The subject of Jesus’ resurrection is an essential element of the Gospel (εὐαγγέλιον euaggelion). Paul set forth the gospel of grace in precise terms, saying, “Now I make known to you, brethren, the gospel which I preached to you” (1 Cor 15:1). And the gospel message he preached is “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Believing the gospel message concerning the Person and work of Christ is what saves. According to R.B. Thieme Jr., “First Corinthians 15:3-4 defines the boundaries of the Gospel, beginning with the work of Christ and ending with His resurrection. The good news is that ‘Christ died for our sins…and that He was buried, and that He was raised on the third day.’ Any Gospel message that strays from the cross or denies Jesus Christ’s resurrection from physical death is inaccurate and out of bounds.” (R.B. Thieme, Jr. Thieme’s Bible Doctrine Dictionary, p.113).
Amazingly, there were some at the church in Corinth who taught “that there is no resurrection of the dead” (1 Cor 15:12). Paul addressed this issue head on, saying, “if there is no resurrection of the dead, not even Christ has been raised; and if Christ has not been raised, then our preaching is vain, your faith also is useless…For if Christ has not been raised, your faith is worthless; you are still in your sins.” (1 Cor 15:13-14, 17). The clear teaching of Scripture is that “Christ has been raised from the dead, the first fruits of those who are asleep” (1 Cor 15:20), and being “raised from the dead, is never to die again” (Rom 6:9). Praise God! By His resurrection, Jesus overcame sin and death.
Biblically, we understand that it is God who saves (John 3:16). The gospel is what we must believe to receive that salvation. Paul wrote, “How will they believe in Him whom they have not heard? And how will they hear without a preacher?” (Rom 10:14). But now you’ve heard the good news. I’ve just preached it to you. And if you’ve not trusted Christ as your Savior, I beg you, don’t wait another moment. Place your faith in Him. That single decision will forever change the course of your life and eternal destiny in ways that are beyond your ability to fully calculate, for “No eye has seen, no ear has heard, and no mind has imagined what God has prepared for those who love him” (1 Cor 2:9). At the moment you trust Christ as your Savior, you will receive forgiveness of all your sins (Eph 1:7; Heb 10:10-14), the gift of righteousness (Rom 5:17; Phil 3:9), eternal life (John 10:28), become a child of God (John 1:12), be rescued from Satan’s “domain of darkness” and transferred “to the kingdom of His beloved Son” (Col 1:13), and become a member of the royal family of God, related to Jesus, Who is “the King of kings and Lord of lords” (1 Tim 6:15). These, and other wonderful blessings will become yours at the moment you trust in Christ as your Savior, for God will bless you with a portfolio of spiritual blessings that stagger the imagination (Eph 1:3). The gospel is simple, and the choice is yours. I pray you act wisely.
When someone hurts me, I sometimes react and feel the need to seek revenge. That is, to take the matter into my own hands and hurt the other person so that I feel the scales of justice are balanced. Revenge starts with a mental attitude in which we seek to harm an offender for the injury or offence they caused, whether that injury or offense is real or imagined. The desire to retaliate against the offender is generally followed by action to hurt them, whether physically, psychologically, emotionally, socially, financially, or legally.
The desire for revenge can be coupled with very strong emotions that help inflame the injustice in our mind and to relive it over and over, which can eventuate in mental bondage as we keep recalling the hurt. Also, an injured person may feel helpless and victimized by an oppressor, so hurting the other person can make one feel empowered. It is true that personal revenge can offer a temporary sense of closure or satisfaction, but it can also establish a pattern of behavior that can be exhausting and endless, as we feel the need to retaliate against all perceived offenders. God’s Word speaks to the issue of dealing with offenders who cause hurt, giving directions on how we are to respond.
First, there is the positive directive concerning how to treat offenders. Jesus said, “I say to you who hear, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28). As Christians, we live in a fallen world and are surrounded by fallen people who, often unknowingly, help advance Satan’s agenda. These fallen people are identified as our enemies who operate by the mental attitude of hatred, openly curse us, and will mistreat us if given the opportunity. Being an adversary who operates on hate, and who curses and mistreats us, are all things that do not rise to the level of dangerous harm. Even a slap on the cheek, or stealing our clothing (Luke 6:29) does not constitute a life-threatening situation that requires self-defense. Loving others does NOT mean:
It does not mean we expose ourselves to unnecessary harm. There were times when God’s people hid from their enemies (1 Ki 18:13; Acts 9:23-25). Jesus faced hostile people, who at one time “picked up stones to throw at Him, but Jesus hid Himself and went out of the temple” (John 8:59). Paul was greatly hurt by a man named “Alexander the coppersmith,” whom he told Timothy, “did me much harm” (2 Tim 4:14a). Paul then warned Timothy, saying, “Be on guard against him yourself, for he vigorously opposed our teaching” (2 Tim 4:15).
It does not mean we trust all people. Jesus loved everyone, but He did not entrust Himself to all people, even believers. John tells us there were many who “believed in His name” (John 2:23), but then tells us that “Jesus, on His part, was not entrusting Himself to them, for He knew all men” (John 2:24).
It does not mean we fail to rebuke others when needed. When Jesus was traveling to Jerusalem, He passed by a village of the Samaritans (Luke 9:51-52) whose residents “did not receive Him, because He was traveling toward Jerusalem” (Luke 9:53). Luke tells us, “When His disciples James and John saw this, they said, ‘Lord, do You want us to command fire to come down from heaven and consume them?’” (Luke 9:54). But this was a wrong attitude, so Jesus “turned and rebuked them, and said, ‘You do not know what kind of spirit you are of’” (Luke 9:55).
It does not mean we interact or befriend people who are hostile to God (Prov 13:20). Solomon said, “Do not associate with a man given to anger; or go with a hot-tempered man, or you will learn his ways and find a snare for yourself” (Prov 22:24-25). Scripture also states, “do not associate with a gossip” (Prov 20:19), and “do not associate with rebels” (Prov 24:21), for “Bad company corrupts good morals” (1 Cor 15:33; cf. 1 Cor 5:11). The apostle Paul, when writing to Timothy, described the sinful attitudes and actions of people committed to godlessness (2 Tim 3:1-5a), and told his friend to “avoid such men as these” (2 Tim 3:5).
It does not mean we forfeit the right to defend ourselves physically or legally when we come under attack. Paul, who at one time took a beating with rods (Acts 16:22-23), later used legal force by exercising his rights as a Roman citizen to protect himself from a flogging that might have killed him (Acts 22:25-29). And Paul eventually appealed to Caesar, hoping to gain a just trial (Acts 25:7-12).
By wisdom we come to know when to turn the other cheek and when to stand up and push back, as self-defense is valid if the injury rises to the level of great physical harm, is life-threatening, or threatens to harm or kill a loved one (see my article on Is Self-Defense Biblical?). Even though we may defend ourselves, we must never stoop to the place of hatred toward our enemies, but must always maintain love for them and be willing to forgive and help if/when possible.
As Jesus’ disciples, we are to love (ἀγαπᾶτε) our enemies, do good (καλῶς ποιεῖτε) to those who hate us, bless (εὐλογεῖτε) those who curse us, and pray (προσεύχεσθε) for those who mistreat us. All four of Jesus’ directives are in the imperative mood, which means they are commands to be understood and obeyed. To love our enemy means we care about them and seek God’s best in their life. To do good to those who hate us means we are kind and giving when possible. To bless our enemy means we wish them well rather than harm. To pray for our enemy means we ask God to save and bless them, even though they seek to mistreat us. Love manifests itself by doing good, blessing, and praying for those who hate us. This is not mere passivity, but requires great discipline of the mind and will, which can be contrary to our emotions. Nor does such behavior imply weakness on our part. Jesus, the theanthropic person, possessed all power sufficient to destroy His enemies, yet He restrained His power for the sake of love and grace. Divine truth, not feelings, must be what guides our thoughts, words, and actions. According to Joel Green, “Love is expressed in doing good—that is, not by passivity in the face of opposition but in proactivity: doing good, blessing, praying, and offering the second cheek and the shirt along with the coat.” Paul, when writing to Christians in Rome, used similar language, saying, “Bless those who persecute you; bless and do not curse” (Rom 12:14). As Christians, when we think and act this way, we are like the “sons of the Most-High; for He Himself is kind to ungrateful and evil men” (Luke 6:35). This is accomplished by faith and not feelings. Sproul is correct when he states, “We may not be able to control how we feel about them, but we certainly can control what we do about those feelings.”
Second, there is a negative directive in which we are not to retaliate or seek personal revenge. The Lord said, “You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD” (Lev 19:18). The apostle Paul said, “See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people” (1 Th 5:15). Peter wrote, “All of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing” (1 Pet 3:8-9). Solomon wrote, “Do not say, ‘I will repay evil;’ wait for the LORD, and He will save you” (Prov 20:22). Concerning this verse, Allen Ross states, “Leave retribution to the Lord. Let him bring about a just deliverance…The righteous should not take vengeance on evil, for only God can repay evil justly (cf. Rom 12:19–20).” Bruce Waltke says this verse “suggests that the Lord will help the disciple by compensating him justly for the wrong done to him. The Helper will both compensate the damage and punish the wrongdoer.” And David Hubbard adds:
Vengeance is an activity too hot for any of us to handle. Its motivation is selfish; its execution is usually extreme; its result is to accelerate conflict not to slow it down. In short, vengeance is God’s business not ours (Deut 32:35; Rom 12:19; Heb 10:30). All human sin is sin against Him, so He is the ultimate victim; only He can judge accurately the damage done; only He can distribute fairly the blame; only He can exact freely the proper penalty. We are not entitled to ‘play God’ at any time.
The challenge for us is to put the offense in God’s hands, trusting He sees, and that He will dispense justice in His time and way. For this reason, Scripture states, “Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God” (Rom 12:17-19a; cf. Deut 32:35; Heb 10:30). Again, this requires discipline of mind and will, and is executed by faith and not feelings.
Third, place the matter in the Lord’s hands and let Him dispense justice in His time and way. The Bible teaches that God is the “Judge of all the earth” (Gen 18:25) and that He dispenses justice upon those whose who deserve it. Scripture reveals the Lord is a “God of vengeance” (Psa 94:1) and will punish the wicked. And Nahum tells us, “A jealous and avenging God is the LORD; the LORD is avenging and wrathful. The LORD takes vengeance on His adversaries, and He reserves wrath for His enemies” (Nah 1:2). God told the Israelites if they listen to His voice, “Then I will be an enemy to your enemies and an adversary to your adversaries” (Ex 23:22). Paul, after instructing Christians not to seek their own revenge, explained that God will handle the matter, saying, “for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Rom 12:19b; cf. Deut 32:35; Heb 10:30). And again, “It is only just for God to repay with affliction those who afflict you” (2 Th 1:6). Even Paul did not seek his own revenge when hurt by Alexander the coppersmith, but said, “the Lord will repay him according to his deeds” (2 Tim 4:14). According to Warren Wiersbe, “The word vengeance must not be confused with revenge. The purpose of vengeance is to satisfy God’s holy law; the purpose of revenge is to pacify a personal grudge.”
It is true that God may extend grace to His enemies and those who hurt us, as He gives them time to repent and turn to Him for forgiveness. We must always remember that we were God’s enemies and terrible sinners before we came to faith in Christ, and God waited patiently for us (see Rom 5:8-10), for God is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). But God’s grace does not last forever. At death, all of life’s decisions are fixed, and what the unbeliever does with Christ in time determines his eternal destiny. If a person goes his entire life rejecting God’s grace, not believing in Christ as Savior (John 3:16; 1 Cor 15:3-4), then he will stand before God at the Great White Throne judgment and afterwards will be cast into the Lake of Fire (Rev 20:11-15). It is at that time that God will deal out “retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Th 1:8-9). Wiersbe states, “Certainly, the wicked who persecute the godly do not always receive their just payment in this life. In fact, the apparent prosperity of the wicked and difficulty of the godly have posed a problem for many of God’s people (see Psa 73; Jer 12:1; Hab 1). Why live a godly life if your only experience is that of suffering? As Christians, we must live for eternity and not just for the present.”
Fourth, if we fail to follow the Lord’s directives to love, do good, bless, and pray for our enemies, and instead decide to take matters into our own hands and seek revenge, then we are sinning against God and open ourselves up to divine discipline. The very punishment we may seek to inflict upon our enemies may be administered to us by the Lord, and this because we are walking by sinful values rather than being obedient-to-the-Word believers. However, if we put the matter in the Lord’s hands and let Him dispense justice in His time and way, we can rest assured that He will bring it to pass, for He says, “Vengeance is Mine, I will repay” (Rom 12:19b), and it is “just for God to repay with affliction those who afflict you” (2 Th 1:6). Plus, when we learn and live God’s Word by faith it frees us from the tyranny of hurt feelings which can be fatiguing to the mind and toxic to the soul.
In closing, we are to obey the words of Jesus, who tells us to “love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28). Assuming the hostility never rises to the level of requiring self-defense (which does not negate loving the attacker), we are to tolerate the hostility and abuse and respond in love by doing good, blessing, and praying for our enemies. It’s ok to hurt, but not to hate. Operating from divine viewpoint, we walk by faith and trust God to handle the matter, knowing He is the “Judge of all the earth” (Gen 18:25) and that “it is just for God to repay with affliction those who afflict you” (2 Th 1:6), as God states, “Vengeance is Mine, I will repay” (Rom 12:19b). In this way, we will follow the example set by Jesus, who, “while being reviled, He did not revile in return; and while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23). If we live as God directs, abiding by the royal family honor code, then He will dispense justice upon our attackers in His time and way. The challenge for us is to discipline ourselves to learn God’s Word and live by faith, not our hurt feelings or circumstances.
 Joel B. Green, The Gospel of Luke, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 272.
 R. C. Sproul, A Walk with God: An Exposition of Luke (Great Britain: Christian Focus Publications, 1999), 115–116.
 Allen P. Ross, “Proverbs,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs, ed. Frank E. Gaebelein, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 1046.
 Bruce K. Waltke, The Book of Proverbs, Chapters 15–31, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2005), 152.
 David A. Hubbard and Lloyd J. Ogilvie, Proverbs, vol. 15, The Preacher’s Commentary Series (Nashville, TN: Thomas Nelson Inc, 1989), 308.
 Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 194.
Trust in the LORD with all your heart and do not lean on your own understanding. 6 In all your ways acknowledge Him, and He will make your paths straight. (Prov 3:5-6)
Proverbs 3:5-6 is perhaps one of the best-known passages in all of Scripture. These words written by Solomon are found on many plaques, posters, and paintings that hang on home and office walls. Like any proverb, it encapsulates a big truth in a small phrase. The words are an exhortation to trust in God in everything we do (Prov 3:5-6a), with a promise that He will make our paths straight if we comply (Prov 3:6b). As believers who are called to “walk by faith” (2 Cor 5:7), we are to know God’s Word and rely on it more than our own inadequate understanding. As believers, our walk of faith requires a discipline of mind and will, for fear and pride—our perennial enemies of the heart—can derail our walk if we let them.
Solomon opens his instruction with the word trust, which translates the Hebrew verb בָּטַח batach, which means to “to trust, rely on, [or] put confidence in.” According to John Oswalt, “batach expresses that sense of well-being and security which results from having something or someone in whom to place confidence.” And John Kitchen notes, “This ‘trust’ is the sense of security and safety that comes from being under the care of another more competent than ourselves.” God is our provider, and our faith is in Him and His directives and promises. And the Lord is completely reliable, 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! Of course He will! God has integrity and always keeps His Word, for “it is impossible for God to lie” (Heb 6:18). And God is all-wise, which means He makes no mistakes in His directives. And His love is perfect, which means He always seeks our best interests.
If we turn away from the Lord and trust in mankind (or any created thing), then we place our confidence in something that is, by its very nature, weak and subject to failure. Elsewhere, Solomon wrote, “He who trusts [בָּטַח batach] in his riches will fall, but the righteous will flourish like the green leaf” (Prov 11:28), and “He who trusts [בָּטַח batach] in his own heart is a fool, but he who walks wisely will be delivered” (Prov 28:26). And a psalmist penned, “Do not trust [בָּטַח batach] in princes, in mortal man, in whom there is no salvation” (Psa 146:3). I don’t think these verses are to be taken to mean we never trust in people at all, for practical living requires it. Rather, the idea is that we do not trust in things, self, or others to provide direction or meet needs that only God can provide.
And Solomon’s instruction is that we are to trust in the Lord with all our heart (לֵב leb). The heart represents the inner person and refers to the mind and will. These work together like a hand in a glove. Living in a fallen world, we are faced with tremendous external pressures to act in conformity with Satan’s values, which are promoted in all aspects of society (i.e., government, business, education, entertainment, etc.). Plus, we struggle with internal temptations from our fallen natures which seek to pull us away from the Lord. This is why renewing our minds is so critical for our spiritual life and health (Psalm 1:1-3; Rom 12:1-2), for we cannot live what we do not know, and learning God’s Word necessarily precedes living His will. When our minds are saturated with God’s Word, we have the capacity to operate from divine viewpoint, which directs the will into righteous living. Elsewhere, Solomon said, “He who gives attention to the word will find good, and blessed is he who trusts in the LORD” (Prov 16:20).
There is always a temptation to trust only in ourselves and our own understanding; but Solomon says, “do not lean on your own understanding” (Prov 3:5b). This statement does not exclude academic learning or suggest in the slightest way that God’s children turn off their brains. In fact, Solomon says, “Buy truth, and do not sell it, get wisdom and instruction and understanding” (Prov 23:23). Solomon himself was a prolific writer and composed 3,000 proverbs and a 1,005 songs (1 Ki 4:32). He also studied botany, zoology, ornithology, entomology, and ichthyology (1 Ki 4:33). Solomon’s statement (v.5b) means we should subordinate our reasonings to Scripture, so that where human knowledge is inadequate, or in conflict with God’s Word, it yields to divine revelation. Our understanding, at its very best, is but a thimble of knowledge compared to the infinite ocean of God’s wisdom, and we are fools to trust in ourselves in matters where God has spoken and gifted us with divine insights. John Kitchen states:
‘Understanding’ is a word that is generally given a positive spin by Solomon (cf. Prov 1:2; 2:3), but here is seen negatively. Here it is that human wisdom worked up from our natural selves as compared to the divine wisdom that God gives to those who seek Him (cf. Jam 3:15–18). This does not mean to imply that there is nothing to be trusted in ‘common sense,’ but simply that you don’t use it as your sole, or even primary, support in life. Rather, we should bank our all on God and the wisdom of His ways. His ways are above ours (Isa 55:8–9; Rom 11:33–34), and must be chosen when they seem to contradict our earthly, human wisdom.
And in what areas of our lives are we to trust in the Lord? Solomon answers, “In all your ways acknowledge Him” (Prov 3:6a). The word ways translates the Hebrew noun דֶּרֶךְ derek, which commonly refers “to a path worn by constant walking.” Here, the noun is used metaphorically to refer to one’s behavior, lifestyle, or way of life. Trying to capture the essence of the phrase, other translations read, “think about Him in all your ways” (Prov 3:6 CSB), and “in all your ways submit to Him” (Prov 3:6 NIV), and “seek His will in all you do” (Prov 3:6 NLT). God’s ways are much higher and better than our ways (Isa 55:8-9), and the wise look to Him in everything.
The word acknowledge translates the Hebrew verb יָדָע yada, which means to know. But this is not merely an academic knowledge of God’s Word, but the experiential knowledge that one has by applying the truth of Scripture. Living by faith is a two-step process. First, it requires us to know God’s Word, which means studying it carefully and thoroughly on a regular basis (Psa 1:2; 2 Tim 2:15). Second, it means we make choices in the light of His revelation and follow His directives and cling to His promises, being “doers of the word, and not merely hearers” who deceive ourselves (Jam 1:22). To acknowledge the Lord is an intentional act, in which we consciously and purposefully set our minds upon the Lord and insert His Word into everything we think, say, and do. And “the LORD knows the way of the righteous” (Psa 1:6), as we walk with Him in the light of His truth. But this way of living can be risky business as we cast ourselves fully upon the Lord, trusting that His ways are best and that He will keep His promises to us, all in His time and way.
