Tag Archives: Free Grace Salvation

When the Gospel Becomes a Burden

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Lordship Salvation has left a trail of wounded believers in its wake. It burdens the sinner with front-loaded demands that God never required for salvation. It subtly shifts the spotlight from Christ’s finished work to the sinner’s ongoing commitment. The result? Endless introspection, nagging fear, and a gospel of probation rather than pardon. Instead of proclaiming the cross as the place where sin was dealt with once and for all, Lordship theology makes it the starting line of a lifelong test. “Did I repent enough?” “Did I truly surrender?” “Did I truly turn form my sin?” “Have I made Jesus Lord enough?” These questions don’t lead to peace. They lead to paralysis. The wounded sit in the pews wondering if they ever really got saved—because their performance hasn’t lived up to the fine print someone added to the gospel.

This system collapses the biblical distinction between justification and sanctification. Justification is a legal declaration by God, the moment He credits righteousness to the one who believes (Rom 3:28; 4:5; 2 Cor 5:21; Phil 3:9). Sanctification is the lifelong process of spiritual growth, where the justified believer learns to walk with God and grow in grace (1 Pet 2:2; 2 Pet 3:18). Lordship Salvation refuses to let these doctrines breathe. It demands that you prove you’re justified by the way you live, and if you don’t live a certain way, then you were never justified to begin with. That’s not biblical; that’s backdoor works-righteousness. It may sound pious to insist that salvation must result in a transformed life, but when that transformation becomes the test of genuine faith, grace gets strangled. God justifies the ungodly (Rom 4:5), not the already-reformed.

Eternal life is not earned. It’s not a reward. It’s a gift—fully paid for by Jesus, freely offered to us. Paul could not be clearer: “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Jesus—the eternal Son of God—bore the penalty for our sins on the cross. He died, was buried, and rose again the third day (1 Cor 15:3-4). That’s the gospel. When we believe in Him—trust in Him alone—we receive eternal life. Scripture states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16b). Jesus said, “I give eternal life to them, and they will never perish” (John 10:28a). This life is not on layaway. It’s not on trial. It’s not a reward for surrender. It is received at the moment of faith—and never lost.

Some object, “That’s too easy.” Easy for us, yes. But not for Him. Our salvation was bought with infinite cost—the blood of the Son of God (1 Pet 1:18-19). We insult grace when we treat it as cheap or shallow. It cost Him everything so it could be free to us. If it weren’t free, none of us could afford it. And if we had to earn it, we’d all be doomed. The cross is not a partial payment. Jesus declared, “It is finished” (John 19:30). Paid in full. God is satisfied (1 John 2:2). The work is done. So now, it’s not about what we do for Him—it’s about whether we’ll trust what He did for us.

After we’re saved, that’s when the real journey begins. Not to stay saved, not to prove we’re saved, but because we are saved. We are called to learn God’s Word (2 Tim 2:15), walk by faith (2 Cor 5:7), grow in righteousness (Tit 2:11-12), glorify Him in all things (1 Cor 10:31), and build up others in the faith (1 Th 5:11). But these things are part of the Christian life—not conditions for becoming a Christian. Confusing those two distorts the gospel and crushes the soul. Spiritual growth takes time. It’s not automatic. It doesn’t look the same in everyone. Some believers grow quickly. Others crawl. Some fall flat on their face and need to be lifted up again—and again. But salvation isn’t on the line. It never was.

The biblical message is this: “believe in the Lord Jesus Christ, and you will be saved” (Acts 16:31). Not “might,” not “eventually,” not “if you really mean it.” Will be. Because salvation is not about what we bring to God—it’s about what God did for us in Christ. The moment we trust Him, we are sealed with the Holy Spirit (Eph 1:13), adopted into God’s family (Gal 4:4-7), and declared righteous in His sight (2 Cor 5:21; Phil 3:19). That’s not license to sin. That’s the foundation for love, gratitude, and growth. The grace that saves us also teaches us to deny ungodliness—not through fear, but through freedom (Tit 2:11-12). Anything less isn’t biblical. It’s bondage. And Christ died to set us free.

Friend, if you’ve been weighed down by the fear-driven demands of a gospel that sounds more like a contract than a gift, then hear this clearly: Jesus is enough. Right now—where you are, just as you are—you can receive the free gift of eternal life by believing in Him. Not by turning over a new leaf. Not by making promises. Not by reforming your life. But by placing your trust in the One who died in your place and rose again. He did all the work. He bore all the wrath. He satisfied every demand of God’s justice. All that’s left is for you to believe. That’s not cheap grace—it’s priceless grace, fully paid for, and freely offered. “Whoever believes in Him has eternal life” (John 6:47). That “whoever” includes you. Believe in the Lord Jesus Christ today—and rest in the unshakable promise of God’s salvation.

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

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

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The Gospel of Grace

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The gospel of Jesus Christ is the good news that God, in His love and grace, has provided a way of eternal salvation for all people through the death and resurrection of His Son. Scripture declares plainly that “Christ died for our sins according to the Scriptures… He was buried… He was raised on the third day” (1 Cor 15:3-4). This is not a limited offer to a select group. It is a universal provision, made available to whoever believes. Scripture states, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16). The love of God and the sacrifice of Christ are not reserved for a predetermined few—they are extended to the entirety of the human race. Jesus is “the Lamb of God who takes away the sin of the world” (John 1:29), and He is “the propitiation… for the sins of the whole world” (1 John 2:2). That’s not theological theory—it’s biblical fact.

Jesus is the eternal Son of God who added humanity to Himself (John 1:1, 14; Phil 2:6-7; Col 2:9), lived the perfectly righteous life we never could (2 Cor 5:21; Heb 4:15; 1 Pet 2:22), willingly laid down His life as our substitute (Isa 53:5-6; John 10:17-18; Rom 5:8), and conquered sin and death through His resurrection on the third day—never to die again (Rom 6:9-10; Rev 1:18). His resurrection is essential to our eternal salvation, for “if Christ has not been raised, your faith is worthless; you are still in your sins” (1 Cor 15:17). But He has been raised, and because He lives, all who trust in Him will live also.

