The Spiritual Life #57 - The Suffering of the Psalmist, Joseph, and Moses

The Suffering of the Psalmist
     The Psalmist wrote, “Before I was afflicted, I went astray, but now I keep Your word” (Psa 119:67). The word translated “went astray” is שָׁגַג (shāgag). According to HALOT it means “to make a mistake inadvertently, unwittingly…to go astray.”[1] It connotes moral or spiritual deviation (cf. Prov 5:23; Isa 53:6). Ross states, “The verb (שָׁגגַ) is used in Leviticus for unintentional sins; but here it probably includes rationalized, deliberate sins because he was wandering from the way of God. He was not walking by faith in obedience to the word, and so he suffered some affliction at the hands of the wicked; but now he was keeping God’s oracle, the word “keep” (שָׁמַר) referring to a meticulous observance of all that God required in his covenant.”[2] The significance is that the psalmist admits he was drifting from obedience, not necessarily into outright rebellion, but into carelessness or neglect of God’s Word. The affliction became God’s means of correction, turning his wandering into renewed obedience. Thus, the term highlights human tendency to stray and God’s faithful use of discipline to restore. A few verses later he states, “It is good for me that I was afflicted, so that I may learn Your statutes” (Psa 119:71). Affliction is seen as a teacher that drives God’s people back to His Word. Ross adds, “The psalmist is able to acknowledge that his affliction worked for his good because it forced him to learn more of God’s plan revealed in his word. In learning through adversity, he discovered the word God personally revealed in human language was far more valuable than silver or gold [Psa 119:72].”[3] Then, the psalmist states, “I know, O LORD, that Your judgments are righteous, and that in faithfulness You have afflicted me” (Psa 119:75). Ross states:
"The affliction he has been experiencing came from God, even though it was through arrogant oppressors. The principle was laid down in the experience of Israel in the wilderness: God tested them to see if they would obey or not (Deut 8:16). Those who understand the ways of God know that ultimately it is his plan to exalt the righteous and destroy the wicked, but that in his wisdom he often humbles the righteous before exalting them."[4]
     Taken together, these verses trace the movement from wandering, to correction, to obedience, and finally to worshipful recognition of God’s faithful purposes. They teach that affliction, far from being wasted, is a tool in God’s hand to sanctify His people and anchor them more firmly in His Word. We don’t like trials or suffering, and we often ask God to remove them, much like Paul asked God to remove his “thorn in the flesh” (2 Cor 12:7). However, we find that most of the time God chooses not to remove our difficulty, like He did not remove Paul’s (2 Cor 12:8-9), and we must learn that what He does not remove, He intends for us to deal with, and this by faith (2 Cor 12:10; cf. 2 Cor 5:7; Heb 10:38; 11:6).
The Suffering of Joseph
     Joseph’s life stands as one of Scripture’s clearest demonstrations of how God employs suffering to shape the faith and character of His people. Betrayed by his brothers and cast into a pit, Joseph was sold into slavery and carried away to Egypt (Gen 37:23–28). There he endured the humiliation of serving as a foreigner in Potiphar’s house, and though he prospered by God’s favor, his integrity in resisting Potiphar’s wife led to false accusations and unjust imprisonment (Gen 39:1–20). Even in prison, where he was forgotten by those he had helped (Gen 40:23), Joseph displayed remarkable faithfulness, refusing bitterness and maintaining trust in God’s providential hand. Each stage of his trial pressed him deeper into dependence upon the Lord, refining his character for the weighty responsibilities that awaited him. His hardships were not incidental but instrumental in God’s design, preparing him to serve as second only to Pharaoh and to become a channel of blessing to countless lives.
     Joseph consistently interpreted his life from the perspective of God’s providence, not merely in the well-known statement of Genesis 50:20. When he first revealed himself to his brothers, he sought to comfort them with the assurance that their sin, though grievous, was under divine control: “Do not be grieved or angry with yourselves, because you sold me here, for God sent me before you to preserve life” (Gen 45:5). He went further, declaring, “God sent me before you to preserve for you a remnant on the earth, and to keep you alive by a great deliverance. Now, therefore, it was not you who sent me here, but God” (Gen 45:7–8). In both statements, Joseph acknowledged the reality of human betrayal but deliberately framed it within the larger purposes of God. He viewed his sufferings as divine instruments for the preservation of life and the fulfillment of covenantal promises.
     Later, after Jacob’s death, Joseph’s brothers again feared retaliation, but Joseph reaffirmed the same perspective, saying: “You meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive” (Gen 50:20). This statement serves as the theological climax of his narrative, demonstrating how God overruled human evil for His own purposes. According to Radmacher, “God works His good plan even through the evil plans of evil people. Even the worst events can be used in the hand of kindly Providence for His good.”[5] Even at the end of his life, Joseph’s confidence remained fixed on God’s providence. Altogether, Joseph voiced this divine perspective at least four times (Gen 45:5; 45:7–8; 50:20; 50:24–25), revealing a mature faith that consistently interpreted suffering through the lens of God’s sovereign care.
The Suffering of Moses
     Moses’ life reveals how God employs prolonged suffering and repeated trials to shape His servants into men of spiritual depth and usefulness. After killing the Egyptian, Moses fled into exile, spending forty years in Midian as a shepherd (Ex 2:15–25). This season of obscurity was not wasted but was God’s classroom for humility and preparation. Though Moses had been educated in all the wisdom of Egypt (Acts 7:22), he needed the quiet discipline of the desert to unlearn self-reliance and to grow in patience and dependence on God. The Lord used these years of hiddenness to refine his character and to equip him with the endurance necessary for leading Israel. This long exile reminds believers that God often uses seasons of difficulty, waiting, and obscurity as essential training grounds for future service. Moses would later emerge not as the impulsive prince of Egypt but as the meek servant whom God could use to shepherd His people. Wiersbe states:
"The man who was “mighty in word and deed” is now in the lowly pastures taking care of stubborn sheep, but that was just the kind of preparation he needed for leading a nation of stubborn people. Israel was God’s special flock (Psa 100:3) and Moses His chosen shepherd. Like Joseph’s thirteen years as a slave in Egypt and Paul’s three years’ hiatus after his conversion (Gal 1:16-17), Moses’ forty years of waiting and working prepared him for a lifetime of faithful ministry. God doesn’t lay hands suddenly on His servants but takes time to equip them for their work."[6]
     When God called Moses to return to Egypt, the trials intensified. He faced the hardened opposition of Pharaoh (Ex 5–12), who resisted every divine demand, bringing repeated conflict and mounting pressure. Beyond this, Moses bore the weight of constant complaints from the Israelites themselves, who murmured against him at the Red Sea and in the wilderness over water and food (Ex 14–17). Such trials might have broken a lesser man, but through them God deepened Moses’ humility and dependence. Scripture later records that “the man Moses was very humble, more than any man who was on the face of the earth” (Num 12:3). His humility came as he suffered hardship—first in Midian’s solitude, then in Pharaoh’s defiance, and finally in Israel’s stubbornness. Each trial stripped Moses of self-confidence and taught him to rest in God’s power and presence. Thus, Moses’ life illustrates that suffering, though painful, is God’s tool to produce humility, endurance, and spiritual maturity in His people, preparing them for greater responsibility and usefulness in His service. The pathway to spiritual maturity sometimes runs though the valley of hardship and suffering.
Steven R. Cook, D.Min., M.Div.
 
[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1412.
[2] Allen P. Ross, A Commentary on the Psalms (90–150): Commentary, vol. 3, 523.
[3] Ibid., 524–525.
[4] Ibid., 529.
[5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 83.
[6] Warren Wiersbe, The Bible Exposition Commentary, Vol. 1, 182-183.

