Good Friday commemorates the crucifixion of Jesus Christ. It marks the day when the Son of God went to the cross and bore the sins of the world (John 3:16; 1 John 2:2). Scripture states, “He Himself bore our sins in His body on the cross” (1 Pet. 2:24). This was not an accident of history but the outworking of God’s eternal plan. As Isaiah foretold, “the LORD has caused the iniquity of us all to fall on Him” (Isa. 53:6), and “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet. 3:18). Christ’s death was substitutionary. He died in the place of sinners, satisfying the righteous demands of God.
The event itself is recorded in all four Gospels. Though totally innocent, Jesus was arrested, unjustly tried, and condemned. He was scourged, mocked, and led to Golgotha, where He was crucified. While on the cross, He endured not only physical suffering but the judicial bearing of sin. During those hours of darkness, He cried out, “My God, My God, why have You forsaken Me?” (Matt. 27:46), indicating the pain He suffered as He carried the penalty of sin. Finally, He declared, “It is finished!” (John 19:30), signifying that the work of redemption had been fully accomplished.
The term “Good” reflects the result, not the event itself. From a human standpoint, the cross was the greatest miscarriage of justice in history. From the divine standpoint, it was the means of salvation. Through that death, God demonstrated both His righteousness and His love. Paul writes, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8). The cross satisfied divine justice, making it possible for God to justify the one who believes in Jesus. Scripture states, “God presented Him to demonstrate His righteousness at the present time, so that He would be righteous and declare righteous the one who has faith in Jesus” (Rom. 3:25–26).
Good Friday stands inseparably connected to the resurrection. Without the resurrection, the cross would be a tragedy, for “if Christ has not been raised, your faith is worthless; you are still in your sins” (1 Cor. 15:17). With it, the cross becomes victory. Scripture reveals that Jesus “was handed over to die because of our sins, and He was raised to life to make us right with God” (Rom. 4:25). The empty tomb confirms that the payment for sin was accepted and that eternal life is secured for all who believe.
For the believer, Good Friday is a time to reflect on the cost of redemption and the completeness of Christ’s work. Salvation rests entirely on what He accomplished, not on human effort: “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 proper response is faith in Christ. The benefit is the gift of eternal life. Let today be a good day for you. Accept the finished work of Christ and receive His priceless gift of eternal life. The matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).
Steven R. Cook, D.Min., M.Div.
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Good works can’t save. They never have. They never will. If good works could save us, then Christ’s death was pointless (Gal 2:21). Scripture thunders that salvation is by grace through faith, not works, so no one can boast (Eph 2:8-9). Eternal life is a gift, not a paycheck (Rom 6:23). We are justified by faith alone in Christ alone (Rom 3:28; 5:1) and sealed by the Spirit the instant we believe (Eph 1:13-14). Scripture states, “To the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). God saves the one who DOES NOT WORK. And He freely JUSTIFIES THE UNGODLY. That’s grace—pure and unearned! And once given, the verdict is eternal and unshakable (John 10:28; Eph 1:13-14).
Now, if works didn’t get us saved, they can’t get us unsaved. You can’t lose what you didn’t earn. Our security isn’t based on our performance—it’s based on Christ’s perfect, finished work (John 19:30; Heb 10:10, 14). To say bad works can unsave is to put human failure above divine grace, as if God hands out salvation on probation instead of promise. Salvation is not a probationary contract—it’s a permanent birth (John 3:3; 1 Pet 1:23), a legal declaration (Rom 8:33), and an eternal adoption (Gal 4:4-7). No sin is greater than the work of Christ on the cross. Christ bore all our sins—past, present, and future (Heb 10:12). To argue otherwise is to say His death wasn’t enough.
After salvation, good works are not the automatic result of regeneration; rather, they’re the product of ongoing positive volition. When we believe in Christ, we’re born again and given the capacity to please God (Rom 8:8-9), but the Christian life still requires choice. We must daily decide to walk by the Spirit (Gal 5:16), yield ourselves to God (Rom 6:13), and apply His Word (Jam 1:22). Regeneration doesn’t override our will; it enables a new kind of response. Some believers remain carnal because they resist spiritual growth (1 Cor 3:1-3), while others move toward maturity through consistent obedience (Heb 5:14). Fruitfulness comes not by default, but by devotion. As we walk with the Lord, our good works bring light to the world (Matt 5:16), strengthen our fellowship with God (Col 1:10), fill us with joy through faith (John 15:11; Rom 15:13), and store up rewards in heaven (1 Cor 3:12-15; 2 Cor 5:10). Concerning the judgment seat of Christ in heaven, Fruchtenbaum states, “The concern of this judgment is whether or not the believer followed what God’s will was for him. If a believer is doing the will of the Lord, obeys His commandments, and fulfills the ministry for which he received his spiritual gifts, then he is building on the foundation with gold, silver, and precious stones. But where he falls short of these things, he is building with wood, hay, and stubble.”[1] Eternal salvation is free—purchased once for all by the blood of Christ (1 Pet 1:18-19; Col 1:13-14). But discipleship will cost you everything (Luke 9:23; 14:27). And for those who follow Him faithfully (2 Tim 2:12), the reward will outlast time itself (2 Tim 4:7-8; 2 John 1:8).
Sadly, Christians can live in carnality and produce every sin the unbeliever can commit, to any degree, for any duration of time, even to the end of their life. But actions have consequences, and disobedience to the Lord brings painful discipline in time and loss of reward in eternity. When a believer chooses sin over submission, their testimony to the watching world is damaged or even destroyed (Matt 5:13-16; Phil 2:15). Instead of being salt and light, they become a source of confusion, reproach, or even mockery toward the name of Christ (2 Sam 12:14). Disobedience also robs the believer of inner joy and peace, replacing spiritual vitality with guilt, grief, and divine chastening (Psa 32:3-4; 1 Cor 11:30-32). God disciplines His children—not to condemn, but to correct—so that we might share in His holiness (Heb 12:6-11). Yet persistent carnality and refusal to respond can bring even more severe consequences, including premature death (1 Cor 11:30; 1 John 5:16). While our salvation remains intact, our failure to walk faithfully results in loss of eternal rewards (1 Cor 3:15; 2 John 1:8; Rev 3:11). At the Judgment Seat of Christ, every believer will be evaluated—not to determine salvation, but to assess faithfulness—and only what was done in dependence on God and for His glory will endure (1 Cor 4:5). In short, disobedience breaks fellowship, dulls spiritual impact, invites divine discipline, and forfeits eternal reward—but it never undoes the saving grace of God.