Mankind is lost in sin, yes, but not incapable of response. People are not spiritually comatose or robotic. They are responsible beings, made in the image of God, capable of responding to His revelation. Though sin has affected every aspect of human nature, it has not rendered the unbeliever unable to understand the gospel. That’s why Scripture repeatedly calls people to believe. Jesus said, “This is the work of God, that you believe in Him whom He has sent” (John 6:29). Paul told the Philippian jailer, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). And to the Athenians, Paul declared, “God is now declaring to men that all people everywhere should repent” (Acts 17:30)—that is, to change their mind and respond to the truth of the gospel. The command to believe is meaningless unless the unbeliever has the capacity to respond. Faith is not a work—it is non-meritorious. It is the hand that receives the gift.

Salvation is not a sovereign lottery. It is not a secretive process whereby God chooses some and bypasses others for reasons hidden in the mystery of eternity. God desires all to be saved. “God our Savior… desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:3–4). He is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). Election in Scripture is corporate—we are chosen “in Christ” (Eph 1:4), not independently of Christ. The moment a person believes in Christ, they are united with Him and share in everything He is and has. But no one is forced into union. God never violates volition.

The atonement was not a selective payment—it was a once-for-all satisfaction of divine justice. Jesus Christ bore the sins of all—past, present, and future. As Scripture declares, “By this will we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb 10:10), and again, “For by one offering He has perfected for all time those who are sanctified” (Heb 10:14). Paul wrote, “We have fixed our hope on the living God, who is the Savior of all men, especially of believers” (1 Tim 4:10). That doesn’t mean all are saved, but that salvation is available to all. The issue isn’t “for whom did Christ die?” The issue is: will you believe?

And finally, eternal life is secure—not because we persevere, but because God keeps His promise. Jesus said, “Truly, truly, I say to you, he who believes has eternal life” (John 6:47). That’s not temporary life. That’s not probationary life. That’s eternal life—guaranteed the moment you believe. He said, “I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28). We don’t hold onto Him—He holds onto us. And even when we are faithless, “He remains faithful, for He cannot deny Himself” (2 Tim 2:13). Salvation is by grace, through faith, and it is eternally secure—not because of our endurance, but because of His finished work.

The gospel is simple: Christ died for your sins, was buried, and rose again. He did it for you. And the only thing God requires is that you believe—not try, not promise, not perform. Believe. The moment you do, God gives you eternal life—freely, irrevocably, and forever. If you’ve not trusted in Jesus as your Savior, don’t wait another day. Let today be the day of salvation for you. You’ll be eternally grateful.

Dr. Steven R. Cook

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

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What is Free Grace Theology?

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Free Grace Theology is a theological perspective within Protestant Christianity that emphasizes that salvation is by grace alone (we don’t deserve it), through faith alone (and not by works), in Christ alone (John 14:6; Acts 4:12), totally apart from any human effort or good works (Rom 3:28; 4:4-5; 11:6; Gal 2:16; Eph 2:8-9; 2 Tim 1:9; Tit 3:5). This means that eternal life is not something we work for, but a free gift from God, given to all who believe in Jesus as Savior (John 3:16; 20:31; Acts 16:31). Scripture affirms, “by grace you have been saved through faith; and that not of yourselves, it is the gift of God” (Eph 2:8), and that we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). As Paul also wrote, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Salvation is a gift, free to all who want it, at no cost whatsoever to the recipient, no strings attached, without charge or obligation to give anything, and freely received by those who trust solely in Jesus as their Savior.

Our salvation was very costly to God and Christ and is the most expensive gift ever offered to anyone, and His precious and gracious gift is offered freely to anyone who accepts it by faith alone in Christ alone. Jesus paid the ultimate price for our sins (Mark 10:45; Rom 5:8; 1 Pet 3:18), satisfying every righteous demand of the Father (1 John 2:2; 4:10), and forever justifying those who place their faith in Him as Savior (Rom 3:28; 6:23; Gal 2:16). Salvation is not by works, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28). When a person hears and accepts the gospel message 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), that person can then “Believe in the Lord Jesus” for salvation (Acts 16:31), for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). Believing in Christ means we trust Him to save us, for only Christ is needed for salvation. No one else. Nothing more.[1]

Our faith needs to be in Jesus alone. This, of course, is the Jesus of the Bible, for no other Jesus will do. A false Messiah, such as the Jesus of Mormonism or Jehovah’s Witness, does not save anyone. The Jesus of Scripture is the second member of the Trinity—God the Son (John 1:1; Heb 1:8)—who added perfect humanity to Himself nearly two thousand years ago (John 1:14; Col 2:9; 1 John 4:2). He was born of a Jewish virgin girl (Isa 7:14; Luke 1:26-35), in the prophesied city of Bethlehem (Mic 5:2; Matt 2:1, 6), as a biological descendant of Abraham and David (Matt 1:1), and came as the promised Jewish Messiah (Matt 1:1, 17). He lived a sinless life (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5) and willingly went to the cross to die for us (John 10:18; Rom 5:8; 1 Pet 3:18), atoning for our sins (Rom 6:10; Heb 7:27; 1 Pet 1:18-19). He was raised again on the third day (Acts 10:40-41; 1 Cor 15:3-4; 1 Th 4:14), never to die again (Rom 6:9). This is the Jesus of Scripture, the One who saves those who trust solely in Him. No one else can save. Scripture declares of Jesus, “whoever believes in Him will have eternal life” (John 3:15), and again, “whoever believes in Him shall not perish, but have eternal life” (John 3:16). It further states, “He who believes in Him is not judged” (John 3:18), and “He who believes in the Son has eternal life” (John 3:36; cf. John 6:47; 10:9; 11:25; 14:6; Acts 4:12; 1 John 5:12). These passages clearly emphasize that eternal life is obtained exclusively through belief in Jesus Christ.

Those who reject Jesus as Savior will spend eternity away from God in the lake of fire, for “These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Th 1:9; cf., Rev 20:15). This is avoidable, for God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9), and to this end “He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (Joh. 3:16). Salvation is available to everyone; therefore, no one goes to hell by accident, but by their own choice (John 3:18; 5:39-40). Salvation is open to all, for God has not elected anyone to damnation.

