The Believer’s Place in God’s Plan

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

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

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

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

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

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

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

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

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

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

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

Related Articles:

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

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

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

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.

Related Articles:

^[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.

Salvation: One Plan, Three Phases

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

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

Phase One is salvation from the penalty of sin, commonly termed justification. This is a judicial act of God accomplished at a point in time when a person believes in Jesus Christ. The sinner is declared righteous on the basis of Christ’s finished work (John 19:30), not human merit or moral reform (Rom 4:5; 6:23). Scripture states, “we maintain that a man is justified by faith apart from works of the Law” (Rom. 3:28), and “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). Righteousness is imputed, not earned (2 Cor. 5:21; Phil. 3:9). Eternal life comes by God’s grace, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph. 2:8–9). Eternal life is a free gift, paid in full by Jesus, and received by grace alone through faith alone. This phase is permanent (John 10:28), irreversible, and secure (Eph 1:13-14), because it rests entirely on Christ’s work and God’s verdict, not on human performance. According to Dean, “Because God’s justice sees the righteousness of Christ, not our own lack of righteousness, He judicially declares us to be righteous. This act is known as justification; the believer is declared before the supreme court of heaven to be just because of who Jesus Christ is, not because of who the believer is.”^[1]

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

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

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

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

Related Articles:

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

^[2] Ibid., 87.

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

The Believer’s Position in Christ

Posted on March 16, 2026 by Dr. Steven R. Cook

At the moment of faith in Christ, God transfers the believer into the body of Christ, the Church. A spiritual transference occurs and a new identity is secured. From that instant, the believer is in Christ (ἐν Χριστῷ).[1] Paul writes, “But by His doing you are in Christ Jesus” (1 Cor. 1:30). The phrase “by His doing” translates ἐξ αὐτοῦ (ex autou) which denotes source, identifying God as the causal agent. The believer does not place himself into Christ; God does. This is positional truth. It is judicial and actual, not experiential or emotional. The declaration that a believer is in Christ is judicial because it is God’s legal act of transferring him from Adamic condemnation into a new standing of righteousness and life in Christ (1 Cor. 1:30; Rom. 8:1). The preposition ἐν (en) is locative, pointing to placement within a new sphere. The believer is transferred from Adamic headship into Christic headship: “For as in Adam all die, so also in Christ all will be made alive” (1 Cor. 15:22). Walvoord notes, “Before salvation, the individual was in Adam, partaking of Adam’s nature, sin, and destiny. In salvation, the believer is removed from his position in Adam, and he is placed in Christ.”^[2]

In Christ, the believer shares in Christ’s righteousness, eternal life, and acceptance before the Father. Scripture states, God “made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor. 5:21; cf. Phil. 3:9). According to Ryrie, “When the individual receives Christ, he is placed in Christ. This is what makes him righteous. We are made the righteousness of God in Him. This righteousness alone overcomes our desperate, sinful condition and measures up to all the demands of God’s holiness.”^[3] Chafer adds, “Imputed righteousness is secured by a vital union with Christ, while divine justification is a judicial decree of God which is based on, and is an acknowledgment of, imputed righteousness.”^[4]

Scripture also reveals that Christ is our life, for “When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (Col. 3:4); and “the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). The believer stands accepted before God, who “made us accepted in the Beloved” (Eph. 1:6). This acceptance means we will never face the lake of fire, for “there is now no condemnation for those who are in Christ Jesus” (Rom. 8:1).

At the instant of faith in Christ, the Holy Spirit identifies the believer with Christ’s death, burial, resurrection, and ascension (Rom. 6:3–5; Eph. 2:6). Paul wrote, “For all of you who were baptized into Christ have clothed yourselves with Christ” (Gal. 3:27). This baptism is the Spirit’s work of union, not water baptism (1 Cor. 12:13). It occurs once and permanently. Scripture states, “Therefore, if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come” (2 Cor. 5:17). The phrase “in Christ” speaks of standing before God, not performance in daily life.