So, Christian—don’t waste your life. God has saved you freely by His grace, and now He calls you to live purposefully. Learn His Word daily (2 Tim 2:15), take it into your heart, and let it shape how you think, speak, and act (Psa 119:11; Col 3:16). Pursue righteousness—not to earn His favor, but because you already have it (Tit 2:11-12). Walk in faithful obedience, knowing that every moment of trust and every act of service matters for time and eternity. The Lord sees it all, and He will not forget your labor of love (Heb 6:10). Live in such a way that when you see Him face to face, you’ll hear, “Well done, good and faithful servant.”
Steven R. Cook, D.Min., M.Div.
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.
[1] Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 157.
A dead Savior cannot give life. If Christ has not been raised from the dead, then He did not conquer sin, and He is powerless to save us from our sins. As Paul declared, “if Christ has not been raised, your faith is worthless; you are still in your sins” (1 Cor 15:17). Furthermore, if Jesus is not raised, then we who proclaim His resurrection are “lying about God, for we have said that God raised Christ from the grave” (1 Cor 15:15), and those who believed our message have placed their hope in a lie (1 Cor 15:19). In such a case, Christianity collapses, the gospel has no saving power, and we are left with nothing more than a delusion.
As Christians, our confidence is not in vain, for “Christ has been raised from the dead, and He is the first of a great harvest of all who have died” (1 Cor 15:20). Jesus’ resurrection guarantees ours. Since He rose, then we too shall rise. Jesus’ resurrection is part of the good news of the gospel (1 Cor 15:3-4), and it guarantees that we who have believed in Him will spend eternity in heaven, because Jesus—the living One—is coming again to receive us to Himself (John 14:1-3). For unbelievers, it’s bad news, for unless they turn to Christ and believe in Him for salvation (John 3:16), they will be resurrected to face eternal separation from God in the lake of fire (Rev 20:11-15).[1]
We have confidence in Jesus’ resurrection because the Bible—God’s authoritative Word—is a reliable historical record. The New Testament was written by men who saw the risen Christ and testified to what they witnessed (Luke 1:1-4). These were men of integrity who willingly suffered and died for their testimony (1 Cor 15:3-8; 2 Pet 1:16). All four Gospels affirm Jesus’ resurrection that “He has risen” (Matt 28:6; cf. Mark 16:6; Luke 24:6-7; John 20:1-18). After His resurrection, Jesus appeared to numerous persons over a period of forty days (Acts 1:3), namely, Mary Magdalene and other women (Matt 28:1-10; John 20:10-18), two disciples on the road to Emmaus (Luke 24:13-32), the disciples without Thomas (John 20:19-25), the disciples with Thomas (John 20:26-29), the disciples by the Sea of Galilee (John 21:1-23), Peter, James, and more than 500 brethren at one time (1 Cor 15:5-7). After these appearances, Jesus ascended bodily into heaven (Luke 24:50-51; Acts 1:9-11; Eph 1:20). Peter and others were eyewitnesses to Jesus’ resurrection, saying, “This Jesus God raised up again, to which we are all witnesses” (Acts 2:32), and later, at the house of Cornelius, he said, “God raised Him up on the third day and granted that He appear, not to all the people, but to witnesses who had been chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead” (Acts 10:40-41). Throughout the NT, there are over 40 direct mentions of Jesus being raised from the dead.[2] Jesus appeared to Saul on the road to Damascus (Acts 9:3-6) and to John on the island of Patmos, saying, “I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore” (Rev 1:17-18).
Every writer of the New Testament assumes the resurrection of Jesus as a historical event that took place in time and space. Paul affirmed that Jesus was “raised on the third day” (1 Cor 15:4), and that He, “having been raised from the dead, is never to die again” (Rom 6:9). He also exhorted believers to “remember Jesus Christ, risen from the dead” (2 Tim 2:8). Jesus’ bodily resurrection demonstrates that He is truly the Son of God, possessing the authority to give life (John 10:17-18). Scripture states that Jesus Christ “was declared the Son of God with power by the resurrection from the dead” (Rom 1:4a). Jesus’ resurrection was God’s public endorsement that Jesus is exactly who He claimed to be, and that His redemptive work was completed and fully accepted. To deny the resurrection is to gut the gospel of its power. But to embrace it is to be rooted in unshakable truth and to live in resurrection hope.
Jesus’ resurrection is the Father’s declaration that Christ’s atonement for our sins was accepted, for Jesus “was handed over to die because of our sins, and He was raised to life to make us right with God” (Rom 4:25). Our sins were the reason Jesus went to the cross (Rom 5:8; 2 Cor 5:21). He bore the penalty that rightfully belonged to us, for “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18a). Jesus’ resurrection proves the sin debt has been fully paid. Without the resurrection, there would be no assurance that the transaction at the cross was sufficient. But because Jesus lives, we have full confidence that we are declared righteous before God through faith in Christ alone (Rom 5:1). Simply put, no resurrection means no salvation.
In light of all this, the resurrection of Jesus Christ stands as an indispensable feature of our Christian faith—historically grounded, theologically essential, and personally transformative. It is the Father’s validation of the Son’s work and the believer’s assurance of eternal life, power for daily living, and hope beyond the grave. To deny it is to unravel the very fabric of the gospel; to believe it is to stand firmly in the truth of God’s Word, secured by grace, and anchored in a living Savior who conquered death and lives forevermore. Because He lives, so shall we.
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.
[1] The Bible teaches that all people will be bodily raised from the dead by God, each in their own divinely appointed order (1 Cor 15:22-24). For the Church, the resurrection occurs at the rapture, when believers are caught up and transformed to receive glorified, incorruptible bodies like Christ’s (1 Th 4:16-17; Phil 3:20-21). Old Testament saints will be raised at the Second Coming of Christ to share in the blessings of the millennial kingdom (Dan 12:2; Isa 26:19), along with Tribulation martyrs who are also resurrected at that time (Rev 20:4-6). Other saints, such as those who believe during the Millennium and die during that period, will likely be raised at the end of the thousand years. In contrast, unbelievers from all ages will be raised in a final resurrection after the Millennium to stand before the Great White Throne and be judged according to their works, resulting in eternal separation from God (John 5:28-29; Rev 20:11-15). This multifaceted doctrine underscores both the certainty of future bodily existence and the distinction between resurrection unto life and resurrection unto judgment
[2] These references span across the Gospels (Matt 28:6; Mark 16:6; Luke 24:6-7; John 20:9), Acts (Acts 2:24; 3:15; 4:10; 10:40; 13:30), Epistles (Rom 1:4; 4:25; 6:4; 8:11; 10:9; 1 Cor 6:14; 15:4; 15:20; 2 Cor 4:14; Gal 1:1; Eph 1:20; Phil 3:10; Col 2:12; 1 Th 1:10; 4:14; 2 Tim 2:8; 1 Pet 1:3), and Revelation (Rev 1:18).