To the one who trusts in the Lord, not relying on human viewpoint, but acknowledging Him in every area of our lives, Solomon then gives the promise that “He will make your paths straight” (Prov 3:6b). Allen Ross points out, “When obedient faith is present, the Lord will guide the believer along life’s paths in spite of difficulties and hindrances. The idea of ‘straight’ (v. 6) contrasts to the crooked and perverse ways of the wicked.” Elsewhere, Solomon tells us the wicked are those “who leave the paths of uprightness to walk in the ways of darkness; 14 who delight in doing evil and rejoice in the perversity of evil; 15 whose paths are crooked, and who are devious in their ways” (Prov 2:13-15). John Kitchen states:
The reward is more than the promise of simple guidance. It includes the removal of obstacles (Isa 40:3; 45:13) from the path of the wise and the surety of arriving at one’s destination. When you abandon yourself to God in trusting obedience, finding your entire support in Him and striving in every avenue of your life to know Him more intimately, He guarantees that the path before you will be clearer and smoother than otherwise it would have been, and that He will keep you in His will.
Having a straight path does not mean we are exempt from the troubles of this life or that we will never experience injustice or poor health. Jesus epitomized a life of knowing and walking with the Father, yet He suffered great opposition and was rejected by the majority of those who heard Him speak and witnessed His miracles (John 3:19; 12:37). At every moment, we are faced with two paths, one that is marked by truth and righteousness, and one that is marked by falsehoods and evil. For each and every second of your life, I encourage you to “Trust in the LORD with all your heart and do not lean on your own understanding. 6 In all your ways acknowledge Him, and He will make your paths straight” (Prov 3:5-6).
 William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 904.
 John N. Oswalt, “233 בָּטַח,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 101.
 John A. Kitchen, Proverbs: A Mentor Commentary, Mentor Commentaries (Fearn, Ross-shire, Great Britain: Mentor, 2006), 76.
 We see in the book of Jeremiah a contrasting use of בָּטַח batach. In the first situation we see a misplaced trust in mankind, as the Lord said, “Cursed is the man who trusts [בָּטַח batach] in mankind and makes flesh his strength, and whose heart turns away from the LORD. 6 For he will be like a bush in the desert and will not see when prosperity comes, but will live in stony wastes in the wilderness, a land of salt without inhabitant” (Jer 17:5-6). Choices have consequences, and spiritual health is starved in the one who trusts in measly mankind. But in stark contrast, we are told, “Blessed is the man who trusts [בָּטַח batach] in the LORD and whose trust is the LORD. 8 For he will be like a tree planted by the water, that extends its roots by a stream and will not fear when the heat comes; but its leaves will be green, and it will not be anxious in a year of drought nor cease to yield fruit” (Jer 17:7-8).
 Some would include emotions as part of the inner person. Maybe. I think it’s better to see emotions as responders to thought and action, as they never operate independently of the mind or will. Emotion follows thought and action like a trailer follows a truck. If we think and act as God directs, our emotions will follow and stabilize.
 John A. Kitchen, Proverbs: A Mentor Commentary, 76–77.
 Herbert Wolf, “453 דָּרַך,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 196.
 Allen P. Ross, “Proverbs,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs, ed. Frank E. Gaebelein, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 917.
 John A. Kitchen, Proverbs: A Mentor Commentary, 77.
What I do as a Christian is based on my identity in Christ. The prepositional phrase, in Christ (ἐν Χριστῷ), is used 76 times in the New Testament to refer to the Christian’s new spiritual identity. But what does it mean? How do we get there?
Prior to my conversion, I was born and lived in a world of darkness. All my thoughts, values, and behaviors were tied to this world, and I fumbled around, not really knowing who I was or where I was going. This is the natural state of all people who are born into this world. When I began to read the Bible, my perception of everything was challenged. Divine viewpoint gave me insights into realities I could never know, except that God had revealed them to me. Like others before me, He opened my eyes (Luke 24:45; Acts 16:14). I became a Christian at the moment I trusted Christ as my Savior (John 3:16). That was in 1976. And I became a Christian disciple when I surrendered my life to God and began to learn His Word and live by faith (Rom 12:1-2). That began in the Summer of 1988. Since then, I’ve been working to unseat a lifetime of human viewpoint that kept me enslaved and defeated. Learning to think biblically is vital to the Christian life. Living biblically should follow. Being consistent in both is always a work in progress.
Death in Adam
When writing to Christians at Corinth, Paul said, “in Adam all die, so also in Christ all will be made alive” (1 Cor 15:22). Death is in Adam, and life is in Christ. That’s the biblical dichotomy. Dr. Mounce states, “Paul is saying that just as all of those who are in Adam are subject to physical, spiritual, and eternal death because of his sin, so all of those who are in Christ will escape the judgment of eternal death and receive instead the gift of eternal life.” To be in Adam means we are born into the family of Adam, as biological and spiritual descendants of the progenitor of the human race. To be in Adam means we are born physically alive but spiritually dead. Spiritual death means we are separated from God in time. Our spiritual death is the result of Adam’s original sin. To the Christians living in Rome, Paul wrote, “through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom 5:12). That is, we all sinned when Adam sinned. Dr. Pentecost states, “When God views us in our position in Adam, God sees us as spiritually dead. We were born spiritually dead because the parents who begat us physically were themselves spiritually dead and could pass to us only that which they had.” As Adam’s children, we are born spiritually dead in “trespasses and sins” (Eph 2:1), and are by nature “children of wrath” (Eph 2:3), “alienated” from God (Col 1:21), helpless, ungodly, sinners, and enemies of God the Father (Rom 5:6-10). The situation is terribly bad. Furthermore, we live in a tyrannical world-system that is governed by Satan, who is “the ruler of this world” (John 12:31; 14:30; 16:11). Other Scriptures call Satan “the god of this world” (2 Cor 4:4), “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). All of Adam’s descendants are born under “the dominion of Satan” (Act 26:18), into his “domain of darkness” (Col 1:13a). Dr. Pentecost adds, “In these passages we see the truth presented that the one who is in Adam is also under the control of Satan: he is a part of Satan’s family; he is in Satan’s kingdom; he has his citizenship in Satan’s cosmos; he is a citizen of a rebel state.”
If we continue throughout our life and reject the gospel of grace, then at the moment of physical death our spiritual death becomes eternally fixed, and we experience the second death, which is “the lake of fire” (Rev 20:14b). The apostle John wrote, “And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). This need not happen. It’s avoidable. God offers forgiveness and new life to us who accept Jesus’ death on the cross as payment for all sin (1 John 2:2), which includes Adam’s original sin as well as the many sins we produce. Jesus said, “For the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). Jesus shed His blood on the cross to pay our sin debt. His blood was the coin of the heavenly realm that purchased our freedom, and by it, we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). Though Adam’s sin brought death, Christ’s death brings life, but only to those who trust in Him as Savior.
Life in Christ
To be in Christ means a spiritual transference has occurred. This transference happened at the moment I trusted Christ as my Savior (John 3:16; Acts 4:12; Eph 2:8-9). At that moment, I was no longer in Adam, but in Christ. Scripture states, for “as many as received Him, to them He gave the right to become children of God, even to those who believe in His name” (John 1:12). And Paul wrote, “for you are all sons of God through faith in Christ Jesus” (Gal 3:26). I am fully “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), and “reconciled to God through the death of His Son” (Rom 5:10). I am “a new creature” in Christ (2 Cor 5:17), and “born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet 1:3). I am forgiven (Eph 1:7), have eternal life (John 10:28), and possess God’s gift of righteousness (Rom 5:17; Phil 3:9).
This also means I was transferred from Satan’s “domain of darkness” into “the kingdom of His beloved Son” (Col 1:13), and now my “citizenship is in heaven” (Phil 3:20). And I became an adopted member of God’s royal family, a member “of God’s household” (Eph 2:19), spiritually related to “the King of kings and Lord of lords” (Rev 19:16). And the “Spirit of God dwells in” me (1 Cor 3:16), which Spirit “testifies with our spirit that we are children of God” (Rom 8:16). I am among “those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call on the name of our Lord Jesus Christ, their Lord and ours” (1 Cor 1:2). Yes, I’m a saint. You can call me Saint Steven. That’s me. And I am “blessed with every spiritual blessing in the heavenly places in Christ” (Eph 1:3), and was chosen “in Him before the foundation of the world (Eph 1:4). As a result of my new identity in Christ, I will never face eternal damnation, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). Furthermore, I know that my “God works all things together for good to those who love Him, to those who are called according to His purpose” (Rom 8:28), and that He is for me and not against me (Rom 8:31).
My good Father calls me to renew my thinking according to His Word (Rom 12:1-2), to let “the word of Christ richly dwell” within me (Col 3:16), and to take “every thought captive to the obedience of Christ” (2 Cor 10:5). I know that all Scripture is profitable to me “for teaching, for reproof, for correction, and for training in righteousness” (2 Tim 3:16). God’s Word illumines my way, as it “is a lamp to my feet and a light to my path” (Psa 119:105). It is the source of my spiritual nourishment, for by it, I am able to “grow in respect to salvation” (1 Pet 2:2), to live the sanctified life (John 17:17), and to advance to spiritual maturity (Eph 4:11-13).
And as I learn God’s Word, I am to apply it to my life as a “doer of the word” (Jam 1:22), to “live by faith” (Heb 10:38), and “not by sight” (2 Cor 5:7), trusting God and His Word more than my limited reasonings, fluctuating feelings, or everchanging circumstances (Prov 3:5-6). And when I live by faith, I know I am “pleasing to the Lord” (2 Cor 5:9), for “without faith it is impossible to please Him” (Heb 11:6a), and when I come to Him I must “believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6).
As part of the royal family of God, I am “to walk in a manner worthy” of my new identity (Eph 4:1), and to “do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). I know my good God blesses me with people and things to enjoy in this life (1 Tim 6:17), but my joy and strength are always found in the Giver, even if He takes away His gifts (Job 1:21). I know that joy comes from God, “For who can eat and who can have enjoyment without Him?” (Eccl 2:25). And because “God is love” (1 John 4:8b), I know He always seeks my best interests, which can include trials and hardships that burn away the dross of weak character and refines those golden qualities He desires to produce in me (Rom 5:3-5; Jam 1:2-4).
To know Him is to live for His glory (1 Cor 10:31), and to regard others as “more important” than myself (Phil 2:3-4). This selfless life is in character with that of Jesus, who “did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45), and who “humbled Himself by becoming obedient to the point of death, even death on a cross” (Phil 2:8). I am called to “walk in newness of life” (Rom 6:4), and to present myself “to God as those alive from the dead” and to serve as an “instrument of righteousness to God” (Rom 6:13), as one “created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10). As I consistently live the Christian life, I will advance to the place of spiritual maturity (Eph 4:13), which glorifies God to the maximum (1 Cor 6:20; 1 Pet 4:16), and edifies others for their spiritual betterment (1 Th 5:11).
As a Christian, I know there is no better life, no higher calling, no nobler pursuit, than that which I live in my daily walk with the God of the universe who called me “out of darkness and into His marvelous light” (1 Pet 2:9; cf. Eph 4:8-9). Such a life of devotion to God and service to others keeps me from ruminating on the fallen world and my own failings, which only serve to bring me down when I consider them for too long.
Lord, I pray that as I continually think on these things and see myself in the light of Your Word, that I will reach the place of maturity where Your Word is more real than my feelings, frustrations, or circumstances. I pray that in all things, You will be glorified, others will be edified, and that I will develop a personal sense of destiny in connection with You and Your plan for my life. I ask in Jesus’ name, amen.
 For those who reject God and His Word, they are left with humanistic systems in which people are classified by artificial social constructs (i.e., race, gender, age, socio-economic status, etc.). Such systems are not only misleading, but they tend to divide people in ways that are often harmful. Only God’s Word provides a picture of reality, by which we can orient to God and the world in which we live.
 William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 6.
 J. Dwight Pentecost, Things Which Become Sound Doctrine (Grand Rapids, MI: Kregel Publications, 1996), 41.
 The command to believe on the Lord Jesus Christ for salvation presupposes intelligence and the ability to exercise one’s volition. Children and those who are mentally disabled lack the intellectual and volitional capacity to make a decision for or against Christ; therefore, they are not held accountable for sin. An often-cited biblical precedent on this matter is found in the life of King David who lost a newborn son as a result of his adulterous affair with Bathsheba and the murder of her husband Uriah. David was guilty of horrible sin, but he had a sensitive heart and was very concerned for his child. David said, “While the child was still alive, I fasted and wept; for I said, ‘Who knows, the LORD may be gracious to me, that the child may live.’ “But now he has died; why should I fast? Can I bring him back again? I will go to him, but he will not return to me” (2 Sam 12:22-23). While the child was alive, David prayed to God to be gracious “that the child may live.” However, after the child died, David expressed optimism by saying “I will go to him, but he will not return to me.” David was thinking of heaven, where he knew his infant son had gone. A good book on this subject is Safe in the Arms of Jesus by Dr. Robert Lightner.
Spirituality is the life the Christian enjoys when properly living in dependence upon the Holy Spirit and walking according to Scripture. This advance assumes one has believed in Christ as Savior and has spiritual life (John 3:16; 6:28-29; 20:31; Acts 4:12; Rom 5:6-10; Eph 2:8-9; Tit 3:5; 1 Pet 1:3, 23). Salvation is by grace alone, through faith alone, in Christ alone. Only Christ’s atoning work on the cross is sufficient to satisfy God’s righteous demands toward our sin (1 John 2:2). No works are necessary for us to be saved. We need only Christ. When the Philippian Jailer asked the apostle Paul, “What must I do to be saved?” (Acts 16:30). Paul replied, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Believing in Christ means we trust Him to do for us that which we cannot do for ourselves; to save us. It means we trust solely in Him and nothing more. Though good works should follow our salvation, they are never the condition of it.
Once we are born again, God desires that we advance to spiritual maturity, which glorifies Him and blesses us and others. The information taught in this article applies only to the Christian, for “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned” (1 Cor 2:14 NET; cf. John 8:43-44).
The advance to spiritual maturity is a process that takes time as Christians learn and live God’s Word on a regular basis. There is always opposition, for we live in a fallen world and are confronted with many obstacles and distractions that seek to push or pull us away from God. Though constant distractions are all around us, we move forward by “destroying speculations and every lofty thing raised up against the knowledge of God, and are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Bringing our thoughts into captivity means focusing our minds on God and His Word (Isa 26:3; Prov 3:5-6; Col 3:1-2), and not allowing our thoughts to be bogged down and trapped with the cares of this world (Matt 6:25-34). Biblically, several things are necessary for us to reach spiritual maturity, and these are as follows.
Be in submission to God. Scripture tells us to “Submit to God” (Jam 4:7), and to “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Submission is a will surrendered to the will of another. Being in submission to God is a sign of positive volition that we’ve prioritized our relationship with Him above all else, and that we trust Him to guide and provide in all things. Like a good friend, He is naturally in our thoughts, and we live every day conscious of Him, being sensitive to what may offend, and making every effort to please Him through a life of faith. When we yield to God, His Word opens up to us, as Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17; cf. Luke 24:45; Acts 16:14; 1 John 5:20).
Continually study God’s Word. Ezra, the priest, was one who “had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezr 7:10). The growing believer is one whose “delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). As Christians, we understand that “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). We cannot live what we do not know, and learning God’s Word necessarily precedes living His will. From regeneration onward, we study God’s Word in order to grow spiritually, that we might reach Christian maturity. God helps His people by means of Pastors and Teachers (Eph 4:11), whom He has given to His church “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13). Pastors and Teachers have an obligation to communicate God’s Word accurately. Christians have the individual responsibility of studying God’s Word in order to live the best life and grow to maturity (2 Tim 2:15; Heb 5:12-14; 1 Pet 2:2; 2 Pet 3:18).
Live by faith. Faith as a verb (πιστεύω pisteuo) means to believe, trust, or have confidence in someone or something. It is used of trust in God (Heb 11:6; cf. Rom 4:3), Jesus (Acts 16:31; 1 Pet 1:8), and Scripture (John 2:22). Faith as a noun (πίστις pistis) often refers to that which evokes trust. It is used with reference to God who is trustworthy (Rom 3:3; 4:19-21), and of people who possess faith (Matt 9:2, 22; 21:21). It is also used of Scripture itself as a body of reliable teaching (Acts 14:22; 16:5; Rom 14:22; Gal 1:23; 2 Tim 4:7). Faith as an adjective (πιστός pistos), describes someone who is trustworthy or dependable. The word is used both of man (Matt 25:23; 1 Cor 4:17; Col 1:7; 1 Tim 1:12), and God (1 Cor 1:9; 10:13; 2 Tim 2:13; Heb 10:23; Rev 1:5). Living by faith means we trust God at His Word. Christian faith starts with knowledge, as Paul wrote, “faith comes by hearing, and hearing by the word of God” (Rom 10:17 KJV). The writer to the Hebrews states, “But my righteous one shall live by faith; and if he shrinks back, my soul has no pleasure in him” (Heb 10:38; cf. Heb 3:7—4:2), for “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). It is possible to learn God’s Word and not believe it. For example, the Exodus generation heard God’s Word and understood it; however, “the word they heard did not profit them, because it was not united by faith in those who heard” (Heb 4:2). Our faith is effective when God’s Word is more real and dominant than our experiences, feelings, or circumstances.
Do not Love the World. The apostle John warns Christians, saying, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world” (1 John 2:15-16). When John writes and tells the Christian “Do not love the world”, he’s not talking about the physical planet. The Greek word κόσμος kosmos as it is used by the apostle John and others most often refers to “that which is hostile to God…lost in sin, wholly at odds with anything divine, ruined and depraved.” The world, or world-system, originated with Satan and consists of those philosophies and values that perpetually influence humanity to think and behave contrary to God and His Word. The world-system is mankind and society functioning without God, and is first and foremost a mindset that is antithetical to divine viewpoint. Lewis S. Chafer explains:
The kosmos is a vast order or system that Satan has promoted which conforms to his ideals, aims, and methods. It is civilization now functioning apart from God-a civilization in which none of its promoters really expect God to share; who assign to God no consideration in respect to their projects, nor do they ascribe any causality to Him. This system embraces its godless governments, conflicts, armaments, jealousies; its education, culture, religions of morality, and pride. It is that sphere in which man lives. It is what he sees, what he employs. To the uncounted multitude it is all they ever know so long as they live on this earth. It is properly styled “The Satanic System” which phrase is in many instances a justified interpretation of the so-meaningful word, kosmos.
Satan’s world system is a spiritual darkness that envelopes and permeates the human race, influencing every aspect of thought and behavior in such a way that the depraved nature of man is magnified while God is excluded. We should be careful to understand that Satan’s system is a buffet that offers something for everyone who rejects God, whether he is moral or immoral, religious or irreligious, educated or simple, rich or poor. Satan is careful to make sure there’s even something for the Christian in his world-system, which is why the Bible repeatedly warns the believer not to love the world or the things in the world. We are to be set apart (Col 2:8; Jam 1:27; 4:4; 1 John 2:15-16). Robert Lightner states:
The world is the Christian’s enemy because it represents an anti-God system, a philosophy that is diametrically opposed to the will and plan of God. It is a system headed by the devil and therefore at odds with God (2 Cor 4:4). Likewise, the world hates the believer who lives for Christ (John 17:14). The Lord never kept this a secret from his own. He told them often of the coming conflict with the world (e.g., John 15:18-20; 16:1-3; 32-33; cf. 2 Tim 3:1-12). It is in this wicked world we must rear our families and earn our livelihoods. We are in it, yet are not to be a part of it.
Do not Quench the Spirit. Paul wrote to the church at Thessalonica and said, “Do not quench the Spirit” (1 Th 5:19). The word “quench” translates the Greek word σβέννυμι sbennumi which means to “stifle or suppress.” The word carries the idea of dowsing water on a fire so as to extinguish it. To “quench the Spirit” is to resist His revealed will and not follow as He leads. The Holy Spirit wants to work in our lives, but we must let Him have His way, and this means yielding, or submitting to Him on a regular basis, as opportunity permits; however, the Spirit does not force us to be spiritual, therefore He can be resisted. John Walvoord states, “Quenching the Spirit may simply be defined as being unyielded to Him, or saying, ‘No.’ The issue is, therefore, the question of willingness to do His will.”
