Eternal Life is a Free Gift

Posted on August 6, 2026 by Dr. Steven R. Cook

God’s word teaches that eternal life is God’s free gift to sinful humanity. It cannot be earned, deserved, purchased, or maintained by human effort. Jesus paid the full price on the cross, declaring, “It is finished” (John 19:30). Having paid sin’s penalty, God now offers forgiveness of sins (Acts 10:43; Eph. 1:7) and eternal life freely to everyone who believes in Jesus Christ as Savior (John 3:16; 6:47). Scripture states, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23), and “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph. 2:8-9). A gift, by its very nature, is purchased by the giver and freely given to the recipient. Jesus paid our sin-debt in full; therefore, eternal life costs the believer nothing.

To believe in Jesus as Savior means relying on Him alone to give the eternal life He promises to everyone who believes in Him. Salvation is not what we do for God, but what God has done for us through Jesus Christ. Jesus died in our place (Rom. 5:8), paid sin’s penalty (Col. 2:13-14), and conquered death through His resurrection (1 Cor. 15:3-4, 54-57). We cannot save ourselves, erase our guilt, produce perfect righteousness, or defeat death. If righteousness could come through human effort, then Christ died needlessly (Gal. 2:21). He accomplished what we never could. The moment a person believes in Jesus for eternal life, the benefits of Christ’s finished work become his forever (John 3:16; 5:24; 6:47). We do not trust ourselves, other people, religious rituals, or good works. We trust Christ alone. Scripture states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16). It is that simple. Believe in Jesus for eternal life.

Jesus is the eternal Son of God (John 1:1; Col. 2:9), who added perfect humanity to Himself (John 1:14; Phil. 2:6-8), lived a sinless life (1 Pet. 2:22; 1 John 3:5), and died as the substitute for all humanity (Rom. 5:8; 1 Tim. 2:5-6; 1 John 2:2). He was bodily raised from the dead on the third day and is now the living Savior (1 Cor. 15:3-4; Rev. 1:17-18). Everyone who believes in Him possesses eternal life forever, secured by Christ’s finished work, not human performance (John 5:24; 10:28-29; Heb. 10:10-14).

Because salvation rests entirely on Christ, assurance rests entirely on His promises. The believer knows he has eternal life because God has said so, not because he measures his spiritual performance or emotional experience (John 5:24; 6:47; 1 John 5:11-13). Jesus 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). Eternal security rests on the character of God and the sufficiency of Christ’s work (Rom. 8:38-39; 2 Tim. 2:13; Heb. 7:25). If salvation depended in any measure on human faithfulness, no one could possess genuine assurance.

Scripture draws a clear distinction between salvation and discipleship. Salvation is received freely through faith alone in Christ alone (John 3:16; Acts 4:12). Discipleship is the lifelong call to follow Christ in obedience, spiritual growth, and service (Luke 9:23; 14:26-33; John 8:31). The Christian life, like salvation, is lived by grace through faith, not by self-effort (2 Cor. 5:7; Gal. 2:20; Eph. 5:18; Col. 2:6). Obedience does not obtain, maintain, or prove salvation. It honors the Lord (John 14:15; Col. 1:10), promotes spiritual maturity (Rom. 12:1-2; Eph. 4:13-15; Heb. 5:14), and results in eternal reward (1 Cor. 3:12-15; 2 Cor. 5:10; 2 John 8). Believers remain accountable for how they live, but never for the possession of eternal life, which is theirs forever as God’s free gift through faith in Christ (Rom. 14:10-12; 1 Cor. 3:13-15; 2 Cor. 5:10).

Spiritually healthy, growing Christians interpret Scripture according to its normal, grammatical-historical meaning. They allow each passage to speak within its literary and historical context (Neh. 8:8; Luke 24:27; 2 Tim. 2:15). They reject theological systems that redefine or distort the plain meaning of biblical texts (Mark 7:8-13; 2 Cor. 4:2; 2 Pet. 3:16). Bible doctrine comes from Scripture through careful exegesis. It is never imposed upon the text (Acts 17:11; 1 Cor. 4:6; 1 Thess. 5:21).

In summary, eternal life is a free gift. Jesus Christ paid for it in full; we pay nothing. He is the eternal Son of God who became human, lived without sin, died as our substitute, and rose bodily from the dead. He did everything necessary to save us. We receive eternal life by believing in Him for it. No works, rituals, promises, moral reform, or perseverance are required to receive His free gift. The moment a person believes in Jesus Christ for eternal life, he has it forever. Assurance of salvation rests on Christ’s promise, not the Christian’s performance. Salvation and discipleship must never be confused. Salvation is free and received in a moment by faith alone in Christ alone; discipleship is costly and concerns the believer’s subsequent walk of faith, growth, obedience, service, and eternal reward. Good works matter, but they neither obtain, maintain, nor prove eternal life. Believers are accountable for how they live, but their eternal destiny is settled. This is the plain teaching of Scripture when interpreted according to its normal, grammatical-historical meaning.

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

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Can a Christian Sin as Much as He Wants and Still Go to Heaven?

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

Over the years, as I have taught God’s grace, people have asked, “Can a Christian sin as much as he wants and still go to heaven?” That question is not new. It is the very objection Paul anticipated after explaining justification by grace through faith apart from works (Rom. 3:28; 4:4-5; 5:1). Having declared that “where sin increased, grace abounded all the more” (Rom. 5:20), Paul immediately asks, “Are we to continue in sin so that grace may increase?” (Rom. 6:1). He knew exactly what his critics would say. If salvation is entirely by grace, and if grace increases where sin increases, then why not continue in sin? Paul did not retreat from grace because of the objection. Neither should we.