All believers possess eternal life as a free gift from God, received by faith alone in Christ alone (John 3:16; Acts 4:12; Rom 6:23; Eph 2:8-9). This is salvation by grace, and grace means that God does all the work and man simply receives the benefit. At the moment of faith in Christ, the believer is also credited with the perfect, imputed righteousness of God (2 Cor 5:21; Rom 3:22; 5:17; Phil 3:9). This imputed righteousness is the basis of our justification and eternal standing before God. However, although we are declared righteous in our position, we are not yet sinless in our experience. Every believer continues to possess a sin nature as long as we are in this body (Rom 7:14-25). The sin nature is the source of internal temptation, and when we yield to it, we produce personal sins. This is why there is no such thing as a sinless Christian (1 John 1:8, 10). The reality of ongoing sin highlights the inner conflict that defines the Christian life—the struggle between the flesh and the Spirit (Gal 5:17).
To understand how sin impacts the believer, it’s essential to distinguish between judicial forgiveness and familial forgiveness. Judicial forgiveness occurs at the moment of salvation, when God forgives all our sins—past, present, and future—and declares us justified in His courtroom (Rom 8:1; Col 2:13-14). This is a one-time, permanent legal act that secures our eternal position in God’s family. Nothing can undo this judicial forgiveness because it is based on the finished work of Christ on the cross. We are saved forever, and that’s a guarantee (John 10:28-29; Rom 8:38-39).
Familial forgiveness, however, relates to our day-to-day fellowship with God as our Father. When we sin after salvation, we don’t lose our salvation, but we do disrupt our fellowship with God. Sin puts us out of fellowship and leaves us under divine discipline (Heb 12:5-11). The solution? Confession of sin. When we name and acknowledge our sins to God, He is “faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). This restores us to fellowship and puts us back on track spiritually.
While our sins are forgiven judicially, they still have consequences. God’s discipline may include loss of peace, weakened spiritual strength, or even physical consequences (1 Cor 11:30), depending on the severity of the sin (Psa 32:3-4; Heb 12:6). Furthermore, living in prolonged carnality can result in the loss of eternal rewards at the Judgment Seat of Christ (1 Cor 3:12-15; 2 Cor 5:10). But—and this is critical—these consequences never include the loss of eternal life. Eternal life is secure because it is based on what Christ accomplished, not on how we perform.
Despite the ongoing struggle with sin, God calls every believer to live a life of righteousness. This is not something we can accomplish through human effort or self-discipline alone. It requires being filled with the Spirit and walking by the Spirit (Gal 5:16; Eph 5:18). Walking by the Spirit means living moment by moment in dependence on God’s Word and the power of the Holy Spirit, who indwells and empowers us. This is how we progressively experience spiritual maturity and produce the fruit of the Spirit (Gal 5:22-23). The Christian life is a battle, but it is also a life of great blessing and purpose. God has called us to pursue righteousness, not to earn His love, but as a response to His grace. We do this by renewing our minds with Scripture (Rom 12:1-2), maintaining fellowship through confession of sin (1 John 1:9), praying without ceasing (1 Th 5:17), walking by faith (2 Cor 5:7), and trusting God in every situation (Prov 3:5-6). This is how we walk by faith and live in obedience.
So, keep moving forward. Don’t let failure stop you. Relapse does not mean collapse. Remember that your sins are paid for, your salvation is secure, and God’s grace is sufficient. Confess your sins, recover fellowship, and press on toward spiritual maturity. Walk in righteousness, live by faith, and reflect the character of Christ to the world around you. This is the high calling of the Christian life.
Dr. Steven R. Cook
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The term, lake of fire, itself appears in Revelation, where it is linked to the final judgment at the Great White Throne (Rev 20:11-15). The lake of fire is the final place of judgment for Satan, his demons, and all unbelievers. It is described as a place of eternal torment, separation from God, and unquenchable fire (Rev 20:10, 14-15). We are told, “And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). This judgment is irreversible and eternal, marking the complete and final separation from God.
Eternal suffering in the lake of fire is described as a state of eternal conscious torment (Matt 25:41, 46; Mark 9:43-48; Rev 14:10-11). Jesus spoke repeatedly of hell (Gehenna) as a place of “weeping and gnashing of teeth” (Matt 13:42, 50), emphasizing its severity. The fire is “unquenchable,” and the worm “does not die” (Mark 9:48), indicating perpetual suffering. This judgment is not arbitrary but is the result of rejecting God’s free gift of eternal life through faith in Christ. Personal faith is the issue. Each person must believe in Jesus. The Scripture says, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b).
Eternal life is described as a gift, meaning we don’t work for it, earn it, or deserve it. It’s not about morality, religious rituals, or any human effort. This gift wasn’t free to Christ—it was purchased at infinite cost. On the cross, He took the full brunt of God’s judgment, bearing our sin, paying our debt in full, and satisfying divine righteousness once and for all. The issue of sin has been settled. Now that the debt is paid, there’s nothing left for us to contribute. No penance, no promises, no emotional experiences. What does God require? Faith alone in Christ alone. To believe in Jesus as Savior means to trust Him at His Word—that He did all the work on our behalf. When we believe in Him, we receive eternal life instantly, irrevocably, and permanently. We don’t feel it, work it up, or negotiate for it. It’s grace, pure and simple. Christ did the work; we get the benefit. And possessing eternal life means we will never experience the lake of fire, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1).
The way to avoid the lake of fire is to believe in the Lord Jesus Christ. Salvation is by grace alone (Eph 2:8-9), through faith alone (Rom 3:28), in Christ alone (John 14:6; Acts 4:12). Jesus bore the full penalty for sin on the cross (Mark 10:45; 2 Cor 5:21; 1 Pet 3:18; 2:24), so that anyone who believes in Him receives forgiveness of sin (Acts 10:43) and eternal life and will never come into condemnation (John 5:24; Rom 8:1). We’re old, “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He who believes in the Son has eternal life; but he who does not believe in the Son will not see life, but the wrath of God abides on him” (John 3:36).
I don’t want anyone to spend eternity in the lake of fire. It’s a real place of eternal suffering, and it saddens me that many will go there when they do not have to. Turn to Christ. Believe in Him. His offers forgiveness of sins and eternal life for all who want it. Scripture tells us, “everyone who believes in Him receives forgiveness of sins” (Acts 10:43), and “everyone who believes in Him will have eternal life” (John 3:15).
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.
Acts 13:48 is often cited in support of unconditional election, the idea that God predestines certain individuals to eternal salvation while excluding others. The verse states, “When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed” (Acts 13:48). On the surface, this may appear to support deterministic election, but a closer examination of the context presents a different picture.
