonored Christ and divided the body. Paul states plainly, “For this reason many among you are weak and sick, and a number sleep” (v. 30)—a clear reference to physical death. Yet even in this, he clarifies, “When we are judged, we are disciplined by the Lord so that we will not be condemned along with the world” (v. 32). Their salvation was never at stake, but their health—and for some, their lives—was.

These episodes teach that God’s discipline varies in intensity and purpose across dispensations, often serving to affirm His holiness and guard the integrity of new revelation. While He remains gracious and longsuffering, He also acts decisively when believers trifle with His truth. We would do well to remember that God’s grace does not cancel His justice, and His patience is not license for presumption. In every age, conformity to His revealed will brings blessing; defiance invites discipline—even death, if necessary, to preserve His glory. Scripture supports this sobering reality in other cases as well, such as the man Uzzah, who was struck dead for touching the Ark of the Covenant contrary to God’s command (2 Sam 6:6–7), and the warning in 1 John 5:16 that there is a “sin leading to death,” reminding us that under certain conditions, physical death may be God’s final and decisive act of discipline for the believer.

In summary, God calls His people to live lives marked by holiness and righteousness—not as a condition of salvation, but as a reflection of their relationship with Him—and when believers persist in defiance of His revealed will, divine discipline may follow, including, in some cases, physical death as a solemn expression of His holiness and justice, particularly during critical moments of redemptive history (1 Pet 1:15–16; Rom 6:13; 2 Cor 7:1).

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

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Vertical and Horizontal Confession

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

Biblically speaking, there are two kinds of confession: vertical confession to God and horizontal confession to people. Vertical confession is a private matter between us and the Lord. The forgiveness we seek in this instance is familial, not judicial. Judicial forgiveness refers to God’s once-for-all act of pardoning all our sins at the moment of faith in Christ, securing our eternal standing as justified believers (John 5:24; Rom 3:28; 8:1). Familial forgiveness, on the other hand, concerns the ongoing restoration of our fellowship with God as our heavenly Father when we confess our post-salvation sins (1 John 1:9).

As Christians, when we sin, we break fellowship with God (1 John 1:5–7). What is lost is not our salvation—which remains secure and permanent (John 10:28)—but fellowship. Sin grieves the Holy Spirit (Eph 4:30), violates God’s righteous standard (1 John 3:4), and leaves us functioning according to the sin nature (1 Cor 3:1–3). Yet God, in His grace, has provided a simple and powerful means for us to receive familial forgiveness and be restored to fellowship and the filling of the Holy Spirit: confession. God promises, “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; cf. Psa 32:5).

Confession is simple: we name the sin to God—without excuses, without bargaining, and without dramatic performances. No crawling across the floor. No endless weeping to prove we mean it. We are simply honest with God. At the moment we confess, forgiveness is granted, cleansing takes place, and fellowship between the Father and His child is restored. This happens whether we feel different or not. God said that if we confess our sins to Him, “He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Faith is to trust God at His Word. He said it; He will do it. He cannot lie. We accept His forgiveness by faith, not by feelings.

In divine forgiveness, God may sometimes eliminate the consequences of sin, but not always. In His grace and sovereignty, God may choose to remove or lessen the consequences as part of His mercy, as seen in the case of David’s sin with Bathsheba (2 Sam 12:13). However, there are instances when the natural consequences of sin remain, even after forgiveness, because they serve a purpose in God’s discipline and our spiritual growth. For example, while David was forgiven, the death of his child still occurred as a result of his sin (2 Sam 12:14). This demonstrates that while God forgives and restores fellowship, the consequences of sin may still be part of His disciplinary process. Likewise, in 1 Corinthians 11:32, Paul writes that God disciplines believers for their sins so that they will not be condemned with the world, indicating that God’s discipline often serves as a means of sanctification. The key distinction is that while God’s forgiveness restores our fellowship with Him, the consequences, if not removed, remain part of the process of sanctification (Jam 1:2-4) or divine discipline (Heb 12:6).

The second kind of confession is horizontal: confession to people. This is a relational issue between human beings. When we sin against someone—whether by lying, stealing, slandering, or deceiving—we have not only offended God but also injured our neighbor. Jesus taught that before we waltz down the center aisle with our offerings, we need to go make things right with our brother (Matt 5:23-24). James also emphasizes the importance of confession among believers when he writes, “Therefore, confess your sins to one another, and pray for one another so that you may be healed” (Jam 5:16), highlighting the role of mutual honesty and prayer in maintaining spiritual health within the body of Christ. Confession to people involves humbly admitting the wrong, asking for forgiveness, and making restitution when necessary. And importantly, we keep the confession limited to the person we sinned against. There is no need to turn it into a public spectacle; we address it directly and appropriately. Horizontal confession promotes peace, restores relationships, and prevents bitterness from taking root and growing into spiritual cancer (Heb 12:15). Sometimes the right moment for confession is immediate; other times, it requires prayerful patience and wisdom. We cannot control the other person’s response, but we are responsible for confessing when necessary, trusting God with the outcome.