The objection actually proves Paul had communicated grace correctly. No one accuses a works-based system of encouraging sin. Such systems already depend on human effort and therefore leave no room for the charge. Only the message of salvation by grace alone through faith alone raises the question. Why? Because grace is not earned or deserved. Christ paid the entire sin debt at the cross (John 19:30; Heb. 10:10-14). Eternal life is God’s free gift (Rom. 6:23; Eph. 2:8-9), received by faith in Jesus Christ totally apart from human works (John 3:16; Rom. 3:28; Gal. 2:16). The believer is secure because Christ’s work is perfect, not because the believer’s life is.

Can a Christian sin as much as he wants and still go to heaven? Yes. He can never out-sin the saving grace of God. Heaven is secured by Christ’s righteousness, not ours (Rom. 4:4-8; 2 Cor. 5:21; Phil. 3:9). If sin could cancel salvation, then salvation would ultimately depend on human performance rather than divine grace. Either Christ completely saves, or He does not. Either eternal life is the free gift of God, or it is something we earn and maintain by our works. A salvation that depends on our faithfulness is not the salvation Paul preached (Eph. 2:8-9).

But that is not Paul’s final answer. He does not stop with eternal security. Instead, he explains why grace does not encourage sin. His answer is doctrinal, not emotional. The believer has been united with Christ in His death, burial, and resurrection (Rom. 6:2-10). The old relationship to sin has been broken. Sin is no longer the believer’s master. Having died with Christ, believers are now called to walk in newness of life (Rom. 6:4). Grace not only changes our standing before God; it changes our relationship to sin. It gives us a new identity, a new position, and a new way of life. Grace is a license to serve, not a license to sin.

The question, “Can we sin as much as we want and still go to heaven?” actually misses the point. It assumes the only thing restraining believers from sin is the fear of hell. Scripture teaches no such thing. The moment a person believes in Christ, he has eternal life (John 3:16; 5:24). He has passed out of death into life and will never come into condemnation. The lake of fire is forever removed as his destiny. God never motivates His children by threatening to unsave them or cast them into eternal judgment.

Instead, God provides far greater motivations for holy living. He calls believers to live consistently with who they already are in Christ. Through His word, the indwelling Holy Spirit, prayer, fellowship with other believers, and the renewing of the mind, He transforms the believer’s thinking and conduct (Rom. 12:2; Eph. 1:13-14; Phil. 4:6-9; Col. 3:16). Grace teaches believers “to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Tit. 2:11-14). Grace teaches righteousness, but it does not force righteousness. God never treats His children as robots. He calls them to respond willingly in love, gratitude, and humble obedience.

Neither does God ignore sin in the believer’s life. Because we are His children, He disciplines us as a loving Father (Heb. 12:5-11). Sin disrupts fellowship with God (1 John 1:6-9). It robs the believer of peace, joy, stability, and spiritual power (Ps. 32:3-5; 51:12). It damages relationships, weakens testimony, hardens the heart, and invites divine discipline. Persistent rebellion may even result in the sin unto death, when God removes His disobedient child from this life (1 Cor. 11:30; 1 John 5:16). Grace removes eternal condemnation, not temporal consequences.

Nor are present consequences the believer’s only motivation. God also promises future reward. Every Christian will appear before the judgment seat of Christ (Rom. 14:10-12; 2 Cor. 5:10). Salvation is free; rewards are earned. Faithful believers will receive reward for lives lived in dependence upon the Lord. Unfaithful believers will suffer loss of reward, “but he himself will be saved, yet so as through fire” (1 Cor. 3:15). Heaven is guaranteed by grace, but reward, privilege, responsibility, and honor in Christ’s coming kingdom are determined by faithfulness (Matt. 5:19; Luke 19:11-27; Col. 3:23-24; Rev. 22:12).

This is where grace and legalism part company. Legalism seeks to motivate by fear, uncertainty, and the continual question, “Have I done enough?” Grace motivates by assurance, gratitude, fellowship with God, spiritual growth, loving discipline, and the anticipation of eternal reward. The believer does not serve God to obtain or maintain salvation. He serves because he already possesses eternal life as God’s free gift. He serves from gratitude and not fear.

Ironically, those who make obedience a condition for obtaining or keeping salvation diminish the sufficiency of Christ’s finished work. Scripture declares that Christ purchased our eternal salvation in full at the cross (John 19:30; Heb. 10:10-14). God justifies “the one who does not work, but believes in Him who justifies the ungodly” (Rom. 4:5). Salvation rests entirely upon Christ’s work, not ours. To add works as a condition for receiving or retaining eternal life is to shift one’s confidence from Christ to self. It confuses justification with sanctification, undermines assurance, and corrupts the gospel of grace (Gal. 2:21; Rom. 11:6).

Jesus accomplished our eternal salvation in full, and God now offers it freely to all who will believe in His Son. The believer is eternally secure, not because he is faithful, but because Christ is faithful. That security, however, is never intended to produce spiritual complacency. Rather, it frees us to love God without fear, serve Him without the burden of earning His favor, and pursue righteousness out of gratitude rather than guilt. Grace does not lower God’s standard of holiness; it establishes the only basis upon which sinners can be forgiven and saints can grow. Let us, therefore, proclaim God’s grace boldly, refuse to compromise the sufficiency of Christ’s finished work, and encourage believers to walk worthy of the salvation they have freely received by grace through faith in Christ alone.

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

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Why Grace and Works Don’t Mix

Posted on October 20, 2025 by Dr. Steven R. Cook

Scripture states, “The wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). These are two different systems with different outcomes. One is a works paradigm; the other is a grace paradigm. Works is a system where payment is tied to performance. In this framework, every laborer is paid what he deserves. The Greek word opsōnia—translated “wages”—was used for the payment a soldier or worker received for services rendered. Paul previously established that “There is none righteous, not even one … for all have sinned and fall short of the glory of God” (Rom 3:10, 23). We produce sin, and what we earn is death—not just physical death, but spiritual separation from God now and eternal death later (Eph 2:1; Rev 20:14). This is strict justice. It’s what we deserve for what we’ve done. And there’s no mercy or grace in a paycheck.