The key term here is τεταγμένοι (tetagmenoi), translated “appointed.” It is commonly understood as a perfect passive participle of τάσσω (tassō), which has a range of meanings, including “to bring about an order of things by arranging, arrange, put in place.”[1] While the passive voice could imply an external appointment, there is a grammatical issue—Greek participles can also function in the middle voice, meaning the subject acts upon itself. Klein notes, “The form of the Greek verb could be middle or passive voice.”[2] If tetagmenoi is middle rather than passive, a more accurate translation would be “disposed” or “inclined,” indicating that these Gentiles were already receptive to the message of eternal life, and that’s why they believed. This would mean the Gentiles were positive to God’s offer and inclined themselves to welcome the free gift of eternal life.
The overall context of Acts 13:42–48 supports this latter interpretation. In Acts 13:42, the Gentiles had already demonstrated positive volition, as “the people kept begging that these things might be spoken to them the next Sabbath” (Acts 13:42b). They were hungry for the gospel. In contrast, the Jewish leaders rejected the message, displaying negative volition. Luke records, “When the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming” (Acts 13:45). Recognizing their negative volition, Paul declared, “you reject it and judge yourselves unworthy of eternal life” (Acts 13:46). The word “reject” translates the Greek verb ἀπωθέω (apotheō), which appears in the middle voice, indicating that they voluntarily acted upon themselves to their own detriment. This means the rejection of the gospel was due to their negative volition, not because they were among the nonelect. Klein states, “In the context, the Jews fail to obtain eternal life because they reject the word of God, not because God did not elect them for salvation.”[3] Robertson states, “The Jews here had voluntarily rejected the word of God.”[4] By contrast, the Gentiles accepted the gospel because they were inclined to do so.
The context of Acts 13:42-48 favors the understanding that those disposed to eternal life (positive volition) believed, while those hardened against it (negative volition) rejected it. This passage does not teach an eternal decree of unconditional election; rather, it records the volitional response of those who were ready to receive the truth. This interpretation aligns with the rest of Scripture, as God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and “whoever believes in Him shall not perish, but have eternal life” (John 3:16). If Acts 13:48 taught that God preselected certain individuals while excluding others, it would contradict these passages. But when we understand tetagmenoi as referring to a self-disposition toward the truth, everything harmonizes.
What’s the bottom line? Acts 13:48 doesn’t support a deterministic view of election. Instead, it reinforces the principle of positive volition—those already inclined toward the truth believed when they heard it. No coercion. No pre-programmed faith. Eternal life is free for the taking. But man’s volition determines the outcome. God does not force salvation on a select few while slamming the door on the rest. He has made eternal life available to all (John 3:16; 1 Tim 2:4; 2 Pet 3:9). Anyone who wants it can have it—if they believe in Christ. Salvation is by grace alone through faith alone in Christ alone. No gimmicks, no fine print—just the pure, unadulterated grace of God.
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.
[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 991.
[2] William W. Klein, “Corporate and Personal Election,” in Calvinism: A Biblical and Theological Critique, ed. David L. Allen and Steve W. Lemke (Nashville, TN: B&H Academic, 2022), 345.
[3] William W. Klein, “Corporate and Personal Election,” in Calvinism: A Biblical and Theological Critique, 345.
[4] A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Acts 13:48.
Salvation is by grace alone, through faith alone, in Christ alone (Eph 2:8-9). No gimmicks. No emotional hype. No religious rituals. The issue is not whether faith is “easy” or “hard”—that’s a false dilemma. The real issue is whether a person believes in the biblical Christ for eternal life. Jesus Himself stated, “Truly, truly, I say to you, he who believes has eternal life” (John 6:47). He didn’t say you must feel something, prove something, or commit to something. He simply said, “believe.” Salvation is based on Christ’s work, not on human effort.
Faith in the biblical sense means trusting in Christ alone for eternal life (John 3:16; Acts 16:31). That’s all. Nothing more. Faith is not a work; it is the non-meritorious means of receiving eternal life. Paul wrote, “we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28), and “to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). Adding commitment, surrender, or human effort confuses justification with discipleship. Justification is an instantaneous, irrevocable event based on Christ’s finished work (Rom 5:1). Sanctification, on the other hand, is the post-salvation spiritual growth process (2 Pet 3:18). A believer may fail to grow spiritually due to carnality or disobedience (1 Cor 3:1-3), but that failure does not cancel salvation. It simply means they never advanced beyond spiritual infancy.
Scripture repeatedly demonstrates that salvation is granted at the moment of faith, with no strings attached. The thief on the cross believed and was instantly promised paradise (Luke 23:42-43). The Philippian jailer was given a straightforward gospel message: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). No mention of surrender, lifestyle changes, or pledges of allegiance. Abraham, the prototype of justification by faith, was declared righteous simply because he believed (Gen 15:6; Rom 4:3). Salvation is by grace alone, through faith alone, in Christ alone—period. No human effort, no frontloading of works. The real question is not whether faith is “easy” or “hard” but whether it is placed in the right object—Jesus Christ, who guarantees eternal life to all who believe in Him (John 10:28-29).
If you don’t know Christ as your Savior, then believe in Him now—no delay, no excuses. He is the only way to eternal life (John 14:6). The moment you believe, you are born into God’s royal family (John 1:12-13), eternally secure in Christ (John 10:28-29), and declared righteous before God (Rom 3:22). Your sins—past, present, and future—are completely forgiven (Col 2:13-14), and you are sealed by the Holy Spirit as a permanent guarantee of your salvation (Eph 1:13-14). It’s done. Finished. The work of salvation is Christ’s alone—just believe.
If you’re already a believer, then it’s time to step up. God didn’t save you to drift through life in spiritual complacency. His commands you, “Present your bodies as a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Surrender to His plan. Grow up spiritually. Take in Bible doctrine daily, and “like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2). Apply what you learn, and “Prove yourselves doers of the word, and not just hearers who deceive themselves” (Jam 1:22). Don’t waste your life in ignorance and stagnation. God has called you to excellence, not mediocrity (2 Pet 1:5-8). Learn God’s Word, live God’s Word, and be all you can be in the Lord.
Dr. Steven R. Cook
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.
Getting the gospel right is of paramount importance because it determines the difference between eternal life and eternal separation from God. A person may be well studied in the Scriptures, know the original languages, be deeply versed in theology, and have sound doctrine in every respect, but if he misunderstands the gospel and fails to believe in Christ alone for salvation, he remains lost and in danger of eternal condemnation, for “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15).