Do not Grieve the Spirit. To the church at Ephesus, Paul wrote, “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph 4:30). The Spirit is a Person, and He is grieved with us as Christians when we sin and act contrary to His holy character. Our sin hurts our relationship with Him and hinders His work in our lives. Grieving the Spirit is a willful act on our part when we think and behave sinfully. John Walvoord writes:
The Scriptures often testify to the fact that the Spirit of God is holy and that He is a person. The indwelling presence of this holy person constitutes the body of a believer a temple of God. In the nature of the case, the presence of sin in any form grieves the Holy Spirit. Accordingly, when the Christian is exhorted to “grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption” (Eph 4:30), it is an appeal to allow nothing in his life contrary to the holiness of the Spirit. It is clear that the one cause of grieving the Holy Spirit is sin.
When the Christian is walking as he should, according to Scripture, then the Holy Spirit can work through him to touch the lives of others. When the Christian commits sin, then the Spirit is grieved and His ministry to others is diminished, and the Spirit must then begin to work on the heart of the Christian to bring him back into fellowship. Lewis S. Chafer states, “Sin destroys spirituality. It is necessarily so; for where sin is tolerated in the believer’s daily life, the Spirit, who indwells him, must then turn from His blessed ministry through him, to a pleading ministry to him.”
Restore Broken Fellowship with God Through Confession of Personal Sin. All believers sin, and there are none who attain perfection in this life (Pro 20:9; Eccl 7:20; 1 John 1:8-10). For this reason, familial forgiveness is necessary for a healthy relationship with God. David understood the folly of trying to conceal his sins, which resulted in psychological disequilibrium and pain; however, when he confessed his sin, God forgave him (Psa 32:2-5). John wrote, “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). God forgives because it is His nature to do so, for He “merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15; cf. Psa 103:8-14). And He is able to forgive because Christ has atoned for our sins at the cross, satisfying the Father’s righteous demands regarding our offenses. The apostle John wrote, “My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:1-2). The challenge for many believers is to trust God at His word and accept His forgiveness and not operate on guilty feelings. William MacDonald states:
The forgiveness John speaks about here [i.e., 1 John 1:9] is parental, not judicial. Judicial forgiveness means forgiveness from the penalty of sins, which the sinner receives when he believes on the Lord Jesus Christ. It is called judicial because it is granted by God acting as Judge. But what about sins which a person commits after conversion? As far as the penalty is concerned, the price has already been paid by the Lord Jesus on the cross of Calvary. But as far as fellowship in the family of God is concerned, the sinning saint needs parental forgiveness, that is, the forgiveness of His Father. He obtains it by confessing his sin. We need judicial forgiveness only once; that takes care of the penalty of all our sins—past, present, and future. But we need parental forgiveness throughout our Christian life.
Be Filled with the Spirit. Paul wrote to Christians, “don’t get drunk with wine, which leads to reckless actions, but be filled by the Spirit” (Eph 5:18 CSB). If a believer consumes too much alcohol, it can lead to cognitive impairment and harmful behavior. But the believer who is filled with the Spirit will possess divine viewpoint and manifest the fruit of godliness, worship, and thankfulness to the Lord (Eph 5:19-20). Being filled with the Spirit means being guided by Him rather than our own desires or the desires of others. The Spirit’s guidance is always according to Scripture. Being filled with the Spirit does not mean we have more of Him, but that He has more of us, as we submit to His leading. Warren Wiersbe comments:
“Be filled with the Spirit” is God’s command, and He expects us to obey. The command is plural, so it applies to all Christians and not just to a select few. The verb is in the present tense, “keep on being filled”, so it is an experience we should enjoy constantly and not just on special occasions. And the verb is passive. We do not fill ourselves but permit the Spirit to fill us. The verb “fill” has nothing to do with contents or quantity, as though we are empty vessels that need a required amount of spiritual fuel to keep going. In the Bible, filled means “controlled by.” “They… were filled with wrath” (Luke 4:28) means “they were controlled by wrath” and for that reason tried to kill Jesus. “The Jews were filled with envy” (Acts 13:45) means that the Jews were controlled by envy and opposed the ministry of Paul and Barnabas. To be “filled with the Spirit” means to be constantly controlled by the Spirit in our mind, emotions, and will…But how can a person tell whether or not he is filled with the Spirit? Paul stated that there are three evidences of the fullness of the Spirit in the life of the believer: he is joyful (Eph. 5:19), thankful (Eph. 5:20), and submissive (Eph. 5:21–33). Paul said nothing about miracles or tongues, or other special manifestations.
Lewis S. Chafer wrote:
To be filled with the Spirit is to have the Spirit fulfilling in us all that God intended Him to do when he placed Him there. To be filled is not the problem of getting more of the Spirit: it is rather the problem of the Spirit getting more of us. We shall never have more of the Spirit than the anointing which every true Christian has received. On the other hand, the Spirit may have all of the believer and thus be able to manifest in him the life and character of Christ. A spiritual person, then, is one who experiences the divine purpose and plan in his daily life through the power of the indwelling Spirit. The character of that life will be the out-lived Christ. The cause of that life will be the unhindered indwelling Spirit (Eph 3:16-21; 2 Cor 3:18).
Charles Ryrie states:
To be filled with the Spirit means to be controlled by the Spirit. The clue to this definition is found in Ephesians 5:18 where there is contrast and comparison between drunkenness and Spirit-filling. It is the comparison which gives the clue, for just as a drunken person is controlled by the liquor which he consumes, so a Spirit-filled Christian is controlled by the Spirit. This will cause him to act in ways which are unnatural to him, not implying that such ways will be erratic or abnormal, but asserting that they will not be the ways of the old life. Control by the Spirit is a necessary part of spirituality.
Walk in the Spirit. Paul wrote, “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). In this passage walking is a metaphor for daily living, which can be influenced by God (Deut 5:33; 10:12), other righteous persons (Prov 13:20), sinners (Psa 1:1; Pro 1:10-16; 1 Cor 15:33), or one’s own sin nature (Gal 5:17-21). To walk in the Spirit means we depend on His counsel to guide and power to sustain as we seek to do His will. The Spirit most often guides us directly by Scripture. Jesus, speaking of the ministry of the Holy Spirit, said, “the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you” (John 14:26). The Holy Spirit helps the Christian know the Word of God, and to recall Scripture when needed for guidance. The Holy Spirit also works through mature believers—whose thinking is saturated with God’s Word—to help provide sound biblical advice for others. Warren Wiersbe states:
The New Testament calls the Christian life a “walk.” This walk begins with a step of faith when we trust Christ as our Savior. But salvation is not the end—it’s only the beginning—of spiritual life. “Walking” involves progress, and Christians are supposed to advance in the spiritual life. Just as a child must learn to walk and must overcome many difficulties in doing so, a Christian must learn to “walk in the light.”
Charles Ryrie adds:
Constant dependence on the power of the indwelling Spirit of God is essential to spiritual growth and victory. By its very nature, walking is a succession of dependent acts. When one foot is lifted in order to place it front of the other one, it is done in faith—faith that the foot that remains on the ground will support the full weight of the body. You can only walk by the exercise of faith. You can live the Christian life only by dependence on the Holy Spirit. Such dependence will result in the Spirit’s control over the deeds of the flesh (Gal 5:17-21) and the Spirit’s production of the fruit of the Spirit (vv. 22-23). Dependence on the power of God and effort on the part of the believer are not mutually exclusive. Self-discipline and Spirit-dependence can and must be practiced at the same time in a balanced spiritual life. Dependence itself is an attitude, but that attitude does not come automatically; it usually requires cultivation. How many genuine Christians there are who live day after day without even sensing their need of dependence on Him. Experience, routine, pride, self-confidence all tend to drag all of us away from that conscious dependence on God which we must have in order to live and act righteously.
Accept God’s Trials. Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). James said, “Consider it a great joy, my brothers, whenever you experience various trials, knowing that the testing of your faith produces endurance. But endurance must do its complete work, so that you may be mature and complete, lacking nothing” (Jam 1:2-4 CSB). The Lord uses the fire of trials to burn away the dross of our weak character and to refine those golden qualities consistent with His character. The growing believer learns to praise God in and for the trials, knowing He uses them to strengthen our faith and develop us into spiritually mature Christians. Trials can make us bitter or better, depending on how we respond to them.
Pray to God. Prayer is essential to spiritual growth as we need to have upward communication with God to express ourselves to Him. Prayer is the means by which we make requests to God, believing He has certain answers ready for us, and that we just need to ask (Jam 4:2). Scripture directs us to “pray without ceasing” (1 Th 5:17), and “pray at all times in the Spirit” (Eph 6:18; cf. Jude 1:20). To pray in the Spirit means we pray in the power of the Holy Spirit as He directs and energizes our prayer life.
Worship and Give Thanks to the Lord. The writer to the Hebrews stated, “let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb 13:15). And Paul wrote to the Christians at Thessalonica, saying, “in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:18). To give thanks (εὐχαριστέω eucharisteo) is to have a daily attitude of gratitude toward God for His goodness and mercy toward us. Part of this attitude comes from knowing “that God works all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). God does this because He “is for us” (Rom 8:31).
Fellowship with Other Believers. The writer of Hebrews states, “let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near” (Heb 10:24-25). Spiritual growth ideally happens in community, for God expects us to exercise our spiritual gifts for the benefit of others (see Rom 12:10-13; 14:19; Eph 4:32; Phil 2:3-4; 1 Th 5:11-15).
Serve Others in Love. We are part of the body of Christ and God calls us to love and serve each other. Paul wrote, “you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13), and “while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). Peter states, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10). As Christians, we are told, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:3-4).
Take Advantage of the Time God Gives. Time is a resource we should manage properly. Paul writes, “Be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph 5:15-16). Solomon wrote, “Whatever you find to do with your hands, do it with all your might, because there is neither work nor planning nor knowledge nor wisdom in the grave, the place where you will eventually go” (Ecc 9:10 NET). God has determined the length of our days, as David wrote, “in Your book were all written the days that were ordained for my life when as yet there was not one of them” (Psa 139:16). Every moment is precious and we must make sure our days are not wasted on meaningless pursuits, but on learning God’s Word, living His will, and loving those whom the Lord places in our path.
As Christians, we will face ongoing worldly distractions in our lives which are designed by Satan to prevent spiritual growth. We have choices to make on a daily basis, for only we can choose to allow these distractions to stand between us and the Lord. As Christians, we experience our greatest blessings when we reach spiritual maturity and utilize the rich resources God has provided for us. However, learning takes time, as ignorance gives way to the light of God’s revelation. Frustration is often the handmaiden of ignorance, but spiritual success comes with knowledge of God and His Word.
What then shall we say to these things? If God is for us, who is against us? (Rom 8:31)
Perspective is critical to how we approach life and the problems we face. Invariably, we will all face difficult situations that will influence us to feel fearful; and though difficulties are inevitable, how we handle them is optional. When problems and feelings rise high, faith must rise higher, for God expects us to live by faith and trust Him (Prov 3:5-6; Heb 10:38; 11:6). We must not allow fear to overrun the command center in our soul (i.e., our volition). Though our emotions are turbulent, we must choose to be governed by wisdom and not feelings. We must operate on the principle that Christian stability is predicated, to a large degree, on the biblical content and continuity of our thinking. This requires a discipline of the mind in which we “destroy speculations and every lofty thing raised up against the knowledge of God, and take every thought captive to the obedience of Christ” (2 Cor 10:5). This is not always easy; especially if we’re tired, or dealing with fatigue from the pressures of life. However, the alternative means we fall victim to the situation and that our soul is overrun with crippling fear.
Stable thinking occurs when we manage our thought processes and insert divine viewpoint into the stream of our consciousness (Isa 26:3; Jer 17:7-8; Nah 1:7). Having a strong sense of God’s sovereignty is helpful (Psa 10:16; 103:19; 135:6; Dan 4:35). As growing believers, we should learn to manage our own thoughts, as confidence is raised when we connect them to God and His Word. David provides a good example of a believer or managed his own thoughts during a time of conflict; when he faced his Goliath on a field of battle. Prior to facing Goliath, God had worked with David to train him for that conflict. We know King Saul doubted David’s ability to kill Goliath, telling him, “You are not able to go against this Philistine to fight with him; for you are but a youth while he has been a warrior from his youth” (1 Sam 17:33). Saul was operating purely from human viewpoint, and so his thinking was handicapped. But David, operating from divine viewpoint, said to the king, “Your servant was tending his father’s sheep. When a lion or a bear came and took a lamb from the flock, I went out after him and attacked him, and rescued it from his mouth; and when he rose up against me, I seized him by his beard and struck him and killed him” (1 Sam 17:34-35). During those prior conflicts—when David was a shepherd boy—he had no idea that God was training him for a future victory. David further explained to the king, “Your servant has killed both the lion and the bear; and this uncircumcised Philistine will be like one of them, since he has taunted the armies of the living God…The LORD who delivered me from the paw of the lion and from the paw of the bear, will also deliver me from the hand of this Philistine” (1 Sam 17:36-37).
Though all Israel was afraid of Goliath, David was not. The difference was perspective. David saw the giant before him as no different than the lion or bear he’d killed when defending his father’s sheep. Because the Lord had helped David in those past situations, he was able to frame his current situation from the divine perspective, and this gave him confidence in the face of adversity. In all this, David managed his own thoughts.
Ideally, we want to manage our own thoughts too. We want to think like David, who said, “When I am afraid, I will put my trust in You. In God, whose word I praise, in God I have put my trust; I shall not be afraid. What can mere man do to me?” (Psa 56:3-4). However, there are times when our thoughts are cloudy and we do not see our trials as clearly as David did. (i.e., Job, Moses, Elijah, Jeremiah, John the Baptist, etc.). In these moments, we are benefitted by a godly friend or leader who helps us orient our thinking in a crisis. Below are a few OT examples of difficult situations where a godly leader aided God’s people to help them frame their difficulty from the divine perspective. When the divine viewpoint was accepted, it gave courage and stabilized their fearful souls.
In 1445 B.C., after the Israelite exodus from Egypt, Moses found himself standing at the edge of the Red Sea, watching as the Egyptian army approached with the intent of enslaving the Israelites (Ex 14:5). Moses wrote, “As Pharaoh drew near, the sons of Israel looked, and behold, the Egyptians were marching after them, and they became very frightened; so the sons of Israel cried out to the LORD” (Ex 14:10). Operating under divine orders, Moses inserted divine viewpoint into the minds of his fellow Israelites, saying, “Do not fear! Stand by and see the salvation of the LORD which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever. The LORD will fight for you while you keep silent” (Ex 14:13-14). Fear is overcome when the solution is greater than the problem. In this situation, the problem was Pharoah and his army coming to re-enslave the Israelites. The solution was God Himself, who promised to protect His people and neutralize the threat. God kept His Word and killed Pharaoh and his soldiers (see Ex 14:22-31). The destruction of Pharaoh and his army caused Moses to rejoice, as he sang, “The LORD is a warrior; the LORD is His name. Pharaoh’s chariots and his army He has cast into the sea; and the choicest of his officers are drowned in the Red Sea” (Ex 15:3-4).
It’s noteworthy that there were times when God called His people to do nothing, but watch Him fight their battles. However, there were times when God required His people to take up arms and engage their enemy, and in those moments, He would fight with them, ensuring their victory. For example, David, when standing against Goliath, said, “the battle is the LORD’S and He will give you into our hands” (1 Sam 17:47). David then picked up his sling and a stone and struck his enemy with a deadly blow (1 Sam 17:48-49).
In 1405 B.C., just before Moses died, he sought to strengthen the souls of Israelites who were about to enter the land of Canaan and face their enemies. These Israelites needed courage for the battles they were about to face. Like before, Moses sought to offset their fears by framing their situation from the divine perspective. Moses told them, “Do not fear them, for the LORD your God is the one fighting for you” (Deut 3:22). Because fear tends to raise its head over and over, Moses wisely repeated these words several times. For a second time, Moses said, “You shall not be afraid of them; you shall well remember what the LORD your God did to Pharaoh and to all Egypt: the great trials which your eyes saw and the signs and the wonders and the mighty hand and the outstretched arm by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid” (Deut 7:18-19). And a third time, Moses said, “When you go out to battle against your enemies and see horses and chariots and people more numerous than you, do not be afraid of them; for the LORD your God, who brought you up from the land of Egypt, is with you” (Deut 20:1). And a fourth time, saying, “The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed” (Deut 31:8). Fear was to be the mental attitude of God’s enemies, not God’s people. Faith in God was the antidote to fear. Moses’ repetition of this truth helped God’s people adjust to the reality of their situation, and this strengthened them within.
In 701 B.C., in the fourteenth year of King Hezekiah’s reign (2 Ki 18:13), he faced a stressful situation when “Sennacherib king of Assyria came and invaded Judah and besieged the fortified cities, and thought to break into them for himself” (2 Ch 32:1). Here was an extremely stressful situation for the king and all the citizens of Judah. King Hezekiah could not control the attitude or actions of Sennacherib, but he had a choice to control his response. The king proved to be a wise leader who made good choices as he rallied his leadership team and took practical steps to fortify the city and its defenses (2 Ch 32:2-5). But Hezekiah knew external fortifications would not be enough. He needed his people to be fortified in their souls, strengthened within, so they might have the courage necessary to face the opposition. We learn that Hezekiah “appointed military officers over the people and gathered them to him in the square at the city gate, and spoke encouragingly to them” (2 Ch 32:6). Here is wisdom. Here is good leadership. Operating from divine viewpoint—which strengthened his own soul—Hezekiah used his words to insert divine viewpoint into the minds of his hearers, saying, “Be strong and courageous, do not fear or be discouraged because of the king of Assyria nor because of all the horde that is with him; for the One with us is greater than the one with him. With him is only an arm of flesh, but with us is the LORD our God to help us and to fight our battles” (2 Ch 32:7-8a). If the people of God’s kingdom were to be strengthened within, they would need to place their focus on God rather than the overwhelming problem at hand. Apparently, the people had positive volition and received his words. And the result was, “Hezekiah’s words greatly encouraged the people” (2 Ch 32:8b). Now they were ready to face the enemy. Now they were ready to win.
In each of these examples, God’s Word helped His people frame their situation in such a way that they factored God into their circumstances. Their confidence came because they accepted that God would be the One who would fight with them. Divine viewpoint always gives confidence when facing difficulties, whatever they may be.
For the Christian who seeks a stable mind, we must start with Scripture, as “faith comes by hearing, and hearing by the word of God” (Rom 10:17 KJV). And we must trust the Lord when He directs us into His will, or provides promises to calm us. Faith in God is the answer. The Lord tells us, “My righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him” (Heb 10:38), for “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). God’s Word is true (Psa 119:160; John 17:17), and never fails (Matt 24:35), because He cannot lie (Tit 1:2; Heb 6:18). The proclivity of people is to look inward, outward, and downward. But God calls us to “keep seeking the things above, where Christ is, seated at the right hand of God. [To] set your mind on the things above, not on the things that are on earth” (Col 3:1-2). Paul said, “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus” (Phil 4:6-7). And Peter wrote, “cast all your anxiety on Him, because He cares for you” (1 Pet 5:7). As those who confidence in the Lord, “we know that God works all things together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). And God Himself has said, “I will never desert you, nor will I ever forsake you” (Heb. 13:5b).
As we grow and develop mentally, we develop a worldview, which is a biased perspective on life. A worldview is a mental framework of beliefs that guide our understanding of what is. It’s the assumptions we employ to help us make sense of the world, ourselves and our experiences. Early in life—when our perception of the world is being shaped—we are influenced by the worldviews of family, friends, and surrounding culture. As we grow older, we are confronted with different and opposing worldviews via religious and educational institutions, literature, movies, music and art. At some point in our development—it’s different for each person—we choose what we believe and why. Our worldview is important because it’s the basis for our values which influence our relationships, money habits, social and political decisions, and everything we say and do. At its core, there are basically two worldviews a person can have. Either one is a theist or an atheist. Choices have consequences, and the worldview we adopt has far reaching ramifications. The biblical worldview offers value, purpose, and hope. The atheistic worldview—when followed to its logical conclusion—leads to a meaningless and purposeless life that eventuates in despair.