At the moment we place our faith in Jesus as our Savior, we are “born again to a living hope” (1 Pet 1:3), become “children of God” (Gal 3:26), instantly receive “forgiveness of sins” (Acts 10:43; cf. Eph 1:7; Col 2:13-14), are given “eternal life” (John 10:28), and receive “the gift of righteousness” (Rom 5:17; cf. Phil 3:9). We become “a new creature” in Christ (2 Cor 5:17), are “rescued from the domain of darkness and transferred to the kingdom of His beloved Son” (Col 1:13), are spiritually “baptized into” union with Christ (1 Cor 12:13), become part of “the body of Christ” (1 Cor 12:27), are given a spiritual “gift” (1 Pet 4:10), and are “blessed with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). These are just a few of the amazing blessings we receive from God at the moment of salvation.

Once we are saved, God calls us to grow in our relationship with Him. This is accomplished as we learn and live His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), submit to Him (Jam 4:7), walk by faith (2 Cor 5:7; Heb 10:38), advance to spiritual maturity (Heb 6:1), serve Him (Rom 12:1-2), live righteously (Rom 6:11-14; 2 Tim 3:16), love others (Eph 5:1-2; 1 Th 4:9), serve others (Gal 5:13; 1 Pet 4:10), and  do good works (Gal 6:10; Eph 2:10; Tit 2:11-14), for which He promises to reward us eternally if we comply (1 Cor 3:10-15; 2 John 1:8). Those who obey God and walk by faith will develop a personal sense of destiny that is tied to the infinite, personal, creator God who has called us into a relationship and walk with Him.

If believers turn to a lifestyle of sin—like the prodigal son—they do not forfeit their salvation, for that is not possible (John 10:28; Rom 8:1). However, they do break fellowship with God (1 John 1:5-7) and place themselves under divine discipline (1 Cor 11:32; Heb 12:6). This discipline is designed to restore them to fellowship, but if they persist in rebellion, it may result in physical death (1 John 5:16) and the loss of eternal rewards (1 Cor 3:12-15; 2 John 1:8).

In conclusion, Free Grace Theology magnifies the grace of God and the sufficiency of Christ’s work on the cross. It preserves the simplicity of the gospel message—that eternal life is a free gift received through faith alone in Christ alone—and upholds the eternal security of the believer. At the same time, it clearly distinguishes salvation from discipleship, justification from sanctification, and eternal destiny from eternal rewards. This perspective not only honors the integrity of Scripture but also exalts the character of God, who is both infinitely gracious and perfectly just. As recipients of such amazing grace, we are called not to earn or keep what God has freely given, but to respond in love, gratitude, and obedience, walking by faith and living for His glory and the edification of others.

Dr. Steven R. Cook

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

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[1] Repentance is necessary for salvation if it is understood to mean having “a change of mind” about God and trusting in Christ alone as Savior. We teach “repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21). Repentance does not mean turning from sin, as unbelievers cannot stop sinning. Repentance acknowledges that God is holy and completely set apart from sin (Psa 99:9; Hab 1:13), that we are corrupted by sin and cannot save ourselves (Rom 3:10-12; Tit 3:5), and that God freely offers us forgiveness of sins (Acts 10:43) and eternal life (John 10:28) if we come to Christ alone and accept His atoning work on the cross as sufficient to save us forever. We understand that salvation is by grace alone (we don’t deserve it), through faith alone (and not by works), in Christ alone. Knowing this, we change our minds about our ability to save ourselves, understanding that He died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4), and we trust in Christ alone as our Savior (Acts 16:31).

Defining Salvation in the Bible

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Soteriology is the study of salvation. The word soteriology is derived from the Greek words soter (σωτήρ), which means savior, and logos (λόγος), which means a word about, or the study of something. Soteriology is the sphere of systematic theology that speaks to the nature, means, scope, and purpose of salvation. It is an important theme that runs throughout Scripture and reveals the God who saves.

Bridge_to_SalvationAs Christians, when we think of salvation, it most often pertains to our spiritual deliverance from the lake of fire, which is the place of eternal suffering for those who reject Christ as Savior. John tells us, “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). Spiritual salvation is the most important kind of salvation mentioned in the Bible, for it matters little if one is rescued a thousand times from physical danger, but ultimately fails to receive deliverance from the danger of hell. God loves everyone and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). And He has made a way for lost sinners to be saved from hell and brought to heaven, and this through His Son, Jesus, 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).

God’s love for lost humanity is what motivated Him to act. Scripture 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” (John 3:16). And, “By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. 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 4:9-10). And, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8).

God offers salvation because we are lost in sin and helpless to save ourselves. If we could save ourselves, then the death of Christ would have been unnecessary. But we cannot save ourselves, as our sin renders us helpless before God. A weak understanding of God’s work in salvation will produce a weak gospel, one that tends to emphasize human good and man’s ability to save himself, or to participate in that salvation. When we understand the total depravity of mankind, and that we are totally lost and unable to save ourselves, only then does the work of God through Christ come into its full glory, and love and grace become so pronounced, that lost sinners realize their utterly helpless condition, and turn to Christ alone for that salvation which cannot be secured by any other means. What follows is a look at the meaning of salvation in the Old and New Testament.

Definition of Salvation in the Old Testament

The most common word for salvation in the Hebrew OT is yasha (יָשַׁע – sometimes as יְשׁוּעָה yeshuah) which means “deliverance, rescue, salvation, also safety, [and] welfare.”[1] God is said to deliver His people from military attacks (2 Sam 22:3-4; 1 Ch 16:35; Psa 3:6-8), fear (Psa 34:4), troubles (Psa 34:17), or physical death (Psa 56:13).[2] Earl Radmacher notes, “Often the words save and salvation refer to physical not spiritual deliverance. This is especially true in the Old Testament. People were ‘saved’ (rescued or delivered) from enemies on the battlefield (Deut 20:4), from the lion’s mouth (Dan 6:20), and from the wicked (Psa 59:2).”[3] According to Charles Ryrie:

The most important Hebrew root word related to salvation in the Old Testament is yasha. Originally it meant to be roomy or broad in contrast to narrowness or oppression. Thus it signifies freedom from what binds or restricts, and it came to mean deliverance, liberation, or giving width and breadth to something. Sometimes this deliverance came through the agency of man (e.g., through judges, Judg 2:18; 6:14; 8:22; or kings, 1 Sam 23:2), and sometimes through the agency of Yahweh (Pss 20:6; 34:6; Isa 61:10; Ezek 37:23). Sometimes salvation is individual (Psa 86:1–2) and sometimes corporate, that is, of the nation (Isa 12:2, though all the world will share in it, Isa 45:22; 49:6).[4]

Yahweh is repeatedly referred to as the “the God of my salvation” (Psa 18:46; cf., Psa 25:5; 27:9; 51:14; 88:1; Isa 12:2; 17:10; Mic 7:7; Hab 3:18), and Jonah said, “Salvation is from the LORD” (Jon 2:9). In helpless situations, only God could save His people (Isa 43:11; cf., Isa 45:5-7, 22), and He saved them primarily for His own glory and reputation, as the psalmist states, “He saved them for the sake of His name, that He might make His power known” (Psa 106:8).