A Difference in Outcome

Vertical and horizontal confession are both biblical, but they differ in direction, purpose, and outcome. Vertical confession is directed to God alone and always results in forgiveness, cleansing, and restoration of fellowship (1 John 1:9). God is faithful and unchanging—His grace never fails. We confess. He forgives. Period. Horizontal confession, on the other hand, is directed toward people whom we have wronged. It is relational, and its purpose is to seek reconciliation and peace within the human sphere (Matt 5:23–24; Jam 5:16). But unlike God, people are not always ready to forgive. Sometimes they respond with grace and reconciliation; other times with silence, anger, or rejection. The outcomes of horizontal confession are uncertain and dependent on the will of the other person. With God, the issue is always resolved when we confess; with people, we obey God by confessing, but we entrust the results to Him. Our responsibility is honesty, humility, and obedience; the other person’s response is between them and the Lord.

Conclusion

In conclusion, both vertical and horizontal confession play crucial roles in the believer’s life, but they serve different purposes and yield different outcomes. Vertical confession restores our fellowship with God and secures forgiveness, as it is based on His unchanging faithfulness (Psa 32:5; 1 John 1:9). This process is always certain, for God’s forgiveness is not contingent upon our feelings or external circumstances. Horizontal confession, however, is a relational matter that seeks reconciliation with others and healing within the body of Christ (Matt 5:23–24; Jam 5:16). While God is always ready to forgive, people may not always respond with the same grace, and the outcomes are not guaranteed. Nonetheless, whether confessing to God or to others, our responsibility remains the same: to confess honestly, humbly, and with a sincere desire for reconciliation, trusting God with the outcome, whether or not the consequences of our sin are removed.

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

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Solomon: The Saved King Who Worshiped Idols

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

Solomon stands as one of the most fascinating and tragic figures in biblical history. His life began with divine favor and spiritual clarity, but ended in failure and divine discipline. Yet the biblical evidence supports the conclusion that Solomon was regenerate—a child of God who, despite his later-life apostasy, remained eternally secure in God’s grace. His story illustrates both the high privilege of being chosen by God and the severe consequences of spiritual compromise. But it also affirms the unbreakable nature of God’s saving promises—that a believer, once saved, is always saved (John 10:28; Rom 11:29; 2 Tim 2:13).

From the outset, Solomon was marked by God’s love. The Lord Himself gave him the name Jedidiah, meaning “beloved of the Lord” (2 Sam 12:24-25)—a rare personal designation signaling a special covenantal relationship. As a young man, “Solomon loved the Lord” (1 Ki 3:3a), walked in His statutes (1 Ki 3:3b), acknowledged that God had made him king over Israel (1 Ki 3:7), and humbly requested wisdom to lead the Lord’s people (1 Ki 3:9). God was pleased with his request and not only granted Solomon wisdom but added riches and honor beyond measure (1 Ki 3:10-14). Furthermore, God referred to him as “My son” (1 Chr 28:6) and appeared to him on two separate occasions (1 Ki 3:5; 9:2)—a privilege granted to very few. These facts do not merely describe a religious man; they affirm a regenerate man with whom God had entered into personal covenant. More than that, Solomon was the divinely appointed king to build the temple in Jerusalem—a sacred task God specifically withheld from David and reserved for Solomon (2 Sam 7:12-13; 1 Ki 6:1).

Solomon’s divine authorship of Scripture further substantiates his spiritual standing. Unbelievers do not write Spirit-inspired literature. Solomon authored most of Proverbs, all of Ecclesiastes, and the Song of Solomon—books filled with spiritual wisdom, divine revelation, and insights into God’s moral order. Books that continue to bless and guide God’s people today. His writings reflect not merely intellectual capacity but spiritual discernment, consistent with what Paul describes as the “mind of Christ” (1 Cor 2:16). The Holy Spirit used Solomon to communicate eternal truth. That ministry alone would mark him as a redeemed man.

Furthermore, New Testament authors not only affirmed the value of Solomon’s writings but also quoted or echoed them in ways that reflect their divine authority. Jesus Himself referred to Solomon’s wisdom and glory (Matt 6:29; 12:42), and Paul drew directly from Proverbs—largely attributed to Solomon—when instructing believers (Rom 12:20; cf. Prov 25:21–22). Likewise, James quoted Proverbs 3:34 in James 4:6, and Peter did the same in 1 Peter 5:5, both saying, “God is opposed to the proud, but gives grace to the humble.” These authors, writing under inspiration of the Holy Spirit, drew from Solomon’s work as a reliable source of truth and instruction. The Spirit’s use of Solomon’s words affirms that he was regenerate and divinely wise.

Yet despite Solomon’s remarkable start, his heart eventually drifted. The turning point came when, in defiance of God’s commands (Deut 17:17), he married many foreign women who “turned his heart away after other gods” (1 Ki 11:4). He not only tolerated idolatry but built shrines to false gods like Chemosh and Molech (1 Ki 11:5-8), acts that directly violated the first commandment and desecrated the land God had given Israel. This was not a momentary lapse in judgment, but a sustained pattern of sinful failure on a massive scale. In his later years, Solomon “did what was evil in the sight of the Lord” (1 Ki 11:6), and though God warned him twice, he refused to turn back (1 Ki 11:9-10); Scripture records no evidence that he ever changed his mind or returned to fellowship with the Lord. And yet, even in this, God never severed His relationship with His son. Instead, God disciplined Solomon—raising up adversaries such as Hadad the Edomite (1 Ki 11:14), Rezon the son of Eliada (1 Ki 11:23), and Jeroboam the son of Nebat (1 Ki 11:26). God also promised to tear away most of the kingdom from Solomon’s lineage and removed the stability of his rule. But He delayed judgment until after Solomon’s death, “for the sake of David My servant” (1 Ki 11:12-13). God’s response was not retribution toward an outsider; it was the loving correction of a disobedient son (Heb 12:6-10).