But the second half of the verse is a word of grace: “But the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b). Here, Paul shifts the entire paradigm. We are no longer talking about wages, we are talking about grace. The word translated “free gift” is charisma, and it refers to a grace gift. It is not earned, merited, or achieved. It is not God’s reward for being good. It is a gift for the guilty, the unrighteous, the undeserving. It is rooted solely in the character and bounty of the Giver, not in the performance of the recipient. Grace flips the script. Where wages are earned by sinners, grace is given by God to the undeserving. And the gift He gives is eternal life, which means it lasts forever. It comes “in Christ Jesus our Lord,” meaning it is grounded entirely in His work, not ours. Jesus lived the perfect life we could not live, died the death we deserved, and rose victorious over sin and death (2 Cor 5:21; Rom 4:25). Now He offers us what we could never earn—eternal life. And it is offered freely, paid in full, and received by faith alone in Christ alone. Eternal life is not found in self-reformation, law-keeping, or good deeds (all works-based systems). It is found only in Jesus, our Savior (Acts 4:12).

These two paradigms cannot coexist. One is a works-based system; the other is a grace-based system. One puts man at the center, focusing on human effort and merit. The other puts God at the center, highlighting divine generosity and mercy. One ends in just condemnation; the other in undeserved salvation. The works paradigm always produces death because it demands perfection, and “all have sinned and fall short of the glory of God” (Rom 3:23). But the grace paradigm makes salvation possible because it depends not on the sinner, but on the Savior. Scripture declares, “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). Grace silences boasting, exalts Christ, and offers the free gift of eternal life to any sinner willing to come to Jesus. Scripture states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16).

The choice is before us every day: keep living by a works-based system and collect eternal death, or believe in Jesus and receive the free gift of eternal life. There is no third option. There is no hybrid model. One path leads to ruin; the other to life. If salvation could be earned, it would exalt man. But because it is a gift, it glorifies God. The cross is the proof that we could never save ourselves, and the resurrection is the guarantee that Jesus has done all the saving work for us. All that remains is to believe Him. The empty hand of faith simply receives what the grace of God freely gives. Take the gift, and take it now. Don’t wait another day: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

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

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Five Reasons Calvinism is Wrong

Posted on July 20, 2025 by Dr. Steven R. Cook

Calvinism has long exerted theological influence over many branches of the Church, offering a systematic framework known by the acronym TULIP—Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints. While the system seeks to uphold the sovereignty of God and the seriousness of sin, its rigid formulations often depart from the plain teaching of Scripture and, in doing so, distort key doctrines of salvation. Each point in the Calvinist construct contains embedded assumptions that collapse vital biblical distinctions—between depravity and inability, between God’s love and arbitrary election, between provision and application, and between faith and performance. This article aims to examine each of the five points, not out of theological sport, but out of a pastoral concern for the clarity of the gospel, the character of God, and the assurance of every believer. The truth of God’s Word is not merely to be systematized but rightly divided—and when Calvinism’s claims are laid alongside Scripture, it is evident that its conclusions must be graciously but firmly rejected.

One key reason for rejecting Calvinism is its overstated doctrine of Total Depravity, often redefined as Total Inability. While Scripture affirms that all humanity is born in sin and spiritually dead (Rom 3:10-18; Eph 2:1-3), it does not teach that the unregenerate are incapable of believing the gospel unless they are first regenerated. Calvinism reverses the biblical order by making regeneration the cause of faith rather than its result. Yet Scripture consistently places faith prior to regeneration (John 1:12-13; Gal 3:2; Eph 1:13). Depravity means people cannot save themselves, but it does not mean they are unable to respond to God’s gracious initiative. The Holy Spirit convicts the world—not just the elect—of sin, righteousness, and judgment (John 16:8), and the invitation to salvation is extended to all (John 3:16; Acts 17:30; 1 Tim 2:4; 2 Pet 3:9). If humans were truly incapable of responding, divine judgment would be unjust (John 3:18). Fallen man retains the God-given capacity to believe the truth, even in his sinful state.

A second reason Calvinism must be rejected is its doctrine of Unconditional Election, which teaches that God chooses some individuals for salvation apart from any foreseen faith or response. This view portrays God as arbitrary, undermining both His justice and love. Scripture testifies repeatedly that God desires all to be saved (1 Tim 2:4; 2 Pet 3:9) and that Christ died for all (1 John 2:2; Heb 2:9). Election, properly understood, is corporate and positional—centered in Christ (Eph 1:4). Individuals are elect in Him, not elected to be placed into Him. God’s foreknowledge includes His omniscient awareness of those who would freely believe the gospel (Rom 8:29; 1 Pet 1:1-2). The Calvinistic view makes divine election mechanical and void of relational engagement. It ignores the clear biblical teaching that God’s call is sincere and that He honors faith wherever it is found (Acts 10:34-35). The universal offer of salvation is genuine, not a theological formality masking an exclusive decree.

The third objection concerns the doctrine of Limited Atonement, which asserts that Christ died only for the elect and not for the whole world. This is a direct contradiction of numerous biblical passages. Scripture plainly teaches that Jesus is “the Lamb of God who takes away the sin of the world” (John 1:29), that He “tasted death for everyone” (Heb 2:9), and that He is “the propitiation… not for our sins only, but also for those of the whole world” (1 John 2:2). The atonement is sufficient for all and applied only to those who believe. Calvinism’s limitation of the cross reduces the scope of divine love and restricts the sincerity of God’s universal invitation. In contrast, the New Testament repeatedly affirms that salvation is available to whoever believes (John 3:16; Rom 10:13; Rev 22:17). Christ’s death is an actual provision they freely reject. Limiting the atonement turns the cross into an exclusive transaction, instead of the worldwide offer that Scripture declares it to be.