When delivering His people from a military threat, there were times when God called His people to do nothing, but watch Him fight their battles (2 Ch 20:17; Hos 1:7). When Israel left Egypt and Pharaoh’s army pursued them, Moses told the people, “Do not fear! Stand by and see the salvation [yeshuah] 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). Here, the Lord fought alone, killing the Egyptian soldiers who were pursuing His people for the purpose of killing them (see Ex 14:22-31). 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, when Israel was to enter the land of Canaan, Moses told the people, “the LORD your God is the one who goes with you, to fight for you against your enemies, to save [yasha] you” (Deut 20:4). As Israel’s army fought the wicked Canaanites, God would be with them to secure their victory. And David, when standing against Goliath, said, “the battle is the LORD’S and He will give you into our hands” (1 Sam 17:47), and then he picked up his sling and a stone and struck his enemy with a mortal blow (1 Sam 17:48-49). God brought salvation through David, His servant. Liefeld states, “Although military leaders and others bring salvation in specific circumstances, ultimately it is God alone who is the true Savior. Israel had to learn not to trust human wisdom or military strength but to recognize God as the only source of deliverance.”[5] Solomon states the matter well, saying, “The horse is prepared for the day of battle, but victory belongs to the LORD” (Prov 21:31). Today, we might say, the soldier is to train well and keep his weapons clean, ready for action, but always realize it is ultimately God who gives the victory.

There was also a spiritual and eternal salvation for individuals who placed their faith in God. For example, in Genesis 15:6, we’re informed that Abram “believed in the LORD; and He reckoned it to him as righteousness” (Gen 15:6). Henry Morris states, “Here is the great principle of true salvation, set forth for the first time in the Bible. Not by works do men attain or manifest righteousness, but by faith. Because they believe in the Word of God, He credits them with perfect righteousness and therefore enables sinful men to be made fit for the fellowship of a holy God.”[6] And Ryrie adds, “Faith was the necessary condition for salvation in the Old Testament as well as in the New. Abraham believed in the Lord, and the Lord counted it to him for righteousness (Gen 15:6). The Hebrew prefix beth indicates that Abraham confidently rested his faith on God (cf. Ex 14:31; Jon 3:5).”[7]

Definition of Salvation in the New Testament

The concept of salvation in the NT derives from three words. First is the verb sozo (σῴζω), which refers to the act of physical deliverance in some biblical passages (Matt 8:25; 14:30; Mark 13:20; Luke 6:9; John 11:12; Acts 27:20, 31), and spiritual deliverance in others (Luke 7:50; 19:10; John 12:47; 1 Cor 1:21; Tit 3:5). As to our spiritual deliverance, we are saved from the penalty of sin (Rom 8:1, 33-34; Eph 2:8-9), the power of sin (Rom 6:11; Col 3:5), and ultimately the presence of sin (Phil 3:20-21; 1 John 3:2, 5). Second is the noun soter (σωτήρ), which means Savior, and refers to the agent of salvation, the one who rescues or delivers another from harm or danger (Luke 2:11; John 4:42; Acts 5:31; 13:23; Eph 5:23; Phil 3:20). Third is the noun soteria (σωτηρία), which refers to the provision of salvation, rescue, or deliverance brought by another (Luke 1:69; 19:9; John 4:22; Acts 7:25; 13:26, 47; Rom 1:16; 2 Cor 1:6; 6:2; Eph 1:13; Phil 1:28; 2:12; 2 Tim 2:10; Heb 1:14; 9:28; 1 Pet 1:5, 9; 2 Pet 3:15).

The Greek words in the NT communicate the basic meaning of yasha in the Hebrew OT. Radmacher notes, “In the New Testament the verb sōzō (“to save”) and the nouns sōtēr (“Savior”) and sōtēria (“salvation”) parallel the Hebrew word and its derivatives. Thus the Old Testament concept of deliverance is carried over to the New Testament.”[8] Ryrie agrees, saying:

In both the Septuagint and the New Testament the Greek verb sōzō and its cognates sōtēr and sōtēria usually translate yasha˒ and its respective nouns. However, a number of times the sōzō group translates shalom, peace or wholeness, and its cognates. Thus salvation can mean cure, recovery, remedy, rescue, redemption, or welfare. This can be related to preservation from danger, disease, or death (Matt 9:22; Acts 27:20, 31, 34; Heb 5:7).[9]

Earl Radmacher adds:

A number of times, however, sōtēria translates síālôm (“peace” or “wholeness”), which broadens the idea of rescue or deliverance to include recovery, safety, and preservation. There is a progression in these concepts: (a) rescue from imminent and life-threatening danger to (b) a place of safety and security and (c) a position of wholeness and soundness. The narrowness and restriction created by danger is replaced by the “breadth” of liberation in salvation. Visualize a person on the Titanic facing the imminent expectation of drowning and death, but then being placed in a lifeboat. That is rescue. Then picture the person now in the lifeboat removed from danger and death. That is safety. Now picture an ocean liner coming alongside the lifeboat and hoisting it and its passengers aboard ship. Now they enjoy security and soundness of mind. All three ideas are included in the biblical concept of salvation.[10]