Critically, the Scriptures never say that Solomon lost his salvation. His divine discipline came in time, not in eternity. Salvation, according to the clear teaching of Scripture, is not based on perseverance or personal righteousness but on God’s grace alone, through faith (Rom 4:5; Gal 2:16; Eph 2:8-9; Tit 3:5). Some claim Solomon must have been unsaved because he didn’t demonstrate a return to full obedience before his death. But this argument reflects a flawed theological system that confuses sanctification with justification. The biblical doctrine of eternal security affirms that once a person is saved, they are kept forever by God’s power (John 10:28-29; Rom 8:38-39). Solomon’s failure cost him fellowship, legacy, and peace—but not his eternal standing.

Ultimately, Solomon is in heaven today—not because he persevered, but because God is faithful to His saving promises. Scripture affirms, “If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). Solomon’s story stands as both a warning and a witness: a warning that even the most privileged believer can fall into deep spiritual compromise, and a witness that no failure—however grievous—can overturn the saving grace of God. Solomon worshiped idols, and so can believers today. That is why John wrote to regenerate Christians, saying, “Little children, guard yourselves from idols” (1 John 5:21)—a command that presupposes the possibility of failure. Even the apostle John, overcome by awe, twice fell down to worship an angel and was rebuked for it (Rev 19:10; 22:8-9). The danger is real, but so is God’s faithfulness. Though Solomon’s idolatry brought divine discipline, it never nullified his status as God’s son. He, like David before him and like many after him, was saved by grace and kept by grace. His life reminds us that salvation is not earned by finishing well—but rests entirely on the unshakable foundation of God’s eternal promise.

Dr. Steven R. Cook

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Divine Discipline and Self Discipline

Posted on October 19, 2024 by Dr. Steven R. Cook

In a previous article, I addressed the relationship between being a disciple of the Lord and learning discipline. I explained that discipline in the Bible is twofold: God disciplines us as His children, and we are to be self-disciplined. God’s discipline is His ongoing correction and training that results in His people living righteous lives that conform to His character and will. As God’s children, He expects us to learn self-discipline, which means exercising self-control and maintaining focus on the teachings and application of Scripture. Believers with positive volition have submissive hearts that align their wills with His.

Discipline from God

Picking up manna After God brought Israel out of Egyptian captivity, He sought to humble and teach them His ways (Deut 8:1-2). God let them experience the hardship of hunger (Deut 8:3a), and then provided their nutritional needs to sustain them, and also ensured their clothing did not wear out (Deut 8:3b-4). God’s trial of privation was educational, “that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD” (Deut 8:3). The end result was that Israel was to “Know in your heart that as a parent disciplines his son, so the LORD your God disciplines you” (Deut 8:5).[1] According to Richards, “God continues to use circumstances that cause us pain in a positive way, even as he used a variety of hardships to correct Israel.”^[2]

A psalmist wrote, “Blessed is the man whom You discipline, O LORD, and whom You teach out of Your law” (Psa 94:12; cf., Psa 118:18). The “blessed” person is the one is educated in God’s school of “discipline” and who is taught by His law. The word “law” translates the Hebrew word torah (תּוֹרָה), which also means direction, instruction, or teaching. According to Mays, “The way of life that has a good future is the life that is disciplined and instructed by the law of the Lord.”^[3] God’s blessing belongs to the student who has welcomed His discipline and advanced in His school of wisdom.

Father Training Son Solomon taught his son to accept God’s discipline, saying, “My child, do not despise discipline from the LORD, and do not loathe His rebuke. For the LORD disciplines those He loves, just as a father disciplines the son in whom he delights” (Prov 3:11-12). Concerning this passage, MacDonald states, “Too often we tend to think of discipline as meaning punishment, but it actually includes all that is involved in the proper training of a child, i.e., instruction, warning, encouragement, advice, correction, and chastening. Everything that God allows to come into our lives is purposeful.”^[4] Because God is sovereign over everything, allowing some things and causing others, there are no accidental blessings or hardships that come into our lives, and He uses all these things to teach us and to develop our character.

The Bible contrasts the wicked and foolish, who reject discipline, with the wise, who embrace it. The wicked are described as those who “hate discipline” (Psa 50:16-17). The fool confesses, “How I hated discipline, and how my heart despised correction” (Prov 5:12). Scripture further warns, “He is on the path of life who heeds discipline, but he who ignores correction goes astray” (Prov 10:17), while “whoever hates correction is stupid” (Prov 12:1b), and “he who neglects discipline despises himself” (Prov 15:32a). In contrast, the wise recognize that “reproofs for discipline are the way of life” (Prov 6:23) and that “whoever loves discipline loves knowledge” (Prov 12:1a). Therefore, it is advised: “Listen to counsel and accept discipline, that you may be wise the rest of your days” (Prov 19:20). Embracing God’s discipline and correction leads to wisdom and life, while rejecting it leads folly and destruction.