The atheist’s worldview denies the existence of God and believes the universe and earth happened by a chance explosion billions of years ago. Rather than intelligent design, he believes in unintelligent chaos, that the earth, with all its complexity of life, is merely the product of accidental evolutionary processes over millions of years. His worldview believes everything is merely the product of matter, motion, time and chance; that we are the accidental collection of molecules; that we are nothing more than evolving bags of protoplasm who happen to be able to think, feel, and act. The conclusion is that we came from nothing significant, that we are nothing significant, and we go to nothing significant. Ultimately, there’s no reason for us to exist, and no given purpose to assign meaning to our lives. We are a zero. Some have thought through the logical implications of their atheism and understand this well. Mark Twain wrote:
A myriad of men are born; they labor and sweat and struggle for bread; they squabble and scold and fight; they scramble for little mean advantages over each other. Age creeps upon them; infirmities follow; shames and humiliations bring down their prides and their vanities. Those they love are taken from them and the joy of life is turned to aching grief. The burden of pain, care, misery, grows heavier year by year. At length ambition is dead; pride is dead; vanity is dead; longing for release is in their place. It comes at last – the only unpoisoned gift ever had for them – and they vanish from a world where they were of no consequence; where they achieved nothing; where they were a mistake and a failure and a foolishness; where they have left no sign that they have existed – a world which will lament them a day and forget them forever. Then another myriad takes their place and copies all they did and goes along the same profitless road and vanishes as they vanished – to make room for another and another and a million other myriads to follow the same arid path through the same desert and accomplish what the first myriad and all the myriads that came after it accomplished – nothing!
And Bertrand Russell wrote:
Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hope and fears, his loves and beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labors of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius are destined to extinction in the vast death of the solar system, and that the whole temple of man’s achievement must inevitably be buried beneath the debris of a universe in ruin – all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy that rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul’s habitation henceforth be safely built [bold added for emphasis].
No God means we live in a purely materialistic universe. Logically, materialism leads to nihilism which teaches that life is meaningless. If there is no God, then each of us are nothing more than the accidental collection of molecules. All our thoughts, desires, passions and actions can be reduced to electrochemical impulses in the brain and body. We are nothing more than a biochemical machine in an accidental universe, and when we die, our biological life is consumed by the material universe from which we came. But this leaves us in a bad place, for we instinctively search for meaning and purpose, to understand the value of our lives and actions. This tension leads to a sense of anxiety, what the German philosopher, Martin Heidegger, called angst. Angst and fear are different, for fear has a direct object, whereas angst is that innate and unending sense of anxiety or dread one lives with and cannot shake. The French Existentialist philosopher Jean Paul Sartre understood this worldview and the despair connected with it. Sartre proposed that individual purpose could be obtained by the exercise our wills, as we choose to act, even if the act is absurd. Francis Schaeffer wrote:
[Sartre] held that in the area of reason everything is absurd, but nonetheless a person can authenticate himself by an act of the will; everyone should abandon the pose of spectator and act in a purposeless world. But because, as Sartre saw it, reason is separated from this authenticating, the will can act in any direction. On the basis of his teaching, you could authenticate yourself either by helping a poor old lady along the road at night or by speeding up your auto and running her down. Reason is not involved, and nothing can show you the direction which your will should take.
I would argue that most atheists really don’t want to talk about the logical conclusion of their position, and choose to go about their daily lives ignoring the issue altogether, as it’s too painful to consider. This is why Sartre abandoned reason and advocated that we seek for meaning in the choices we make, even if those choices are irrational. Aldous Huxley proposed using psychedelic drugs with the idea that one might be able to find truth and meaning inside his own head. “He held this view up to the time of his death. He made his wife promise to give him LSD when he was ready to die so that he would die in the midst of a trip. All that was left for Aldous Huxley and those who followed him was truth inside a person’s own head.”
But there is another implication to an atheistic worldview, and that’s in the area of morals. If there is no God, then there is no moral Lawgiver outside of mankind, and no moral absolutes by which to declare anything ethically right or wrong. There is only subjective opinion, which fluctuates from person to person and group to group. We’re left to conclude that if there are no moral absolutes, then what is, is right, and the conversation is over. Morality becomes a matter of what the majority wants, or what an elite, or individual, can impose on others. Francis Schaeffer wrote:
If there is no absolute moral standard, then one cannot say in a final sense that anything is right or wrong. By absolute we mean that which always applies, that which provides a final or ultimate standard. There must be an absolute if there are to be morals, and there must be an absolute if there are to be real values. If there is no absolute beyond man’s ideas, then there is no final appeal to judge between individuals and groups whose moral judgments conflict. We are merely left with conflicting opinions.
Ironically, when the atheist states “there is no truth”, he is making a truth claim. And when he says “there are no absolutes”, he is stating an absolute. Logically, he cannot escape truth and absolutes, without which, reasoning and discussion are impossible. The biblically minded Christian celebrates both truth and absolutes which derive from God Himself, in which He declares some things right and other things wrong (e.g., Ex 20:1-17), and this according to His righteousness (Psa 11:7).
The atheistic view regards mankind as merely a part of the animal kingdom. But if people are just another form of animal—a naked ape as someone once described—then there’s really no reason to get upset if we behave like animals. A pack of wild lions in the Serengeti suffer no pangs of conscience when they gang up on a helpless baby deer and rip it to shreds in order to satisfy their hunger pains. They would certainly not be concerned if they drove a species to extinction; after all, it’s survival of the fittest. Let the strong survive and the weak die off. Evolution could also logically lead to racism, which is implied in Charles Darwin’s book, The Origin of Species, which original subtitle mentions the Preservation of Favored Races in the Struggle for Life. Ironically, we teach evolution in public schools, telling children they are just another animal species, but then get upset when they act like animals toward each other. We can’t have it both ways. We can’t logically teach atheistic evolution and simultaneously advocate for morality. It’s a non sequitur. If there are no moral absolutes, then one cannot describe as evil the behavior of Nazis who murdered millions of Jews in World War II. Neither can one speak against the murder of tens of millions of people under the materialistic communistic regimes of Joseph Stalin, Mao Zedong, or Pol Pot.
It’s interesting that people cry out for personal and social justice because they’re naturally wired that way. But for the atheist, such inclinations are either a learned behavior based on arbitrary social norms, or a biological quirk that developed from accidental evolutionary processes. Again, we’re left with no moral absolutes and no meaning for life. Naturally, for the thinking person, this leads to despair. For this reason, some seek pleasure in drugs, or alcohol, partying and/or sexual promiscuity in order to deaden the pain of an empty heart. Others might move into irrational areas of mysticism and the occult. The Burning Man events are a good example of this. The few honest atheists such as Twain, Updike, Russell and others accept their place of despair and seek to get along in this world as best they can. But they have no lasting hope for humanity. None whatsoever.
But the Christian worldview is different. The biblically minded Christian has an answer in the Bible which gives lasting meaning and hope; and this allows us to use our reasoning abilities as God intended. The Bible presents the reality of God (Gen 1:1; Ex 3:14; Rev 1:8), who has revealed Himself to all people (Psa 19:1-2). The apostle Paul argued this point when he wrote, “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Rom 1:20). This is called general revelation in which God reveals Himself through nature. God has also revealed Himself to the heart of every person, for “that which is known about God is evident within them; for God made it evident to them” (Rom 1:19). John Calvin referred to this as the sensus divinitatis, which is an innate sense of divinity, an intuitive knowledge that God exists. Calvin wrote, “there exists in the human minds and indeed by natural instinct, some sense of Deity.” He further states, “All men of sound judgment will therefore hold, that a sense of Deity is indelibly engraved on the human heart.” Part of Calvin’s argument is based on God’s special revelation in Scripture. But part of his observation is also based on human experience. Calvin wrote, “there never has been, from the very first, any quarter of the globe, any city, any household even, without religion, [which] amounts to a tacit confession, that a sense of Deity is inscribed on every heart.” The problem is not with God’s clear revelation, but with the human heart which is negative to Him. For those possessed with negative volition have, as their habit, to “suppress the truth in unrighteousness” (Rom 1:18). The problem lies in the sinful heart that suppresses that revelation from God in order to pursue one’s sinful passions. Paul wrote:
For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools, and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures. (Rom 1:21-23)
However, God is a perfect gentleman and never forces Himself on anyone. People are free to choose whether to accept Him or not. But if they reject what light God gives of Himself, He is not obligated to give them further light, as they will only continue to reject it. Of those who are negative to God, three times it is written that He “gave them over” to “the lusts of their hearts” (Rom 1:24), and “to degrading passions” (Rom 1:26), and “to a depraved mind, to do those things which are not proper” (Rom 1:28). Once God permits a person to operate by his sinful passions, he is given a measure of freedom to live as he wants, but not without consequence.
God does not render final judgment upon the rebellious right away. Rather, God extends to them a common grace, which refers to the undeserved kindness or goodness He extends to everyone, regardless of whether they are righteous or unrighteous, good or evil. God’s common grace is seen in His provision of the necessities of life (i.e., sun, rain, air, food, water, clothing, etc.). This grace depends totally on God and not the attitude or actions of others. Jesus said of His Father, that “He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:45). Paul affirmed this grace, saying, “In the generations gone by He permitted all the nations to go their own ways [in rebellion]; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:16-17). Here, God’s grace is most obvious, in that He provides the necessities of life and even blesses those who are unsaved and hostile toward Him. His love and open-handedness toward the undeserving springs completely out of the bounty of His own goodness. Part of the reason God is gracious and patient is that He “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). However, grace ends when the unbeliever dies, and if he has spent his life rejecting Christ as Savior, then afterward, he will stand before God’s judgment seat, and if his name is “not found written in the book of life”, then he will be “thrown into the lake of fire” (Rev 20:15), where he will be for eternity. This final judgment is avoidable, if Jesus is accepted as one’s Savior. The Bible reveals:
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. For God did not send the Son into the world to judge the world, but that the world might be saved through Him. He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God (John 3:16-18)
To the heart that is positive to God and turns to Christ as Savior, He has revealed Himself in special ways in His Son, Jesus Christ (Heb 1:1-3), and in Scripture (1 Th 2:13; 2 Tim 3:16-17). God’s special revelation gives us insights into realities we could never know on our own, except that God has revealed them to us in His Word in propositional terms (see my article: The Bible as Divine Revelation). As we read the Bible in a plain manner, we come to realize that God exists as a trinity (or triunity), as God the Father (Gal 1:1; Eph 6:23; Phil 2:11), God the Son (Isa 7:14; 9:6; John 1:1, 8:58; 20:28; Col 2:9; Heb 1:8), and God the Holy Spirit (Acts 5:3-4; 1 Cor 2:11-12; 2 Cor 13:14). And that all three persons of the trinity are co-equal, co-infinite, and co-eternal, and worthy of all praise and honor and glory. The Bible also reveals that God personally created His universe and earth in six literal days (Gen 1:1-31; Ex 20:8-11). That He created the first humans, Adam and Eve, in His image, with value and purpose to serve as theocratic administrators over the earth (Gen 1:26-28). We have the ability to reason because we are made in the image of God, who also gave us language as a means of communicating with Him and each other (Gen 2:15-17, 23). God also created a host of spirit beings called angels, but one of them, Lucifer, rebelled against God and convinced other angels to do the same (Isa 14:12-14; Ezek 28:12-17). Fallen angels are called demons and belong to Satan’s ranks (Matt 25:41; Rev 12:7-9), and they influence the world of people in many ways in their thinking, values and behavior (1 Tim 4:1; Rev 16:13-14). Lucifer came to earth and convinced the first humans to rebel against God (Gen 3:1-7), took rulership over the earth (Luke 4:5-7; 2 Cor 4:4; Eph 2:2 1 John 5:19), and expanded his kingdom of darkness to include all unbelievers (Matt 13:36-40; John 8:44; Acts 26:18; Col 1:13-14). Adam and Eve’s sin brought about spiritual death (i.e., separation from God) and God cursed the earth as a judgment upon them (Gen 3:14-19). God’s judgment also explains why everything moves toward decay and physical death (i.e., the second law of thermodynamics). But God, because of His great mercy and love toward us, provided a solution to the problem of sin and spiritual death, and this through a Redeemer who would come and bear the penalty for our sins (Gen 3:15; Isa 7:14; 9:6; Matt 1:23; Luke 1:26-35; Gal 4:4; Heb 10:10, 14; 1 Pet 2:24; 3:18; Rev 1:5). This Redeemer was Jesus Christ, God the Son, the second Person of the Trinity who became human (John 1:1, 14), who lived a sinless life (2 Cor 5:21; Heb 4:15; 1 John 3:5), willingly died on a cross (John 10:17-18), was judged for all our sin (Heb 10:10, 14), and was buried and raised to life on the third day (1 Cor 15:3-4, 20), never to die again (Rom 6:9). After His redeeming work, Jesus ascended to heaven, where He awaits His return (Acts 1:9-11; cf. John 14:1-3; 1 Th 4:13-18). Jesus’ work on the cross opens the way for us to have forgiveness of sins (Eph 1:7), and spiritual life (Eph 1:3; 1 Pet 1:3, 23), if we’ll trust in Him as our Savior (John 3:16; 20:31).
When a Philippian jailer asked the apostle Paul, “what must I do to be saved?” (Acts 16:30), Paul gave the simple answer, “Believe in the Lord Jesus, and you will be saved” (Act 16:31). Believing in Christ means we turn from trusting in anyone or anything as having any saving value (which is the meaning of repentance) and place our complete confidence in Christ to save, accepting Him and His work on the cross as all that is needed to have eternal life. Salvation comes to us by grace alone (it’s an undeserved gift), through faith alone (adding no works), in Christ alone (as the only One who saves). Paul wrote, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). God also promises us an eternal existence with Him in Heaven (John 14:1-3), who will eventually create a new heavens and earth, which will be marked by perfect righteousness (2 Pet 3:13), and be free from sin and death (Rev 21:1-5). God has already begun this restoration process, and this starts with the restoration of lost sinners to Himself, and progressing toward the complete and perfect restoration of the universe and earth.
If we accept God and His offer of salvation, we have a new relationship with Him, and this means we are part of His royal family. God also gives meaning to our lives and calls us to serve as His representatives in a fallen world. To reject God and His offer is to choose an eternal existence away from Him in the Lake of Fire. This is avoidable, if one turns to Christ as Savior, believing the good news that Jesus died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4). Won’t you trust in Christ as your Savior and begin this new and wonderful life? I pray you do.
The Bible teaches us about the concept of grace. The Hebrew noun חֵן chen appears 69 times and is commonly translated as favor (Gen 19:19; 32:5; 33:8; 34:11; 47:25; Ex 33:12-17). Mounce states, “grace is the moral quality of kindness, displaying a favorable disposition.” The Hebrew verb חָנָן chanan is used 56 times and is commonly translated gracious (Gen 43:29; Ex 22:27; 33:19; 34:6). Yamauchi states, “The verb ḥānan depicts a heartfelt response by someone who has something to give to one who has a need.” God’s loyal or faithful love, חֶסֶד chesed, is used in connection with His demonstrations of grace (Psa 51:1-3). A loving heart tends toward gracious acts.
The Greek word χάρις charis appears 155 times in the New Testament and most commonly refers to the unmerited favor that one person shows toward an underserving other. It is noteworthy that Paul uses the word 130 times. According to BDAG, grace refers to “that which one grants to another, the action of one who volunteers to do something not otherwise obligatory.” Chafer adds, “Grace means pure un-recompensed kindness and favor. What is done in grace is done graciously. From this exact meaning there can be no departure; otherwise, grace ceases to be grace.” The word χάρις charis is also used to express thanks (1 Cor 15:57; 2 Cor 9:15), or attractiveness (Luke 4:22; Col 4:6). The greatest expression of grace is observed in the love God shows toward underserving sinners for whom He sent His Son to die in their place so they might have eternal life in Christ (John 3:16-19; Rom 5:6-10). Thank God for His wonderful and matchless grace to us!
God is Gracious
The Bible reveals God is gracious, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6), and, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15). God the Father is described as “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who deserves the opposite (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). Jesus is an example of grace, in that He cared for others, healing and feeding many (Matt 4:24; 14:15-21), even to those who refused to show gratitude (Luke 17:12-19). He acted out of His own goodness, for the benefit of others, with a full knowledge the majority would reject Him and abuse His kindness (John 3:19; 12:37).
Grace is Undeserved
Grace is given to the helpless and undeserving (e.g., Barabbas; Matt 27:15-26; cf. Rom 5:6-8), and it cannot exist where there is the slightest notion that people can save themselves, or think they deserve God’s blessing. Grace is all that God is free to do for people based on the finished work of Jesus Christ on the cross. I think it was Stott who described grace as God’s Riches At Christ’s Expense. Man-made religion rejects grace and seeks to earn God’s approval through works of the flesh. In grace, God does all the work and unworthy sinners receive all the blessing (Eph 3:7). In man-made religion, people do all the work, and it is falsely supposed that God is pleased with their efforts (Luke 18:9-14). According to Scripture, we are totally unable to save ourselves or others, for “No man can by any means redeem his brother or give to God a ransom for him—for the redemption of his soul is costly, and he should cease trying forever” (Psa 49:7-8). Concerning salvation, grace and works are opposite to each other; for “to the one who works, his wage is not credited as a favor, but as what is due” (Rom 4:4). But if salvation “is by grace, it is no longer on the basis of works, otherwise grace is no longer grace” (Rom 11:6). Biblically, we are helpless and ungodly (Rom 5:6), sinners (Rom 5:8), enemies of God (Rom 5:10), and “dead in our transgressions” (Eph 2:5). Furthermore, our own righteousness has no saving value in God’s sight (Isa 64:6; Rom 8:3-4; 10:3-4; Gal 2:16; Eph 2:8-9; 2 Tim 1:9; Tit 2:11; 3:5-7). As having any saving merit, Paul regarded his own righteous efforts as filthy dung (Phil 3:8). But God, because of His great mercy and love (Eph 2:4), sent His Son into the world to die in our place and bear the punishment for our sins on the cross (Rom 5:8). Peter wrote, “For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And John stated, “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10).
God’s Grace Leads to Righteous Living
Grace is boundless, and though it covers all our sins (Rom 5:20-21), it does not mean the Christian is free to sin. To draw such a conclusion fails to understand what the Bible teaches about grace, and more importantly about the righteous character of God. Grace never gives believers a license to sin (Rom 6:1-2), but rather instructs us to deny ungodliness, to live righteously, and to look forward to the return of Christ Jesus who is our blessed hope (Tit 2:11-14; cf. Jude 1:4). Grace teaches us to produce good works which God has previously prepared for us (Eph 2:8-10; Tit 3:5-8). As a system of law, the Christian is under the Law of Christ (1 Cor 9:21; Gal 6:2) and not the Law of Moses (Rom 6:14; 7:6; Gal 5:1-4). As Christians, we have the indwelling Holy Spirit (1 Cor 3:16), who instructs (John 14:26), and strengthens us to do God’s will (1 Th 4:7-8; Jude 1:20-21). We are directed to be filled with the Spirit (Eph 5:18), to walk by means of the Spirit (Gal 5:16), and to “walk in a manner worthy of the calling with which you have been called” (Eph 4:1). Divine commands are compatible with grace, so long as they do not become a substitute for it.
Common Grace and Special Grace
Common grace refers to the undeserved kindness or goodness God extends to everyone, regardless of whether they are righteous or unrighteous, good or evil. God’s common grace is seen in His providing for the necessities of life (i.e., sun, rain, air, food, water, clothing, etc.). This grace depends totally on God and not the attitude or actions of others. Jesus said, “love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:44-45). Paul said, “In the generations gone by He permitted all the nations to go their own ways [in rebellion]; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:16-17). Here, God’s grace is most obvious, in that He provides the necessities of life and even blesses those who are unsaved and hostile toward Him. His love and open-handedness toward the undeserving springs completely out of the bounty of His own goodness. And this behavior is what God expects of His people, commanding us to love our enemies and pray for those persecute us. This is accomplished by faith and not feelings.