The majority of usages of salvation in the NT refer to physical healing or deliverance from what injures, restricts, or threatens harm. For example, when Jesus was traveling between Samaria and Galilee, He healed ten men of leprosy (Luke 17:11-14), and when one of them returned to thank Him (Luke 17:15-16), He told the man, “your faith has made you well [sozo]” (Luke 17:19). In this context, the Greek verb sozo refers to physical deliverance from an infirmity. On another occasion, when Jesus was approaching the city of Jericho, a blind man called out for Jesus to have mercy on him (Luke 18:35-41), and Jesus healed the man, saying, “Receive your sight; your faith has made you well [sozo]” (Luke 18:42). Again, this refers to physical healing. An example of deliverance from physical danger is observed when Jesus came to His disciples when they were on a stormy sea (Matt 14:22-27). When Peter saw Jesus walking on the water, he called out to the Lord and asked to come to Him (Matt 14:28-29). However, as Peter was walking on the water, He took his eyes off Jesus and began looking at the stormy wind, and “he became frightened, and beginning to sink, he cried out, ‘Lord, save me! [sozo]’” (Matt 14:30). Peter was not asking for forgiveness of sins and the gift of eternal life; rather, he was asking Jesus to save him from physical harm as he sinking into the sea. Earl Radmacher states:

When the New Testament uses save and salvation to refer to physical deliverance, those instances are more individual than national. Also the New Testament occurrences suggest not only rescue but also remedy and recovery. A graphic example of rescue from imminent death is God’s sparing Paul’s life in the shipwreck on his way to Rome (Acts 27:20, 31, 34). This case is of special interest in that God promised deliverance in advance (Acts 27:23–24), and Paul confidently moved ahead on those promises (Acts 27:25, 34). In a physical sense salvation refers to being taken from danger to safety (Phil 1:19), from disease to health (Jam 5:15), and from death to life (Jam 5:20).[11]

Often, as Christians, we think of salvation in the spiritual sense, in which we are delivered from our sins and made right with God because of the finished work of Christ on the cross. As believers, we have been “reconciled to God through the death of His Son” (Rom 5:10). We have been made spiritually alive, and “born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet 1:3). We should realize our salvation appears in three tenses. Lewis Sperry Chafer states:

In its broadest significance, the doctrine of salvation includes every divine undertaking for the believer from his deliverance out of the lost estate to his final presentation in glory conformed to the image of Christ. Since the divine objective is thus all-inclusive, the theme is divided naturally into three tenses: (a) The Christian was saved when he believed (Luke 7:50; Acts 16:30–31; 1 Cor 1:18; 2 Cor 2:15; Eph 2:8; 2 Tim 1:9). This past-tense aspect of it is the essential and unchanging fact of salvation. At the moment of believing, the saved one is completely delivered from his lost estate, cleansed, forgiven, justified, born of God, clothed in the merit of Christ, freed from all condemnation, and safe for evermore. (b) The believer is being saved from the dominion of sin (Rom 6:1–14; 8:2; 2 Cor 3:18; Gal 2:20; 4:19; Phil 1:19; 2:12; 2 Th 2:13). In this second tense of salvation the believer is being divinely preserved and sanctified. (c) The believer is yet to be saved from the presence of sin when presented faultless in glory (Rom 13:11; 1 Th 5:8; Heb 1:14; 9:28; 1 Pet 1:3–5; 1 John 3:1–3). To this may be added other passages which, each in turn, present all three tenses or aspects of salvation—1 Cor 1:30; Phil 1:6; Eph 5:25–27; 1 Th 1:9–10; Tit 2:11–13.[12]

Our spiritual salvation is entirely the work of God through Christ (John 3:16), who took our sin upon Himself on the cross and paid the penalty for it, having been judged in our place (1 Cor 15:3-4). Peter tells us, “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 this salvation is found exclusively in Christ, 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). One needs only Christ to be saved. God offers salvation to sinful humanity as a gift, given freely and unconditionally to all who believe in Jesus Christ as Savior, believing He died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4). Faith in Christ is the only condition for spiritual salvation.

Summary

Soteriology, the study of salvation, delves into the complex nature, means, scope, and purpose of God’s deliverance. Whether examining God’s deliverance in the Old Testament or the New Testament, this study reveals a salvation that encompasses both physical rescue from harm and spiritual deliverance from sin and eternal suffering. Ultimately, soteriology paints a vivid picture of God’s love and grace, showcasing the inexhaustible depth of His saving plan. At the heart of soteriology is the cross of Christ. The cross is God’s righteous solution to the problem of sin, as well as His greatest display of love toward sinners. At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save.

Dr. Steven R. Cook

Related Articles:

[1] Francis Brown, Samuel Rolles Driver and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon, electronic ed. (Oak Harbor, WA: Logos Research Systems, 2000), 447.

[2] For other Hebrew words, see W. L. Liefeld, “Salvation,” The International Standard Bible Encyclopedia, Revised, vol. 4, (Wm. B. Eerdmans, 1979–1988), p. 289.

[3] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 806.

[4] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 321.

[5] W. L. Liefeld, “Salvation,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised, vol. 4 (Wm. B. Eerdmans, 1979–1988), 289.

[6] Henry M. Morris, The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings (Grand Rapids, MI: Baker Books, 1976), 325.

[7] Charles Caldwell Ryrie, Basic Theology, 321.

[8] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation” Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 805.

[9] Charles Caldwell Ryrie, Basic Theology, 321–322.

[10] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation”, Understanding Christian Theology, 805–806.

[11] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation”, Understanding Christian Theology, 806.

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

[13] Charles Caldwell Ryrie, Basic Theology, 321–322.

Free Grace Salvation

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Hand Receiving Gift

Free grace salvation means we are saved solely by God’s grace and not by any human effort or merit. All humanity is inherently sinful and unable to earn entrance into heaven. Good works do not save. They never have and never will. Salvation is entirely a work of God, and He offers it to sinful humanity as a gift, given freely and unconditionally to all who believe in Jesus Christ as Savior (Acts 16:31), believing He died for our sins, was buried, and raised again on the third day (1 Cor. 15:3-4). Faith in Christ is the only condition for salvation. Faith does not save. Christ saves. Faith is merely the instrument by which we receive the free gift. And we are saved by grace, which means we don’t deserve it. Scripture reveals, “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).

The Bible reveals we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom. 3:24). Paul is emphatic that we are justified by faith and not by works, saying, “to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom. 4:5). Justification is a single act that occurs at the moment we trust in Christ as Savior. It’s a one-and-done event. At that moment, we are declared just in God’s sight, not because of any righteousness of our own, but because of “the gift of righteousness” (Rom. 5:17) that God gives to us at the moment of salvation. This is God’s righteousness, and is gifted to us “apart from works” (Rom. 4:6). It is “the righteousness which comes from God on the basis of faith” (Phil. 3:9). It is this free gift of God’s righteousness that makes us acceptable in His sight.