The Spiritual Life #54 - Suffering as a Means of Spiritual Growth

Suffering as a Means of Spiritual Growth
     Sufferings (pathēma) encompass a broader category that includes pain, hardship, or affliction resulting from life in a fallen world, the hostility of others, or divine discipline. The word pathēma derives from paschō, meaning “to experience, suffer, endure…affliction.”[1] The word is frequently used in the New Testament to describe the sufferings of Christ as well as those of His followers (Phil 3:10). Peter wrote, “After you have suffered [paschō] for a little while, the God of all grace…will Himself perfect, confirm, strengthen, and establish you” (1 Pet 5:10). Suffering may come through persecution for righteousness (2 Tim 3:12), through physical weakness or limitation (2 Cor 12:7–9), or simply through the general consequences of living in a sin-cursed world (Rom 8:18–22).
     While trials test faith, sufferings train the soul through endurance, humility, and dependence upon God’s sustaining grace. Paul’s personal afflictions illustrate this reality well. Though he pleaded three times for relief from his “thorn in the flesh,” the Lord replied, “My grace is sufficient for you, for power is perfected in weakness” (2 Cor 12:8–9). Likewise, Joseph’s prolonged suffering in Egypt, though marked by injustice and hardship, became the means by which God shaped his character and positioned him for blessing and service (Gen 37–50).
     The Hebrew counterpart to pathēma is עָנָה (ʿānâ), which means to “be bowed down, afflicted…be put down or become low.”[2] It is often used to describe the suffering of God’s people under pressure (Ex 1:11–12; Deut 8:2–3) or the self-humbling that accompanies dependence upon the Lord (Lev 16:29, 31; cf. Jam 4:6; 1 Pet 5:6). Both pathēma andʿānâ express the spiritual principle that God uses adversity not to crush His people but to conform them to His character. Through suffering rightly endured, believers are drawn into closer fellowship with Christ, as Paul wrote, “that I may know Him and the power of His resurrection and the fellowship of His sufferings [pathēma]” (Phil 3:10).
Categories of Suffering
     Scripture presents several categories of suffering in the believer’s life, each serving distinct purposes within God’s sovereign plan. Some suffering comes because of righteousness, as Paul wrote, “Indeed, all who desire to live godly in Christ Jesus will be persecuted” (2 Tim 3:12). Peter echoes this when he states, “Even if you should suffer for the sake of righteousness, you are blessed” (1 Pet 3:14). To suffer for righteousness means God permits evil men to persecute the believer who is walking in His will (John 15:18–19; 2 Tim 3:12). Yet God blesses by supplying grace sufficient in the moment (2 Cor 12:9), and future reward at the judgment seat of Christ where faithful endurance will be recognized (1 Cor 3:12–15; 2 Cor 5:10). At times, suffering comes for the sake of testimony, advancing the gospel and glorifying God. Paul wrote, “Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel” (Phil 1:12). The “circumstances” Paul refers to are his imprisonment in Rome, which placed him under house arrest while awaiting trial before Caesar (Acts 28:16, 30).[3] There is also the category of shared suffering with Christ, as Paul longed “that I may know Him and the power of His resurrection and the fellowship of His sufferings” (Phil 3:10). These forms of suffering reveal God’s sovereign use of adversity for His glory and the believer’s growth. Apart from these, Scripture identifies two main forms of suffering that promote spiritual growth: corrective suffering, which restores the disobedient to fellowship, and perfective suffering, which refines the obedient toward greater maturity in Christ.
Steven R. Cook, D.Min., M.Div.
 
[1] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 666.
[2] Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 776.
[3] This was likely during his first Roman imprisonment (around A.D. 60–62). Though restricted, Paul was permitted to receive visitors and to preach and teach from his rented quarters (Acts 28:30–31). Paul had been falsely accused in Jerusalem, arrested, and after a series of hearings before Jewish and Roman authorities—including Felix, Festus, and Agrippa—he exercised his right as a Roman citizen to appeal to Caesar (Acts 25:11–12). This led to his voyage to Rome, where he endured shipwreck and eventually arrived under guard (Acts 27–28). Humanly speaking, imprisonment might have looked like a setback. His chains gave him opportunity to share Christ with the Praetorian Guard (Phil 1:13), Rome’s elite soldiers, and word spread even into Caesar’s household (Phil 4:22). Furthermore, his example emboldened other believers to speak the word of God without fear (Phil 1:14). In other words, the “circumstances” of Phil 1:12 were Paul’s unjust arrest, Roman confinement, and looming trial. Yet, rather than hindering God’s work, these very hardships became the platform for advancing the gospel, both among unbelievers in high places and among believers who gained courage from Paul’s faithfulness.

The Spiritual Life #53 - Trials and Suffering as a Means of Growth

Trials and Suffering as a Means of Growth
     A mature Christian is one whose faith has been tested and refined through the experiences of trials and suffering. Yet it is not the mere experience of testing or hardship that produces maturity, but the believer’s faith response to it (2 Cor 5:7; Heb 10:38). God, in His sovereign wisdom, tailors each situation to the unique needs of His children. For example, Jonah needed only three days in the great fish to learn humility and obedience (Jon 1:17; 3:1–10), while Nebuchadnezzar required seven years of suffering before confessing that “the Most High is ruler over the realm of mankind” and that “He is able to humble those who walk in pride” (Dan 4:34, 37). Whether brief or prolonged, God’s purpose in affliction is refinement, not ruin. Through suffering He burns away the dross of weak character and refines the golden qualities He wants to see in us. As He said of Israel, “Behold, I have refined you, but not as silver; I have tested you in the furnace of affliction” (Isa 48:10). Constable notes, “The difficult times that Israel had been through were fires of refining (‘furnace of affliction’), not fires of destruction.”[1] God’s affliction is not to destroy, but to transform. And He refines us so that when He looks into the smelter’s pot, He sees His own reflection, for then we will bear those qualities that mirror His character; qualities which bring Him glory and honor. However, God’s furnace of refinement never brings us to a place of total purity, but only begins a process that is perfected when He brings us home to heaven; for then, and only then, will we be free from all the impurities of sin. To understand how God employs adversity for spiritual growth, Scripture distinguishes between trials (peirasmos, πειρασμός), the testing that demonstrates and refines faith, and suffering (pathēma, πάθημα), the affliction that trains the soul through endurance and dependence on divine grace.
     Trials (peirasmos) refer primarily to tests of faith—circumstances designed by God to reveal and refine the believer’s trust in Him. The term can mean either “testing” or “temptation,” depending on the context, and must be discerned by whether the source is God or Satan. James wrote, “Consider it all joy, my brethren, when you encounter various trials [peirasmos], knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be mature and complete, lacking in nothing” (Jam 1:2–4). Trials are opportunities for spiritual growth, intended to prove and develop faith much like gold refined by fire (1 Pet 1:6–7). God never tempts His children to sin (Jam 1:13); rather, He tests them to strengthen spiritual maturity and endurance.
     Abraham’s experience in offering Isaac exemplifies a divine trial. His faith was tested, not to destroy him, but to demonstrate that his trust in God had grown strong and mature (Gen 22:1–12; Heb 11:17–19; cf. Rom 4:19–21). Similarly, Job’s ordeal serves as another example of peirasmos in the broader sense of testing. Though afflicted by Satan, the trial was permitted by God to prove Job’s integrity and to bring him to deeper understanding and humility before the Lord (Job 1:6–12; 42:1–6). The Hebrew counterpart to peirasmos is the verb נָסָה (nāsāh), meaning “to test” or “to prove.” It conveys the idea of examining something to reveal its quality or genuineness, much like peirasmos in Greek. For instance, “God tested (nāsāh) Abraham” (Gen 22:1), the same event later referenced in Hebrews 11:17 with peirazō, showing that both words share the same essential meaning. Whether in Hebrew or Greek, the concept emphasizes that divine testing is not punitive but pedagogical, meant to produce steadfast faith and experiential knowledge of God’s faithfulness (Deut 8:2; 1 Pet 1:7).
Steven R. Cook, D.Min., M.Div.
 
[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Is 48:10.