The gospel is the solution to a problem. It’s the good news that follows the bad news. The bad news, according to Scripture, is that every person is a sinner and separated from God (Isa 59:2; Rom 3:10, 23). And God, who is holy (Psa 99:9; Isa 6:3), “cannot look on wickedness with favor” (Hab 1:13). Consequently, “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness” (Rom 1:18). All humanity stands guilty before God, “for there is none righteous, not even one…for all have sinned and fall short of the glory of God” (Rom 3:10, 23), and “the wages of sin is death” (Rom 6:23a). Furthermore, we are totally helpless to work our way to God through good deeds, religion, or moral effort (Isa 64:6; Eph 2:8-9; Tit 3:5). Salvation is not by anything we do for God. Good works do not save at all.
But God, in His love for all humanity and His desire for everyone to be saved, provided the way for us to be reconciled to Him—through Jesus, the Savior of all mankind. The Bible declares, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and again, “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). Furthermore, “He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10b).
Biblically, Jesus is the eternal Son of God (Rom 1:4; Gal 2:20), the second Person of the Trinity (Matt 3:16; 28:19; John 14:16-17), who, nearly two thousand years ago, added perfect humanity to Himself in the womb of the virgin Mary (Luke 1:30-35). He is a biological descendant of Abraham and David (Matt 1:1; Luke 1:32; Rom 1:3), the Jewish Messiah (Matt 1:1, 17), and the God-Man (John 1:1, 14; Col 2:9). In His humanity, Jesus lived a sinless life (1 Pet 2:22; 1 John 3:5), perfectly obeyed God in everything (Matt 5:17-18), and fulfilled the divine mission the Father sent Him to complete. Jesus said to the Father, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). He willingly went to the cross and died as our substitute (Mark 10:45; Rom 5:8; 1 Pet 3:18), was placed in a grave and then resurrected on the third day (1 Cor 15:3-4), never to die again (Rom 6:9). His substitutionary death paid for all our sins—past, present, and future—once and for all (Heb 10:10-14; 1 John 2:2).
Jesus died for the sins of everyone, not just a select few, as Calvinists mistakenly teach. Scripture affirms that He “gave Himself as a ransom for all” (1 Tim 2:6), tasted “death for everyone” (Heb 2:9), and “is the Savior of all men, especially of believers” (1 Tim 4:10). He brings “salvation to all men” (Tit 2:11) and is “the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf. 1 John 4:10). Furthermore, “the Father has sent the Son to be the Savior of the world” (1 John 4:14). God’s desire is for “all men to be saved” (1 Tim 2:4), and He is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9).
The gospel is the good news “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Because Jesus has accomplished all the work, salvation is a free gift—given by grace alone (undeserved), received through faith alone (not by works), in Christ alone (John 3:16; Eph 2:8-9; Acts 16:31). Though our eternal salvation was infinitely costly to God, He places no price on it for us, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23b). It is completely free to us, paid in full by Jesus. Faith in Him is the sole condition for salvation, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16b).[1] The moment we believe in Jesus, we are eternally saved (John 3:16; 10:28), receive the gift of God’s righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), are justified before God (Rom 3:28), receive the gift of eternal life (John 5:24; Rom 6:23; 1 John 5:11-13), and will never face the lake of fire, for “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). There are no additional conditions—no need to promise to stop sinning, surrender one’s life, or make Jesus “Lord” in every area to be saved. Salvation is by grace alone, through faith alone, in Christ alone.
Once a person believes in Jesus and becomes a member of the family of God, he then enters into phase two of his salvation and must begin the journey of spiritual advancement. This requires consistent study and application of God’s Word, which is essential for spiritual nourishment (1 Pet 2:2; 2 Tim 3:16-17). The believer must also learn to walk by faith (2 Cor 5:7; Heb 10:38), relying on God’s promises rather than human reasoning or emotions. Furthermore, spiritual progress depends on the filling of the Holy Spirit (Gal 5:16; Eph 5:18), who empowers the believer for righteous living and service. God desires our spiritual maturity (Heb 6:1), where we attain a deeper understanding of His truth, develop Christlike character, and live a life that glorifies the Him (1 Cor 10:31; Phil 1:9-11). This process requires daily commitment, endurance, and dependence on God’s grace (Col 2:6-7).
Believe in Jesus as your Savior and receive the eternal life God offers you. It is a free gift from God, paid in full by Jesus. Salvation is received by grace alone, through faith alone, in Christ alone. You will be eternally grateful that you did.
Dr. Steven R. Cook
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.
[1] Jesus is Savior of all who believe in Him for eternal life (John 3:16; 10:28). Eternal life comes solely through faith in Jesus Christ. Jesus said, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). It is written, “There is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). Only those with positive volition seek God after reaching God-consciousness. General revelation—creation and conscience—makes God’s existence evident to all (Psa 19:1-4; Rom 1:19-20), so no one has an excuse. But negative volition suppresses the truth in unrighteousness (Rom 1:18) and refuses to seek God (Rom 3:11). When a person expresses positive volition toward general revelation, God provides special revelation, leading to the gospel. Cornelius (Acts 10:1-4) responded to what he knew, and God sent Peter to give him the gospel (Acts 10:34-43). But those who reject general revelation are condemned for their unbelief (Rom 1:21-32). Salvation is exclusively through faith in Christ, communicated through special revelation (John 3:16; Acts 4:12). No gospel, no salvation.
Salvation is by grace alone (Rom 6:23; Eph 2:8-9), through faith alone (Rom 3:28; Gal 2:16), in Christ alone (John 14:6; Acts 4:12), totally apart from works (Rom 4:4-5; Eph 2:8-9; Tit 3:5). However, after salvation, the Christian is called to a life of obedience, not as a means of securing salvation, but as the proper response to divine grace. Scripture states, “For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Tit 2:11-12). Here, Paul presents a crucial doctrinal distinction—God’s grace not only provides salvation (phase one) but also serves as the ongoing instructor for the believer’s spiritual growth (phase two).
The phrase “the grace of God has appeared” refers to the historical manifestation of grace in the person and work of Jesus Christ. This grace is offered to “all men,” meaning salvation is universally available, though only appropriated by those who believe (John 1:12; 3:16; Acts 10:43). However, grace does not merely save—it instructs. The Greek word paideuō (παιδεύω), translated “instructing,” conveys the idea of disciplined training, much like the structured education of a child. God’s grace is intended to instruct and motivate the believer to “deny ungodliness and worldly desires.” When properly understood, grace leads to the rejection of human viewpoint, carnality, and the cosmos system that seeks to conform believers to its mold (Rom 12:2; 1 John 2:15-16).