Furthermore, at the moment of faith in Christ, we are forgiven all our sins (Acts 10:43; Eph. 1:7), have “passed out of death into life” (John 5:24), are given “eternal life” (John 10:28), and are among those “whose names are in the book of life” (Phil. 4:3). As a result, “there is now no condemnation for those who are in Christ Jesus” (Rom. 8:1). We will never experience the Lake of Fire. Never. As Christians, “our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil. 3:20).

Good Works Should Follow Salvation

Once saved and justified in God’s sight, the Lord directs us to “press on to maturity” (Heb. 6:1). That is, to grow up spiritually and become mature Christians who walk by faith (2 Cor. 5:7; Heb. 10:38). This glorifies God, edifies others, and results in the best life possible in this world. Good works is what God expects of His people. 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). Paul wrote, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph. 2:10). The Lord instructs us “to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Tit. 2:12) and to be “zealous for good deeds” (Tit. 2:14). We agree with Paul who wrote, “So then, 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). God clearly calls His people to a life of obedience and good works. There is no question about this. The Scriptures are plain on the matter, instructing us, “like the Holy One who called you, be holy yourselves also in all your behavior” (1 Pet. 1:15).

What About Lordship Salvation?

Though good works should follow justification, they are never the condition of it. Unfortunately, there are some who teach Lordship Salvation, which conflates justification with sanctification. Justification is single event whereby we are declared righteous by God at the moment of faith in Christ. Sanctification is the process of growing spiritually and advancing in a life of good works. Those who advocate Lordship Salvation teach that in order to be saved, one must believe in Christ as Savior AND submit to His lordship, which means committing to a lifetime of obedience. According to John Frame, “you cannot accept Christ as Savior without accepting him as Lord…To receive Jesus as Lord is to make a commitment to keeping his commandments.”[2] And John MacArthur wrote, “Saving faith is a commitment to leave sin and follow Jesus Christ at all costs. Jesus takes no one unwilling to come on those terms.”[3] Though I love these men and appreciate much of their writings, I disagree with them on this matter, as their view presents salvation as a two-step-process where faith + commitment = salvation. It’s faith in Christ PLUS a total commitment to a life of obedience. According to Charles Bing:

“This view [of Lordship Salvation] demands that a person is saved through faith, but a faith that commits and surrenders to Jesus as the Lord of all of one’s life. In other words, commitment and surrender are conditions of salvation. Resulting from this starting point is the belief that a true Christian is therefore one who evidences that commitment and surrender in a life of good works…[in this view] God’s grace is no longer free, faith becomes works, and the unbeliever is subject to a performance basis for acceptance with God.”[4]

Problems with Lordship Salvation

There are several difficulties with Lordship Salvation. Firstly, it fundamentally undermines the concept of salvation by grace alone, through faith alone, in Christ alone, and appeals to those who, in pride, feel they can earn their salvation by means of good works. Such a view naturally becomes anthropocentric rather than Christocentric. No greater offense can be given to a legalist than the concept that salvation is entirely and freely by grace, as it gives all glory and credit to Christ, leaving none for them. Let them be offended, and let all glory rest in Christ alone! Secondly, it destroys one’s assurance of salvation, for if one’s eternal destiny is dependent on ongoing obedience, that person will never know if they’ve done enough to prove they were saved in the first place. Add to this the reality that sin is still present in an ongoing way in the life of believers (requiring regular confession; 1 John 1:9), it means sinless perfection will not happen this side of heaven. This means believers will never know if they’ve done enough to prove their salvation to themselves or others, for if their salvation (hypothetically) requires a hundred good works, how do they know it’s not really a hundred and one, or a hundred and two? They don’t know, so assurance is lost. But God wants us to have assurance, as the Bible states, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13). Thirdly, those who feel like they are displaying a lifestyle of good works that proves their salvation, there is the possibility of swelling pride and an attitude of condescension as they become fruit inspectors in the lives of others. In this case, legalism will fill the heart, and we know “Pride goes before destruction, and a haughty spirit before stumbling” (Prov. 16:18). Fourthly, Lordship Salvation can be confusing, overwhelming, and discouraging for the new Christian who probably knows little to nothing about the Bible and his new relationship with the Lord. Because we cannot live what we do not know, learning God’s Word necessarily precedes living His will. But this takes commitment, humility, and time. And even when we know God’s Word, it’s no guarantee we’ll obey it. This is why James wrote, “prove yourselves doers of the word, and not merely hearers who delude themselves (Jam. 1:22), and “to one who knows the right thing to do and does not do it, to him it is sin” (Jam. 4:17).

Salvation is Free

Jesus on Cross with Cloudy SkySalvation is free. Paid in full by the Lord Jesus who died in our place on the cross, Who “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet. 3:18). Once saved, God calls us to a lifelong process of sanctification. Sanctification is the life we live after being justified, and this process continues until we leave this world, either by death or rapture. The sanctified life requires us to learn and live God’s Word (2 Tim. 2:15; 1 Pet. 2:2; 2 Pet. 3:18), walk by faith (2 Cor. 5:7; Heb 10:38), be filled with the Spirit (Eph. 5:18), walk by the Spirit (Gal 5:16), and make ongoing good choices to stay on the path of God’s will.

Nothing cheapens the gospel more than adding human works as a requirement for salvation. Salvation is a gift from God to us. Freely offered and freely received. According to Radmacher, “A gift, by definition, is free, with no cost whatsoever.”[5] All believers are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom. 3:24). And “the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). And, “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). It’s an insult to God’s grace and Christ’s sacrifice. Our salvation was costly to God, but is free to us. It is without charge. That’s grace. Salvation is never what we do for God; rather, it what He’s done for us through the Person and work of Christ who died in our place. Good works should follow salvation (Eph. 2:10; Gal. 6:10), but they are never the condition of it. Never. Adding good works as a requirement for salvation only mucks it up. Let grace be grace.

What Happens When We Sin?

Do we sin as Christians? Yes. We sin as Christians. It is possible for a Christian to sin, and to sin as badly as any unbeliever. However, unlike the unbeliever, God disciplines His own (Heb. 12:5-11), which includes the removal of eternal rewards (1 Cor. 3:10-15; 2 John 1:8), and, if necessary, disciplines the Christian to the point of physical death (1 Cor. 11:30; 1 John 5:16). It’s never the will of God that we sin, but when we sin, it’s always His will that we handle it by means of confession (1 John 1:9), and then get back into our walk with the Lord.