The Spiritual Life #52 - Blessing as a Means of Spiritual Growth

Blessing as a Means to Spiritual Growth
     God’s blessings are intentional expressions of His character and His grace. He blesses all humanity with the gifts of life, provision, and the sustaining order of creation that reflects His goodness. As Jesus declared, “He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:45). Likewise, Paul explained that God “did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:17). In these passages, God’s grace is freely given to all, and this because He is gracious by nature. Yet, His blessings toward His children are of a richer kind, flowing from a covenant relationship that imparts both spiritual and temporal benefits (Eph 1:3; Jam 1:17). These blessings not only make life enjoyable but also serve as reminders of the Giver Himself, calling believers to gratitude, humility, and faithful stewardship. God entrusts His children with resources, whether material, relational, or spiritual, so that they might use them for His glory and the good of others (1 Cor 4:2; 2 Cor 9:8-11; 1 Pet 4:10).
     Scripture affirms that “every good thing given and every perfect gift is from above, coming down from the Father of lights” (Jam 1:17). The Hebrew word bārak (בָּרַךְ), often used in the Old Testament (Gen 12:2-3; Num 6:24; Psa 103:2), carries the sense of endowing with benefit, prosperity, or favor, and reflects God’s purpose to enrich the lives of His people according to His covenant love. According to Oswalt, “To bless in the OT means ‘to endue with power for success, prosperity, fecundity, longevity, etc.’”[1] It means the one whom God blesses is granted a life marked by richness, abundance, and fullness (John 10:10). Its New Testament counterpart, eulogeō (εὐλογέω), conveys the same idea of divine favor and gracious bestowal, emphasizing both God’s act of blessing His people and their reciprocal act of praising Him in gratitude (Eph 1:3). Paul echoes this truth in the New Testament, teaching that God “richly supplies us with all things to enjoy” (1 Tim 6:17). These blessings are not only for our personal delight but also to reveal the goodness of the Giver, that our enjoyment might lead us into deeper worship and thanksgiving.
     Yet with blessing comes responsibility. Moses warned Israel that prosperity could easily lead to spiritual amnesia, saying, “Beware that you do not forget the Lord your God…otherwise, when you have eaten and are satisfied, and have built good houses and lived in them…then your heart will become proud and you will forget the Lord your God” (Deut 8:11–14). According to Wiersbe, “If we forget God, then success has a way of making us proud (Deut 8:14), and we forget what we were before the Lord called us.”[2] The danger is that blessings, if received without humility and gratitude, can foster pride and self-sufficiency. Paul raised the same concern when he asked the Corinthians, “What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it?” (1 Cor 4:7). Thus, blessings must be received with gratitude, humility, and a recognition of stewardship under God.
     Blessings are also designed to teach us about God’s good nature and His desire to bless His people. David wrote, “Bless the Lord, O my soul, and forget none of His benefits; who pardons all your iniquities, who heals all your diseases; who redeems your life from the pit, who crowns you with lovingkindness and compassion; who satisfies your years with good things” (Psa 103:2–5). Ross states, “God satisfies us with good things, i.e., things that enhance and benefit our lives, so that we may be renewed (spiritually and/or physically).”[3] God blesses because He is gracious and generous by nature. In the New Testament, Paul affirms that God “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Eph 3:20). Blessings therefore serve as tangible reminders that God is good, gracious, and personally involved in the well-being of His people.
     Moreover, God blesses His people so they may in turn bless others. This principle is rooted in the Abrahamic covenant. God told Abraham, “And I will bless you, and make your name great; and so you shall be a blessing” (Gen 12:2). The blessings given to Abraham were never meant to terminate with him but to overflow toward the nations. Fruchtenbaum states, “These blessings upon Abram included both material and spiritual blessings…Since Abram is to be blessed by God, as contained in the first three promises, he is now to become a blessing to others.”[4] Likewise, Paul emphasized to the Corinthians, “God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed” (2 Cor 9:8). Divine provision equips the believer not only to meet his own needs but also to serve generously in the lives of others, making God’s goodness visible in practical ways. Paul further declared, “Now He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness; you will be enriched in everything for all liberality, which through us is producing thanksgiving to God” (2 Cor 9:10–11). Ryrie states, “Acts of giving bring rewards in this life and the one to come. The generous giver will be given increasing means to give (multiply your seed for sowing) and increasing fruit.”[5]
     Examples throughout Scripture highlight believers who used God’s resources to bless others. Joseph, after being elevated to power in Egypt, used his God-given position and wisdom to preserve life during famine, declaring, “God sent me before you to preserve life” (Gen 45:5). Boaz used his wealth to provide for Ruth and Naomi, reflecting covenant kindness (cḥesed, חֶסֶד), which would ultimately advance God’s messianic plan (Ruth 2:8–12; 4:9–10). In the New Testament, Barnabas, “who owned a tract of land, sold it and brought the money and laid it at the apostles’ feet” (Acts 4:37), exemplified generosity that fueled the early church’s ministry. Such examples show that God blesses His people not to hoard resources but to distribute them voluntarily in service to others.
     Blessings can therefore become instruments of maturity when rightly received. They test the believer no less than trials. The apostle reminded Timothy that those who are rich in this world’s goods must not be “conceited or fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. Instruct them to do good, to be rich in good works, to be generous and ready to share” (1 Tim 6:17–18). Blessings rightly used create spiritual capacity, expanding the believer’s effectiveness in both service and witness.
Steven R. Cook, D.Min., M.Div.
 
[1] John N. Oswalt, “285 בָּרַך,” in Theological Wordbook of the Old Testament, ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke (Chicago: Moody Press, 1999), 132.
[2] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 63.
[3] Allen P. Ross, A Commentary on the Psalms (90–150): Commentary, vol. 3, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2016), 235.
[4] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis, 1st ed. (San Antonio, TX: Ariel Ministries, 2008), 241–242.
[5] Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1857.

The Spiritual Life #49 - Knowing and Doing the Will of God

Some directives in the Christian life are role-specific. Husbands are to love their wives as Christ loves the church, and wives are to submit to their husbands’ loving spiritual leadership and show them respect (Eph 5:22, 25, 33; 1 Pet 3:1-2). Children are to obey and honor their parents (Eph 6:1-4). Employees are to serve their supervisors with sincerity (Eph 6:5-8; Col 3:23-24), and supervisors are to treat their workers with fairness and integrity (Eph 6:9; Col 4:1; Jam 5:4). Older women are to teach younger women to love their husbands and children, and to be pure and sensible (Tit 2:3-5), while older men are to be dignified, temperate, and sound in faith (Tit 2:2). Younger men are to be self-controlled, an example of good deeds, and sound in doctrine (Tit 2:6-8). Church members are instructed to support their pastors materially and respectfully (Gal 6:6; 1 Tim 5:17-18), and to use their spiritual gifts for the edification of the body (Rom 12:4-8; 1 Pet 4:10).
Steven R. Cook, D.Min., M.Div.