In the NT, Paul wrote about the Lord’s discipline for Christians, saying, “when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world” (1 Cor 11:32). The writer to the Hebrews picked up on Solomon’s words (Prov 3:11-12), saying, “Those whom the Lord loves He disciplines” (Heb 12:6a). Wiersbe states, “Chastening is a part of God’s plan to help His sons and daughters mature in godly character (Heb 12:1–11). God chastens us, not as a judge punishes a criminal, but as a parent disciplines a child. He acts in love and His purpose is that we might become “partakers of His holiness” (Heb 12:10).”^[5]

Jesus, speaking to Christians in Laodicea, said, “Those whom I love, I reprove and discipline; therefore, be zealous and repent” (Rev 3:19). Here, Jesus used the Greek verb paideuō (παιδεύω), which means “to chastise or castigate with words, to correct…to chasten by the infliction of evils and calamities…to chastise with blows, to scourge.”^[6] Jesus’ threat of discipline for the Christians at Laodicea was intended to shock them out of their spiritual lethargy and reignite the fire in their hearts so they might serve Him and others.

A Woman Reading Her Bible God directs us to live holy and righteous lives, and He actively works in our lives to influence our behavior. He is, after all, our heavenly Father, and He loves us greatly. To be corrected by His Word is primary and optimal; however, if we are defiant, or become habitually rebellious, God will educate us by means of scourging (more severe punishment). God’s discipline is always tailored to the individual. The three days of suffering for Jonah (Jonah 1:17; 2:10; 3:1-3) was different than the seven years of suffering for Nebuchadnezzar (Dan 4:31-37). Furthermore, God’s discipline generally comes in stages (1 Cor 11:30), can result in physical death (1 John 5:16), and loss of eternal rewards (1 Cor 3:10-15; 2 John 1:8). Though carnal Christians may face terrible punishment from God in time, and loss of rewards in eternity, they will never face the lake of fire, (John 3:16; 10:28), for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). All Christians have eternal life, and Jesus said, “they will never perish” (John 10:28a; cf., John 3:16; 5:27). Though God’s children should rightly fear His punishment in time, they should not fear their eternal destiny.

God, who desires the end result of righteousness, controls the means and process for our growth to spiritual maturity. Suffering and hardship are purposeful when used by the Lord to burn away the dross of weak character and refine the golden qualities He wants to see in us. As Christians, we understand that God is more concerned with our Christian character than with our creaturely comforts (Rom 5:3-4; Jam 1:2-4).

We often dislike the trials of life, but we must always remember that God is in control. The things we find unpleasant are often what He uses to shape us according to His will. It is important to remember that God “disciplines us for our good, so that we may share in His holiness” (Heb 12:10). From the human perspective, we feel the pain of His discipline, but by faith we understand that “All discipline for the moment seems not to be joyful, but sorrowful” (Heb 12:11a). This is true for any child of the Lord whom He is shaping into a mature and godly person. And we must endure the process patiently, always looking to Him who controls the circumstances of our lives, and framing them from the divine perspective so that we will not lose hope. We realize the process of the Lord’s discipline is purposeful, for “those who have been trained by it, afterwards it yields the peaceful fruit of righteousness” (Heb 12:11b). It’s always the afterwards that matters. The righteous life that follows.

Practicing Self-Discipline

There are many things God does for us, but there are things He will not do for us, and He expects us to do them for ourselves. As Christians, we are to be self-disciplined. Being self-disciplined involves exercising self-control and maintaining focus on the teachings of Scripture, which is fundamental to our spiritual development. The Bible emphasizes the need for discipline in following Christ. Paul wrote, “I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified” (1 Cor 9:27). Paul told his friend, Timothy, “discipline yourself for the purpose of godliness…[which] is profitable for all things, since it holds promise for the present life and also for the life to come” (1 Ti. 4:7-8). This teaching is at the heart of what it means to be a disciple of the Lord.

An Asian Man Studying His Bible The ideal form of self-discipline is seen in the children of God who devote themselves to studying and applying God’s Word on a regular basis. Discipline by learning Scripture is preferred over discipline by means of suffering. Paul wrote, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). Here, the word “training” translates the Greek noun paideia (παιδεία), which refers to “the act of providing guidance for responsible living, upbringing, training, instruction.”^[7] Richards states, “We need the guiding words of the Bible to correct us and to point us toward holiness.”^[8]

Self-discipline will result in good study habits (Psa 1:2-3; 119:148; Ezra 7:10), thought management (2 Cor 10:5; Col 3:1-2), meditation on Scripture (Psa 1:2), the walk of faith (2 Cor 5:7; Heb 10:38), love for others (1 Th 4:9), and the optimal use of time (Eph 5:16). The life that is in submission to Him is evidenced by the fact that He is guiding our thoughts, words, and actions on a daily basis. The Word of God permeates the minds of mature believers such that it governs every aspect our of lives, and where there are shortcomings, those are areas under development and are considered a work in process. Bible study is a discipline, as is faith, righteous living, rest, diet, exercise, prayer, love, service to others, giving, managing time, patience, grace, mercy, gentleness, kindness, forgiveness, and every other Christian virtue that represents the highest and best in God’s children.