Furthermore, grace instructs believers to “live sensibly, righteously and godly in the present age.” The word “sensibly” (sōphronōs, σωφρόνως) refers to self-discipline and objective thinking, aligning with divine viewpoint. “Righteously” (dikaiōs, δικαίως) pertains to just and upright conduct that aligns with God’s Word, and “godly” (eusebōs, εὐσεβῶς) emphasizes devotion to God. These virtues characterize the advancing believer who is positive to God and His Word and actively engaged in spiritual growth. The believer does not achieve this by human effort but through consistent intake and application of Bible doctrine under the filling of the Holy Spirit (Gal 5:16; Eph 5:18). Paul’s exhortation to Titus communicates the principle that grace, properly understood, leads to a disciplined, godly life, producing divine good that glorifies God in the devil’s world.
The Benefits of a Life of Obedience
A life of obedience by faith brings immense spiritual, mental, and practical benefits, aligning the believer with God’s perfect plan and opening the door to divine blessings that are given to the mature believer. The foundational principle is that obedience is not a legalistic burden but a response to grace, empowered by the Holy Spirit and grounded in divine viewpoint (Rom 12:2; Gal 5:16). When believers walk by faith, applying God’s Word, they experience both immediate and long-term benefits.
First, obedience by faith results in spiritual growth that leads to maturity. As believers process and apply Bible doctrine, their thinking is transformed, producing wisdom, discernment, and stability in the spiritual life (Col 2:6-7; Heb 5:14). This leads to capacity for blessing, an increasing understanding of God’s will, and the ability to handle adversity with divine viewpoint rather than human emotion (James 1:2-4).
Second, obedience leads to inner peace and joy. Believers who abide in Christ experience the peace of God, which surpasses all comprehension, guarding their hearts and minds (Phil 4:7). Joy is not based on circumstances but on a growing relationship with the Lord, producing confidence in His sovereignty and provision (John 15:10-11). Instead of being tossed about by fears, anxieties, or external pressures, the obedient believer stands firm in faith, relying on God’s promises (Isa 26:3; Rom 8:28).
Third, a life of faith-based obedience results in divine protection and blessing. While this does not mean a life free from suffering, it does mean that suffering is purposeful, bringing spiritual refinement rather than destruction (Rom 5:3-5; 1 Pet 1:6-7). God protects obedient believers, guiding their steps, delivering them from unnecessary pitfalls, and ensuring they remain in the sphere of His provision (Psa 37:23-25; Prov 3:5-6). Those who obey by faith experience unique blessings that are reserved for the spiritually advancing believer—strength in trials, divine resources in weakness, and the assurance of eternal rewards (2 Cor 12:9-10; Rev 2:26).
Fourth, faith-driven obedience brings effectiveness in spiritual service. The believer who walks in obedience becomes a vessel for divine good, producing fruit that glorifies God (John 15:5). Whether in evangelism, teaching, encouragement, or service, their life becomes an instrument of grace, impacting others for eternity (Gal 6:10; Eph 2:10; 2 Tim 2:21). Rather than operating from human effort or self-righteousness, the obedient believer serves from a position of strength, empowered by the Holy Spirit and driven by love for God (Gal 5:22-23; 2 Cor 5:14-15).
Ultimately, obedience by faith results in eternal rewards and glorification at the Judgment Seat of Christ. The believer who consistently applies doctrine and executes God’s plan will hear, “Well done, good and faithful servant” (Matt 25:21). While salvation is secured by grace alone through faith alone (Eph 2:8-9), rewards are contingent on faithfulness in the spiritual life (1 Cor 3:11-15). The obedient believer will share in Christ’s glory, ruling and reigning with Him in His coming kingdom (2 Tim 2:12; Rev 3:21).
In contrast, disobedience leads to divine discipline (Heb 12:6), and loss of rewards, for “If any man’s work is burned up, he will suffer loss [of reward]; but he himself will be saved [eternally], yet so as through fire” (1 Cor 3:15). Obedience by faith is not about external morality but about alignment with divine truth, walking in the Spirit, and living with an eternal perspective. It is the highest and most fulfilling way to live, bringing glory to God and maximum blessing to the believer.
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.
There are four basic views concerning who saves. First is autosoterism (auto = self + soter = savior) which is a belief that entrance into heaven is entirely by good works. Autosoterists don’t feel they need salvation from an outside source. Their good works are enough. Second is syntheosoterism (syn = with + theo = God + soter = savior) which is a belief that people partner with God and contribute to their initial salvation by good works, or a promise to perform them. These frontload the gospel with some human requirement in addition to faith in Jesus (i.e., turn from all their sin, keep the Sabbath, water baptism, etc.). Third is posttheosoterism (post – after + theo = God + soter = savior) which is the belief that salvation is by grace alone, through faith alone, in Christ alone, but later, after being saved, the Christians are persuaded they must perform good works to keep themselves saved (like the Christians in Galatia). Last is solatheosoterism (sola = alone + theo = God + soter = savior), which is the belief that salvation is entirely a work of God through Christ and is provided by grace alone, though faith alone, in Christ alone, plus nothing more. In this view, salvation is a gift from God, freely given and freely received with no requirement of good works before, during, or after receiving salvation. These understand that good works should follow salvation (Eph 2:10), but they are never the condition of it. These four views are unpacked in the rest of this article.
Autosoterism
The autosoterists believe that, from beginning to end, they save themselves by adhering to a moral code that will secure their entrance into heaven. In this system of thought, the Bible becomes a moral guide to one’s path to heaven (perhaps among other guides). I’ve personally heard people say, “I’ll keep the Ten Commandments and hope God lets me into heaven”, or “I’ll love God and my neighbor and trust that He will let me into His kingdom when I die.” Historically, this would be similar to Pelagianism, a teaching derived from a British monk named Pelagius who lived and preached in Rome circa A.D. 400. According to Ryrie, Pelagius “believed that since God would not command anything that was not possible, and that since He has commanded men to be holy, everyone therefore can live a life that is free from sin.”[1] In this teaching, a person needs only follow God’s laws to be saved from hell and accepted into heaven. From beginning to end, this is a works-salvation.
The problem with autosoterism—among several—is that those who think they can save themselves by works fail to grasp God’s absolute standard of righteousness to gain entrance into heaven. The Bible reveals God is holy (Psa 99:9; Isa 6:3), which means He is perfectly righteous and completely set apart from sin (Psa 99:9; 1 Pet 1:14-16). Because God is holy, He cannot have anything to do with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Autosoterists also fail to understand the biblical teaching about sin and total depravity, in which sin permeates every aspect of our being—intellect, body, will, and sensibilities—and that we are helpless to correct our fallen position. The biblical teaching is that all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), sinners by choice (Isa 59:2; Jam 1:14-15), and completely helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Rom 4:4-5; Eph 2:8-9; Tit 3:5). Paul wrote, “we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28), and “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16).