The Spiritual Life #48 - Knowing and Doing the Will of God

     When reading through the New Testament, we see that God provides both general and specific directives to Christians. General directives include learning and applying God’s Word (Rom 12:1-2; Col 3:16; 2 Tim 2:15; 1 Pet 2:2; Jam 1:22), loving others as Christ has loved us (John 13:34), being filled with and walking by the Spirit (Eph 5:18; Gal 5:16), submitting to governing authorities and paying taxes (Rom 13:1, 6), stimulating one another to love and good deeds (Heb 10:24), and not forsaking our assembling together (Heb 10:25). Believers are also called to live by faith (Heb 10:38; 11:6), seek godly wisdom (Jam 1:5), pursue peace with others (Rom 12:18), forgive one another (Col 3:13), speak graciously (Col 4:6), and show kindness (Eph 4:32; cf. Prov 3:3-4). Additional directives include edifying others (Rom 14:19; 1 Th 5:11), serving in love (Gal 5:13), doing good to all (Gal 6:10), seeking the best interests of others (Phil 2:3-4), rejoicing always, praying without ceasing, and giving thanks in everything (1 Th 5:16-18), and doing all for the glory of God (1 Cor 10:31).
     Other instructions involve the inward spiritual life. Believers are to abide in Christ (John 15:4-5), present their bodies as living sacrifices (Rom 12:1), and renew their minds through Scripture so that they are transformed and not conformed to this world (Rom 12:2; Eph 4:23). We are to set our minds on things above (Col 3:1-2), and put on the new self—marked by compassion, humility, gentleness, patience, and love (Col 3:10-14). Paul urges believers to live without grumbling or disputing, so that we shine as lights in the world (Phil 2:14-15). We are also to restore sinning believers in gentleness (Gal 6:1), bear one another’s burdens (Gal 6:2), and practice hospitality without complaint (Rom 12:13; 1 Pet 4:9). The Christian life is marked by moral purity—fleeing sexual immorality, glorifying God with our bodies (1 Cor 6:18-20; 1 Th 4:3-5), and remaining spiritually vigilant and prayerful (1 Pet 5:8; Eph 6:10-18).
     Some directives are role-specific. Husbands are to love their wives as Christ loves the church, and wives are to submit to their husbands’ loving spiritual leadership and show them respect (Eph 5:22, 25, 33; 1 Pet 3:1-2). Children are to obey and honor their parents (Eph 6:1-4). Employees are to serve their supervisors with sincerity (Eph 6:5-8; Col 3:23-24), and supervisors are to treat their workers with fairness and integrity (Eph 6:9; Col 4:1; Jam 5:4). Older women are to teach younger women to love their husbands and children, and to be pure and sensible (Tit 2:3-5), while older men are to be dignified, temperate, and sound in faith (Tit 2:2). Younger men are to be self-controlled, an example of good deeds, and sound in doctrine (Tit 2:6-8). Church members are instructed to support their pastors materially and respectfully (Gal 6:6; 1 Tim 5:17-18), and to use their spiritual gifts for the edification of the body (Rom 12:4-8; 1 Pet 4:10). We are to sing with thankfulness (Eph 5:19; Col 3:16), care for orphans and widows (Jam 1:27; 1 Tim 5:3-16), pray for all people—including leaders (1 Tim 2:1-2), and carry out church discipline when needed, with love and humility (1 Cor 5:1-13). Finally, Paul urges believers to flee youthful lusts and pursue righteousness, faith, love, and peace with a pure heart (2 Tim 2:22).
Steven R. Cook, D.Min., M.Div.

Genesis to Ruth - Lecture #2

     These audio lectures accompany BE302, Genesis through Ruth, a graduate-level course at Chafer Theological Seminary. The class serves students in programs such as the Master of Arts (M.A.) and Master of Theology (Th.M.), though it may also be taken on an audit basis. My lecture notes are available here: https://thinkingonscripture.com/wp-content/uploads/2025/08/BE302-Genesis-to-Ruth-Complete-Study-Notes.pdf
     Students seeking academic credit must formally register through Chafer Theological Seminary and secure the required materials from the seminary. Work submitted by non-enrolled individuals will not count toward degree credit. Further details are available at www.chafer.edu.
Steven R. Cook, D.Min., M.Div.

Genesis to Ruth - Lecture #1

     These audio lectures accompany BE302, Genesis through Ruth, a graduate-level course at Chafer Theological Seminary. The class serves students in programs such as the Master of Arts (M.A.) and Master of Theology (Th.M.), though it may also be taken on an audit basis. My lecture notes are available here: https://thinkingonscripture.com/wp-content/uploads/2025/08/BE302-Genesis-to-Ruth-Complete-Study-Notes.pdf
     Students seeking academic credit must formally register through Chafer Theological Seminary and secure the required materials from the seminary. Work submitted by non-enrolled individuals will not count toward degree credit. Further details are available at www.chafer.edu.
Steven R. Cook, D.Min., M.Div.

The Spiritual Life #44 - Knowing and Doing the Will of God

Theological Categories of God’s Will
     The will of God can be divided between His secret will and revealed will. Moses wrote, “The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law” (Deut 29:29). What God has revealed in Scripture is what He deems important for us to know. But there are secret things that belong to the Lord, and on these matters, He remains silent. To spend our days pursuing what God has sovereignly chosen to keep hidden will only lead to unending frustration. If we have prayed and studied God’s Word thoroughly yet received no clear answer, it may be because God does not want us to know—or not to know at this time. Though we may seek to discern God’s will through daily experiences, such providential insight must always remain subordinate to His written revelation. Though we don’t know many particulars about what God is doing, we know He is in control and directing history to the return of Christ and the eternal state, and we are part of that grand plan. Concerning God’s revealed will, Scripture presents several classifications.
     First, there is God’s sovereign will, which refers to His free and independent choices to do whatever He pleases, without external constraint or consultation. God declares, “My purpose will stand, and I will do all that I please” (Isa 46:10b; cf. Psa 33:11), and “All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35). “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Psa 135:6), and He “works all things after the counsel of His will” (Eph 1:11b). According to McChesney:
"There is a sense, indeed, in which the sovereignty of God is absolute. He is under no external restraint whatsoever. He is the Supreme Dispenser of all events. All forms of existence are within the scope of His dominion. And yet this is not to be viewed in any such way as to abridge the reality of the moral freedom of God’s responsible creatures or to make men anything else than the arbiters of their own eternal destinies. God has seen fit to create beings with the power of choice between good and evil. He rules over them in justice and wisdom and grace."[1]
     God remains in constant sovereign control, guiding His creation through history. He meddles in the affairs of mankind, and His unseen hand works behind all their activities, controlling and directing history as He wills. We know from Scripture that God possesses certain immutable attributes and that He never acts inconsistently with His nature. For example, because God is righteous, all His actions and commands are just. Because God is immutable, His moral perfections never change. Because God is eternal, He is righteous forever. Because God is omniscient, His righteous acts are always predicated on perfect knowledge. Because God is omnipotent, He is always able to execute His righteous will. Because God is love, His judgments can be merciful toward the undeserving and humble. 
     God controls who sits in positions of power, whether they hold that position by birth or democratic vote. Ultimately, it is God “who changes the times and the seasons; He removes kings and establishes kings” (Dan 2:21a), for “the Most High is ruler over the realm of mankind, and bestows it on whom He wishes and sets over it the lowliest of men” (Dan 4:17). When Israel turned negative to God, He judged them by placing weak leaders over them, saying, “I will make mere lads their princes, and capricious children will rule over them (Isa 3:4). The result was, “Those who guide you lead you astray and confuse the direction of your paths” (Isa 3:12b).
     God even controls hostile unbelievers to accomplish His purposes (Prov 16:4). When Jesus was on trial, Pilate falsely thought he had control over Him, saying, “Do You not know that I have authority to release You, and I have authority to crucify You?” (John 19:10). Operating from divine viewpoint, Jesus said to Pilate, “You would have no authority over Me, unless it had been given you from above” (John 19:11). While praying to God, Peter and John acknowledged God’s sovereignty over the Gentile rulers, saying, “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur” (Acts 4:27-28).
     Second, there is God’s directive will, which refers to His actively guiding His people to do what He expects. It is sometimes called His prescriptive will because it prescribes how people are to think, live, and relate to Him and others. For example, God directed Adam and Eve to be “fruitful and multiply” and to “rule” as theocratic administrators over His creation (Gen 1:28). After creating the garden of Eden, He directed them to “cultivate it and keep it” (Gen 2:15). He also gave them freedom, saying, “from any tree of the garden you may eat freely” (Gen 2:16), but also gave one prohibition, saying, “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). Other examples include God directing Noah to build an ark (Gen 6:13-14), directing Abraham to leave his country and go to the place where God wanted (Gen 12:1), directing Moses to go to Egypt to liberate His people (Ex 3:10), and later to give them the Law so they could walk in His will (Ex 34:27-28).[2] It should be remembered that the four Gospels reveal that Jesus was born and lived under the Mosaic Law code (Gal 4:4), and during His time of ministry, He directed others to obey that code (i.e., Matt 8:1-4; 23:1-3).
Steven R. Cook, D.Min., M.Div.
 
[1] E. McChesney, “Sovereignty of God,” in The New Unger’s Bible Dictionary, ed. Merrill F. Unger and R.K. Harrison (Chicago: Moody Press, 1988). 1085.
[2] God had revealed His will for Israel through the Law of Moses, and this gave them clear guidelines for how to live as God desired. Because God cares for His people, He provided them rules for living in relationship with Himself and others. If His people walked in the ways of the Lord, He promised them blessing (Deut 28:1-14). But if they turned away from His revealed will, He promised them cursing (Deut 28:15-68). The blessed life or the cursed life was always before them (Deut 11:26-28). God’s directives were communicated through Moses to God’s people (Deut 6:1-2), who were to receive them and adhere to them (Deut 6:3-6), and communicate them to their children (Deut 6:7).