A Woman Praying in Front of Her Bible Part of the fruit of the Spirit is self-control (Gal 5:23), and the Christian who is walking by means of the Spirit will show the gradual discipline of mind and life that is advancing toward spiritual maturity. The disciplined mind is a stable mind. It is one that responds to people and circumstances and does not react. It does not allow thoughts to run away like wild horses, but restrains them and brings them in to submission to God and His Word. It is a mind that suspends judgment on a matter until the facts are established, and then it renders a verdict. It is one that is governed by wisdom and not emotion. It focuses on dealing with the difficulties of each moment and leaves tomorrow’s troubles to God. Undisciplined Christians will never organize their thoughts and lives, and will never reach the heights to which God calls them.

The challenge for us as growing Christians is to be thankful to the Lord for the people and circumstances that make our lives difficult, as they are used by Him to help us grow in ways that would otherwise never happen. And these challenging people provide us an opportunity to live by faith and bless those who persecute us (Rom 12:14), never to repay evil for evil (Rom 12:17), to pursue peace with all people (Rom 12:18), and never to seek revenge (Rom 12:19). Instead, we are to overcome evil with good (Rom 12:21), and to love our enemies and do good to those who hate us (Luke 6:27).

As Christians, “We know that God causes all things to work together for good to those who love Him, to those who are called according to His purpose” (Rom 8:28). Because of this, we “Rejoice always; pray without ceasing; and in everything give thanks; for this is God’s will for us in Christ Jesus” (1 Th 5:16-18). And we “cast all our anxiety on Him, because He cares for us” (1 Pet 5:7), and we are “anxious for nothing, but in everything by prayer and supplication with thanksgiving let our requests be made known to God. And the peace of God, which surpasses all understanding, will guard our hearts and our minds in Christ Jesus” (Phil 4:6-7). As a result, we “Rest in the LORD and wait patiently for Him” (Psa 37:7).

Dr. Steven R. Cook

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[1] If Israel refused to learn from the Lord and became rebellious and disobedient, then His discipline would become punitive (Lev 26:18, 21, 24, 28; Deut 28:15-64).

^[2] Lawrence O. Richards, New International Encyclopedia of Bible Words (Grand Rapids, MI: Zondervan Publishing House, 1999), 228–229.

^[3] James Luther Mays, Interpretation: A Bible Commentary for Teaching and Preaching Psalms (Louisville, Kentucky, Westminster John Knox Press, 1994), 304.

^[4] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 799.

^[5] Warren W. Wiersbe, Be Skillful, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 39.

^[6] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament (New York: Harper & Brothers., 1889), 473.

^[7] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 748.

^[8] Lawrence O. Richards, New International Encyclopedia of Bible Words, 229.

Divine Discipline for the Christian

Posted on September 17, 2022 by Dr. Steven R. Cook

As God’s children, He has equipped us with the knowledge and power to live righteously (2 Tim 3:16-17; Tit 2:11-14; 2 Pet 1:2-3). Daily sin is handled by means of confession directly to the Lord, who always forgives (1 John 1:9). However, unconfessed sin and failure to advance spiritually can bring God’s discipline. He loves us enough not to leave us where we are, and desires that we advance to spiritual maturity (Heb 6:1; cf., 1 Cor 14:20; Eph 4:11-13). This means we learn to deal with our sin based on His resources (so that we sin less), and pursue the Christian virtues He desires to see in us.

Hebrews 12:4-11 is a key passage related to God’s discipline in the life of a Christian. In the letter, the writer states, “You have not yet resisted to the point of shedding blood in your striving against sin” (Heb 12:4). According to Zane Hodges, “By ‘sin’ the author probably primarily meant that of ‘sinful men’ who opposed them, but doubtless also had their own sin in mind, which they had to resist in order to maintain a steadfast Christian profession.”^[1] Biblically, we should personally strive against committing sin; however, the reality is that we do not. Some of us barely struggle at all. Where we break down in our personal efforts, God will work in and around us to help us grow. It is written, “You have forgotten the exhortation which is addressed to you as sons, ‘My son, do not regard lightly the discipline of the Lord, nor faint when you are reproved by Him; ⁶ for those whom the Lord loves He disciplines, and He scourges every son whom He receives’” (Heb 12:5-6).

In these verses, the writer uses the Greek word for an adult son (υἱός huios) and not that of a newborn (βρέφος brephos) or young child (παιδίον paidion). According to Warren Wiersbe, “A parent who would repeatedly chasten an infant child would be considered a monster. God deals with us as adult sons because we have been adopted and given an adult standing in His family (see Rom 8:14–18; Gal 4:1–7). The fact that the Father chastens us is proof that we are maturing, and it is the means by which we can mature even more.”^[2] The noun (παιδεία paideia) in Hebrews 12:5 refers to the process whereby adult children are groomed for holy living. It is “the act of providing guidance for responsible living, upbringing, training, instruction, [which] is attained by discipline, correction, of the holy discipline of a fatherly God.”^[3] The verb (παιδεύω paideuo) in Hebrews 12:6 means “to provide instruction for informed and responsible living, educate…to assist in the development of a person’s ability to make appropriate choices, practice discipline”^[4] Wiersbe states:

As Christians, we must learn to expect God to discipline us, as He uses His Word and the hardships of life to mold our characters. God’s discipline is a sign of His love for us, and “It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline?” (Heb 12:7). MacDonald states, “when testings come to us, we should realize that God is treating us as sons. In any normal father-son relationship, the father trains his son because he loves him and wants the best for him. God loves us too much to let us develop naturally.”^[6]

And God does not discipline the devil’s children, but He does discipline His own; for “if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons” (Heb 12:8). There may be times when unbelievers get away with certain sins and even seem to enjoy the blessings of this life without hardship (Psa 73:1-12). But this is not so with God’s children, as He desires greater blessings for us, both in time and eternity. The wise gardener never spends her time pruning the neighbor’s weeds, but only her roses, and this because she desires greater beauty from them.