Let’s be those Christians who commit ourselves to the Lord, learn and live His Word, advance to spiritual maturity, live holy lives, and live sacrificially for the good of others. This glorifies God, edifies others, and results in the best life we can live in this fallen world.

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

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

Related Articles:

[1] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “What is the Gospel?”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 868.

[2] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 197.

[3] John MacArthur, The Gospel According to Jesus (Grand Rapids, Mich: Zondervan, 1988), 87.

[4] Charles C. Bing, Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages (Brenham, TX: Lucid Books, 2015).

[5] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation as a Gift”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 869.

The Gospel We Share

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Christ-on-the-cross     The apostle Paul made a clear presentation of the gospel message when he wrote to the church at Corinth. He stated, “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” (1 Cor 15:1-2).[1] The gospel is information that is communicable from one person to another, whether by spoken or written means. It is received as factual information that benefits the recipient who accepts it by faith. Paul then provided the content of the gospel, “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 gospel is best understood as the solution to a problem. There are two parts to the problem. First, God is holy (Ps. 99:9; Isa. 6:3), which means He is positively righteous and can have nothing to do with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You cannot 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). Second, all mankind is sinful and separated from God (Rom. 3:10-23). This separation occurred when Adam sinned and brought death into the world. Scripture informs us that “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; cf. 18-19; 1 Cor 15:21-22).[2] The idea is that Adam served as the federal and seminal head of the human race, and when he fell, we fell with him. Because of sin, every person is spiritually separated from God and helpless to change their situation (Rom 5:6-10; Eph 2:1), and good works have no saving merit before the Lord (Isa 64:6; Rom 4:1-5; Gal 2:16; 3:21; 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 2:4-7), did for us what we cannot do for ourselves. He provided His own solution to the problem of sin, and this was worked out through His Son, Jesus, who became human and accomplished what we could not.

IC1876488_l     Jesus solved both problems: 1) He lived the righteous life that God demands and committed no sin, and 2) He died for us on the cross, as our substitute, and paid the penalty for all our sins. God the Son—the second Person of the Trinity—came into the world by human birth (Luke 1:26-35), and lived a perfectly righteous life (Matt 5:17-21). Scripture informs us that Jesus “knew no sin” (2 Cor 5:21), “has been tempted in all things as we are, yet He did not sin” (Heb 4:15), and “in Him there is no sin” (1 John 3:5). Being sinless qualified Him to go to the cross and die for us. No one forced Jesus to go to the cross; rather, He willingly laid down His life and died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). Jesus said, “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). We are redeemed, not by anything this world can offer or by anything we can do, but His “precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). The blood of Christ is the coin of the heavenly realm that pays our sin debt and liberates us from the slave-market of sin. But we must trust in Jesus as our Savior. We must accept His good work on our behalf. Though Jesus’ atoning work on the cross is sufficient for all (John 1:29; Heb 2:9; 1 John 2:2; 4:10), it is effectual only for those who believe in Him (John 3:16-18; 20:31; Acts 4:12; 16:30-31). If we reject Christ as Savior, the result is that we will be forever separated from the Lord (Rev 20:11-15). For “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 3:18). At the cross, He judged my sin as His righteousness requires, and saves me, the sinner, as His love desires. He did this out of His own goodness and mercy, and not because of any worth found in me. To comprehend the cross of Christ is to understand the heart of God toward a fallen world He wants to save.

Salvation is completely the work of God and comes to us as a free gift (Eph 2:8-9; Tit 3:5), for we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). 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 us from the penalty of sin (John 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 John 3:2). God has prepared good works to follow our salvation (Eph 2:10), but they are never the condition of it. The matter is simple: Salvation comes to us who believe in Christ as our Savior, believing He died for our sins, was buried, and rose again on the third.

Dr. Steven R. Cook

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[1] The word vain translates the Greek word εἰκῇ eike, which denotes, “being without careful thought, without due consideration, in a haphazard manner” (BDAG, p. 281). The main thrust of 1 Corinthians chapter 15 concerns the resurrection of Jesus, which is an essential part of the gospel message. Yet, there were some within the church who were saying “there is no resurrection of the dead” (1 Cor 15:12). Paul asserts, “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 vain” (1 Cor 15:13-14). The point is, “if Christ has not been raised, your faith is worthless; [and] you are still in your sins” (1 Cor 15:17). Denying the resurrection of Jesus meant they had believed in a Jesus that could not save them, because the object of their faith was dead, and therefore powerless to help them. Getting the gospel message right matters.

[2] Being born in Adam, we also possess a sin nature which is the source of our rebellious heart (Rom 7:14-25; 13:12-14), and we produce personal sin each time we yield to temptation (Jam 1:14-15).

When a Believer Perpetually Sins

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parallel-tracks_0The purpose of this article is to show that a child of God can simultaneously surrender some areas of his life to God and other areas not. Like train tracks that run parallel, a believer may be obedient in one thing and disobedient in another. David and Solomon are my biblical examples. Both men were believers, were appointed by God to serve as kings in Israel, received direct revelation from the Lord, wrote Scripture, and are in heaven today. Yet, both men directly disobeyed God’s Word, not just on occasion, but on a continual basis throughout their lives (Solomon especially). To be clear, sin is when we transgress God’s law and depart from His intended path. Sin is not only acting contrary to God’s command, but contrary to His righteous character. The failure of both men pertained to their kingship. In order to understand their ongoing failure, we must start with what God commanded of the kings of Israel. Moses wrote:

When you enter the land which the LORD your God gives you, and you possess it and live in it, and you say, ‘I will set a king over me like all the nations who are around me,’ 15 you shall surely set a king over you whom the LORD your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman. 16 Moreover, he shall not multiply horses for himself, nor shall he cause the people to return to Egypt to multiply horses, since the LORD has said to you, ‘You shall never again return that way.’ 17 He shall not multiply wives for himself, or else his heart will turn away; nor shall he greatly increase silver and gold for himself. (Deut 17:14-17)

God wanted the kings of Israel to be servants who trusted in Him. God had proven He could deliver His people by His might (Ex 14-15), so He forbid the kings to multiply horses, wives, silver and gold because these would tempt them to turn away from the Lord and seek human solutions to their concerns. The natural inclination of the human heart is to trust in self and worldly wisdom rather than God and His Word. Multiplying horses meant the king would rely on his military power to deliver rather than the Lord. Kings also acquired wives as part of political alliances to keep their borders safe. And the accumulation of gold and silver would influence them to pursue pleasure and rely on wealth to solve their problems. There’s nothing wrong with horses, marriage, or wealth; except that these can, when increased, be impediments to our walk with God. When given the opportunity, most people will not intentionally place themselves in a weak and vulnerable place. Yet, it is often in the place of weakness that God’s wisdom and strength is magnified (see 2 Cor 12:7-10).