Overview of Future Prophetic Events

Introduction
     What follows is an overview of future prophetic events as revealed in Scripture. It is not a comprehensive or technical analysis, but a panoramic survey designed to provide clarity and structure for understanding God’s prophetic program. This presentation moves sequentially—from the Rapture of the Church to the eternal state—outlining the major movements of eschatology as understood from a literal, historical, grammatical interpretation of Scripture. Each section is grounded in key biblical passages and reflects a traditional dispensational perspective, affirming the distinctiveness of Israel and the Church and the unfolding of God’s sovereign plan through both time and eternity. Readers should note that this is a bird’s-eye view, intended to give the big picture. Deeper exegetical and theological treatments of these subjects are available elsewhere—but for now, we take our place as students of prophecy, watching history move steadily toward its divine consummation.
Prophetic Overview
     The next great event in God’s prophetic program is the Rapture of the Church (John 14:1-3), which is the sudden, bodily, and upward catching away of all Church-age believers—both living and dead—to meet Christ in the air (1 Th 4:13-18; 1 Cor 15:51-53). The word Rapture—though not found in English Bibles—comes from the Latin rapturo, which translates the Greek harpazō (“to snatch away”) in 1 Thessalonians 4:17, and accurately describes the sudden catching away of believers to meet Christ in the air. This event is imminent, meaning it could occur at any moment, with no signs preceding it. It is distinct from the Second Coming and is exclusively for the Church, the body and bride of Christ (Eph 5:25-27). At the Rapture, deceased believers will be resurrected, and living believers will be instantly transformed. This marks the end of the Church Age—a mystery age not revealed in the Old Testament—and removes believers from the earth before God pours out His wrath in the Tribulation (1 Th 1:10; 5:9). The Church is promised deliverance, not participation, in the Day of the Lord (Rev 3:10). According to Fruchtenbaum:
"The Church is composed of all true believers from Pentecost in Acts two until the Rapture of the Church. The Rapture excludes the Old Testament saints. It also excludes the Tribulation saints. The only saints who will be raptured are the Church saints. The Rapture passages clearly state that only those who are in Christ will partake of the Rapture."[1]
     After the Rapture and while the Tribulation unfolds on earth, believers in heaven will appear before the judgment seat of Christ—also called the Bema seat—for evaluation and reward (2 Cor 5:10; Rom 14:10-12). According to Pentecost, “The believer’s works are brought into judgment, called ‘the things done in his body’ (2 Cor. 5:10), in order that it may be determined whether they are good or bad.”[2] This is not a judgment for sin, as all sins were fully paid for by Christ on the cross (Rom 8:1; Heb 10:14), and believers are already justified by faith (Rom 3:28; 5:1; Gal 2:16). Rather, the Bema is a judgment of the believer’s service, motives, and faithfulness in the Christian life. Paul describes this as a testing of each person’s work—whether it was built with gold, silver, and precious stones, or with wood, hay, and straw (1 Cor 3:12-15). Those works of eternal value, done in alignment with God’s Word, empowered by the Spirit, and offered for the glory of God, will endure the fire of divine evaluation and be rewarded. Unfruitful or self-centered efforts will be burned up, resulting in loss of reward—but not loss of salvation. The Bema seat thus underscores the seriousness of our stewardship in this life and highlights the grace of God, who not only saves but also rewards His people for their faithfulness. It is here that crowns are awarded (2 Tim 4:8; 1 Pet 5:4; Jam 1:12), and the Church is made ready as the adorned bride of Christ (Rev 19:7-8).
     Following the Rapture, the Tribulation period begins, a seven-year timeframe marked by divine judgment and escalating global chaos (Dan 9:27; Matt 24:4-28). According to Thomas Ice, “In this discourse [Matt 24:4-28], Jesus describes for the disciples the tribulation period. In verses 4-14, He speaks about the first half of the tribulation, and in verses 15-28, He describes the second half leading up to the second coming.”[3] The Tribulation begins with the signing of a covenant between the coming world ruler—the Antichrist—and Israel (Dan 9:27). This covenant allows Israel to resume temple worship, likely including animal sacrifices. The first half of the Tribulation (three and a half years) is marked by political deception, regional wars, famine, and limited divine judgments (Rev 6:1-8). Though catastrophic, these judgments are restrained, giving the world time to repent. Two notable events during this time include the ministry of the 144,000 sealed Jewish evangelists (Rev 7:1-8) and the rise of global religious syncretism symbolized by the harlot of Revelation 17.
     Midway through the Tribulation, the Antichrist breaks his covenant with Israel, halts temple sacrifices, and sets up the abomination of desolation in the rebuilt Jewish temple, proclaiming himself to be God (Dan 9:27; Matt 24:15; 2 Th 2:3-4). This initiates the Great Tribulation, the second and more intense half of the seven-year period (Matt 24:21-22). During this time, Satan is cast down to earth with great fury (Rev 12:7-12), and the Antichrist is empowered to wage war against the saints, particularly the believing Jewish remnant and Gentile converts who refuse to worship him (Rev 13:7-10). The False Prophet promotes this global idolatry and enforces the mark of the beast (Rev 13:11-18). Despite escalating evil, God continues to offer grace through angelic proclamations (Rev 14:6-7) and the faithful witness of believers, many of whom are martyred.
     As the Tribulation nears its end, a series of cataclysmic judgments intensify God’s wrath: trumpet and bowl judgments devastate the environment, economy, and world population (Rev 8-9; 16). Political alliances form against Israel, setting the stage for the Battle of Armageddon. The kings of the earth, stirred by demonic influence, gather in the valley of Megiddo to destroy Jerusalem and annihilate the Jewish people (Zech 12:2-3; Rev 16:13-16). But just as it seems all hope is lost, the heavens open, and Christ returns in glory with His holy angels and glorified saints (Zech 14:1-11; Rev 19:11-16). According to Ryrie, “the second coming of Christ will occur prior to the Millennium, which will see the establishment of Christ’s kingdom on this earth for a literal one thousand years.”[4] This Second Coming is visible, dramatic, and earth-shaking. Christ will personally destroy the Antichrist and the False Prophet, casting them into the lake of fire (Rev 19:19-20), and He will bind Satan in the abyss for 1,000 years (Rev 20:1-3).
     At the return of Christ, the Millennial Kingdom will be established—a literal 1,000-year reign of Jesus Christ on earth, centered in Jerusalem (Rev 20:4-6). Fruchtenbaum states, “The Millennium will not begin the day immediately following the last day of the Great Tribulation because there will be a seventy-five day interval.”[5] The 75-day interval serves to cleanse and prepare the earth for Christ’s Millennial reign by judging the nations, restoring order, and inaugurating millennial blessings (Dan 12:11-12; Matt 25:31-46). After that, Christ will establish His kingdom on earth. He will fulfill all Old Testament covenants with Israel, including the Abrahamic (Gen 12:1-3), Davidic (2 Sam 7:16; Psa 89:35-37; Luke 1:31-33), and New Covenants (Jer 31:31-34). Israel will be regathered, restored, and exalted among the nations (Isa 2:2-4; Zech 14:16-21). The curse on nature will be partially lifted, and peace, righteousness, and justice will characterize Christ’s reign (Isa 11:1-10). Temple worship will resume, though modified, with sacrifices serving as memorials of Christ’s once-for-all sacrifice (Ezek 40–48). Though Satan is bound, human beings born during the Millennium—descendants of Tribulation survivors—will still have sin natures and need salvation.
     At the end of the thousand years, Satan is released for a final rebellion (Rev 20:7-9). He will deceive a vast number of people, proving that even in a perfect environment, man’s sin nature still inclines him to rebel against God. Fire from heaven will consume the rebellious forces, and Satan will be cast into the lake of fire forever (Rev 20:10). Then comes the Great White Throne Judgment, where all unbelievers throughout history are resurrected, judged according to their works, and condemned to eternal separation from God in the lake of fire (Rev 20:11-15). This is not a judgment to determine salvation, but to reveal the just grounds for condemnation due to their rejection of God’s provision of grace. There is no mention of the Church here, as believers were already judged at the Bema Seat following the Rapture (2 Cor 5:10; Rom 14:10).
     After the final judgment, God creates a new heaven and a new earth where righteousness dwells (2 Pet 3:13; Rev 21:1). The eternal state begins, free from sin, death, pain, and sorrow. The New Jerusalem descends from heaven, adorned like a bride, and becomes the dwelling place of the redeemed (Rev 21:2-4). God’s people from all ages will dwell in perfect fellowship with Him forever, enjoying His presence, His glory, and His goodness without end. There will be no temple in the New Jerusalem, for the Lord God and the Lamb are its temple (Rev 21:22). The curse is gone (Rev 22:3), the water of life flows freely, and the leaves of the tree are for the healing of the nations. Eternity will be a time of unbroken peace, joy, service, and worship. The former things will have passed away, and the redeemed will enjoy their inheritance in the presence of their Savior forever.
Summary
     The prophetic Word of God unveils a majestic and ordered panorama of future events, from the imminent Rapture of the Church to the eternal state in the new heavens and new earth. Each stage—whether the Tribulation, Christ’s return, the Millennial Kingdom, or the final judgment—demonstrates God’s sovereign control over history and His faithfulness to fulfill every covenant and promise. For the Church, prophecy is about prediction and preparation. It reminds us that history is moving steadily toward divine consummation, and that our hope is anchored not in the shifting sands of this world, but in the unshakable promises of our returning Savior. As we await that blessed hope, we do so with confidence, vigilance, and joy, knowing that the same God who keeps His Word about the future is the same God who sustains us in the present. Come, Lord Jesus (Rev 22:20).
Steven R. Cook, D.Min., M.Div.
 