God’s loving discipline is consistent with that of a good father who loves his children and trains them in righteous living. For “we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness” (Heb 12:9-10). God’s desire is to refine us into the godly persons He wants us to be. By means of discipline, He seeks to burn away the dross of weak character and sinful habits and to refine those golden qualities He wants to see in us; the godly qualities that make us better. God always disciplines us for our good, that “we may share in His holiness” (Heb 12:10). According to John Jowett:

As growing believers, we must learn to operate by divine viewpoint and live above the daily grind of life with all its difficulties and hardships. When we operate by divine viewpoint and live by faith, we can be thankful for God’s loving work in our lives which, over time, yields godly fruit in the lives of His humble and obedient children. It is by divine viewpoint that we realize, “All discipline for the moment seems not to be joyful, but sorrowful” (Heb 12:11a). It is the natural proclivity of a person to maximize joy and minimize sorrow, and the Christian is no exception. We must never think the absence of joy means the absence of God, for though we often praise Him in the heights, He is with us in the valleys (Psa 23:4), and it is there His work is most impactful. And when God’s discipline has taken its course, when we “have been trained by it, afterwards it yields the peaceful fruit of righteousness” (Heb 12:11b). It’s always the afterwards that matters most to God, for when the Pruner has done His work in cutting away useless branches that bear no fruit, the benefit is a harvest of right living.

As God’s children, He expects us to live holy and righteous lives that conform to His will (Tit 2:11-14; 1 Pet 1:15-16). When we sin, we can be restored to fellowship with God by means of confession (1 John 1:9). If we fail to confess our sins, and choose a sinful lifestyle, we put ourselves in real danger of knowing God’s discipline. The wise believer accepts God’s correction. The psalmist wrote, “It is good for me that I was afflicted, that I may learn Your statutes” (Psa 119:71), and later said, “I know, O LORD, that Your judgments are righteous, and that in faithfulness You have afflicted me” (Psa 119:75).

Suffering is sometimes removed after the believer confesses his/her sin to God (1 John 1:9). However, sometimes God leaves the suffering, which means His corrective suffering becomes perfective suffering to help us grow spiritually. In corrective suffering, we are outside God’s will and are governed by our sin nature and human viewpoint, which cannot sustain the believer in times of trouble. But when we confess our sin to God (1 John 1:9), any residual suffering can be dealt with as we are filled with the Spirit (Eph 5:18), walking by means of the Spirit (Gal 5:16), and living by faith (Heb 10:38; 11:6).

The Sin Unto Death

There is a point when a believer can sin and there’s no recovery. When that happens, God will bring His child home. The apostle John wrote, “If anyone sees his [Christian] brother committing a sin that does not bring death, he should ask, and God will give life to him—to those who commit sin that doesn’t bring death. There is sin that brings death. I am not saying he should pray about that” (1 John 5:16 CSB). It happens from time to time that a Christian will see another Christian “committing a sin.” The apostle John distinguished two kinds of sin in the life of the Christian: the “sin that does not bring death” and the “sin that brings death” (1 John 5:16-17). The “sin that does not bring death” is any sin the Christian commits that does not warrant physical death from the hand of God, though it may bring divine discipline if the believer continues in it. John does not specify which sin leads to death and which sin does not, as the punishment is finally determined by the Lord.

It was a terrible sin when Aaron led the Israelites into idol worship (Ex 32:1-6), but God did not call for Aaron’s death. Samson slept with prostitutes (Judg 16:1-4), and though he was disciplined, the Lord did not kill him. When David had an affair with Bathsheba and murdered her husband Uriah, it was a rotten sin that brought divine discipline. The Lord told David, “I will raise up evil against you from your own household” (2 Sam 12:11); however, the Lord also told David, “you shall not die” (2 Sam 12:13), but then disciplined him with the death of his son (2 Sam 12:14). Later, after David confessed his sin, he was restored to ministry (Psa 51:12-13). It was evil when Solomon worshipped idols (1 Ki 11:1-10), but even here the Lord did not pronounce death for Solomon’s sin. Peter argued with Jesus and tried to prevent Him from going to the cross (Matt 16:21-22), and later publicly denied the Lord three times (Matt 26:34-35; 69-75), but Peter was allowed to live. The apostle John twice worshiped an angel and was rebuked for it (Rev 19:10; 22:8-9), but the Lord let him live and used him in ministry. God’s grace and mercy is very prominent throughout the Bible, and He repeatedly gives us ample opportunity to confess our sin and turn back to him. We know from Scripture that “The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness” (Psa 103:8). Because of this, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:10). Thank God for His great grace.