A fourth reason for rejecting Calvinism is its doctrine of Irresistible Grace. This teaching claims that when God intends to save someone, He will draw them to Himself in such a way that they cannot resist. But Scripture testifies that the grace of God can indeed be resisted. Stephen declared to the Sanhedrin, “You always resist the Holy Spirit” (Acts 7:51). Jesus lamented over Jerusalem’s rejection: “I wanted to gather your children… and you were unwilling” (Matt 23:37). Grace, though powerful and persuasive, does not override the will. God draws all people to Himself (John 12:32), and the Spirit convicts the world (John 16:8-11), but He does so in a way that honors human volition. Jesus rebuked the religious leaders of His day, saying, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). Faith, by definition, must be freely exercised (John 5:40). If grace were truly irresistible, unbelief would not be blameworthy. Yet the Bible consistently holds people responsible for rejecting the truth (Rom 1:18-20). The love of God does not compel belief by force. Grace woos, invites, persuades—but never coerces.

The final point, Perseverance of the Saints, is also problematic because it confuses the free gift of salvation with the ongoing process of sanctification. According to this doctrine, all true believers will necessarily persevere in faith and good works, and those who fall away prove they were never saved. This view imports performance as a condition for assurance and undermines the certainty of eternal life. Scripture teaches that eternal life is given at the moment of faith (John 3:16; 5:24), that believers are justified by faith in Christ (Rom 3:28; 5:1), sealed by the Spirit (Eph 1:13), and kept by God’s power (1 Pet 1:5). While sanctification is God’s will for every believer (1 Th 4:3; 1 Pet 2:2), failure to persevere does not invalidate one’s justification. Believers can fall into carnality (1 Cor 3:1-3), suffer divine discipline (1 Cor 11:30-32; Heb 12:6), or lose eternal rewards (1 Cor 3:12-15; 2 John 1:8), but they cannot forfeit eternal life, which is a permanent possession (John 10:28; Rom 8:38-39). Calvinism’s view of perseverance entangles the believer in endless self-examination, undermining the peace that comes from knowing salvation rests not on endurance but on the finished work of Christ.

In sum, the five points of Calvinism—Total Depravity as inability, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints—stand in conflict with the clear teaching of Scripture. They distort God’s character, obscure the freeness of the gospel, and erode assurance. The biblical gospel proclaims that Christ died for all, that salvation is offered to all, that eternal life is received through faith alone, and that believers are eternally secure, called to grow in grace—not to prove they were saved, but because they are.

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

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Sovereignty and the Open Door of Grace

Posted on May 20, 2025 by Dr. Steven R. Cook

God is absolutely sovereign, but in His sovereignty, He chose to give mankind volition. That means people have the capacity to choose—to believe or reject, to obey or disobey. While all are born spiritually dead in Adam, that death is separation, not inability. A spiritually dead person is not a rock or a robot. Dead does not mean nonfunctional; it means cut off from God, not insensible. The Bible shows that unbelievers can perceive truth, respond to God, and are held accountable for doing so (Rom 1:18-20; Acts 17:27-31). The idea that only some are chosen to be saved and the rest left without any real chance is a theological fiction, not biblical doctrine. Scripture clearly states that Christ died for the sins of all humanity—not just the elect (1 John 2:2; Heb 2:9). The invitation is universal because the provision is universal. God desires all to be saved and come to the knowledge of the truth (1 Tim 2:4). That’s not wishful thinking—it’s divine intent.

Faith is not a gift infused at regeneration; it is the non-meritorious response of a person persuaded by the gospel (John 3:16; Rom 4:5). Regeneration follows faith, not the other way around. The Spirit convicts the world of sin, righteousness, and judgment (John 16:8), illuminating the truth so that anyone can believe. To argue that one must be born again before believing turns the gospel into a closed system accessible only to a pre-selected few. The biblical order is crystal clear: “Whoever believes…has eternal life” (John 3:16), not “Whoever has eternal life will believe.” God persuades through truth, not coercion.

And then there’s the myth of irresistible grace—the notion that the elect cannot say no. But Scripture shows otherwise. People can resist the Holy Spirit (Acts 7:51), reject the counsel of God (Luke 7:30), and turn away from the truth (John 5:40). Grace, by definition, must be free, not forced. If you can’t say no, it’s not grace—it’s override. God does not bulldoze human will. He invites, persuades, pleads, and warns—but He never forces.

Finally, the idea that all true believers will inevitably persevere in faith and good works is theological wishful thinking, not doctrinal reality. The Bible is replete with examples of genuine believers who failed, faltered, or even died in carnality (1 Cor 3:1-3; 11:30-32; 1 John 5:16). Eternal life is secure the moment one believes—permanently and irrevocably (John 10:28-29). But sanctification? That’s another matter. That’s progressive, not guaranteed. Believers are commanded to walk by the Spirit (Gal 5:16), renew their minds (Rom 12:2), and grow in grace (2 Pet 3:18). Failure in these areas does not prove one was never saved; it just proves the believer is still capable of sin—because volition doesn’t vanish at salvation. Salvation is by grace alone through faith alone in Christ alone—period. The gospel is an open door, not a guarded gate.

Dr. Steven R. Cook

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Why Regeneration Does Not Precede Faith

Posted on May 17, 2025 by Dr. Steven R. Cook

Introduction

Strict Calvinists teach that genuine saving faith necessarily produces a life of obedience and submission to Christ’s authority. According to this view, true faith cannot be separated from repentance—defined as turning from sin—and a willingness to follow Christ as both Savior and Lord. Because strict Calvinism holds that all humanity is spiritually dead and utterly incapable of responding to God on their own—often illustrated by the analogy of a lifeless corpse—God must first regenerate the elect, those He has sovereignly chosen to save. Only after this divine act of regeneration are they made spiritually alive. At that moment, God imparts a special kind of faith that not only enables them to believe in Christ for salvation but also transforms their desires, inclining them to seek God and live in obedience to Him. This faith, they argue, inevitably results in a life marked by perseverance, submission, and good works (Phil 1:6, 29; Jam 2:14-26). Therefore, if a professing believer does not demonstrate ongoing transformation, Reformed theology views this as evidence that true salvation never took place.