Special grace is that particular favor God shows to those who have trusted in Christ as their Savior (John 3:16; Eph 2:8-9). Christian theologians have recognized other categories of special grace, but our salvation is the most notable. Paul states, “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). Faith is non-meritorious and the only way to receive God’s grace, as Paul wrote, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28). When we trust in Christ as Savior, accepting that His death, burial, and resurrection forever satisfied God’s righteous demands concerning our sin (1 Cor 15:3-4; 1 John 2:2), then we receive forgiveness of sins (Eph 1:7), eternal life (John 10:28), and God’s gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9). Furthermore, we are said to be “in Christ” (Rom 8:1; cf. 1 Cor 15:22), having been “rescued us from the domain of darkness” and transferred “to the kingdom of His beloved Son” (Col 1:13), and blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). Once saved, God’s special blessings cannot be forfeited. However, though we are positionally righteous before the Lord, He directs us to surrender our lives to Him (Rom 12:1-2), to learn and live His Word (2 Tim 2:15; Col 3:16), to grow to spiritual maturity (Eph 4:15; 1 Pet 2:2; 2 Pet 3:18), and to live righteously as He directs (Tit 2:11-14). But our sanctification requires humility, for “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5).
Some Christians Refuse Grace to Others
One would think that grace would flow from grace. That is, those who are shown grace and mercy by God would show grace and mercy to others. Paradoxically, this is not always the case. I am amazed at Christians who welcome God’s grace, but show no grace to others. Many are mean-spirited, condescending, harsh, unforgiving, and speak with a critical spirit. This is contrary to the character of God and the teaching of Scripture. When it comes to our sin and unworthiness, the truth of Scripture is, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:10). God has not treated us as we deserve. In fact, He treats us much better than we deserve; but again, that’s grace. The Lord is a God who loves, forgives, and shows great compassion toward the undeserving and has done so toward us. Yet some believers refuse to give grace to others, who are themselves undeserving. Jonah, for example, was a prophet of God who became angry when the Lord showed grace to Israel’s enemy, the Ninevites, and withheld judgment when they humbled themselves and repented of their sin (Jonah 3:1-10). Jonah became angry at God’s display of grace, saying, “I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity” (Jonah 4:2). The contradiction is that Jonah personally enjoyed God’s grace, but then selfishly wanted God to withhold it from others. I also think of the story Jesus told about a servant who owed a great debt, and when the man could not pay, he pleaded with his master, who felt compassion and graciously forgave his debt (Matt. 18:23-27). However, the man who had received forgiveness from his superior, later refused to forgive another man who owed him a very small amount (Matt. 18:28-30). The man who was shown grace refused to show grace to others, and the Lord called him “wicked” (Matt 18:32). I’ve often pondered why some, who rejoice in God’s grace, refuse to show grace to others? I think there are several reasons.
Ignorance of God and His Word. Some believers fail to understand grace as a characteristic of God (Ex 34:6; Psa 86:15; Prov 3:34; John 1:14; Eph 1:6; Heb 4:16; 10:29; 1 Pet 5:10), and that He directs His people to be gracious and loving to others (Matt 5:44-45; Luke 6:27-28; Col 4:6). Grace is not automatic in the Christian life. It must be learned and actively applied. As believers learn about God’s grace, they can then actively share it with others.
A legalistic mindset. Legalism is the belief that one can earn God’s favor through religious practices and good works. This mindset prevents people from experiencing God’s grace because they don’t think they need it. Why would they? Their religious life and good works lead them to think they’ve earned God’s favor. But this has consequences in relationships with other people. If we earn God’s favor, then naturally we’ll only show favor to those we feel have earned it too.
A judgmental spirit. It seems as though some people come out of the womb with a judge’s gavel in their hand. These stand in the place of God rendering judgment on others according to their own arbitrary standards and expectations. Often this judgmental spirit takes the form of gossip, maligning, and badmouthing others. Such a critical spirit lacks the capacity to show grace because everyone is guilty, and some more than others. In some ways, running others down is a subtle form of self-praise.
Arrogance. Arrogant people don’t show grace. In fact, they lack the capacity because they’re so self-absorbed, consumed with thinking about themselves and their own life, they have no room in their thinking and speech to show grace to others. I’ve heard it said that “arrogant people never see their own faults, only the faults of others,” and I think there’s merit to the statement.
Refusing to forgive. An unforgiving spirit makes it difficult to show grace. Forgiveness means we release someone from an offense or debt they owe us (or a debt we think they owe us). Forgiveness releases them from paying the penalty for their crime (real or imagined). Forgiveness does not mean continuing to tolerate abuse (physical, mental, sexual, etc.), but it means we continue to seek God’s best in their life by prayer and biblical discussion. By refusing to forgive, we end up harboring hatred, and there’s no room for grace in a hate-filled heart.
How do we overcome these obstacles to grace? First, it starts with knowing what the Bible teaches about the gracious character of God. We cannot live what we do not know, and knowledge of God’s character and Word necessarily precedes living His will. We show grace only as we learn and experience it ourselves. Second, we must learn to see everyone from the biblical perspective, as undeserving of God’s grace and love. Then, with eyes open, we choose to love the unlovely and show them grace. We treat them better than they deserve. We seek God’s best in their lives. Third, learn to discipline the mind and the will daily to think and act in grace. As we encounter unpleasant people, or those who have hurt us (i.e., family, friends, co-workers, etc.), we can consciously extend grace to them by showing love, kindness and mercy. Fourth, be ready to be hurt. Showing grace can be very difficult because it places us in a vulnerable spot where we may be hurt, sometimes on an ongoing basis. By faith we’re okay with absorbing the pain others inflict, much like our Lord (1 Pet 2:21-24). We know God is with us, to shield and sustain us as we do His will (Psa 18:30; 55:22; Isa 41:10; Phil 4:6-7; Heb 4:16). Since we’ve tasted of the grace of God, let us also be gracious to others.
 William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 937.
 Edwin Yamauchi, “694 חָנַן,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 302.
 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1079.
 Lewis Sperry Chafer, Grace (Philadelphia, PA: Sunday School Times Company, 1922), 4.
 Paul referred to his own righteous works as dung, which translates the Greek word σκύβαλον skubalon, which means fecal matter. It would appear that Paul used this word for its shock value, in order to contrast human righteousness as a mean of salvation with God’s gift of righteousness (Phil 3:9; cf., Rom 5:17; 2 Cor 5:21).
 Biblically, there are other categories of special grace in addition to saving grace. First is prevenient grace, which refers to the preparatory work of the Holy Spirit in the heart of the one who will believe in Christ for salvation (John 16:8-9). Prevenient grace precedes saving grace. Second, provisional grace, which is the provision of God for His children so they might advance to maturity and fully live the spiritual life (Eph 1:3). Third, growing grace, which is the opportunity to learn and apply biblical truths and principles to the situations of life (2 Pet 3:18). Fourth, cleansing grace, which is the kindness God shows His erring children in forgiving their sin after salvation and restoring fellowship (1 John 1:9). Fifth, enabling grace, which is the provision of God that enables the believer to face adversity (2 Cor 12:9-10). Sixth, dying grace, which is the strength God gives His children as they face death (Psa 23:4). Seventh, the rule of grace, which means grace becomes the operating principle that governs our beliefs and behaviors (Tit 2:11-14; cf. Gal 5:4).
As Christians, we are to consider ourselves as God’s ambassadors who represent Him in a foreign land. At the moment of salvation, God rescues us from Satan’s “domain of darkness” and transfers us “to the kingdom of His beloved Son” (Col 1:13). Furthermore, we have a new identity “in Christ” (1 Cor 1:30), a citizenship “in heaven” (Phil 3:20), and a tremendous portfolio of spiritual blessings (Eph 1:3). But once saved, God does not immediately pluck us from the devil’s world. Rather, it is God’s will that we continue to live in the world under His protection (John 17:15), to be sanctified by means of Scripture (John 17:17), and to serve as His divinely appointed representatives (John 17:18). And we know He provides all our needs while we’re here (Phil 4:19).
The Christian who properly represents the Lord Jesus Christ will possess certain qualities that are useful to the Lord, and these are developed over time. We are to be aware that many people are hostile toward God, and will naturally be hostile toward His representatives. Jesus said “If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you” (John 15:19). Though we cannot control the attitudes and actions of others, we must not allow ourselves to be controlled by them. This can be difficult. Rather than react to the sinful behavior of others, we are to respond as God directs. As Christians, we are to “speak the truth in love” (Eph 4:15), “with grace” (Col 4:6), and “with gentleness and respect” (1 Pet 3:15-16). There’s no place for hostility in the Christian life, for “the anger of man does not achieve the righteousness of God” (Jam 1:20). This is how the Lord Jesus conducted Himself, for “while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23). Paul handled himself this way too, saying, “When we are reviled, we bless; when we are persecuted, we endure it; when we are slandered, we respond graciously” (1 Cor 4:12-13 CSB). The bar of Christian behavior is set very high, as it should be.
I must confess, learning to behave as the Lord directs has been an ongoing challenge for me. Though my grandmother led me to faith in Christ at age eight, there was little Christian education that followed. The ensuing thirteen years of my life were completely immersed in the ways of the world. Eight of those years were spent living in Las Vegas, which provided every opportunity for sin. By the summer of 1988, my lifestyle had eventuated in being homeless and suicidal. But the God who saved me at a young age humbled me through divine discipline (Heb 12:5-11), for “He is able to humble those who walk in pride” (Dan 4:37). Though I was a reckless son for a period of time, I responded positively to His discipline (Psa 119:71), and like the prodigal son, He graciously welcomed me back (Luke 15:11-24). God is good. In the summer of 1988 I surrendered to Christ, and my Savior became my Lord. I’ve been studying and learning God’s Word since then, working to unseat a lifetime of human viewpoint and replace it with divine viewpoint. But learning and living God’s Word takes time. Practicing God’s Word is where the rubber hits the road. It means applying His directives to my life on an ongoing basis. A key passage of Scripture that has helped me over the years is found in Paul’s second letter to his friend, Timothy. Here, Paul writes about the conduct of the Lord’s servant, saying:
The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, 25 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. (2 Tim 2:24-26)
All that follows in this article is an exposition of Paul’s statement. The Lord (κύριος kurios) is none other than Jesus Christ, the second Person of the Trinity, who added humanity to Himself and became the God-Man (John 1:1, 14). Jesus was conceived in the womb of the virgin Mary, and was “born of a woman, born under the Law (Gal 4:4). Throughout His life Jesus lived perfectly in the Father’s will (Matt 5:17-18). Scripture reveals Jesus lived His entire life “without sin” (Heb 4:15), that He “knew no sin” (2 Cor 5:21a), and “in Him there is no sin” (1 John 3:5). By the end of His life on earth, Jesus said to God the Father, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). Jesus then went to the cross and laid down His life as a substitutionary atoning sacrifice for us (Mark 10:45). Jesus “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). In this way, He was the “the Lamb of God who takes away the sin of the world!” (John 1:29). After His death, Jesus was placed in a grave where He remained for three days, but afterwards was resurrected (Luke 24:1-7), seen by hundreds of people (1 Cor 15:3-8), and afterwards ascended to heaven (Acts 1:9), from where He currently directs His children until the time of His return (1 Th 4:13-18). Those who trust in Christ as Savior become His servants here on earth. We are those who carry out His will, live honorably as He expects, preach the gospel to the lost, and teach fellow Christians to live righteously.
Paul uses the term bond-servant (δοῦλος doulos), which is used here in a positive sense of “one who is solely committed to another.” In this sense, it refers to one who is surrendered to the will of another. In this passage, it is the Lord Jesus Christ that we serve, and it is an honorable place of service to the King as we adhere to His royal standards of conduct. The title of bond-servant was held by such notables as Moses (2 Ki 18:12), Joshua (Judg 2:8), David (2 Sam 7:5; Psa 89:3), Elijah (2 Ki 10:10), Paul (Rom 1:1), James (Jam 1:1), and Peter (2 Pet 1:1).
Paul follows the designation of bond-servant with the verb must (δεῖ dei), which means “to be under necessity of happening.” The word denotes compulsion, obligation, duty. And what is the Lord’s servant obligated to do? Paul states one negative directive followed by four positive ones. The Lord’s servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, and with gentleness correcting those who are in opposition to the Lord and His people. This behavior is not something that comes naturally to the Christian, otherwise these directives would be superfluous. But the directives are helpful.
First, the Lord’s bond-servant must not be quarrelsome (μάχομαι machomai). This word is used of physical combat in Acts 7:26, but here Paul uses the word to describe someone who argues with others, who verbally engages “in heated dispute.” To be clear, rebuking another is biblical (Luke 17:3; 2 Tim 4:2), but quarrelling is not. Even when addressing a trespass in another Christian, Paul instructs, “you who are spiritual, restore such a one in a spirit of gentleness” (Gal 6:1). Sadly, many in the world operate by a fist-in-your-face attitude that seeks to destroy the other person, but this is not the Lord’s way. As Christians, we live in a fallen world and it is natural that we will encounter others who operate by different values. Satan, the current ruler of this world, has his values and modes of operation, and these include sinful acts of violence which are intended to silence the opposition. This division of humanity will continue until Christ returns (Matt 13:36-43). Living in a fallen world, the Lord’s bond-servants must be willing to engage others in conversations of disagreement. However, we must resist the temptation to engage worldly-minded people by the practices they employ against us. The Lord’s servant is a diplomat, a royal ambassador who represents the King of kings and Lord of lords, and as such, must be characterized by His noble qualities.
Paul then shifts to four positive qualities that should mark the Lord’s servant. The first is to be kind to all. To be kind (ἤπιος epios) means to be “gentle, mild, kind…soothing, assuaging.” Elsewhere, the word “was frequently used by Greek writers as characterizing a nurse with trying children or a teacher with refractory scholars, or of parents toward their children.” And Paul states we are to be kind to all (πρὸς πάντας), which in this context pertains to our opponents. As Christians, we are to stand firm on God’s truth and not abandon our position; however, unlike our opponents who operate with hostility, we are to be kind. Speaking God’s truth is vitally important, and so is the attitude and delivery, which God uses to break down Satan’s strongholds in the minds of those held captive by him.
Second, Paul states the Lord’s servant must be able to teach (διδακτικός didaktikos). This word refers to someone who can handle God’s Word correctly and is “skillful in teaching.” It is normal that Christians will encounter others with heterodoxical views (i.e., contrary to sound biblical teaching), and to be influential, the Christian must be able to communicate the truth of God’s Word accurately, and in a clear and concise manner. Of course, being able to teach does not guarantee a positive response from the hearer. Remember, while on the earth, Jesus communicated perfect truth with love, however, the majority of those who heard Him rejected His message (John 3:19), even though He verified His claims with miracles (John 12:37). Sadly, the majority of those who saw and heard the Lord rejected Him and His message. These will someday pay a price. In teaching, the emphasis is always on biblical content clearly presented. And though a teacher may be passionate, he/she should avoid histrionics.
Third, Paul says the Christian must be patient when wronged (ἀνεξίκακος anexikakos). This word is a hapax legomenon (i.e., a word that occurs only once in the Bible) that refers to someone who bears “evil without resentment, patient, tolerant.” It means God’s servant puts up with the evil actions of others and does not retaliate when personally attacked. I think Paul describes patient behavior in his letter to the Christians at Rome. He instructed, “Never pay back evil for evil to anyone” (Rom 12:17a). Paul was a realist and knew that living in the devil’s world meant there would be opponents who would treat us in an evil manner. When such situations arise, we are to place the matter in the Lord’s hands, trusting He sees what’s happening and will act as our Judge. Being patient when wronged is not easy, as the knee-jerk response is to retaliate and attack our attacker. But Paul instructs, “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Rom 12:19). Paul goes on to say, “But if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing, you will heap burning coals on his head” (Rom 12:20). As Christians, we must “not be overcome by evil, but overcome evil with good” (Rom 12:21). Being patient when wronged means trusting God will dispense justice in His time and way.
Fourth, the Lord’s servant must respond to opponents with gentleness (πραΰτης prautes). The term may be defined as “gentleness, humility, courtesy, considerateness, [or] meekness.” The opposite of gentle is harsh, brutal, or rough, and this we should not be. Unfortunately, many in the world see gentleness as weakness, but this is wrong. Remember, the Lord Himself was “gentle and humble in heart” (Matt 11:29), yet all the power of divinity was readily at His disposal. It’s not that the believer is in any way deficient in power or strength, but that he/she voluntarily forfeits the use of it, knowing that harsh behavior is nothing less than a bully tactic, which fails to recognize the other person’s right of self-determination. God does not force Himself on others, and neither should we. Others may not agree with our message, and we can shake the dust off our feet when we leave (Matt 10:14; Acts 13:51), but we have no right to ram, cram, or jam our message down their throats. Being gentle means we maintain composure in the face of opposition, mainly because we realize the opponent actually stands against God, the One we represent. We are to represent the Lord openly, accurately, and with dignity, but we do not have to defend Him any more than a mosquito needs to defend an elephant. We are to be gentle, knowing God will deal with His opponents as He sees fit, and the Lord tends to be very patient and gracious, until He’s not.
To correct (παιδεύω paideuo) means “to provide instruction for informed and responsible living.” And who needs this divine instruction? It is those who oppose God and His people. The term for opposition (ἀντιδιατίθημι antidiatithemi) means “to oppose someone, involving not only a psychological attitude but also a corresponding behavior—to oppose, to be hostile toward, to show hostility.” Experiencing opposition—even hostile opposition—should never be a surprise to the Lord’s servant. Jesus told His disciples, “If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you” (John 15:18-19; cf., 1 John 3:13). Though sometimes treated with hostility, the Christian is directed to offer gentle correction to those who will listen. In most instances the opposition does not realize they are under Satanic delusion and enslavement, and the most compassionate thing we can do is to share God’s liberating Word with them. With gentleness—as well as kindness and patience—the Christian seeks to educate or guide the other person into divine truth. This instruction can include the gospel of grace (1 Cor 15:3-4) that leads to forgiveness of sins and eternal life (Eph 1:7; John 10:28), or it can refer to biblical teaching that helps the immature Christian advance as a disciple of the Lord (1 Pet 2:2).
Having conducted ourselves as noble servants of the Lord, operating under His sovereignty, we then trust that He will work in the hearts of those who have heard His Word. We know it is God’s Word that transforms others from the inside out. We know His Word is “alive and powerful” (Heb 4:12) and accomplishes what He intends. The Lord said, “My word which goes forth from My mouth will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it” (Isa 55:11). As Christians, we simply communicate God’s Word accurately and in a loving way, and then let it do its work in the hearts of those who hear it. I believe it was Spurgeon who said, “the same sun that softens wax also hardens clay.” By this he meant that God’s Word, which gives light like the sun, has different effects depending on the material exposed to it. The reality is that some hearts are positive to God (wax) and these grow soft when exposed to the light of His Word, but other hearts are negative to God (clay) and exposure to His Word only make them harder. We control the output of our message, but never the outcome. What the hearers—or readers—do with God’s Word is between them and the Lord.
Having done our part by following the Lord’s directives not to be quarrelsome, but kind to all, able to teach, patient when wronged, and with gentleness correcting those in opposition, we leave the matter knowing it is in God’s hands. And we know that the Lord is not willing “for any to perish but for all to come to repentance” (2 Pet 3:9), and to those who are positive, He will “grant them repentance leading to the knowledge of the truth” (2 Tim 2:25b). If the heart is willing, God will grant the person the opportunity to repent and receive salvation by grace alone, through faith alone, in Christ alone. John wrote, for “as many as received Him, to them He gave the right to become children of God, even to those who believe in His name” (John 1:12). Repentance (μετάνοια metanoia) means “to change one’s mind or purpose.” This change of mind occurs when one hears the gospel message and favorably responds to it. Paul states this positively when he speaks about “repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21). Faith in Christ is the sole condition for salvation (John 3:16; Eph 2:8-9; Acts 16:31), and true repentance means the unbeliever turns from trusting in anything and everyone and trusts solely in Christ to save. For “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12).