Furthermore, autosoterists are trapped in a vague system of rules-for-salvation that can never provide assurance of their salvation. No matter how much good they do, there is always that nagging question, “have I done enough?” The reason they can never have assurance of their salvation is because the Bible does not teach that salvation is by human works, either in total or in part. Those who approach God by their works are in want of any passage of Scripture that can provide them assurance they’ve done enough to secure their place in heaven. For if one performs a hundred good works during a lifetime, how do they know that God doesn’t require a hundred and one, or a hundred and two? They don’t, because the Bible does not teach salvation by works. Autosoterists are not saved, as they trust entirely in their good works to save them.
Syntheosoterism
The syntheosoterists are those who think good works are required in addition to their initial act of faith in Jesus. These teach faith in Christ, but then muddy the gospel by adding something we do, such as turning from sins, keeping the Sabbath, water baptism, promising to live a moral life, joining a church, receiving sacraments, etc. I don’t believe these persons are saved, as human activity is added to the gospel message from the beginning. We observe an example of this in the early church in which “Some men came down from Judea and began teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’” (Acts 15:1). This teaching caused a huge reaction in Paul and Barnabas, who had “great dissension and debate with them” (Acts 15:2). The simple gospel message was: “we are saved through the grace of the Lord Jesus” (Acts 15:11). But some Judaizers from Judea were presenting a false gospel which frontloaded the message with a requirement to follow to the Law of Moses; specifically, circumcision. Concerning Acts 15:1, Arnold Fruchtenbaum states:
“Verse 1 describes the issue that led to the debate: Gentile circumcision. After their first missionary journey, Paul and Barnabas gave a report to the church of Antioch and spent some time with the Believers there. Eventually, certain men came down from Judea. They were members of the “circumcision party,” mentioned earlier, in Acts 11:2, who had challenged Peter about going into the home of an uncircumcised Gentile. Acts 15:24 makes it clear that these men had not been sent by the church of Jerusalem, but that they simply came down to Antioch of their own accord. In Galatians 2:4, Paul made reference to this same Jerusalem Council and describe these men as false brethren. They came to Antioch to teach. The Greek tense of the verb “teach” means they began to teach, and they kept at it with determination. The false teachers picked on the brethren, meaning the Gentile believers, because they were not circumcised. To these Gentile believers, they said: except ye be circumcised after the manner of Moses, ye cannot be saved. This was the Judaizers dictum: Believing Gentiles are not saved until they are circumcised. Today certain groups teach another heresy, namely, that believers are not saved until they have been baptized. Both statements are equally wrong. Both involve salvation by works and salvation through ritual.”[2]
If any human works or religious rituals are added to the simple gospel message, it is rendered null and void. A gospel message that includes human works is no gospel at all. Such a message saves no one. Warren Wiersbe states:
“God pronounces a solemn anathema on anyone who preaches any other Gospel than the Gospel of the grace of God found in Jesus Christ His Son (Gal 1:1–9). When any religious leader says, “Unless you belong to our group, you cannot be saved!” or, “Unless you participate in our ceremonies and keep our rules, you cannot be saved!” he is adding to the Gospel and denying the finished work of Jesus Christ. Paul wrote his Epistle to the Galatians to make it clear that salvation is wholly by God’s grace, through faith in Christ, plus nothing!”[3]
Posttheosoterism
The posttheosoterists are those who believe they are saved initially by grace alone, through faith alone, in Christ alone, but then later adopt a works-system to continue to be saved. I think many in this camp were saved when they heard and responded positively to the simple gospel message (perhaps as a child), placing their faith in Christ alone for salvation, but then later were persuaded to accept a system of legalistic teaching that told them they must do good works to continue to be saved. These would be similar to the Christians Paul wrote to in Galatia, who said, “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel” (Gal 1:6). These were believers whom Paul called brethren (Gal 1:11; 3:15; 4:12, 28, 31; 5:11, 13; 6:1, 18), declaring they were “sons of God through faith in Christ Jesus” (Gal 3:26). The Christians in Galatia had trusted in Christ as their Savior; however, some “false brethren” (Gal 2:4) came among them and taught they must adhere to the Law of Moses to be saved. These were false teachers. According to Fruchtenbaum, “The problem that Paul was dealing with in his epistle to the Galatians concerns a group that has come to be known as ‘the Judaizers.’ These people felt that the Gentiles must obey the Law of Moses in order to be saved (Acts 15:1 and 5).”[4] Paul, in an effort to correct the false teaching, posed a few simple questions to the Galatian Christians, saying, “This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Gal 3:2-3). The Christians in Galatia had trusted in Christ as their Savior and had received the Holy Spirit. They were saved. Yet, the legalism of the Judaizers had corrupted the concept of faith alone in Christ alone. Fruchtenbaum notes, “Too many believers think they can and need to add to their salvation. By grace through faith alone does not seem to satisfy. People add the keeping of some of the laws of Moses to their salvation. Others believe their baptism plays a role in it. Again others throw what is commonly known as Lordship salvation into the mix.”[5] I think posttheosoterism describes many Christians today, who truly trusted Christ as their Savior, but then later were led to believe they needed good works to keep themselves saved. Chafer states, “True salvation is wholly a work of God. It is said to be both a finished work and a gift, and, therefore, it lays no obligation upon the saved one to complete it himself, or to make after payments of service for it.”[6]
I personally trusted Christ as my Savior at age eight; however, shortly afterwards I was taught I needed to keep myself saved by ceasing to sin and also by doing good works. Though I did not lose my salvation (which is impossible), the joy I had when I trusted Christ as my Savior was lost, as I became trapped in a vicious system of trying to keep my salvation by good works. Subsequently, I believed I lost my salvation every time I sinned (which was daily), and felt I needed to come groveling back to God as a failure, and trusting Christ over and over again in order to be saved. Eventually, exhaustion took its toll, and after several years I walked away from God, thinking the Christian life was impossible. It was not until roughly fifteen years later that my assurance of salvation rested in Christ alone, and the joy of my salvation was restored.