The Flawed View of Strict Calvinism

Total Depravity – In strict Calvinism, all humanity is spiritually dead and total depraved. Their understanding of total depravity means everyone is totally unwilling and incapable of responding to God. J. I. Packer states, “Total depravity entails total inability, that is, the state of not having it in oneself to respond to God and his Word in a sincere and wholehearted way (John 6:44; Rom 8:7-8).”^[1] In other words, total inability suggests that humans, in their fallen state, lack the inherent ability to believe in Christ without divine intervention.

Monergistic Regeneration – Because of humanities’ total inability, God must flip the switch and cause His elect ones to receive spiritual life before they can exercise faith. When God regenerates one of His elect, they will turn from their sin and trust in Jesus as Savior. From their view, total depravity necessitates regeneration preceding faith in Christ. Sproul states, “Regeneration precedes faith…faith is the fruit of the regeneration God performs in our hearts.”^[2] Demerest states, “regeneration precedes personal belief in the Gospel, repentance from sin, and wholehearted trust in Christ.”^[3]

The Gift of Faith – Calvinists teach that God’s elect, in order to be saved, are given a special kind of faith that enables them to believe in Jesus as Savior. Reymond states, “Scripture makes it clear that faith in Jesus Christ is a spiritual gift traceable to divine grace.”^[4] According to Lloyd-Jones, “God gives us the new birth; He gives us this power and faculty of faith and then He enables us to exercise it… He calls upon me to believe in Him, and He has given me, by the gift of faith, the power to believe.”^[5] This gift, they argue, enables the new regenerated person to believe in Jesus.

Perseverance of the Saints – Calvinists, and Lordship Salvation advocates, teach that all God’s elect will persevere in faith and good works to the end of their lives. According to MacArthur, “lordship salvation is nothing other than the doctrine of perseverance!”^[6] Grudem states, “The perseverance of the saints means that all those who are truly born again will be kept by God’s power and will persevere as Christians until the end of their lives, and that only those who persevere until the end have been truly born again.”^[7] According to Grenz, “The perseverance of the saints refers to the belief that those who are truly among the elect will remain faithful to the end.”^[8] According to Calvinism, if someone fails to persevere in faith and good works, it proves that person was never truly saved.

The Biblical View

Total Depravity – Total depravity means that all people are born spiritually dead[9] (separated from God in time), meaning that sin has affected every part of human nature—mind, will, emotions, and body (Rom 3:10-12; Eph 2:1). However, total depravity does not mean total inability to believe. By God’s prevenient grace and the convicting work of the Holy Spirit (John 16:8-11), unbelievers are capable of understanding and responding to the gospel.[10] Faith is the non-meritorious response God requires for eternal life (John 3:16; Rom 1:16; 4:5), and it is not a work nor irresistibly given. Salvation remains entirely of grace, through faith alone in Christ alone. In short, people are not zombies dragged into faith against their will; they are image-bearers graciously persuaded by the Spirit through the Word (John 16:8-11), called to respond freely, and, when they do, they are instantaneously “made alive together with Christ” (Eph 2:5). That’s grace at work.

Regeneration – Regeneration, or the new birth, is the work of God whereby He imparts spiritual life to the believer (Tit 3:5). The word “regeneration” occurs only twice in the Bible (Matt 19:28 and Tit 3:5). In both places the Greek word used is παλιγγενεσία (paliggenesia), which means rebirth, new birth, new beginning. According to Enns, “Succinctly stated, to regenerate means ‘to impart life.’ Regeneration is the act whereby God imparts life to the one who believes.”^[11] Biblically, faith precedes regeneration, or new life (John 3:15-16; Eph 1:13; cf. John 1:12-13; 6:47; Acts 16:31; Rom 1:16; 3:28; Gal 3:26; Eph 2:8-9).[12]

Faith in Jesus – Faith is personal trust in Jesus Christ for eternal life (John 3:16; Acts 4:12; 16:31; Eph 2:8). This is not a special kind of faith, but the everyday faith we all have. Saving faith always has Jesus as its object, for “whoever believes in Him will have eternal life” (John 3:15). The biblical order is that faith precedes regeneration. 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). Faith leads to life; it is not the product of regeneration. Paul wrote, “After listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph 1:13). The order is unmistakable: hearing the gospel → believing → being sealed with the Holy Spirit.

Perseverance of the Saints – The Bible teaches that all who trust in Jesus Christ for eternal life are eternally secure, kept by God’s power and promise (John 10:28-29; Rom 8:38-39). Justification is by grace alone through faith alone, apart from works, and does not guarantee a life of obedience or spiritual maturity (Eph 2:8-9; 1 Cor 3:1-3). Nevertheless, believers are clearly and repeatedly commanded to grow in grace, pursue holiness, and serve the Lord as faithful stewards (Rom 12:1-2; 2 Pet 3:18; 1 Cor 4:1-2). While not all believers will persevere, those who respond to the call of discipleship will be empowered by the Holy Spirit and rewarded at the judgment seat of Christ for their faithfulness (Gal 5:16; 1 Cor 3:12-15; 2 Tim 4:7-8). Salvation is free; reward is earned. Eternal life is a gift; discipleship is a costly, lifelong journey of obedience and spiritual growth.