The gospel is the good news that follows the bad news. The bad news—from our perspective—is that God is holy (Psa 99:9; Isa 6:3) and demands absolute righteousness from us in order for us to spend eternity with Him in heaven. Being perfectly righteous, God can have nothing to do with sin except to condemn it (Hab 1:13; 1 John 1:5). God’s standard of righteousness is absolute moral perfection. This is bad news because we are egregious sinners in serious violation of God’s perfect standard. The Bible reveals we are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). To further complicate the problem, we are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God, because of His mercy and love toward us (John 3:16; Eph 2:3-7), did for us what we cannot do for ourselves. He provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by human birth (Luke 1:26-35), lived a perfectly righteous life (2 Cor 5:21; Heb 4:15; 1 John 3:5), and willingly died in our place—as our substitute—and bore the punishment for our sins. Jesus solved both problems: 1) He lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 John 3:5), and 2) He died for us on the cross and paid the penalty for all our sins (Mark 10:45; Rom 5:6-10). The gospel message is 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). Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; Acts 16:30-31). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col. 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9). This is good news.
As the Lord’s bond-servants, we are called to a high moral standard of conduct befitting the King we represent. We are His ambassadors to a fallen world. Our hope is that those trapped in Satan’s world-system will see their faulty way of thinking and living and “may come to their senses and escape from the snare of the devil, having been held captive by him to do his will” (2 Tim 2:26). Those who accept God’s message will know freedom and eternal life. Those who reject God’s liberating truth continue as slaves to the devil, trapped as an animal in his cage, always doing his will because it agrees with their own sinful proclivities. God has opened a door of freedom for them, if they’ll respond positively to the gospel. Those who reject the gospel continue as slaves to Satan, and this by their own choice. But regardless of their choice, we are to conduct ourselves according to God’s standards of expectation. As Christians, we “must not be quarrelsome, but be kind to all, able to teach, patient when wronged, [and] with gentleness correcting those who are in opposition” (2 Tim 2:24-25b). We are to “speak the truth in love” (Eph 4:15), “with grace” (Col 4:6), and “with gentleness and respect” (1 Pet 3:15-16). There’s no place for hostility in the Christian life, for “the anger of man does not achieve the righteousness of God” (Jam 1:20).
 Unless otherwise stated, all Scripture quotes are taken from the New American Standard Bible, 1995 Update.
 Later, when I realized I had the gift of Teaching, I began to teach God’s Word to others. I later learned this three-step practice of learning, living, and teaching was Ezra’s model, as he “had set his heart to study the law of the LORD and to practice it, and to teach” it to others (Ezra 7:10).
 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 260.
 Some Christians are bothered by the fallen world and prefer hiding and pursue a monastic life of solitude. However, the Lord never calls us to hide our light, but to be in the world and let it shine so that others might see it. 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). But living in a fallen world is dangerous business and can be upsetting to the sensitive soul.
 Three times Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9).
 H.G. Liddell, A Lexicon: Abridged from Liddell and Scott’s Greek-English Lexicon (Oak Harbor, WA: Logos Research Systems, Inc., 1996), 354.
 W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 263.
 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 240.
While discussing eternal rewards in His Sermon on the Mount (Matt 5:1-2, 12, 46; 6:1-6, 16-18), Jesus taught there would be varying degrees of placement in the kingdom of heaven. In Matthew 5:19, Jesus said, “whoever breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven. But whoever practices and teaches these commands will be called great in the kingdom of heaven.” In this verse, Jesus talked about two kinds of saved people, both of which will be “in the kingdom of heaven.” This is plainly understood from what Jesus said. The first group will be believers who, after salvation, live a life of disobedience to God, rebelling against His Word, and teaching others to do the same. These disobedient-to-the-Word believers will forfeit eternal rewards and have a low status in heaven. Jesus calls them least, which translates the Greek word ἐλάχιστος elachistos, which refers to being “the lowest in status, least…being considered of very little importance, insignificant.” The second group of believers will be those who live a life of obedience to God, learning and doing His Word, and teaching others to do the same. These obedient-to-the-Word believers will be rewarded by God and be blessed with a high status in heaven. Jesus calls these great, which translates the Greek word μέγας megas, which in this passage refers to being “great in dignity, distinguished, eminent, illustrious.” This gradation of status in heaven is taught elsewhere by Jesus (Matt 11:11; 18:1-4; 20:20-28). To be clear, Jesus is not addressing salvation in the Sermon on the Mount (Matthew chapters 5-7); rather, He’s addressing the demands of discipleship and rewards.
To explain further, let me draw a distinction between the gospel that saves and the life of good works that should follow. From the divine side, our salvation was very costly: it cost God His Son. Jesus willingly bore our sins on the cross and paid our sin debt in full (Mark 10:45; John 10:18; 1 Pet 2:24). He died in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). At the cross, God judged our sin as His righteousness requires, and saves us, the sinner, as His love desires. From the human side, salvation is very simple: believe in Christ as Savior. We obtain our entrance in heaven when we simply believe that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). God’s free gift of salvation comes to us by grace alone, through faith alone, in Christ alone (Eph 2:8-9; Tit 3:5). Our salvation comes only through Jesus, who said, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). The apostle Peter confirmed this, saying, “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).
When we trust in Christ as Savior, we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). No human works are required for us to be saved. Scripture reveals we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16; cf. Rom 3:28). Our good works will never make us righteous before God, “for if righteousness comes through the Law, then Christ died needlessly” (Gal 2:21). Once saved, God calls us to learn and live His Word (2 Tim 2:15; 1 Pet 2:2) and to “walk in a manner worthy of the calling with which you have been called” (Eph 4:1). As His children, God wants us to grow up spiritually and produce good works (Eph 2:10; Tit 2:11-14). But pursuing spiritual maturity does not mean we’ll reach sinless perfection, as that will never happen in this life (Eccl 7:20; 1 John 1:8, 10). Rather, it means we handle our sin a biblical manner. For further information, see my article, Restoring Fellowship with God).
Salvation cost us nothing. Jesus paid it all. But discipleship will cost us everything. It’s radical. It means nothing less than turning our lives over to God and letting Him direct us in everything. Discipleship is worked out over our lifetime. It starts with an epistemological paradigm shift in which we learn to see life from the biblical perspective. The constant and careful study of God’s Word will unseat a lifetime of destructive human viewpoint and replace it with divine viewpoint. The benefit is a life of meaning, purpose, and blessing as we lay hold of the spiritual assets God has for us, for He “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). This blessed life starts at a moment in time in which we submit ourselves to the Lord (Rom 12:1-2), and continue our advance to spiritual maturity by learning and living Scripture (1 Pet 2:2; 2 Pet 3:18). However, just as God does not force us to be saved, neither does He force us to live in obedience to Him. Sadly, there are many believers who refuse to be the Lord’s disciples, and these choose to live in conformity with the world around them. The believer who chooses to be a “friend of the world makes himself an enemy of God” (Jam 4:4). Furthermore, he places himself under divine discipline (Heb 12:5-11), which can eventuate in physical death if his rebellion continues (1 Cor 11:30; 1 John 5:16). For further explanation of this truth, see my article, The Sin unto Death.
Let’s get back to the subject of rewards. As Christians, we know there will be a future time in which we will stand before the judgment seat of Christ. Paul said, “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Cor 5:10). This judgment seat evaluation is not to determine whether or not we get into heaven. That has already been made secure by the death, burial, and resurrection of Christ. This judgment seat evaluation pertains solely to eternal rewards. And these rewards are determined by how we live in accordance with God’s revealed will in Scripture. The obedient-believer will produce a life of “gold, silver, and precious stones” which all survive the test by fire and will go with us into eternity (1 Cor 3:12). The rebel-believer will produce a life of “wood, hay, and straw” which will not survive the test by fire and will be burned up (1 Cor 3:12). The quality of work produced by the obedient-believer will remain and “he will receive a reward” (1 Cor 3:14). The quality of work produced by the rebel-believer will be burned up and “he will suffer loss” (1 Cor 3:15). Though the rebel-believer has no rewards, “he himself will be saved, yet so as through fire” (1 Cor 3:15). For more on this subject, see my article, Future Christian Rewards.
In summary, salvation is free and simple. It’s free to us because Christ paid our sin-debt in full. And it’s as simple as believing in Christ as our Savior, trusting that His death, burial, and resurrection forever satisfied God’s righteous demands toward our sin. However, after salvation, God calls us to a radical life of obedience. How we respond is up to us. If we disobey God’s Word and teach others to do the same, then we’ll experience discipline in this life, forfeit heavenly rewards, and will forever be classified as “least in the kingdom of heaven.” However, if we obey God’s Word and teach others to do the same, we shall obtain God’s approval in this life, earn heavenly rewards, and will forever be called “great in the kingdom of heaven.” I implore you as a Christian writing to Christians—choose the life of discipleship. There’s no better life to be lived, and the rewards in heaven will be worth it! Let’s be great together!
 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 314.
 William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 1207.
 Grace means God gives us what we don’t deserve. He is gracious and offers to forgive and save us forever, not because we deserve it, but because He is gracious and kind. Faith means we believe God at His word concerning our salvation. Faith does not save. Christ saves. Faith is merely the means by which we receive God’s free gift. In Christ alone means we trust in Jesus and no one else to save.
 Heaven is made possible by the Person and work of Jesus Christ. Jesus is the only Person to have ever lived a perfect life in the Father’s sight as He fulfilled the Law perfectly (Matt 5:17-18). There was no sin in Jesus (2 Cor 5:21; Heb 4:15; 1 John 3:5). Everyone else, without exception, is guilty before God (Rom 3:10, 23). And we are helpless to save ourselves (Rom 5:6). All who trust in Him as Savior are forgiven all their sins (Eph 1:7), receive eternal life (John 10:28), and God’s gift of righteousness—His righteousness—which is imputed to them (Rom 4:4-5; Phil 3:9). At the moment we trust Christ as our Savior, we are rescued “from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins” (Col 1:13-14). As Christians, “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). We are saved from spending eternity in the Lake of Fire (Rev 20:15).
The Bible is a big book with lots of information. There is information about God, the origin of the universe, mankind, sin, salvation, Israel, the church, the future, etc. It’s my opinion that a good teacher knows the Bible well enough that he/she can delve into its depths and provide solid biblical answers to life’s biggest questions. However, I also believe a good teacher should be able to condense a lot of information and—without compromising accuracy—give a short answer in plain language (Charles Ryrie has impressed me with his ability to do this very thing). Over the years I’ve worked to take the essentials of the Gospel message and present it quickly and concisely. In one sense, the Gospel can be as simple as 1 Corinthians 15:3-4, John 3:16, or Acts 16:31. However, these verses, as wonderful as they are, do not answer some of the issues that stand behind them. For example:
Why did God send His Son into the world?
Why did Jesus go to the cross and die?
What’s wrong with me that God had to act on my behalf?
Is there any way, other than the cross, that I can be reconciled to God?
To answer these—and other issues—I’ve condensed my Gospel presentation down to about two minutes. I’m hoping to make it even more concise in the future. Here’s basically what I communicate:
The gospel is the solution to a problem. There are two parts to the problem. First, God is holy (Psa 99:9; Isa 6:3), which means He is positively righteous and can have nothing to do with sin except to condemn it (Hab 1:13; 1 John 1:5). Second, all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). To further complicate the problem, we are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God, because of His mercy and love toward us (John 3:16; Eph 2:3-7), did for us what we cannot do for ourselves. He provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by human birth (Luke 1:26-35), lived a perfectly righteous life (Matt 5:17-21; 2 Cor 5:21; Heb 4:15; 1 John 3:5), and willingly died in our place and bore the punishment for our sins. Jesus solved both problems: 1) He lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 John 3:5), and 2) He died for us on the cross and paid the penalty for all our sins (Mark 10:45; Rom 5:6-10). The gospel message is 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). Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; Acts 16:30-31). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9).
God’s providence refers to His wise and personal acts, whereby He creates and controls circumstances in order to direct history according to His predetermined plan, all for His glory and the benefit of His elect. People live in the flow of history, and are moved by the circumstances God controls. The Lord “does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35). God is good and “works all things after the counsel of His will” (Eph. 1:11; cf. Ps. 103:19; 135:6; Dan. 4:35), and “causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). By His sovereign will God created all things in heaven and earth, and sustains and directs them as He desires. God “is before all things, and in Him all things hold together” (Col. 1:17). The Lord knows all things at all times. He knows when a sparrow falls to the ground (Matt. 10:29), and the ever-changing number of hairs on our head (Matt. 10:30). He knows our thoughts before we think them (Ps. 139:2), and our words before we speak them (Ps. 139:4). He knows our wickedness (Jer. 17:9; Mark 7:21-22), and chooses to love us by grace, in spite of our sinfulness (Matt. 5:45; Rom. 5:6-10; Eph. 2:1-9). Some He elects to purpose, even from the womb (Jer. 1:5; Gal. 1:15). Because God is righteous, all His actions are just. Because He is loving and good, He directs all things for the benefit of His elect. The wicked are also under God’s sovereign control, and He uses them for His own ends (Prov. 16:4). “To be sure, evil has entered the universe, but it is not allowed to thwart God’s original, benevolent, wise, and holy purpose.”
Providence is normally defined in Christian theology as the unceasing activity of the Creator whereby, in overflowing bounty and goodwill (Ps. 145:9 cf. Mt. 5:45–48), he upholds his creatures in ordered existence (Acts 17:28; Col. 1:17; Heb. 1:3), guides and governs all events, circumstances and free acts of angels and men (cf. Ps. 107; Jb. 1:12; 2:6; Gn. 45:5–8), and directs everything to its appointed goal, for his own glory (cf. Eph. 1:9–12). This view of God’s relation to the world must be distinguished from: (a) pantheism, which absorbs the world into God; (b) deism, which cuts it off from him; (c) dualism, which divides control of it between God and another power; (d)indeterminism, which holds that it is under no control at all; (e) determinism, which posits a control of a kind that destroys man’s moral responsibility; (f) the doctrine of chance, which denies the controlling power to be rational; and (g) the doctrine of fate, which denies it to be benevolent.
God’s providence is seen throughout the Bible. God brought Joseph to Egypt, by the evil actions of his brothers (Gen. 37:23-28), and later used Joseph to deliver the very ones who betrayed him (Gen. 45:5-8; 47:11, 27-28; 50:20). This was done to fulfill a promise given to Abraham (Gen. 15:13; 47:11, 27-28). It was God’s providence that drove Saul to chase after his father’s donkeys, and then be led to the prophet Samuel and anointed king of Israel (1 Sam. 9-10). It was God’s providence that directed Joseph and Mary to Bethlehem, so the baby Jesus would be born at the appointed time and place (Mic. 5:2; Luke 2:4-6; Gal. 4:4). Later, Joseph and Mary were compelled to go to Egypt, in order to preserve the baby Savior (Matt. 2:13-15). It was God’s providence that forced Aquila and Priscilla out of Rome by the emperor Claudius’ decree, only to meet the apostle Paul in Corinth and join him in Christian ministry (Acts 18:1-3; Rom. 16:3; 1 Cor. 16:19). It was God’s providence that put the Lord Jesus on the cross to be crucified by the hands of godless men (Acts 2:23; 4:27-28). Jesus died a substitutionary death, even for those who crucified Him (Rom. 3:25; 1 Cor. 15:3-4; 1 John 2:2; 4:10).
God’s sovereignty, expressed through His providential control, produces confidence in those who know He is directing all things after the counsel of His will. The growing believer knows “it is God who is at work in you, both to will and to work for His good pleasure” (Phil. 2:13). Where the Bible is silent, the believer seeks to discern God’s will through His providential direction as He guides people and circumstances as He pleases. God controls all of life (Gen. 2:17; Job. 1:21; Ps. 104:29–30; Eccl. 12:7; Dan. 5:23), human birth and calling (Ps. 139:13-16; Jer. 1:4-5; Gal. 1:15), nature (Ps. 147:8; Jonah 1:4; Mark 4:39-41), plagues (Ex. 7–11; 12:29; Rev. 16:10-11), the roll of dice (Prov. 16:33; cf. Ps. 22:18; Matt. 27:35), health and sickness (Deut. 28:27-30; 2 Chron. 21:18; Ps. 41:3; Acts 3:16), prosperity and adversity (1 Sam. 2:7; Job 2:10; Isa. 45:5-7), suffering (Ps. 119:71; Heb. 12:5-11), and the development of Christian character (Rom. 5:2-5; 2 Cor. 12:7-10; Jam. 1:2-4). The growing believer takes great delight in knowing his good, loving and wise God is in control of His creation and is directing all things according to His providential plan.
 Henry Clarence Thiessen and Vernon D. Doerksen, Lectures in Systematic Theology (Grand Rapids, MI; Cambridge: William B. Eerdmans Publishing Company, 1979), 122.
 J. I. Packer, “Providence” in New Bible Dictionary, ed. D. R. W. Wood, I. H. Marshall, A. R. Millard and D. J. Wiseman, 3rd ed. (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 979-80.
Now I make known to you, brethren, the gospel [εὐαγγέλιον euaggelion – good news message] which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. For I delivered to you as of first importance what I also received, 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. 15:1-4)
God’s gospel message is simple in its presentation (1 Cor. 15:3-4). It is a message of love and grace (John 3:16-17; Eph. 2:8-9). It centers at the cross where Jesus died for all our sins (1 Cor. 1:18, 21; 15:3-4; Col. 2:13-14; 1 Pet. 2:24). The gospel message only makes sense when we understand that God is holy, all mankind is sinful, and that Jesus necessarily died as our substitute. God’s holiness means He is positively righteous and completely set apart from sin (Ps. 99:9; 1 Pet. 1:14-16). Because God is holy, He cannot have anything to do with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You can not look on wickedness with favor” (Hab. 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5).
The gospel is the solution to a problem; it is the good news that follows the bad news. The bad news-problem is sin, which according to Scripture is a threefold problem: first and foremost is Adam’s original sin which is charged to every person (Rom. 5:12, 18-19; 1 Cor. 15:21-22), second is the sin nature which is the source of the rebellious heart (Rom. 7:14-25; 13:12-14), and lastly is the personal sin each person produces every time he/she yields to temptation (Jam. 1:14-15). Sin brings death and separation from God (Isa. 59:2; Rom. 5:12), both in time and in eternity (Rev. 20:11-15). Because of sin, every person is spiritually dead and powerless to change their situation (Rom. 5:6-10; Eph. 2:1). All people are helpless to save themselves, and good works are worthless in God’s sight (Isa. 64:6; Eph. 2:8-9; Tit. 3:5).
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)
He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit(Tit. 3:5)
The good news-solution is 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). This is substitutionary atonement. Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet. 3:18; cf. Rom. 5:6-10). The gospel teaches that Jesus died on the cross and paid the penalty for our sin in order to satisfy God’s holiness (Rom. 3:25; 8:3; 2 Cor. 5:21; Gal. 3:13). Jesus “is the propitiation [ἱλασμός hilasmos – satisfaction] for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf. Rom. 3:25; 1 John 4:10). Jesus paid the redemption price for our sins (Rom. 3:24), and offers us eternal life if we’ll trust Christ as our Savior (John 3:16-17). When we trust in Christ as our Savior, we are forgiven all our sins (Eph. 1:7; Col. 1:14), positionally identified with Him (Rom. 5:14-18; 1 Cor. 15:22), given eternal life (John 3:16; 10:27-28), given the gift of God’s righteousness (Rom. 5:17; 2 Cor. 5:21; Phil. 3:9), and have the power to live righteously (Rom. 6:1-13). God saves from the penalty of sin (Jo. 5:24; Rom. 6:23; 8:1), the power of sin (Rom. 6:11; 8:13; 2 Cor. 5:17), and ultimately the presence of sin (Phil. 3:21; 1 Jo. 3:2).
Salvation is never what we do for God, but rather what He has done for us by sending His Son to die in our place and bear the wrath for sin that was due to us (Isa. 53). We are helpless to save ourselves because we are completely crippled by sin (Rom. 5:6-10; 6:23; Eph. 2:1); therefore, salvation comes to us only as a free gift from God (Eph. 2:8-9; Tit. 3:5), “being justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). Jesus paid the price for our sin, and we need only to trust Him for salvation (John 3:16, 20:31; Rom. 3:25). We do not earn or deserve salvation. Salvation is completely the work of God, and those saved are the recipients of His grace (Eph. 2:8-10; Tit. 3:5).