 
[1] Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 142.
[2] J. Dwight Pentecost, Things to Come: A Study in Biblical Eschatology (Grand Rapids, MI: Zondervan, 1958), 223.
[3] Timothy J. Demy and Thomas Ice, Answers to Common Questions about the End Times (Grand Rapids, MI: Kregel Publications, 2011), 64.
[4] Charles C. Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 522.
[5] Arnold G. Fruchtenbaum, The Footsteps of the Messiah, 361.

The Spiritual Life #43 - Knowing and Doing the Will of God

     Those who are positive to God desire to know Him, His Word, and to pursue His will.[1] Jesus said to fellow Jews, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17). Jesus explained that knowing God’s Word is predicated on a desire to do (ποιέω poieo) His will. But some hearts are negative to God. And when the heart is negative, no amount of divine revelation will prove persuasive. For example, Noah preached to his generation for one hundred and twenty years, but they refused to listen (Gen 6:3; 2 Pet 2:5). Jeremiah spoke to the leaders of Israel, saying, “these twenty-three years the word of the LORD has come to me, and I have spoken to you again and again, but you have not listened” (Jer 25:3). Preachers are responsible for the accurate output of the message, not the outcome of response. Jesus spoke to the hard-hearted Pharisees and said, “Why do you not understand what I am saying? It is because you cannot hear My word” (John 8:43). Jesus then gave the answer, saying, “You are of your father the devil, and you want to do the desires of your father” (John 8:44). They could not hear His words because they were unsaved and negative to God. These were men who “loved the darkness rather than the Light” (John 3:19). Paul described them as ones “who suppress the truth in unrighteousness” (Rom 1:18). Paul also spoke about the unsaved person, saying, “But an unbeliever does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised” (1 Cor 2:14).
     Of the one with positive volition it is said, “his delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). The benefit of such a lifelong meditation is that “He will be like a tree firmly planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers” (Psa 1:3). The godly person is positive to the Lord and welcomes His Word. David said, “I delight to do Your will, O my God; Your Law is within my heart” (Psa 40:8). The word delight (חָפֵץ chaphets) means, “to take pleasure in, desire…to delight in…to be willing…to feel inclined.”[2] This speaks of positive volition. God’s will (רָצוֹן ratson) refers to what pleases Him. And the word Law (תּוֹרָה torah) means teaching, direction, or instruction. Jeremiah said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart; for I have been called by Your name, O LORD God of hosts” (Jer 15:16). To eat God’s Word is a picture of positive volition, as Jeremiah welcomed the divine revelation into himself. Once received, it delighted (שִׂמְחָה simchah – delight, joy, gladness, mirth) his heart (לֵבָב lebab – inner person, mind, will). When the human heart is receptive to God’s Word, it transforms that person from the inside out, and this is both cognitive and experiential. David and Jeremiah wanted to know and walk with God, and His divine revelation, properly understood and applied, was the means to know and do it.
     God will open His Word to the believer who dedicates his/her life to Him. Paul wrote, “I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom 12:1-2). A surrendered life to God makes the Christian sensitive to the illuminating ministry of the Holy Spirit, who aids the believer to know God’s will. Concerning this passage, Arnold Fruchtenbaum states:
"It is hard to understand what the will of God is without this act of dedication because the believer does not have the Spirit’s illumination, which is needed to determine God’s will from His Word. Dedication brings knowledge of the will of God. Having the knowledge, the logical outworking of the dedicated life is that the believer now does the will of God."[3]
     God’s Word is powerful and accomplishes what He desires (Isa 55:10-11; Heb 4:12), and it lights a fire in the heart of those who welcome it. For example, Jesus, after his resurrection, walked for several miles with two disciples and gave them a Bible lesson which lasted for several hours as they traveled “to a village named Emmaus, which was about seven miles from Jerusalem” (Luke 24:13). Luke records what Jesus taught them, saying, “beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures” (Luke 24:27). After His Bible lesson, the two disciples said, “Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?” (Luke 24:32). The heart that is positive to God receives His Word and is excited by what is learned. 
Theological Categories of God’s Will
     The will of God can be divided between His secret will and revealed will. Moses wrote, “The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law” (Deut 29:29). What God has revealed in Scripture is what He deems important for us to know. But there are secret things that belong to the Lord, and on these matters, He remains silent. To spend our days pursuing what God has sovereignly chosen to keep hidden will only lead to unending frustration. If we have prayed and studied God’s Word thoroughly yet received no clear answer, it may be because God does not want us to know—or not to know at this time. Though we may seek to discern God’s will through daily experiences, such providential insight must always remain subordinate to His written revelation. Though we don’t know many particulars about what God is doing, we know He is in control and directing history to the return of Christ and the eternal state, and we are part of that grand plan. Concerning God’s revealed will, Scripture presents several classifications.
Steven R. Cook, D.Min., M.Div.
 
[1] For the Christian, this does not mean our sin nature is removed, nor that we are free from the sinful pressures of living in a fallen world. Paul said, “I find then the principle that evil is present in me, the one who wants to do good. For I joyfully concur with the law of God in the inner man, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members” (Rom 7:21-23). This struggle with sin continues until we leave this world and enter into heaven. Until then, it is God’s will that we remain in this world (John 17:15) as His ambassadors (2 Cor 5:20).
[2] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 340.
[3] 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), 120.