Positional truth means God now sees the believer as sharing in Christ’s accomplishments. When Christ died, our position died with Him; when He was raised, our position was raised with Him. Paul commands, “Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus” (Rom. 6:11). The believer understands what God has revealed, and because God has integrity and cannot lie (Heb. 6:18), the believer, by faith, reckons it to be so. God’s Word defines reality, and we accept His estimation of who we are. Experience may fluctuate; position does not. It rests on Christ’s finished work.

An illustration clarifies this. A bankrupt man is legally adopted by a wealthy benefactor and transferred into a new family. Instantly his status changes. He shares the family name and privileges, though he may still think like a poor man for a time. So the believer is rescued “from the domain of darkness” and transferred into a new realm (Col. 1:13). Position changes before behavior does. This position is permanent. Jesus said, “And I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28), and “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). Discipline may come for disobedience (Heb. 12:6), but the believer is forever secure from eternal condemnation (Rom. 8:1).

Positional truth forms the foundation for growth. One does not live the Christian life to get into Christ, but because he is already in Him. Paul exhorts, “Walk in a manner worthy of the calling with which you have been called” (Eph. 4:1). The walk refers to how we live after being saved. Constable notes, “To walk in a worthy manner means to bring one’s conduct into harmony with one’s calling.”^[5] God does not force the Christian to walk. The Christian must obey, by faith (2 Cor. 5:7; Heb. 10:38). The calling precedes the walk. To be in Christ is to possess a new identity, a secure standing, and a permanent union with the risen Lord. All spiritual advance flows from that fixed position.

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

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[1] Paul uses the phrase ἐν Χριστῷ and closely related expressions such as ἐν Κυρίῳ (en Kurio) and ἐν αὐτῷ (en auto) with great frequency. The exact count depends on whether one includes only the precise phrase “in Christ” or all cognate expressions. The strict phrase ἐν Χριστῷ occurs approximately eighty-five times in the Pauline epistles. When related formulas are included, the number exceeds one hundred fifty occurrences. This repetition signals a doctrinal emphasis.

^[2] John F. Walvoord, The Holy Spirit (Galaxie Software, 2008), 141.

^[3] Charles C. Ryrie, Basic Theology (Chicago, IL: Moody Press, 1999), 345.

^[4] Lewis S. Chafer, Systematic Theology, vol. 2 (Grand Rapids, MI: Kregel Publications, 1993), 274.

^[5] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Eph. 4:1.

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.

Eternal Life and the Faithfulness of Christ

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

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

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

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

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

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

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

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

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The Life That Glorifies God

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

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

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

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

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

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

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

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Free Gift, Costly Road, Eternal Prize

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

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

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

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

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

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

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

Related Articles:

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

Fullness in Christ

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

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

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

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

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

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

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

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The Gospel, the Walk, the Reward

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

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

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

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

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

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

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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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Salvation in Three Tenses

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

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

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

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

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

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

How to Enter into Eternal Salvation

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

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

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

Dr. Steven R. Cook

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

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

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

Keep the Gospel Simple

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

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

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

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

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

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

Dr. Steven R. Cook

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The Priority of the Gospel

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

Getting the gospel right is of paramount importance because it determines the difference between eternal life and eternal separation from God. A person may be well studied in the Scriptures, know the original languages, be deeply versed in theology, and have sound doctrine in every respect, but if he misunderstands the gospel and fails to believe in Christ alone for salvation, he remains lost and in danger of eternal condemnation, for “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15).

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

But God, in His love for all humanity and His desire for everyone to be saved, provided the way for us to be reconciled to Him—through Jesus, the Savior of all mankind. The Bible declares, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and again, “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). Furthermore, “He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10b).

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

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

The gospel is the good news “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Because Jesus has accomplished all the work, salvation is a free gift—given by grace alone (undeserved), received through faith alone (not by works), in Christ alone (John 3:16; Eph 2:8-9; Acts 16:31). Though our eternal salvation was infinitely costly to God, He places no price on it for us, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b). It is completely free to us, paid in full by Jesus. Faith in Him is the sole condition for salvation, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16b).[1] The moment we believe in Jesus, we are eternally saved (John 3:16; 10:28), receive the gift of God’s righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), are justified before God (Rom 3:28), receive the gift of eternal life (John 5:24; Rom 6:23; 1 John 5:11-13), and will never face the lake of fire, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). There are no additional conditions—no need to promise to stop sinning, surrender one’s life, or make Jesus “Lord” in every area to be saved. Salvation is by grace alone, through faith alone, in Christ alone.