Salvation is said to be “the gift of God” (Eph. 2:8), “according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim. 1:9), and “according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit. 3:5). God has prepared good works to follow our salvation (Eph. 2:10), but they are never the condition of it (Acts 16:30-31; Eph. 2:8-9; 2 Tim. 1:9; Tit. 3:5). The matter is simple: Salvation comes to those who believe in Christ as their Savior (John 3:16; 20:31; Acts 16:30-31).
The Raising of the Cross was painted by Rembrandt sometime around A.D. 1633. In the painting the artist portrayed himself as one among many who placed Christ on the cross to bear the sin of all mankind. You can see Rembrandt in the center of the painting wearing his painter’s hat. Rembrandt is telling everyone that it was his sin that sent Christ to the cross, and that it was his hands that lifted Him up to die. There is a richness of Christian theology in the painting.
I understand what Rembrandt is communicating in the picture. It speaks for itself. More so, I personally identify with the artist, because I see my hands raising the cross of Christ. I too am guilty of the sin that put Him there to die in my place. The cross of Christ is essential to the gospel message of Christianity (1 Cor. 1:17-18; 15:3-4), and every Christian who believes in Jesus as Savior—at some point in his learning—must see himself at the cross, for Scripture declares, “we died with Him” (2 Tim. 2:11; cf. Col. 2:20).
When we think about Jesus, we know from Scripture that He is simultaneously the eternal Son of God and true humanity. At a point in time, the eternal Son of God took upon Himself sinless humanity and walked among men (John 1:1, 14, 18). In theology, this is called the doctrine of the hypostatic union. Though He is fully God, we must always keep His perfect humanity in our thinking as well. While in the Garden of Gethsemane, just hours before the crucifixion, it was the humanity of Christ that struggled to face the cross. In the Garden, Jesus “fell on His face and prayed, saying, ‘“My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will’” (Matt. 26:39). Jesus went to the cross as His Father willed. When we think about the cross, we realize that it was not Jesus’ deity that died for our sins, but His humanity, as Peter tells us, “He Himself bore our sins in His body on the cross” (1 Pet. 2:24). Peter’s reference to “His body” speaks of the humanity of Jesus.
Concerning the death of Christ on the cross, The Bible reveals it was simultaneously an act of God as well as sinful men. When delivering his sermon about the crucifixion of Jesus in Acts chapter 2, Peter declared, “this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death” (Acts 2:23). In one verse, Peter captures the coalescence of divine and human wills that participated in putting Christ on the cross. On the divine side, Jesus was “delivered over by the predetermined plan and foreknowledge of God”, and on the human side, He was “nailed to a cross by the hands of godless men [who] put Him to death.” Jesus was not a helpless victim, torn between the will of God and sinful men, but a willing sacrifice who chose to lay down His life for the salvation of others. The prophet Isaiah declares:
But the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand. As a result of the anguish of His soul, He will see it and be satisfied; by His knowledge the Righteous One, My Servant, will justify the many, as He will bear their iniquities. (Isa. 53:10-11)
The language is plain, “the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering” (Isa. 53:10a). God punishes sin as His righteousness requires, and saves the sinner as His love desires. It is simultaneously true that God sent and Christ went. Christ was willing to be put to death in our place, for the Scripture declares “Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph. 5:2). Jesus said “I lay down My life for the sheep” (John 10:15), and “no one has taken it away from Me, but I lay it down on My own initiative” (John 10:18). Other passages in Scripture clearly reveal that Christ went to the cross willingly and laid down His life for our benefit (Gal. 2:20; Eph. 5:25; Heb. 7:27; 9:14). Jesus was punished in our place so that we might have forgiveness of sins and the gifts of eternal life and righteousness (John 3:16; 10:27-28; Eph. 1:7; 2:8-9; 2 Cor. 5:21; Philip. 3:9; 1 Pet. 3:18).
We must not see Christ dying at a distant time or place. Like Rembrandt, we must see ourselves at the place where Christ died. We should see our hands driving the nails and lifting the cross. We must see Jesus bearing all our sin, and paying the penalty of the Father’s wrath that rightfully belongs to us. Afterward, we must see ourselves risen with Him into newness of life. In May, 2006, while taking a seminary class on the Atonement with Dr. Paige Patterson, I wrote a poem and tried to capture in words what Rembrandt captured in his painting.
I and the Father led Christ to the cross, Together we placed Him there; I pushed Him forward, no care for the cost, His Father’s wrath to bear. Christ in the middle not wanting to die, Knelt in the garden and prayed; Great tears of blood the Savior did cry, Yet His Father He humbly obeyed.
So He carried His cross down a dusty trail, No words on His lips were found; No cry was uttered as I drove the nails, His arms to the cross were bound. I lifted my Savior with arms spread wide, He hung between heaven and earth; I raised my spear and pierced His side, What flowed was of infinite worth.
Like a Lamb to the altar Christ did go, A sacrifice without blemish or spot; A knife was raised, and life did flow, In a basin the blood was caught. Past the incense table and the dark black veil, To that holy of holy places; The blood of Christ was made to avail, And all my sins it erases.
Now this Lamb on a cross was a demonstration Of the Father’s love for me; For the Savior’s death brought satisfaction, Redeemed, and set me free. Now I come to the Savior by faith alone, Not trusting in works at all; Jesus my substitute for sin did atone, Salvation in answer to His call.
Now to the one who works, his wage is not credited as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness. (Rom 4:4-5)
Good works do not justify us before God. They never have and they never will. Justification before God is a free gift to the ungodly person who simply believes in Jesus for salvation. I know that sounds outrageous; but the biblical teaching is that God takes the ungodly sinner and declares him completely justified in His sight for no other reason than that he comes with the empty hands of faith and trusts in Jesus as his Savior. We don’t deserve salvation. We don’t earn salvation. It’s completely by God’s grace, and is paid in full by the Lord Jesus Christ. Every sinner is “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom. 3:24).
In Scripture we learn that God is holy (Ps. 99:9; 1 Pet. 1:14-16). Being holy means God is positively righteous and completely set apart from sin. The Scripture states, “Your eyes are too pure to approve evil, and You can not look on wickedness with favor” (Hab. 1:13). God can only do one thing with sin, and that is condemn it. The Bible teaches substitutionary atonement. It teaches that Jesus died on the cross and paid the penalty for our sin. He died in our place, “the just for the unjust, that He might bring us to God” (1 Pet. 3:18). He paid the redemption price for our sins, and we need only come to Him by faith alone, trusting that His death forever satisfies God’s righteous demands for our sin. Scripture declares that Jesus “is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf. Rom. 3:25; 1 John 4:10). That’s wonderful grace!
The gospel isthe 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). The biblical reality is that without Christ every person is spiritually dead, under the penalty of sin, and powerless to change their situation (Rom. 5:6-12; Gal. 3:22; Eph. 2:1-3). The person who rejects Christ as Savior will spend eternity in the Lake of Fire, forever separated from God (John 3:18; 36; Rev. 20:11-15). The person who believes in Christ as Savior will spend eternity in heaven with God (John 3:16; 14:1-6; Acts 16:31). Salvation is completely the work of God, and those saved are the recipients of His grace (Eph. 2:8-10; Tit. 3:5). The salvation provided by God saves from the penalty of sin (Jo. 5:24; Rom. 6:23; 8:1), the power of sin (Rom. 6:11; 8:13; 2 Cor. 5:17), and ultimately the presence of sin (Phil. 3:21; 1 Jo. 3:2). Once saved, the believer is in Christ and given the gift of righteousness, eternal life, and declared justified before God.
John 3:16-17 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. For God did not send the Son into the world to judge the world, but that the world might be saved through Him.
John 10:27-28 My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand.
Salvation is never what we do for God, but rather what God has done for us by sending His Son to die in our place and bear the wrath for sin that was due to us (Isa. 53). We are helpless to save ourselves because we are damaged by sin (Rom. 5:12; 6:23); therefore, salvation comes to us only as a free gift from God (Rom. 3:24; Eph. 2:8-9; Tit. 3:5). Jesus paid the price for our sin, and we need only to trust Him for salvation (John 3:16, 20:31; Rom. 3:25; 5:8). We do not earn or deserve salvation. Human works are completely excluded from salvation altogether. Salvation is said to be “the gift of God” (Eph. 2:8), “according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim. 1:9), and “according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit. 3:5). God has prepared good works to follow our salvation (Eph. 2:10), but they are never the condition of it (Acts 16:30-31; Eph. 2:8-9; 2 Tim. 1:9; Tit. 3:5).
Too often people ask “how can a loving God send someone to the lake of fire?” The real question is “how can a righteous God allow a rotten sinner into heaven?” The answer is simple: because God accepts as perfect the person who trusts in Jesus alone for salvation (Rom. 10:3-4; Gal. 2:16; Phil. 3:8-9).
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, that no one should boast. (Eph. 2:8-9)
Grace (Grk. charis) is the underserved kindness or favor one person shows to another. It is “that which one grants to another, the action of one who volunteers to do something not otherwise obligatory.” God was in no way forced to provide salvation for sinners, though He was motivated by His great love to do so (John 3:16). For God, “being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved)” (Eph. 2:4-5).
Speaking first of His mercy, it is defined as that compassion in God which moved Him to provide a Savior for the lost. If He had been able to save even one soul on the basis of His sovereign mercy alone, He could have saved every person on that basis and the death of Christ would have been rendered unnecessary. As for divine love, it is an emotion of infinite character, the motivating purpose back of all that God does in saving a soul. But since God is holy and righteous too and the sinner’s sins are an offense to Him, He might perfectly desire to save a soul and still be utterly helpless to do so in the light of the claims which divine righteousness make against the sinner. Not until those claims are met can God’s infinite love realize its desire.
God loves sinners, but He can only be gracious to them because His righteous demands against sin have forever been satisfied by the cross of Christ (John 3:16; Rom. 5:8). Theologically, it can be said that “grace is what God may be free to do and indeed what He does accordingly for the lost after Christ has died on behalf of them.” Because Christ has borne all sin and paid the penalty that was due to the sinner, God is now free to show infinite grace to the worst of sinners and offer them not only eternal salvation, but also bestow the greatest spiritual blessings of time and eternity (Eph. 1:3). The wondrous cross of Christ has made it possible for the worst of sinners to be “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom. 3:24).
We must be careful that we do not see God acting graciously toward sinners independently of the cross, for that would be dishonoring to Him and all He did for us through the death of His Son. The perfect satisfaction of His righteous demands against sin had to occur before the display of His infinite grace toward sinners could be manifest. For “since God is holy and righteous, and sin is a complete offense to Him, His love or mercy cannot operate in grace until there is provided a sufficient satisfaction for sin.” Christ’s death on the cross satisfied God’s righteous demands toward sin; therefore, grace can be shown towards sinners who do not deserve it.
Having met the demands of God’s perfect righteousness for sin, the cross of Christ has opened the floodgates of God’s grace! Because Christ paid our sin debt, we can come to God and receive the free gift of salvation apart from any human works. Jesus Christ paid the price for my salvation in full. He paid it all at the cross. He bore every sin. He was judged in my place and bore the wrath of God that belonged to me, and now I can receive the free gift of salvation because God is satisfied with His death. There is nothing I can do to earn my salvation.
Grace is the limitless, unrestrained love of God for the lost, acting in full compliance with the exact and unchangeable demands of His own righteousness through the sacrificial death of Christ.
Concerning our salvation, Scripture declares, “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph. 2:8-9). Salvation is always a gift. If a person has to pay a price for something, it ceases to be a gift. A gift means that someone else paid the price, and we receive it freely without cost. Salvation is a free gift to us, from God, paid in full by Jesus Christ. What a wonderful gift!
Dr. Steven R. Cook
 Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 1079.
 Lewis S. Chafer, Systematic Theology, Vol. 7 (Grand Rapids, Mich.; Kregel Publications, 1993), 178.
The Holy Spirit fills us to accomplish His will (Eph. 5:18). The filling of the Holy Spirit simply means He controls, influences or directs us as we yield to Him and are willing to accomplish His will according to Scripture.
And do not get drunk with wine, for that is dissipation, but be filled with the Spirit. (Eph. 5:18)
When a person consumes alcohol and gets drunk, eventually it influences his thinking, words, and behavior in an obvious and often negative manner. The Bible does not condemn drinking wine, but it does condemn drunkenness, in which the believer loses control of himself. Drunkenness is sin. In contrast to being drunk, the Bible commands the believer to “be filled with the Spirit.”
“Be filled with the Spirit” is God’s command, and He expects us to obey. The command is plural, so it applies to all Christians and not just to a select few. The verb is in the present tense—“keep on being filled”—so it is an experience we should enjoy constantly and not just on special occasions. And the verb is passive. We do not fill ourselves but permit the Spirit to fill us. The verb “fill” has nothing to do with contents or quantity, as though we are empty vessels that need a required amount of spiritual fuel to keep going. In the Bible, filled means “controlled by.” “They… were filled with wrath” (Luke 4:28) means “they were controlled by wrath” and for that reason tried to kill Jesus. “The Jews were filled with envy” (Acts 13:45) means that the Jews were controlled by envy and opposed the ministry of Paul and Barnabas. To be “filled with the Spirit” means to be constantly controlled by the Spirit in our mind, emotions, and will…But how can a person tell whether or not he is filled with the Spirit? Paul stated that there are three evidences of the fullness of the Spirit in the life of the believer: he is joyful (Eph. 5:19), thankful (Eph. 5:20), and submissive (Eph. 5:21–33). Paul said nothing about miracles or tongues, or other special manifestations.
As a Christian, I don’t ask the Spirit to fill me, as that’s what He already wants to do; rather, I submit to God and walk in the light of Scripture and trust the Spirit to guide and empower me.
The work of the Holy Spirit in filling the believer may be simply defined as that ministry which is accomplished in the believer when he is fully yielded to the indwelling Holy Spirit. Every reference to the filling of the Holy Spirit indicates a spiritual condition on the part of the person filled which is brought about by the complete control of the Spirit.
The Spirit wants to fill me and accomplish His will in my life, but I must be yielded to Him, willing to let Him guide me according to Scripture. There must be an active submission on my part to say “yes” to what the Spirit wants to accomplish in my life, otherwise I’m resisting Him.
To be filled with the Spirit is to have the Spirit fulfilling in us all that God intended Him to do when he placed Him there. To be filled is not the problem of getting more of the Spirit: it is rather the problem of the Spirit getting more of us. We shall never have more of the Spirit than the anointing which every true Christian has received. On the other hand, the Spirit may have all of the believer and thus be able to manifest in him the life and character of Christ. A spiritual person, then, is one who experiences the divine purpose and plan in his daily life through the power of the indwelling Spirit. The character of that life will be the out-lived Christ. The cause of that life will be the unhindered indwelling Spirit (Ephesians 3:16-21; II Corinthians 3:18).
Charles Ryrie states:
To be filled with the Spirit means to be controlled by the Spirit. The clue to this definition is found in Ephesians 5:18 where there is contrast and comparison between drunkenness and Spirit-filling. It is the comparison which gives the clue, for just as a drunken person is controlled by the liquor which he consumes, so a Spirit-filled Christian is controlled by the Spirit. This will cause him to act in ways which are unnatural to him, not implying that such ways will be erratic or abnormal, but asserting that they will not be the ways of the old life. Control by the Spirit is a necessary part of spirituality.
For the apostle Paul, the most obvious sign of being filled with the Spirit is the manifestation that follows. After giving the command to be filled with the Spirit, the apostle Paul then states that Christians are to be:
speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father” (Eph. 5:19-20).
The spiritual Christian tends to have a song in his heart and an attitude of thankfulness toward God. This does not mean he cannot experience genuine grief or sorrow, or at times be angry while filled with Spirit. Certainly Jesus got angry and experienced sorrow, and He was spiritual in everything. However, as we follow Paul’s instructions in his letter to the Ephesians, the filling of the Spirit is followed by praise and thanksgiving in the believer. (Article taken from my book: The Christian Life, pages 71-75)
“Vanity of vanities…All is vanity” declares the wise Solomon, as he writes of the emptiness of life (Eccl 1:2, NASB). When selecting a word to describe the vanity he saw in life, Solomon chose the Hebrew noun hebel which has at its core meaning the idea of “vapor” or “breath.”Hebel is like the wispy vapor of one’s breath on a cold morning; it appears to have substance, until you grasp at it, and it passes through your fingers and disappears. Hebel also refers to what is empty, useless, futile or meaningless. Note these other English translations:
“Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!” (Eccl 1:2, NET)
“Meaningless! Meaningless!” says the Teacher. “Utterly meaningless! Everything is meaningless.” (Eccl 1:2, NIV)
Solomon primarily uses hebel throughout the book of Ecclesiastes to refer to the worthless activity of human accomplishments (Eccl 1:14, 18; 2:11, 17, 26; 4:4, 16; 6:9; except for 4:6). Solomon sees the skillful labor of men as temporary, unsustainable, and sometimes given over to others who don’t deserve it; and this he regards as “vanity and a great evil” (Eccl 2:21). Hebel is also used in Scripture to:
Refer to idols worshipped by the Israelites
They have made Me jealous with what is not God; They have provoked Me to anger with their idols [hebel]. (Deut 32:21a; cf. 1 Ki 16:13, 26)
Express a man’s frustration
I have toiled for nothing; I have spent my strength for emptiness and futility [hebel]… (Isa 49:4a)
Reveal the transitory nature of life
Man is like a mere breath [hebel]; his days are like a passing shadow. (Psa 144:4)
So, remove grief and anger from your heart and put away pain from your body, because childhood and the prime of life are fleeting [hebel]. (Eccl 11:10)
Show that much of the works of men are worthless
I have seen all the works which have been done under the sun, and behold, all is vanity [hebel] and striving after wind. (Eccl 1:14)
Solomon likens hebel to “striving after wind” (Eccl 1:14), which is the most common picture employed throughout the book of Ecclesiastes (Eccl 1:14, 18; 2:11, 17, 26; 4:4, 6, 16; 6:9). When I think of the phrase “striving after wind”, I imagine someone wasting his time trying to catch the wind in his hands. It’s as futile as someone trying to hold his breath for a thousand years or trying to pour the ocean into a thimble. It’s futile.
Solomon also sees much evil in the world, and this is in connection with hebel (Eccl 2:21; 4:3-4; 8; 5:1, 13, 16; 6:1-2; 8:3; 11-14; 9:3, 12; 10:5; 12:1, 14). Certainly the world can be a frustrating and evil place, full of worthless activity that consumes our time and makes us feel like we’re chasing our tails. Frustration and evil is all around us and sometimes it’s all we see and hear on the news. A man would have to be blind to miss it. However, if frustration and evil is all a man sees, then he is a very poor man, for he does not see the good things that God gives to men.
In the book of Ecclesiastes, Solomon identifies God’s simple blessings for life. These are the natural blessings that are a part of everyday life that we enjoy in time. Solomon reveals God’s basic blessings to be the ability to enjoy the labor of our hands (Eccl 2:24; 3:13; 5:19), a good meal (Eccl 2:24; 8:15; 9:7), and relationships with other people (Eccl 9:7-9). Solomon calls these blessings a “reward” and “gifts from God” (Eccl 5:19-20; 9:9; cf. 3:12).
There is nothing better for a man than to eat and drink and tell himself that his labor is good. This also I have seen that it is from the hand of God. For who can eat and who can have enjoyment without Him? (Eccl 2:24-25)
I know that there is nothing better for them than to rejoice and to do good in one’s lifetime; moreover, that every man who eats and drinks sees good in all his labor—it is the gift of God. (Eccl 3:12-13)
Furthermore, as for every man to whom God has given riches and wealth, He has also empowered him to eat from them and to receive his reward and rejoice in his labor; this is the gift of God. For he will not often consider the years of his life, because God keeps him occupied with the gladness of his heart. (Eccl 5:19-20)
So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughoutthe days of his life which God has given him under the sun. (Eccl 8:15)
Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works. Let your clothes be white all the time, and let not oil be lacking on your head. Enjoy life with the woman whom you love all the days of your fleeting [hebel] life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun. (Eccl 9:7-9)
Solomon was a realist who had divine viewpoint, seeing both the evil and the good in this world. Solomon spent much of his life comparing the things he saw and making judgments about life, declaring that some things are better than others (see Pro 24:30-34). Though his eye was fixed on things eternal (Eccl 3:11; 12:5, 13-14), Solomon was also concerned with identifying the things of this life that give us enjoyment. These things, according to Solomon, are the ability to enjoy the labor of our hands (Eccl 2:24; 3:13; 5:19), a good meal (Eccl 2:24; 8:15; 9:7), and relationships with other people (Eccl 9:7-9). Solomon calls these blessings a “reward” and “gifts from God” (Eccl 5:19-20; 9:9; cf. 3:12).