Angelology Part 2

Satan, whose name means “adversary,” is a created angelic being who once held an exalted position in God’s heavenly order. In Ezekiel 28:12-15, under the figure of the king of Tyre, we are given insight into Satan’s pre-fall splendor: he was “the anointed cherub who covers,” full of wisdom and perfect in beauty, created blameless until iniquity was found in him. Isaiah 14:12-15, speaking of the fall of “Lucifer, son of the morning” (KJV), reveals the inner ambition of this being who said in his heart, “I will ascend to heaven... I will make myself like the Most High.” These five self-centered declarations form the anatomy of the first sin—prideful rebellion against God’s sovereign authority. Though the passage addresses the king of Babylon, the language transcends the human plane, revealing a supernatural reality behind the earthly ruler. Satan’s fall was not due to ignorance or weakness, but the willful distortion of his privileged position and beauty, which corrupted his wisdom (Ezek 28:17). His rebellion marked the beginning of moral evil in the universe.
When Adam, the original theocratic steward of the earth (Gen 1:26-28), sinned by submitting to Satan’s temptation (Gen 3:1-6), dominion was effectively transferred from man to Satan (Luke 4:5-6), who then became “the god of this world” (2 Cor 4:4) and “the ruler of this world” (John 12:31). While God remains sovereign over all (Psa 103:19), Satan now exerts delegated influence over human systems, cultures, and ideologies through deception and darkness (Eph 2:2; 1 John 5:19).
Following his fall, Satan became the chief adversary of God, His program, and His people. He is the “god of this world” who blinds the minds of unbelievers (2 Cor 4:4), the “prince of the power of the air” who energizes the sons of disobedience (Eph 2:2), and the “deceiver of the whole world” (Rev 12:9). His access to heaven has not yet been fully revoked, for he presently accuses believers before God, day and night (Job 1:6-12; Rev 12:10). He is active in the affairs of nations (Dan 10:13), sows tares among the wheat (Matt 13:39), and promotes counterfeit signs, doctrines, and ministers (2 Cor 11:13-15; 1 Tim 4:1). Jesus called him a murderer and “the father of lies” (John 8:44). Yet even now, Satan operates only within divinely permitted boundaries—he is a defeated foe on a short leash. At the cross, Christ “disarmed the rulers and authorities,” triumphing over them (Col 2:15), and though Satan remains active, his judgment is certain. His end has already been decreed.
Satan’s ultimate demise will unfold in stages. During the future Tribulation, he will be cast down from his heavenly access and confined to earth (Rev 12:7-9). Near the end of the Tribulation, he will empower the Beast and the False Prophet in their final global rebellion (Rev 13:2-7). At Christ’s Second Coming, Satan will be bound and imprisoned in the abyss for a thousand years during the millennial reign (Rev 20:1-3). After the thousand years, he will be released for one final revolt, gathering the nations for battle against Christ’s kingdom, only to be defeated in a moment and cast into the lake of fire, where he will be tormented forever (Rev 20:7-10). This is not annihilation, but conscious, eternal punishment. The irony is profound: the one who said, “I will ascend,” will be brought “down to Sheol, to the recesses of the pit” (Isa 14:15). His story ends not with exaltation, but humiliation—forever crushed under the heel of the Sovereign God (Gen 3:15; Rom 16:20).
Demons
Fallen angels, often referred to as demons, are those angelic beings who chose to rebel against God. Revelation 12:4 suggests that one-third of the angels followed Satan in his rebellion and were cast down with him. These fallen angels became hostile spiritual entities, operating in opposition to God’s purposes and in deceptive rebellion against divine truth. Some are active in the present age (Mark 1:32-34), while others are bound in chains awaiting future judgment (Jude 1:6; Rev 9:1-2, 14). Others are active in influencing world leaders, as seen when demonic spirits go out to deceive the kings of the earth and gather them for battle at Armageddon (Rev 16:13-16). Still others are employed by God as agents of discipline and judgment (Judg 9:23; 1 Sam 16:14-16).
Demons are consistently depicted in Scripture as unclean spirits (Matt 10:1; Mark 6:7), deceitful and malevolent (1 Tim 4:1; Rev 16:14). They promote false doctrine (1 Tim 4:1), oppose the truth (2 Cor 4:4), and seek to destroy lives, both spiritually and physically (Mark 5:2-5; Luke 9:39). Their activity includes demon possession (Matt 8:16; Mark 9:17-29), where they exert direct control over human faculties, often producing self-harm, mental torment, and violent behavior. While possession is a reality in the Gospels and Acts, believers today are assured they cannot be possessed by demons, for they are indwelt and sealed by the Holy Spirit (John 14:17; 1 Cor 6:19-20; Eph 1:13-14). Still, demons can tempt, oppress, and deceive (Eph 4:26-27; 2 Cor 2:11).
Satan, as the leader of fallen angels, is called the “god of this world” (2 Cor 4:4), “prince of the power of the air” (Eph 2:2), and the “accuser of our brethren” (Rev 12:10). He blinds unbelievers, tempts saints, and prowls like a roaring lion seeking to devour (1 Pet 5:8). He is cunning, having disguised himself as an angel of light (2 Cor 11:14), and he works through systems of false religion, secular ideologies, and demonic doctrines to oppose the gospel (Rev 2:13-24; 1 John 4:1-3). His defeat is already secured through Christ’s work on the cross (Col 2:15; Heb 2:14), and his final doom awaits in the lake of fire (Rev 20:10). Until then, believers are called to resist him by submitting to God and standing firm in the truth (Jam 4:7; Eph 6:10-18). Our victory is not in power encounters or mystical deliverance rites, but in the sufficiency of Christ, the authority of His Word, and the power of the Holy Spirit.
Satan’s Strategies to Deceive
Satan’s primary method of attack is deception. As “the father of lies” (John 8:44), he traffics in half-truths, distortions, and subtle misrepresentations of God’s Word. His first recorded words in Scripture are an assault on divine truth: “Indeed, has God said…?” (Gen 3:1). He questioned God’s goodness, denied His judgment, and promised a counterfeit enlightenment to Eve (Gen 3:4-5). This pattern persists. Satan’s deception often appears religious and even virtuous. He disguises himself as “an angel of light,” and his agents as “servants of righteousness” (2 Cor 11:14-15). He promotes false doctrine that appeals to human pride and legalism (1 Tim 4:1-3), enticing people to trust in rituals, works, or mystical experiences rather than the sufficiency of Christ and the clarity of the gospel (Gal 1:6-9; Col 2:8). He twists Scripture, as he did when tempting Jesus in the wilderness (Matt 4:6), seeking to lead believers into disobedience through misapplied truth. One of his deadliest tools is religious systems that use biblical language but deny grace, subtly shifting trust away from Christ to human performance.
Another key strategy Satan uses is infiltration into the thought life of believers. Paul warns of being “led astray from the simplicity and purity of devotion to Christ” (2 Cor 11:3), and commands believers to “take every thought captive to the obedience of Christ” (2 Cor 10:5). Satan sows seeds of fear, anxiety, envy, bitterness, and doubt—undermining the believer’s confidence in God’s character and promises. He exploits emotional instability, tempts toward discontentment, and entices with worldly lusts (1 John 2:15-17). He is the master of discouragement, often accusing believers and dredging up past failures to immobilize present faith (Rev 12:10). Moreover, Satan creates ideological strongholds—philosophies, political movements, and cultural trends—that oppose biblical truth and condition people to reject the gospel (Col 2:8). He builds systems of thought that appear noble or compassionate but are anchored in rebellion against God. His endgame is to blind minds (2 Cor 4:4), corrupt hearts, and neutralize the impact of God’s people. Yet believers are not helpless. By walking in the Spirit, renewing our minds with Scripture, and putting on the full armor of God, we are equipped to stand firm against the schemes of the devil (Eph 6:11-17).
How to Be Rescued from Satan’s Kingdom
All people are born into Satan’s domain of darkness, separated from God and spiritually dead in sin (Col 1:13; Eph 2:1-3). But in His grace, God rescues us through the finished work of Christ. At the moment of faith in Jesus—believing that He is the eternal Son of God who died for our sins, was buried, and rose again (1 Cor 15:3-4)—the believer is delivered from the authority of Satan and transferred into the kingdom of God’s beloved Son (Col 1:13-14). This transfer is instantaneous, permanent, and entirely the work of God. Justification is by grace alone (Eph 2:8-9), through faith alone (Rom 3:28; Gal 2:16), in Christ alone (John 14:6; Acts 4:12), and results in spiritual rebirth (1 Pet 1:3, 23) and a new identity in Christ (2 Cor 5:17). Though Satan can no longer possess or eternally condemn the believer, he still seeks to deceive, discourage, and derail. The Christian life, therefore, is a spiritual battleground—not for salvation, but for sanctification, fruitfulness, and eternal reward (2 Cor 10:3-5; 1 Cor 3:12-15).
To live effectively for the Lord in this fallen world, believers must learn and live God’s Word by faith. Scripture is our source of truth and stability in the face of Satan’s lies (John 17:17). It nourishes spiritual growth (1 Pet 2:2), renews the mind (Rom 12:2), and equips us for every good work (2 Tim 3:16-17). As we walk by faith and are filled with the Spirit (2 Cor 5:7; Eph 5:18), prayer becomes the posture of dependence—bringing our needs, confessions, thanksgiving, and intercessions before the throne of grace (Phil 4:6-7; Heb 4:16). Sharing the gospel is both our privilege and duty, for it is the power of God for salvation to everyone who believes (Rom 1:16), and through it, others can be rescued from darkness as we were. Doing good—as God defines it—is not about self-promotion or religious performance, but humble service empowered by the Spirit and aligned with divine truth (Gal 6:10; Tit 2:11-14). As we abide in Christ, our lives bear fruit—bringing glory to God and blessing to others (John 15:5-8). This is how we shine as lights in the world and stand firm against the darkness—not in fear, but in confident obedience to the One who saved us by grace and sustains us through truth (Phil 2:15-16; Eph 6:10-13).
The Christian Armor
Paul concludes his letter to the Ephesians with a powerful call to spiritual readiness: “Finally, be strong in the Lord and in the strength of His might” (Eph 6:10). The verb endunamoō (“be strong”) is in the passive voice, indicating that believers are to be strengthened by God, not by self-effort. This strength comes in the Lord (en kyriō), through dependence on His strength and might. The believer stands not in personal resolve, but in the resurrection power that raised Christ from the dead (Eph 1:18-20). To walk in that strength, we are commanded to “put on the full armor of God” (panoplia), a reference to the complete suit of Roman military equipment—every piece essential for defense and stability (Eph 6:11). The goal is not to attack, but “to stand firm against the schemes of the devil.” The term methodeias refers to Satan’s cunning strategies—his deceitful systems, twisted half-truths, and subversive ideologies designed to lead believers astray.
Paul clarifies that our conflict is not “against flesh and blood” but against unseen forces of spiritual evil (Eph 6:12). The battle is not political or cultural at its root, but spiritual. Demonic powers are organized in ranks—rulers, authorities, world-rulers of this darkness, and spiritual forces of wickedness—and they operate in the heavenly realms. For this reason, Paul repeats the command to take up the full armor of God so that we may resist in “the evil day” (Eph 6:13)—those seasons of intense spiritual assault. The goal, repeated throughout the passage, is to stand, firm and immovable. Victory is not flashy or mystical; it is doctrinal, daily, and practical. We are to gird our loins with truth (Eph 6:14)—that is, fasten ourselves with God’s revealed Word, which brings stability and prepares us for action. The breastplate of righteousness refers not to justification but to sanctification—practical righteousness that guards the inner life and silences Satan’s accusations (1 Pet 3:16). A holy life is one of the best defenses against spiritual attack.
Paul next highlights the footwear of the believer: “having shod your feet with the preparation of the gospel of peace” (Eph 6:15). This speaks of readiness and sure-footedness. Just as Roman soldiers wore sandals studded with nails for grip, the believer stands firm when grounded in the gospel. The peace we have with God through Christ (Rom 5:1) brings confidence and steadiness in battle. Then comes the shield of faith (Eph 6:16)—the thyreon, a large Roman shield used to block arrows. Faith is trust in God’s person and promises, and it extinguishes the devil’s flaming arrows—temptations, accusations, and lies. When doubts or fears are hurled at the soul, faith deflects them with the truth of God’s character (1 John 5:4). The helmet of salvation (Eph 6:17) protects the mind, pointing not only to justification, but also to our future glorification—our hope in Christ’s return and full deliverance (1 Th 5:8-9). Lastly, the believer takes up “the sword of the Spirit, which is the Word of God.” This is the machaira, a short sword for close combat, and the word rhēma refers to the spoken Word—specific Scriptures applied in real-time spiritual conflict. Just as Jesus used Scripture in the wilderness to deflect Satan’s temptations (Matt 4:1-11), so must we. The Spirit empowers the believer not with mystical formulas, but with rightly understood and applied Scripture. Victory in spiritual warfare belongs to those who abide in Christ, walk by faith, think biblically, and live obediently—not in fear, but in confidence grounded in divine truth.
Conclusion
In the end, the study of angels, Satan, and demons grounds the believer in spiritual reality. It helps us interpret the chaos of our world through the lens of God’s revealed truth, not mere human observation. We are reminded that unseen spiritual agents—both holy and hostile—operate within the bounds of God’s sovereign rule, and that we are not spectators, but participants in an ongoing conflict between truth and deception, light and darkness. Our calling is not to speculate about the invisible, but to stand firm in what God has revealed. As we obey His commands, share His gospel, and endure in hope, we bring glory to the One who has already secured the final victory. And so, we press on—not with fear, but with clarity, confidence, and courage, knowing that the Lord of hosts is with us, and the battle is the Lord’s (1 Sam 17:47; Rom 8:37-39).
Steven R. Cook, D.Min., M.Div.
 