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

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

Dr. Steven R. Cook

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

My Eternal Security

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

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

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

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

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

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

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

What Happens When I Sin?

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

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

How Does God Want Me to Live?

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

Dr. Steven R. Cook

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

Jesus’ Return for His Saints

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

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

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

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

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

Dr. Steven R. Cook

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

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

Trusting God’s Provision: Resting in His Promises

Posted on July 20, 2023 by Dr. Steven R. Cook

As Christians, we can depend on the Lord to provide for our daily needs. Abraham knew this to be true and said of Yahweh, “The LORD Will Provide” (Gen 22:14). And Paul wrote, “God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed” (2 Cor 9:8), and “God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19). Of course, as Christians, we must not confuse need with greed.

God’s greatest provision was for our eternal salvation, which came through His Son, Jesus, Who died in our place and bore the punishment that rightfully belongs to us (Rom 5:8; 1 Cor 15:3-4; 1 Pet 3:18). When we trust in Christ alone as our Savior, we receive forgiveness of sins (Eph 1:7), eternal life (John 10:28), are transferred into “the kingdom of His beloved Son” (Col 1:13), become “children of God” (John 1:12), and are blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). God’s wonderful grace is amazing! And God, having done the most for us at the cross, will not do less for us after our salvation. Paul wrote, “What then shall we say to these things? If God is for us, who is against us? 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 8:31-32). Since God has already demonstrated His maximum love and generosity by giving His Son for our salvation, it only stands to reason that He will certainly provide everything else needed for our well-being, and for a life that glorifies Him and edifies others.

Bible Promises - 1 By faith we trust God and rest in His promises. Failure to trust God will result in worry, fear, and an anxious heart that is never at rest. Do our hearts ever become anxious? Of course they do. And does fear ever rise up? Yes, of course it does. Well over a hundred times in the OT & NT believers are told “do no fear” and “do not be afraid” (e.g., Gen 15:1, Deut 1:21; Isa 41:10; Matt 10:28; 1 Pet 3:14). These directives would be superfluous if sinful fear was not a problem for the believer. Sometimes we become like Peter and look at the storm around us (Matt 14:30), become frightened, and sink into what we fear. But when fear rises up, faith must rise higher, always trusting God to keep His Word. When trials come (and they will), we must see them as opportunities to grow in our faith (Jam 1:2-4). The benefit of living by faith is a relaxed mental attitude as the believer focuses on the Lord and His promises. Remember, God always keeps His promises, for “God is not a man, that He should lie, nor a son of man, that He should repent; has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19). Yes, He will always keep His Word, for “the Glory of Israel will not lie or change His mind; for He is not a man that He should change His mind” (1 Sam 15:29), for “it is impossible for God to lie” (Heb 6:18). God has integrity and keeps His Word, and “is able to do far more abundantly beyond all that we ask or think” (Eph 3:20a).

Walk by Faith God will provide. The challenge for us, as His children, is to accept His Word as true and apply it to our lives on a regular basis. The walk of faith requires us to have discipline of mind and will, to learn and live God’s Word, and to stay focused on Him and His promises. As God’s children, we are to “walk by faith and not by sight” (2 Cor 5:7). The walk of faith is what He wants, for He says, “My righteous one shall live by faith” (Heb 10:38), and “faith is the assurance of things hoped for, the conviction of things not seen” (Heb 11:1). The life of faith is what Pleases God, “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6). Will there be failure on our part? Yes, more often than most of us would like to admit. But that’s why daily confession is important (1 John 1:9), as we acknowledge our sins to God, trust that He forgives, and then move back into a walk of faith. Let us continually learn and live God’s Word, always trusting the Lord will provide and that He will keep His promises to us. This way of living will glorify God, edify others, and result in a relaxed mental attitude for us as we lean on the Lord.

Dr. Steven R. Cook

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Thinking on Scripture

Thinking on Scripture with Dr. Steven R. Cook

Tag Archives: eternal security

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