Dr. Steven R. Cook
Brown, F., Driver, S. R., Briggs, C. A., & Gesenius, W., The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon (Peabody, Mass., Hendrickson Publishers, 1979), 210.
Do not love the world [Grk. kosmos] nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. (1 John 2:15-16)
When John writes and tells the Christian “do not love the world”, he’s not talking about the physical planet. The Greek word kosmos as it is used by the apostle John and others most often refers to “that which is hostile to God…lost in sin, wholly at odds with anything divine, ruined and depraved.” The world, or world-system, originated with Satan and consists of those philosophies and values that perpetually influence humanity to think and behave contrary to God and His Word. The world-system is mankind and society functioning without God. It is first and foremost “a way of thinking about life that is contrary to the biblical way or divine viewpoint.”
The kosmos is a vast order or system that Satan has promoted which conforms to his ideals, aims, and methods. It is civilization now functioning apart from God-a civilization in which none of its promoters really expect God to share; who assign to God no consideration in respect to their projects, nor do they ascribe any causality to Him. This system embraces its godless governments, conflicts, armaments, jealousies; its education, culture, religions of morality, and pride. It is that sphere in which man lives. It is what he sees, what he employs. To the uncounted multitude it is all they ever know so long as they live on this earth. It is properly styled “The Satanic System” which phrase is in many instances a justified interpretation of the so-meaningful word, kosmos.
Satan’s world system is a spiritual darkness that envelopes and permeates the human race, influencing every aspect of thought and behavior in such a way that the depraved nature of man is magnified while God is excluded. We should be careful to understand that Satan’s system is a buffet that offers something for everyone who rejects God, whether he is moral or immoral, religious or irreligious, educated or simple, rich or poor. Satan is careful to make sure there’s even something for the Christian in his world-system, which is why the Bible repeatedly warns the believer not to love the world or the things in the world. We are to be set apart (Col. 2:8; Jas. 1:27; 4:4; 1 John 2:15-16).
The world is the Christian’s enemy because it represents an anti-God system, a philosophy that is diametrically opposed to the will and plan of God. It is a system headed by the devil and therefore at odds with God (2 Cor. 4:4). Likewise, the world hates the believer who lives for Christ (John 17:14). The Lord never kept this a secret from his own. He told them often of the coming conflict with the world (e.g., John 15:18-20; 16:1-3; 32-33; cf. 2 Tim. 3:1-12). It is in this wicked world we must rear our families and earn our livelihoods. We are in it, yet are not to be a part of it.
Jesus came as the Light of God’s revelation and salvation into Satan’s hostile world system, yet the majority of those who personally witnessed Christ rejected Him, because they “loved the darkness rather than the Light, for their deeds were evil” (John 3:19). Man is depraved to the core of his being, and that depravity is most manifest in the life of the person who has excluded God and His Word from having any say over his life. The worldly person makes no room in his life for God, and is often hostile to those who do.
The worldly person is perhaps best described by the word autonomous, which comes from two Greek words (autos = self + nomos = law) that mean to be self-governed. The worldly person seeks to live independently from God, as a self-governed person who regulates his own life and establishes his own rules and laws. He refuses to acknowledge the sovereignty of God and rejects the Lord as having any say over his life. More so, the worldly person, whether he is a believer or unbeliever, loves those who are of the world, but hates those who belong to the Lord and walk in His will.
If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. (John 15:18-19)
These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world. (John 16:33)
I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world. I do not ask You to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world. Sanctify them in the truth; Your word is truth. (John 17:14-17)
Do not be surprised, brethren, if the world hates you. (1 John 3:13)
The growing Christian faces real struggles as Satan’s world system seeks to press him into its mold, demanding conformity, and persecuting him when he does not bend to its values. The world-system not only has human support, but is backed by demonic forces of spiritual darkness that operate in collaboration with Satan. Scripture tells us “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph. 6:12). The battlefront is more than what is seen with the human eye, but also encompasses that which is unseen. Whether visible or invisible, the battleground finally rests in the believer’s mind, for what he thinks determines how he lives. If the Christian thinks biblically, then he will make right decisions on a regular basis to live for God. However, if the Christian chooses to think like the world around him, then he’s defeated and becomes a spiritual casualty.
As Christians living in the world we are to be careful not to be taken “captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ” (Col. 2:8). Realizing the battleground is the mind, we are to think biblically in everything, which is our only safeguard against the enemy.
For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ. (2 Cor. 10:3-5)
Christians face situations every day in which they are pressured to compromise God’s Word. They face difficulties at work, school, home, or other places, in which they are confronted by worldly minded persons, both saved and unsaved, who demand and pressure them to abandon their biblical values. There is room for personal compromise where Scripture is silent on a matter; however, where Scripture speaks with absolute authority, there the believer must never compromise!
The world, or world-system, puts pressure on each person to try to get him to conform (Rom. 12:2). Jesus Christ was not “of this world” and neither are His people (John 8:23; 17:14). But the unsaved person, either consciously or unconsciously, is controlled by the values and attitudes of this world.
It is the epitome of worldliness to have discussions and devise plans which exclude God, and then use His resources independently of His wishes. This is what happened at the Tower of Babel, in which godless men used divinely given language and earthly material to build a tower to heaven in order to make a name for themselves (Gen. 11:1-9). Those who built the Tower of Babel were intelligent, religious, and hardworking, but they excluded God from their plans and operated against His will, so God disrupted their activities by confusing their language. Biblically, God has a pattern of disrupting the lives and activities of sinful men (e.g. expulsion from the Garden of Eden, the universal Flood, the Tower of Babel, the Exodus, the First and Second Coming of Christ, etc.). God’s greatest disruption so far occurred when He sent His Son into the world, into Satan’s hostile kingdom of darkness, to be the Light of the world and to provide salvation to those enslaved to sin (John 1:5-9; 3:19-21). Jesus declared, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life” (John 812). Thank God for His disruptions!
By promoting the gospel and biblical teaching, the church disrupts Satan’s kingdom by calling out of it a people for God. By learning God’s Word, Christians can identify worldly conversations and either avoid them or participate in them by interjecting biblical truth. It need not be a rude avoidance or participation. When sharing God’s Word with others it’s proper to know that not everyone wants to hear God’s truth, and the personal choices of others should be respected. We should never try to force the gospel or Bible teaching on anyone, but be willing to share when opportunity presents itself. Christians are to be lights in the world and this means sharing God’s truth so that the light of His Word shines forth into a dark place. At times this will bring peace, and other times cause disruption and may even offend.
Once saved, the Christian can live for God and enjoy His creation. There is a difference between enjoying the creation and being worldly. The spiritual Christian enjoys life and celebrates the many wonders of God’s creation and takes pleasure in things such a walk in the woods, a baby’s smile, a beautiful sunset, a satisfying meal, and good friends. The spiritual Christian always keeps the Creator and creation distinct in his thinking, worshipping the former while enjoying the latter. Worldliness, however, is a mindset that perverts the enjoyment of the creation by calling men to use it in ways God never intended. The worldly minded person, whether Christian or not, uses the creation for selfish and destructive ends, and at times will even worship it in place of God (Rom. 1:18-25).
The world and “worldly” Christians turn to so-called “worldly” things because they discover in them an anesthetic to deaden the pain of an empty heart and life. The anesthetic, which is often quite innocent in itself, is not so serious a matter as the empty heart and life. Little is gained toward true spirituality when would-be soul doctors have succeeded in persuading the afflicted to get on without the anesthetic. If these instructors do not present the reality of consolation and filling for heart and life which God has provided, the condition will not be improved. How misleading is the theory that to be spiritual one must abandon play, diversion and helpful amusement! Such a conception of spirituality is born of a morbid human conscience. It is foreign to the Word of God. It is a device of Satan to make the blessings of God seem abhorrent to young people who are overflowing with physical life and energy. It is to be regretted that there are those who in blindness are so emphasizing the negatives of the Truth that the impression is created that spirituality is opposed to joy, liberty and naturalness of expression in thought and life in the Spirit. Spirituality is not a pious pose. It is not a “Thou shall not”; is it “Thou shalt.” It flings open the doors into the eternal blessedness, energies and resources of God. It is a serious thing to remove the element of relaxation and play from any life. We cannot be normal physically, mentally or spiritually if we neglect the vital factor in human life. God has provided that our joy shall be full.
People who live in Satan’s world-system exclude God and Scripture from their daily conversations. This is true in the news, politics, academic communities, and in everyday conversations. God is nowhere in their thoughts, and therefore, nowhere in their discussions (Ps. 10:4; 14:1). The growing Christian thinks about God and His Word all the time, as he delights “in the law of the LORD, And in His law he meditates day and night” (Ps. 1:2). The contrast between the growing Christian and the worldly person is stark, as their thoughts and words take them in completely antithetical directions.
The growing Christian must be careful not to fall into the exclusion trap, in which the worldly person (whether saved or lost) controls the content of every conversation, demanding the Christian only talk about worldly issues, as Scripture threatens his pagan presuppositions. Having the biblical worldview, the Christian should assert himself into daily conversations with others, and in so doing, be a light in a dark place. He should always be respectful, conversational, and never have a fist-in-your-face attitude, as arrogance never helps advance biblical truth. The worldly minded person may not want to hear what the Christian has to say, but he should never be under the false impression that he has the right to quiet the Christian and thereby exclude him from the conversation.
The Bible provides the Christian with the necessary foundation for making sense of the world in which he lives, providing the necessary presuppositions to have a correct worldview. Scripture alone gives the true origin of the universe created in six literal days and reveals that mankind came from the hand of God as a special creature made in His image and in no way evolved from a lower species. More so, the Bible explains the origin of sin and evil, the beginnings of language and society, and why the earth is in a state of decay. The Bible gives hope to mankind, showing that God has provided salvation to all who trust in Jesus Christ as their personal Savior (John 3:16-18; 20:31; Acts 4:12; 16:30-31; Eph. 2:8-9; Tit. 3:5). Lastly, the Bible shows that evil—which had a beginning—will eventually come to an end, and that God will, at some time in the future, create a new heaven and earth (Gen. 3-11; Rev. 21-22). (excerpt taken from The Christian Life, Chapter 8, by Steven R. Cook)
Everyone lives by faith; it’s a fact of life. We trust in things and people in order to live from day to day. We trust in chairs to support us, cars to transport us, employers to pay us, telephones for communication, and so on. Over time we learn that some things and some people prove more reliable than others. Unfortunately, everything and everyone in this world eventually fails, as everything wears out and winds down. The only exception is God and His Word (Deut 31:8; Matt 24:35).
When Moses was nearing death, he gave Joshua instructions about leading the Israelites into the Promised Land, and he said “The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed” (Deut.31:8). It’s easy to be afraid when you’ve had someone fail you over and over again. However, God never fails His people and His faithfulness is a repeated theme throughout Scripture (Deut 4:31; Josh 1:5; 1 Ch 28:20; Zeph 3:5; 2 Th 3:3). As the believer studies the Bible, he learns that God has perfect integrity and always keeps His promises. The believer only benefits from his study of Scripture when he learns to trust in God and to take Him at His Word. It’s only by faith that we receive the blessings God offers.
The Christian received salvation by grace alone, through faith alone, in Christ alone (John 3:16; 20:31; Acts 4:12; 16:31; Eph 2:8-9). The faith that trusted Christ as savior in order to receive salvation is the same faith that trusts the divine promises, claiming them for self and living in confident expectation that God will do what He said. The word faith is used three ways in Scripture:
Faith, as a noun (πίστις pistis), refers to the ability to trust, or to a thing or person that is regarded as reliable or trustworthy. Some people have faith (Matt 9:2, 22), others have no faith (Mark 4:39-40), little faith (Matt 17:19-20), or great faith (Matt 15:28). Abraham grew strong in faith and trusted God (Rom 4:19-21). The word is also used of Scripture itself as a body of reliable teaching (Gal 1:23; cf., Acts 6:7).
Faith, as a verb (πιστεύω pisteuo), means to believe, trust, or have confidence in something or someone. It is used of faith in God (Rom 4:3; Heb 11:6), Jesus (Acts 16:31; 1 Pet 1:8), and Scripture (John 2:22).
Faith, as an adjective (πιστός pistos), describes someone as being characteristically trustworthy, faithful, or reliable. The word is used both of man (1 Cor 4:17; Col 1:7), and God (2 Tim 2:13; Rev 1:5).
Faith demands an object as it must have something or someone upon which to rest. To receive salvation, the unbeliever is told to “believe in the Lord Jesus, and you will be saved” (Acts 16:31a). For the unbeliever, faith in Christ is exercised with a view to receiving a benefit, and that benefit is eternal life (John 3:16). To be clear, faith does not save; God saves! Faith is merely the means by which the unsaved person receives salvation, as God alone does the saving. Though we may exercise faith and receive a benefit, the object always gets the credit, and in the case of our salvation, God alone gets the glory.
Faith is never blind, but is an intelligent act of the will by the believer who hears and understands God’s Word, as “faith comes from hearing, and hearing by the word of Christ” (Rom 10:17; cf. Rom 14:23; Heb 4:2; Jam 1:22). As he learns to live by faith, the growing Christian will submit to God (Rom 12:1), claim promises (Rom 8:28; 1 Cor 10:13; 1 John 1:9), give his cares to God (1 Pet 5:6-7), overcome fear (Deut 31:6-8; Isa 41:10-13), love others (1 Th 4:9), rejoice always (1 Th 5:16), pray continually (1 Th 5:17), be thankful (1 Th 5:18), and live with a relaxed mental attitude (Isa 26:3; Phil 4:11). Faith will be tested (1 Pet 1:6-7), faith is the only thing that pleases God (Heb 11:6), and faith should be exercised daily in the Christian’s life as a manifestation of the Holy Spirit (Gal 5:22-23).
Until Christ returns, we remain in this world and to some degree must trust in people and things to live from day to day; however, we should realize that people fail (Jer 17:5), money fails (Psa 62:10), governments fail (Psa 146:3), and even the creation fails us because it behaves in an unpredictable manner; just ask any meteorologist. Though we rely in a small way in the things and people of this world, ultimately, we should be looking to the Lord Himself, knowing that He alone never fails us and that His promises are always true and reliable (2 Cor 1:20; 2 Pet 1:2-4).
Satan will strive to get the believer to rely on anything and everything other than God and His Word. If the believer falls into Satan’s trap, he will experience anger, frustration, worry, anxiety, depression, and eventually a deep rooted sense of despair and apathy. Where God and His Word are absent, in that place darkness can settle. Occasionally the believer may look away from the Lord and become fixed on another person or the darkness in this world and find himself full of anxiety; however, relapse does not have to lead to collapse, as the believer can turn back to God and live by faith in the Lord. God wants us to have joy (Neh 8:10), peace (Isa 26:3), love (1 John 4:16-17), contentment (Phil 4:11-13), and every other attitude that brings an abundant life (John 10:10). Only through faith can we know the blessings that belong to every Christian. This takes time, study, and willingness to trust God at His Word. Without faith, we cannot win. With faith, we cannot fail.
When the believer is living by faith in God on a regular basis it produces stability in his soul. Over time, God’s Word becomes more real to him than his feelings or ever changing circumstances. God’s Word is stable and always true, whereas our feelings and circumstances constantly change. God’s Word provides us a true estimation of the world as it really is, and His Word gives us a basis for stability in our thinking as well as the choices we make on a daily basis.
The Bible gives us truth that is certain, though our feelings and circumstances are unstable. We may feel good and be completely in sin, or we may feel bad and be completely in God’s will. Jesus was always in the will of God, though there were times He felt grieved and distressed. The Scripture declares that Jesus was, “despised and forsaken of men, a man of sorrows and acquainted with grief” (Isa 53:3). And just hours before His crucifixion, Jesus “began to be grieved and distressed” (Matt 26:37), telling a few of His disciples, “My soul is deeply grieved, to the point of death” (Matt 26:38). Even during His time of human rejection and sorrow, Jesus was sustained by the Holy Spirit (Heb 9:14). Jesus was always spiritual, even when He was experiencing emotional anguish. Emotions are wonderful, and in many ways complement our spiritual life (Acts 20:36-38; Eph 5:18-20). However, we do well to subordinate our emotions to the truths of Scripture, for God calls us to live by faith in Him and His Word, not by our feelings (Rom 10:17; Heb 11:6).
The believer who is advancing spiritually may fail occasionally in various situations as emotions overrun his soul. This happens to all of us, and I can think of a few godly men who failed during times of pressure and then later returned to the Lord (Elijah and Peter come to mind, see1 Ki 19:1-18 & Mark 14:66-72; John 21:15-17). Biblically, the Lord extends grace and calls the believer back into fellowship with Him and to resume his spiritual walk toward spiritual maturity (1 John 1:9; 1 Pet 2:2; 2 Pet 3:18).
God has done so much for us as Christians to save us and bless us. The Lord now calls us to walk with Him and to grow spiritually day after day by devoting ourselves to the continual study of Scripture (2 Tim 2:15; 3:14-16; 1 Pet 2:2; 3 Pet 3:18), submitting ourselves to Him on a regular basis (Rom 12:1-2), and living by faith in His Word (Rom 10:17; 2 Cor 5:7; Heb 11:6). This is a lifelong journey we take that starts the day we are born again as Christians and ends only when we leave this world and enter into the presence of God. During the time we are in the world, we will face many struggles and distractions that will seek to impede our spiritual walk and pull us away from God and His Word, but it is our responsibility to stay the course with His help, and always walk in the light of His truth.
John 3:16 “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.”
To be saved means to be rescued from harm or danger. Based on the authority of Scripture, all mankind is under the sentence of sin and death, and in danger of eternal damnation (Jo. 3:18, 36; Rom. 1:18; 3:9-10, 23). The good news, according to Scripture, is that God saves sinners based on the work of Jesus who died in our place. The only true God—according to Scripture—has punished sin as His justice requires, and saves the sinner as His love desires. But the sinner must receive the free gift of eternal life by believing Jesus is the Savior—trusting in Him alone for salvation.
Some men dare to trust in themselves that they are righteous and good enough to earn acceptance into heaven. This is wrong according to Scripture, which teaches that all men are dead in their “trespasses and sins” (Eph. 2:1), and “helpless” to save themselves (Rom. 5:6). The Scripture is clear that God saves sinners, “not on the basis of deeds which we have done in righteousness, but according to His mercy” (Tit. 3:5). By sending His Son to the cross to die in the place of sinful men, God has rejected human good as a way of earning salvation.
Some might ask how God can be just and at the same time declare righteous those who are guilty of sin? God is just in dealing with sin because He has judged it in His Son who died as our substitute and bore the wrath that rightfully belonged to us (Isa. 53:6). He is also loving toward the sinner and offers salvation to us who accept His free gift by trusting in Christ who died in our place (Jo. 3:16; Rom. 5:8). God is both just and the justifier of the one who believes in Christ for salvation (Rom. 3:25-26).
Jesus alone is the Savior, and to trust Him for salvation is to have eternal life, and be rescued from eternal torment (Rev. 20:14-15). Jesus is the only Savior, “for there is salvation in no one else; for there is no other name given among men, by which we must be saved” (Acts 4:12). Jesus stated, “I am the way, the truth, and the life; no one comes to the Father but through me” (Jo. 14:6). This is good news to those who accept it.
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 Scripture” (1 Cor. 15:3-4). It’s as simple as, “Believe in the Lord Jesus Christ and you will be saved” (Acts 16:31).