But there are sins a believer can commit that can result in physical death. The sin that leads to death, according to Paul Karleen, “denotes a sin habitually practiced by a believer, leading to God’s removing him from this life, but not taking away his salvation.”^[8] It refers to the believer who has become so sinfully rebellious that God disciplines him to point of death and takes him home to heaven. There are references in the Bible where God personally issued the death penalty for one or more of His erring children who had defied His authority. Examples include: Nadab and Abihu, who disobeyed the Lord in their priestly service (Lev 10:1-3), Uzzah, when he touched the Ark (2 Sam 6:1-7), and Ananias and Sapphira who lied to the Holy Spirit (Acts 5:1-11). The Christians at Corinth experienced stages of discipline which included weakness, sickness, and eventual death (1 Cor 11:30). God’s discipline is never to condemn, which cannot happen (Rom 8:1), for “when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world” (1 Cor 11:32).

Under the Mosaic Law, God willed that sin be punished, but only some sins were punishable by physical death.[9] Sometimes God Himself executed the punishment (Lev 10:1-3; 2 Sam 6:1-7), and other times it was carried out by Israel’s leaders (Ex 32:19-28). In the New Testament, God does not call Christians to put anyone to death, but has delegated that authority solely to the governments of this world (Rom 13:1-6), or He does it Himself (Acts 5:1-11; 1 Cor 11:30; 1 John 5:16). Personal sins that impact only the believer are differentiated from sins that harm others. Divine discipline is only related to our time on earth, as there will be no need for discipline in the eternal state (Rev 21:3-4).

Many Christians rightfully suffer because of their sinful lifestyle (1 Pet 4:15), and those who persist in their sin will eventually die by the hand of the Lord. Such a death is the pinnacle of suffering in this life, but we should never conclude that it means suffering for eternity. All believers are eternally secure in Christ. At the moment of salvation, all believers are given eternal life and imputed with God’s righteousness (John 3:16; 10:28; Rom 5:17; 2 Cor 5:21; Phil 3:9). They are forever kept by the power of God and cannot forfeit their salvation (John 10:29; Rom 8:38-39). This means that when believers die—whatever the cause—they are guaranteed heaven as their eternal home. At the resurrection, the Christian is guaranteed a new body just the like body of our Lord Jesus, which has no sin (Phil 3:20-21).

Summary

It is possible for a Christian to sin, and to sin as badly as any unbeliever. However, unlike the unbeliever, God disciplines His own (Heb 12:5-11), and, if necessary, disciplines to the point of death (1 Cor 11:30; 1 John 5:16). This need not be the case. The Christian is called to a life of holiness (1 Pet 1:15-16), and this means learning to walk with God and do His will. Though we still possess a sin nature, Christians know victory because of our union with Christ (Rom 6:6, 11-13), and our walk of faith (Heb 10:38; 11:6). When filled with the Spirit (Eph 5:18), and walking by means of the Spirit (Gal 5:16), we can learn to embrace trials and even rejoice in them (Rom 5:3-5; Jam 1:2-4).

Dr. Steven R. Cook

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Related Articles:

^[1] Zane C. Hodges, “Hebrews,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, vol. 2 (Wheaton, IL: Victor Books, 1985), 810.

^[2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 324.

^[3] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 748.

^[4] Ibid., 749.

^[5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 324.

^[6] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2203.

^[7] John H. Jowett, Life in the Heights: Studies in the Epistles (New York, Bible House Publications, 1925), 260-261.

^[8] Paul S. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System (New York: Oxford University Press, 1987), 359.

[9] There were certain laws under the Old Testament that brought the death penalty: intentional murder (Ex 21:12-14; cf. Gen 9:6), attacking or cursing a parent (Ex 21:15), kidnapping (Ex 21:16), habitual rebellion against God (Deut 17:12), sacrificing to pagan gods (Ex 22:20), cursing God (Lev 24:15-16), working on the Sabbath (Ex 35:2), being a false prophet and leading Israelites into idolatry (Deut 13:1-5), religious human sacrifice (Lev 20:2), the practice of divination, sorcery or witchcraft (Ex 22:18; Deut 18:9-14), adultery and premarital sex (Lev 20:10-14; 21:9; Deut 22:20-22), sex with an animal (Ex 22:19; Lev 20:15-16), incest (Lev 20:11-12, 14), homosexuality (Lev 18:22; 20:13), and the rape of a married woman (Deut 22:25-27).

The Sin that Leads to Death

Posted on August 17, 2015 by Dr. Steven R. Cook

It happens from time to time that a Christian will see another Christian “committing a sin.” The apostle John distinguished two kinds of sin in the life of the Christian: the “sin that does not bring death” and the “sin that brings death” (1 John 5:16-17). The “sin that does not bring death” is any sin the Christian commits that does not warrant physical death from the hand of God, though it may bring divine discipline if the believer continues in it (Heb. 12:5-13). John does not specify which sin leads to death and which sin does not, as the punishment is finally determined by the Lord.

The sin that leads to death “denotes a sin habitually practiced by a believer, leading to God’s removing him from this life, but not taking away his salvation.”^{^[1]} It refers to the Christian who has become so sinfully rebellious that God disciplines him to the point of death and takes him home to heaven. There are references in the Bible where God personally issued the death penalty for one or more of His erring children who had defied His authority. Examples include: Nadab and Abihu, who disobeyed the Lord in their priestly service (Lev. 10:1-3), Uzzah, when he touched the Ark (2 Sam. 6:1-7), Ananias and Sapphira who lied to the Holy Spirit (Acts 5:1-11), and some of the saints at Corinth who were abusing the Lord’s Supper (1 Cor. 11:27-30).