King_David,_the_King_of_IsraelOne of the things I love about the Bible is that it shows people as they really are, having both good and bad qualities, successes and failures. For example, Scripture reveals David was a man after God’s own heart (1 Sam. 13:14), was chosen by God to be king over Israel (1 Sam 16:12-13; cf. 1 Ch 28:4), defeated Israel’s enemies (1 Sam 17:1-58), and authored Scripture (73 Psalms). However, David was not without his faults. David sinned when he had an affair with Bathsheba and had her husband, Uriah, murdered (2 Sam 11:1-17), and later he failed as a father when he would not deal with the rape of his daughter, Tamar (2 Sam 13:1-39), and again when he sinned against the Lord by taking the census in Israel (2 Sam 24:1-15).

Like David, Solomon had his successes and failures. Solomon did well in the early part of his kingship. In humility he sought the Lord for wisdom (1 Ki 3:4-15; 4:29), executed wise judgment among God’s people (1 Ki 3:16-28; 10:9), ruled over a large area (1 Ki 4:21), was chosen by God to build the temple in Jerusalem (1 Ch 28:6), and wrote several books of the Bible including Proverbs, Ecclesiastes and Song of Solomon. However, we know that Solomon sinned when he broke God’s code for the kings of Israel by multiplying gold (1 Ki 10:14-15, 23), horses (1 Ki 4:26; 10:26), and wives (1 Ki 11:1-3).[1] This eventually led to a complete turning away from God. The final days of Solomon’s life were given over to worshipping idols (1 Ki. 11:4-8).

But what does the Bible say about David and Solomon’s perpetual sin? By perpetual sin I mean continuous, uninterrupted sin that lasts for many years. Both David and Solomon’s perpetual sin was polygamy. They both multiplied wives throughout their kingship in spite of God’s clear command (Deut 17:17), and they never turned from it. David had eight wives that we know by name: Michal (1 Sam 18:27), Abigail (1 Sam 25:39-42), Ahinoam (1 Sam 25:43), Bathsheba (2 Sam 12:24), Maacah, Haggith, Abital and Eglah (2 Sam 3:2-5), and other wives and concubines that are unnamed (2 Sam 5:13). As far as I can tell, David married only women within the Israelite community and he cared for his wives. In one biblical account, two of David’s wives, Abigail and Ahinoam, had been taken captive (1 Sam 30:5), and David prayed to God concerning the matter. God provided David victory so that he could reclaim his two wives as well as many possessions (1 Sam 30:6-18).

Solomon’s kingship started with a political marriage to Pharaoh’s daughter (1 Ki 3:1). By the end of his life, Scripture reveals Solomon “had seven hundred wives, princesses, and three hundred concubines, and his wives turned his heart away” (1 Ki 11:3). God permitted Solomon to sin in this area of his life, and it ultimately ruined his walk with the Lord. Solomon eventually worshipped idols (1 Ki. 11:4-10), and this brought God’s anger. God said to Solomon, “Because you have done this, and you have not kept My covenant and My statutes, which I have commanded you, I will surely tear the kingdom from you, and will give it to your servant” (1 Ki 11:11). God punished Solomon for his sin, but He punished him as a son and not an unbeliever. In spite of David and Solomon’s sin, God used them both to accomplish great things. Eventually, Jesus, the promised Messiah, was born in their family line (Matt 1:6-7, 17).

Today, there is a battle that rages concerning whether a believer can sin perpetually and still be a true believer. The answer is yes; he can. However, the believer who disobeys God’s Word and abandons his walk can expect the Lord to discipline him, perhaps severely (Heb 12:4-11), even to death (Lev 10:1-2; 2 Sam 6:1-7; Acts 5:1-10; 1 Cor 11:30; 1 John 5:16-17). The believer who dies by the hand of the Lord goes to heaven (John 10:28), but because of his sin, he forfeits eternal rewards (1 Cor 3:10-15). This need not happen. The sinning believer can turn from his rebellion and humbly seek the Lord through confession (1 John 1:9), and once restored, can pursue a life of righteousness, as God expects. God never desires or directs us to sin, but to pursue righteousness and goodness. The apostle Paul reflects this well when he wrote to his friend, Titus, saying:

For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. (Tit 2:11-14)

Dr. Steven R. Cook

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[1] Nehemiah dealt with pagan influence in his day, as foreign women did not convert to Judaism, but rather, turned the hearts of God’s people toward idolatry.  Nehemiah compared the situation in his day to that of Solomon, who sinned against the Lord.  Nehemiah said, “Did not Solomon king of Israel sin regarding these things? Yet among the many nations there was no king like him, and he was loved by his God, and God made him king over all Israel; nevertheless the foreign women caused even him to sin” (Neh. 13:26).

[2] As far as I can tell, David married only women within the Israelite community and he cared for his wives.  In one biblical account, two of David’s wives, Abigail and Ahinoam, had been taken captive (1 Sam. 30:5), and David prayed to God concerning the matter.  God provided David victory so that he could reclaim his two wives as well as many possessions (1 Sam. 30:6-18).

God’s Great Grace

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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.”[1]  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.[2]

       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.”[3]  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.”[4]  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.[5]

       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

[1] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 1079.

[2] Lewis S. Chafer, Systematic Theology, Vol. 7 (Grand Rapids, Mich.; Kregel Publications, 1993), 178.

[3]  Ibid., 178.

[4] Merrill F. Unger, “Grace,” in The New Unger’s Bible Dictionary (Chicago, Ill., Moody Press, 1988), 504.

[5] Lewis S. Chafer, Grace (Philadelphia, PA: Sunday School Times Company, 1922), 22.