Conclusion

In the final analysis, the framework of strict Calvinism—while seeking to uphold God’s sovereignty and holiness—ultimately confuses salvation with sanctification, collapsing the free gift of eternal life into the costly demands of discipleship. By insisting that regeneration precedes faith and that true salvation must manifest in a life of unwavering obedience and perseverance, it subtly replaces the gospel of grace with a system that tests faith by works. Scripture, however, makes a clear and liberating distinction: eternal life is received by faith alone in Christ alone, totally apart from works (Rom 4:4-5; Gal 2:16; Eph 2:8-9), and is eternally secure the moment one believes (John 5:24; 10:28). Good works and spiritual growth are indeed God’s will for every believer, but they are not the measure or means of salvation—they are the response of the grateful, Spirit-empowered believer walking in fellowship with the Lord (Rom 12:1-2; Gal 5:16). As we proclaim the biblical gospel, we must be vigilant to protect its purity and clarity, declaring boldly that salvation is free, full, and forever—for all who simply believe in Jesus (John 3:16; 6:47).

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] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 84.

^[2] R. C. Sproul, What Does It Mean to Be Born Again?, vol. 6, The Crucial Questions Series (Lake Mary, FL: Reformation Trust Publishing, 2010), 38.

^[3] Bruce A. Demarest, The Cross and Salvation: The Doctrine of Salvation, Foundations of Evangelical Theology (Wheaton, IL: Crossway Books, 1997), 227.

^[4] Robert L. Reymond, A New Systematic Theology of the Christian Faith (Nashville: T. Nelson, 1998), 679.

^[5] David Martyn Lloyd-Jones, God the Holy Spirit (Wheaton, IL: Crossway Books, 1997), 176–178.

^[6] John MacArthur, Jr., “Perseverance of the Saints”, The Master’s Journal, 4 (1993), 9.

^[7] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 788.

^[8] Stanley Grenz, David Guretzki, and Cherith Fee Nordling, Pocket Dictionary of Theological Terms (Downers Grove, IL: InterVarsity Press, 1999), 90.

[9] There are different kinds of death mentioned in the Bible. Biblically, death means separation, not cessation. The three major kinds of death mentioned in Scripture include: 1) spiritual death, which is separation from God in time (Gen 2:16-17; 3:1-7; Rom 5:12; Eph 2:1-2), 2) physical death, which is the separation of the human spirit from the body (Gen 35:18; Eccl 12:7; 2 Cor 5:8; Phil 1:23-24; 2 Tim 4:6; Jam 2:26), and 3) the second death (aka eternal death), which is the perpetuation of physical and spiritual separation from God for all eternity (Rev 20:11-15).

[10] The first instance of spiritual death occurred in the Garden of Eden when God warned Adam, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). This death was not physical but spiritual—separation from God in time. After their disobedience, Adam and Eve did experience this separation (Gen 3:1–7), yet they still sensed God’s presence and “heard the sound of the LORD God walking in the garden” (Gen 3:8). They could also hear His voice when He asked, “Where are you?” (Gen 3:9). This shows that even in their spiritually dead state, they retained the ability to perceive and respond to God. Furthermore, by faith, they accepted God’s gracious provision when “the LORD God made garments of skin for Adam and his wife, and clothed them” (Gen 3:21). Thus, Scripture reveals that faith is the instrument by which a person receives spiritual life—not the inevitable result of a prior regeneration.

^[11] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 338.

[12] The Greek word ἀναγεννάω (anagennaō) can be added to the idea of regeneration as well. The word appears twice in Peter’s first epistle (1 Pet 1:3, 23). The basic meaning is, to begat again, and is translated born again in both instances and has the idea of imparting new life. The expression “born again” in John 3:3, 7 translates the Greek γεννηθῇ ἄνωθεν (gennēthē anōthen), meaning “to be born from above,” underscoring that regeneration is a spiritual birth caused by God in response to faith in Christ, not by human effort, moral reform, or religious heritage (John 1:12-13; Tit 3:5).

What is Free Grace Theology?

Posted on February 20, 2024 by Dr. Steven R. Cook

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).

Saved by Grace Alone, Through Faith Alone, in Christ Alone

Posted on January 6, 2024 by Dr. Steven R. Cook

Jesus Crucified The gospel is the solution to a problem. The problem for us is that God is holy, mankind is sinful, and we cannot save ourselves. Salvation is never what we do for God; rather, it’s what He’s done for us through the Person and work of Jesus who is the Son of God incarnate (John 1:1, 14; 20:28; Heb 1:8; 1 John 4:2), whose sacrificial death on the cross atoned for our sins (Rom 6:10; 1 Pet 3:18; 1 John 2:2), who was resurrected (Rom 6:9; 1 Cor 15:3-4), and who grants eternal life to those who place their trust solely in Him (John 3:16-18; 10:28; Acts 4:12; 16:31). Jesus died for everyone (John 3:16; Heb 2:9; 1 John 2:2), but the benefits of the cross, such as forgiveness of sins (Eph 1:7), and eternal life (John 10:28), are applied only to those who believe in Him as Savior.

God is Absolutely Righteous and Hates Sin

The Bible reveals God is holy, which means He is righteous and set apart from all that is sinful and can have nothing to do with sin except to condemn it. It is written, “For the LORD is righteous, He loves righteousness” (Psa 11:7), and “Exalt the LORD our God and worship at His holy hill, for holy is the LORD our God” (Psa 99:9; cf. Isa 6:3). Habakkuk wrote, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13). And, “God is Light, and in Him there is no darkness at all” (1 John 1:5). This means God is pure and free from all that is sinful.