Under the Mosaic Law, God willed that sin be punished, but only some sins were punishable by physical death.[2] Sometimes God Himself executed the punishment (Lev. 10:1-3; 2 Sam. 6:1-7), and other times it was carried out by Israel’s leaders (Ex. 32:19-28). In the New Testament, God does not call Christians to put anyone to death, but has delegated that authority solely to the governments of this world (Rom. 13:1-4), or He does it Himself (Acts 5:1-11; 1 Cor. 11:30; 1 John 5:16).

Most sin does not lead to death

It appears from reading the Bible that most sin committed by believers does not result in the Lord putting them to death, although it may bring great punishment. It was a terrible sin when Aaron led the Israelites into idol worship (Ex. 32:1-6), but God did not call for Aaron’s death. Samson slept with prostitutes (Judg. 16:1-4), and though he was disciplined, the Lord did not kill him. When David had an affair with Bathsheba and murdered her husband Uriah, it was a rotten sin that brought divine discipline. The Lord told David, “I will raise up evil against you from your own household” (2 Sam. 12:11); however, the Lord also told David, “you shall not die” (2 Sam. 12:13). It was evil when Solomon worshipped idols (1 Kings 11:1-10), but even here the Lord did not pronounce death for his sin. Peter argued with Jesus and tried to prevent Him from going to the cross (Matt. 16:21-22), and later publicly denied the Lord three times (Matt. 26:34-35; 69-75), but Peter was allowed to live. The apostle John twice worshiped an angel and was rebuked for it (Rev. 19:10; 22:8-9), but the Lord let him live and used him in ministry. God’s grace and mercy is very prominent all throughout the Bible, and He repeatedly gives us ample opportunity to confess our sin and turn back to him. Thank God for His great grace.

God disciplines us for our good

As God’s children, He expects us to live holy and righteous lives that conform to His will (Tit. 2:11-14; 1 Pet. 1:15-16). When we sin, we can be restored to fellowship with God by means of confession (1 John 1:9). If we fail to confess our sins, and choose a sinful lifestyle, we put ourselves in real danger of knowing God’s discipline. The Scripture states, “For those whom the Lord loves He disciplines, and He scourges every son whom He receives” (Heb. 12:6). The wise believer accepts God’s correction. David writes, “It is good for me that I was afflicted, that I may learn Your statutes” (Ps. 119:71), and later states, “I know, O LORD, that Your judgments are righteous, and that in faithfulness You have afflicted me” (Ps. 119:75). The foolish believer rejects God’s correction, and if he perpetuates his sin, God may administer a final act of discipline and remove the believer from this world.

Many Christians rightfully suffer because of their sinful lifestyle (Heb. 12:5-11), and those who persist in their sin will eventually die by the hand of the Lord. Such death is the pinnacle of suffering in this life, but we should never conclude that it means suffering for eternity. All believers are eternally secure in Christ. At the moment of salvation, all believers are given eternal life and imputed with God’s righteousness (John 3:16; 10:28; 2 Cor. 5:21; Phil. 3:9). They are forever kept by the power of God and cannot forfeit their salvation (John 10:29; Rom. 8:38-39). This means that when a believer dies—whatever the cause—he is guaranteed heaven as his eternal home. At his resurrection, the Christian is guaranteed a new body just the like body of our Lord Jesus (Phil. 3:20-21).

Summary

It is possible for a Christian to sin, and to sin as badly as any unbeliever. However, unlike the unbeliever, God disciplines His own (Heb. 12:5-11), and, if necessary, disciplines to the point of death (1 Cor. 11:30; 1 John 5:16). This need not be the case. The Christian is called to a life of holiness (1 Pet. 1:15-16), and this means learning to walk with God and do His will. Though we still possess a sin nature, the Christian knows victory because of his union with Christ (Rom. 6:6, 11-13).

Steven R. Cook, D.Min.

Related Articles:

^{^[1]} Paul S. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System (New York: Oxford University Press, 1987), 359.

[2] There were certain laws under the Old Testament that brought the death penalty: intentional murder (Ex. 21:12-14; cf. Gen. 9:6), attacking or cursing a parent (Ex. 21:15), kidnapping (Ex. 21:16), habitual rebellion against God (Deut. 17:12), sacrificing to pagan gods (Ex. 22:20), cursing God (Lev. 24:15-16), working on the Sabbath (Ex. 35:2), being a false prophet and leading Israelites into idolatry (Deut. 13:1-5), religious human sacrifice (Lev. 20:2), the practice of divination, sorcery or witchcraft (Ex. 22:18; Deut. 18:9-14), adultery and premarital sex (Lev. 20:10-14; 21:9; Deut. 22:20-22), sex with an animal (Ex. 22:19; Lev. 20:15-16), incest (Lev. 20:11-12, 14), homosexuality (Lev. 18:22; 20:13), and the rape of a married woman (Deut. 22:25-27).

Thinking on Scripture

Thinking on Scripture with Dr. Steven R. Cook

Tag Archives: Divine discipline

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