Because pride is the default setting of the human heart; it’s our natural proclivity to think we can fix the problem of sin and righteousness and either earn God’s approval by our own efforts, or at least participate in the effort. Pride must die for salvation to occur, as we come to God with the empty hands of faith, offering nothing, but only receiving the salvation which He offers to us by grace alone, through faith alone, in Christ alone. Human efforts to save are useless. Lewis Chafer notes, “No one under any circumstances could forgive his own sin, impart eternal life to himself, clothe himself in the righteousness of God, or write his name in heaven.”[7]
Solatheosoterism
Solatheosoterism is the correct biblical view. This teaches that our spiritual salvation is by grace alone, through faith alone, in Christ alone, plus nothing more. No good works are required for our salvation before, during, or after we trust in Christ. As stated before, good works should follow salvation (Eph 2:10), but they are never the condition of it. This is the record of Scripture in the OT, as “Salvation belongs to the LORD” (Psa 3:8), and “Our God is a God of salvation” (Psa 68:20 CSB), and “Salvation is from the LORD” (Jon 2:9). In the NT we read about Jesus, and that “He will save His people from their sins” (Matt 1:21), and “He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13a), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5), and it is “God who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:8b-9). In these verses, salvation is always in one direction, from God to us.
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). Salvation is never what we do for God; rather, it’s what He’s done for us through the death of His Son, who paid the full penalty for all our sins on the cross at Calvary. Having paid the full price for our sins, there is nothing that remains for us to pay. Christ paid it all, and our spiritual salvation was completed at the cross, where Jesus said, “It is finished” (John 19:30). According to Francis Schaeffer, “Salvation is the whole process that results from the finished work of Jesus Christ as He died in space and time upon the cross.”[8] And Lewis Chafer notes, “As for revelation, it is the testimony of the Scriptures, without exception, that every feature of man’s salvation from its inception to the final perfection in heaven is a work of God for man and not a work of man for God.”[9]
No one has the means to redeem his own soul, nor the soul of another. Jesus asked, “what will a man give in exchange for his soul?” (Matt 16:26). The answer is nothing! If Jesus had not paid our sin-debt to God, there would be no hope of ever being liberated from spiritual slavery, for “no man can by any means redeem his brother or give to God a ransom for him—for the redemption of his soul is costly, and he should cease trying forever” (Psa 49:7-8). However, Paul writes of the “redemption which is in Christ Jesus” (Rom 3:24b), and this speaks to the payment He made on behalf of sinners. The word redemption translates the Greek apolutrosis (ἀπολύτρωσις) which means to “release from a captive condition.”[10] Redemption refers to the payment of a debt that one gives in order to liberate another from slavery. Jesus declared “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45), and the apostle Paul tells us that Jesus “gave Himself as a ransom for all” (1 Tim 2:6). When we turn to Christ as our only Savior “we have redemption through His blood, the forgiveness of our trespasses” (Eph 1:7; cf. Col 1:13-14). Because Jesus died in our place, He is able to set us free from our spiritual bondage and give us eternal life, but it is only because of His shed blood on the cross that He can do this, for we “were not redeemed with perishable things like silver or gold…but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). The blood of Christ is necessary, for “without shedding of blood there is no forgiveness” (Heb 9:22). And the blood of Christ is the coin of the heavenly realm that paid our sin debt. He paid it all, and there’s nothing more for us to pay. Salvation is a gift from God. If we have to pay for it, it ceases to be a gift.
[1] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 254.
[2] Arnold G. Fruchtenbaum, The Book of Acts (San Antonio, TX, Published by Ariel Ministries, 2022), 316.
[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 461.
[4] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 9.
[8] Francis A. Schaeffer, Death in the City (Wheaton, IL: Crossway, 2002), 100.
[9] Lewis Sperry Chafer, Systematic Theology, vol. 3, p. 6.
[10] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, rev. and ed. Frederick W. Danker, 3rd ed. (Chicago: University of Chicago Press, 2000), 117.
John 3:16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”
To be saved means to be rescued from harm or danger. Based on the authority of Scripture, all mankind is under the sentence of sin and death, and in danger of eternal damnation (Jo. 3:18, 36; Rom. 1:18; 3:9-10, 23). The good news, according to Scripture, is that God saves sinners based on the work of Jesus who died in our place. The only true God—according to Scripture—has punished sin as His justice requires, and saves the sinner as His love desires. But the sinner must receive the free gift of eternal life by believing Jesus is the Savior—trusting in Him alone for salvation.
Some men dare to trust in themselves that they are righteous and good enough to earn acceptance into heaven. This is wrong according to Scripture, which teaches that all men are dead in their “trespasses and sins” (Eph. 2:1), and “helpless” to save themselves (Rom. 5:6). The Scripture is clear that God saves sinners, “not on the basis of deeds which we have done in righteousness, but according to His mercy” (Tit. 3:5). By sending His Son to the cross to die in the place of sinful men, God has rejected human good as a way of earning salvation.
Some might ask how God can be just and at the same time declare righteous those who are guilty of sin? God is just in dealing with sin because He has judged it in His Son who died as our substitute and bore the wrath that rightfully belonged to us (Isa. 53:6). He is also loving toward the sinner and offers salvation to us who accept His free gift by trusting in Christ who died in our place (Jo. 3:16; Rom. 5:8). God is both just and the justifier of the one who believes in Christ for salvation (Rom. 3:25-26).
Jesus alone is the Savior, and to trust Him for salvation is to have eternal life, and be rescued from eternal torment (Rev. 20:14-15). Jesus is the only Savior, “for there is salvation in no one else; for there is no other name given among men, by which we must be saved” (Acts 4:12). Jesus stated, “I am the way, the truth, and the life; no one comes to the Father but through me” (Jo. 14:6). This is good news to those who accept it.
The gospel is the good news that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scripture” (1 Cor. 15:3-4). It’s as simple as, “Believe in the Lord Jesus Christ and you will be saved” (Acts 16:31).
Good Friday commemorates the crucifixion of Jesus Christ. It marks the day when the Son of God went to the cross and bore the sins of the world (John 3:16; 1 John 2:2). Scripture states, “He Himself bore our sins in His body on the cross” (1 Pet. 2:24). This was not an accident of history but the outworking of God’s eternal plan. As Isaiah foretold, “the LORD has caused the iniquity of us all to fall on Him” (Isa. 53:6), and “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet. 3:18). Christ’s death was substitutionary. He died in the place of sinners, satisfying the righteous demands of God.
Solatheosoterism is the correct biblical view. This teaches that our spiritual salvation is by grace alone, through faith alone, in Christ alone, plus nothing more. No good works are required for our salvation before, during, or after we trust in Christ. As stated before, good works should follow salvation (Eph 2:10), but they are never the condition of it. This is the record of Scripture in the OT, as “Salvation belongs to the LORD” (Psa 3:8), and “Our God is a God of salvation” (Psa 68:20 CSB), and “Salvation is from the LORD” (Jon 2:9). In the NT we read about Jesus, and that “He will save His people from their sins” (Matt 1:21), and “He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13a), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5), and it is “God who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:8b-9). In these verses, salvation is always in one direction, from God to us.