Being absolutely righteous, God can only hate and condemn sin. God Himself said, “Pride and arrogance and the evil way and the perverted mouth, I hate” (Prov 8:13b), and “let none of you devise evil in your heart against another, and do not love perjury; for all these are what I hate, declares the LORD” (Zech 8:17). And of God is it written, “everyone who acts unjustly is an abomination to the LORD your God” (Deut 25:16b), and “You hate all who do iniquity” (Psa 5:5), and “You have loved righteousness and hated wickedness” (Psa 45:7), and “the way of the wicked is an abomination to the LORD” (Prov 15:9a), and “evil plans are an abomination to the LORD” (Prov 15:26), and “You have loved righteousness and hated lawlessness” (Heb 1:9a).[1]

All Mankind is Sinful

To be saved, a person must accept the divine viewpoint estimation of himself as sinful before God. The Bible reveals “there is no man who does not sin” (1 Ki 8:46), and “no man living is righteous” (Psa 143:2), and “there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20), and “your iniquities have made a separation between you and your God, and your sins have hidden His face from you so that He does not hear” (Isa 59:2), and “all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away” (Isa 64:6), and “there is none righteous, not even one” (Rom 3:10), and “all have sinned and fall short of the glory of God” (Rom 3:23), and “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” (1 John 1:8), and “If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:10). Solomon asked, “Who can say, ‘I have cleansed my heart, I am pure from my sin?’” (Prov 20:9). The answer is: no one! God is righteous and we are guilty sinners. Biblically, we are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:18-21; Gal 5:17; Eph 2:1-3), and sinners by choice (1 Ki 8:46; Prov 20:9; Isa 53:6; Rom 3:9-23). Sin separates us from God and renders us helpless to merit God’s approval.

We Cannot Save Ourselves

Sitting Near Lake of Fire All humanity is quite competent to produce sin, but utterly inept and powerless to produce the righteousness God requires for acceptance. Scripture reveals we are helpless, ungodly, sinners, and enemies of God (Rom 5:6-10), and prior to our salvation, we were dead in our trespasses and sins (Eph 2:1). We cannot save ourselves. Only God can forgive sins (Eph 1:7; Col 1:13-14), and only God can give the gifts of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9) and eternal life (John 10:28) that make us acceptable in His sight. Our good works have no saving merit, as God declares righteous “the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5a), for “a man is not justified by the works of the Law…since by the works of the Law no flesh will be justified” (Gal 2:16), 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), and God saves us, but “not on the basis of deeds which we have done in righteousness” (Tit 3:5a). We cannot save ourselves any more than we can stop the rotation of the earth, jump across the Grand Canyon, or run at the speed of light. Christ alone saves. No one else. Nothing more.

Salvation is by Grace Alone, Through Faith Alone, in Christ Alone

The Gospel of Grace The Bible teaches that we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), and “justified by faith apart from works of the Law” (Rom 3:28). Salvation is free, and it is received freely by “the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). Our salvation was accomplished entirely by Jesus at the cross when He shed His blood at Calvary, for we are redeemed “with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). And because our salvation was accomplished in full at the cross, it means there’s nothing for us to pay. Nothing at all. Salvation is a gift, given freely to us who don’t deserve it. That’s grace, which is unmerited favor, underserved kindness, unwarranted love, unearned generosity, and unprovoked goodness. 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). Salvation is never what we do for God; rather, it’s what He’s done for us by sending His Son into the world to live a righteous life and die a penal substitutionary death on the cross in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18).

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 Jesus does not save anyone, such as the Jesus of Mormonism or Jehovah’s Witness. 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 two thousand years ago (John 1:14; 1 John 4:2), was born of a virgin (Isa 7:14; Luke 1:26-35), in the prophesied city of Bethlehem (Mic 5:2; Matt 2:1, 6), a descendant of Abraham and David (Matt 1:1), as the Jewish Messiah (Matt 1:1, 17), who 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 and died 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), and 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 for salvation. No one else can save. Scripture says of Jesus, “whoever believes in Him will have eternal life” (John 3:15), and “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He who believes in Him is not judged” (John 3:18), and “He who believes in the Son has eternal life” (John 3:36). Jesus Himself said, “Truly, truly, I say to you, he who believes has eternal life” (John 6:47), and “I am the resurrection and the life; he who believes in Me will live even if he dies” (John 11:25), and “I am the door; if anyone enters through Me, he will be saved” (John 10:9), and “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6), The apostle John wrote, “He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:12). These passages emphasize that eternal life is obtained through belief in Jesus Christ. Salvation is exclusively in Jesus. 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).

To be saved, one must turn to Christ alone for salvation and trust Him 100% to accomplish what we cannot – to rescue us from eternal damnation. We must believe 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). Knowing the good news of what God accomplished for us, we must then “Believe in the Lord Jesus” (Acts 16:31), and trust exclusively in Him, 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). We should not look to ourselves for salvation, for there is nothing in us that can save us. Nothing at all. Christ alone saves. No one else. Nothing more. Salvation is by grace alone, through faith alone, in Christ alone.

Walk Worthy of the Lord

Man Reading His Bible 2 God’s children are called “to walk in a manner worthy of the calling with which you have been called” (Eph 4:1), to “conduct yourselves in a manner worthy of the gospel of Christ” (Phil 1:27), to “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col 1:10), and to “walk in a manner worthy of the God who calls you into His own kingdom and glory” (1 Th 2:12). In biblical language, the term “walk” often represents one’s way of life or conduct. It’s a metaphor for the journey of life and how one navigates it. To walk “worthy” emphasizes the importance of living in a manner that is fitting or appropriate for the calling we have received as Christians. We are children of God by faith in Christ (Gal 3:26), adopted brothers and sisters to the King of kings and Lord of lords, and our performance in life should match our position in Christ. Salvation is free. It’s a gift, paid in full by the Lord Jesus who died on Calvary. God’s gift is received freely, by grace, no strings attached, and is received by faith alone in Christ alone (John 3:16; Acts 4:12; 16:31; Eph 2:8-9). That’s all. However, living the sanctified life as a new Christian is radical and calls for commitment to God. This requires positive volition and dedication to learning and living God’s Word on a daily basis. It means prioritizing and structuring our lives in a way that factors God and His Word into everything. It means bringing all aspects of our lives—marriage, family, education, work, finances, resources, entertainment, etc.—under the authority of Christ. This is the sanctified life when we learn Scripture (Psa 1:2-3; Jer 15:16; Ezra 7:10; 2 Tim 2:15; 3 :16-17; 1 Pet 2:2; 2 Pet 3:18), walk by faith (2 Cor 5:7; Heb 10:38; 11:6), and advance to spiritual maturity (Heb 6:1). As we advance, God’s Word will saturate our thinking and govern our thoughts, values, words, and actions. A sign of maturity is when God and His Word are more real and dominant than our experiences, feelings, or circumstances. This is the place of spiritual maturity and stability.

Unfortunately, not everyone answers the call to Christian service, as our justification does not guarantee sanctification. But for those who have positive volition and who answer the call, there is no better life, no higher calling, no nobler pursuit, than that which we live in our daily walk with the God of the universe who has called us “out of darkness and into His marvelous light” (1 Pet 2:9; cf. Eph 4:8-9). As those who are now “the saints in Light” (Col 1:12), we need to act like it, “for you were formerly darkness, but now you are Light in the Lord; walk as children of Light; for the fruit of the Light consists in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:8-10). And we are to “lay aside the deeds of darkness and put on the armor of light” (Rom 13:12), and learn to function “in the midst of a crooked and perverse generation, among whom you appear as lights in the world” (Phil 2:15). Being a light in the world means helping those who are positive to God to know Him. It means sharing Scripture with them. It means sharing the gospel of grace to the lost who want to know God so they might be saved (John 3:16; Acts 4:12; 16:31; 1 Cor 15:3-4; Eph 2:8-9). And for Christians who want to grow spiritually, it means helping them know God’s Word so they can advance to spiritual maturity (Heb 6:1; cf., 2 Tim 3:16-17; 1 Pet 2:2; 2 Pet 3:18). This life honors the Lord, edifies others, and creates within us 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.

Dr. Steven R. Cook

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[1] The atheist rejects the existence of God; therefore, in his mind, there is no One to whom he must account for his life. In the mind of the atheist, good and evil are merely artificial constructs that can be arbitrarily adjusted to suit one’s life. Apart from the atheists, there are many who desire to be religious, but do not acknowledge or accept the true God, which was the case with the scribes, Sadducees and Pharisees. Religion is man, by man’s efforts, trying to win the approval of God. Worldly religion is a works-based salvation where a person tries to live a good-enough-life to gain entrance into heaven. A false god is always self-serving and rarely condemns. And if the man feels condemned by his false god, there’s always a way for him to correct his wrong, pay some penance, and save himself by his own good works. Salvation by good works tells you the person worships a false god and not the God of the Bible.

Defining Salvation in the Bible

Posted on October 3, 2023 by Dr. Steven R. Cook

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_Salvation As 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

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

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 Sky Salvation 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 Importance of Christ’s Resurrection in the Gospel Message

Posted on April 9, 2023 by Dr. Steven R. Cook

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).

I am the resurrection and the life - square 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.

The Gospel Message 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.

Dr. Steven R. Cook

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An Ambassador for Christ

Posted on September 15, 2015 by Dr. Steven R. Cook

Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God. (2 Cor. 5:18-20)

An ambassador is an official dignitary who represents the country that sent him into a foreign land, and his message is derived from the sending ruler. The Christian ambassador represents the Lord Jesus Christ who has called and equipped him to speak on His behalf to those outside of Christ’s kingdom (John 18:36; Acts 26:17-18; Col 1:13-14). The Christian message is simple, that God reconciles us to Himself through the cross of Christ (2 Cor 5:18-21; Eph 2:13-16; Col 1:19-20; 1 Pet 3:18), providing us forgiveness for all our sins (Eph 1:7; Col 1:13-14), eternal life (John 10:28), and the gift of righteousness which makes us acceptable to Him (Isa 61:10; 2 Cor 5:21; Rom 5:17; Phil 3:9).

God does not have to be reconciled to man, because that was accomplished by Christ on the cross. It is sinful man who must be reconciled to God. “Religion” is man’s feeble effort to be reconciled to God, efforts that are bound to fail. The Person who reconciles us to God is Jesus Christ, and the place where He reconciles us is His cross.^{^[1]}

As Christian ambassadors, “we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus’ sake” (2 Cor 4:5). God always goes before us and providentially coordinates our meetings with others, working in their hearts to receive our message (John 16:7-11), and rescuing from Satan’s captivity those who believe the gospel (2 Cor 4:3-4; 2 Tim 2:26). God never forces Himself on anyone, but neither does He leave unpunished those who reject the Christian message (Rev 20:11-15). Those who disregard God’s gracious offer of salvation choose to continue in Satan’s world system (John 15:19; Rom 1:18-25; 1 John 2:15-17), selecting darkness rather than light (John 3:19-20), and choosing the path that leads to eternal destruction (Matt 7:13-14). As heavenly ambassadors we are responsible to present a clear biblical message, and though we may passionately seek to persuade, we are not accountable for how others respond to it.

As an ambassador of Christ, we are to speak and act with dignity at all times. We are to be clear in speaking God’s truth to people who are made in His image (fallen as they are). We are to point them to Christ that they might turn to Him for salvation and be born again to a new spiritual life (1 Pet 1:3, 23). 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). Scripture tells us:

The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, 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).

Our behavior should be consistent with the One we claim to represent. Our primary message is, be reconciled to God. Reconciliation occurs when a person turns to Jesus as Savior, believing in Him, and accepting that His death on the cross satisfied all of the Father’s demands for our sin, and that Jesus overcame sin and death by His resurrection (1 Cor 15:3-4).

Dr. Steven R. Cook

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^{^[1]} Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 649.

Saved by God’s Grace

Posted on May 16, 2013 by Dr. Steven R. Cook

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 is the good news that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor. 15:3-4). 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).

Dr. Steven R. Cook

God’s Great Grace

Posted on April 23, 2013 by Dr. Steven R. Cook

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.

Thinking on Scripture

Thinking on Scripture with Dr. Steven R. Cook

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