 
 
 

Angelology Part 1

Introduction
     The study of angels, Satan, and demons matters to the Christian because it opens our eyes to the unseen spiritual realities that shape the visible world in which we live. It helps us understand our place in God’s unfolding plan for humanity so that we may walk wisely in a fallen world.
     Holy angels are created spiritual beings—intelligent, powerful, immortal, and organized for divine service. They are active participants in God’s plan, protecting believers (Psa 91:11), executing judgment (2 Kgs 19:35), delivering messages (Luke 1:26-38), and even observing our lives (1 Cor 4:9; 1 Pet 1:12). God employs them to support His purposes and to assist His people in executing His will.
     But there are spiritual dangers—unseen enemies who defy God, oppose His purposes, and seek to harm those who belong to Him and strive to do His will. We often assume our struggles are rooted in the material world, but Scripture reveals otherwise: “Our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). Satan is a real, cunning, and malicious being with a long history of opposing God, attacking truth, and deceiving humanity (John 8:44; 2 Cor 4:4). His primary strategy is deception—twisting truth just enough to make the lie believable (Gen 3:1-5). He infiltrates thought patterns, manipulates culture, promotes false religion, and targets believers’ minds to sow doubt, fear, bitterness, and pride. Demons assist him in this agenda—promoting false doctrine (1 Tim 4:1), afflicting individuals (Mark 5:1-20), and energizing unbelievers to walk in darkness (Eph 2:2).
     As Christians, we are not called to bind demons, rebuke Satan, or engage in mystical confrontations. Rather, we are commanded to resist him by standing firm in the truth, wearing the full armor of God, and remaining grounded in the gospel (Eph 6:10-18; Jam 4:7). Spiritual warfare is not won by shouting louder, but by thinking biblically, praying dependently, living obediently, and walking faithfully in God’s will. Knowing that Satan is a defeated enemy—on a leash and headed for eternal judgment—gives us confidence, not fear (Col 2:15; Rev 20:10).
     Most importantly, this doctrine drives us back to the gospel. All people are born into Satan’s domain of darkness (Col 1:13), but through faith in Christ, we are transferred into His kingdom, sealed by the Holy Spirit, and forever safe from demonic possession and eternal condemnation (Eph 1:13-14; John 10:28). Though spiritual conflict continues, it is not a battle for salvation, but for sanctification, testimony, and eternal reward (1 Cor 3:12-15). And in that battle, God has not left us unequipped or alone. His Word is our weapon, His Spirit our strength, and His Son our victory.
     In short, the study of angels, Satan, and demons matters because it’s true, it’s biblical, and it’s intensely practical. To ignore it is to be spiritually naïve. To understand it is to be spiritually alert—walking with eyes wide open, armor on, heart steady, and hope anchored in the triumph of Christ.
Angelology
     Angels are spiritual beings created by God before the foundation of the world (Job 38:6-7; Col 1:16). The Hebrew word for angel is malʾāk, meaning “messenger,” and the Greek equivalent is angelos, also meaning “messenger.” These terms refer not to the nature of the being but to their function—agents who carry out God’s directives. Angels are entirely distinct from humans and are never said to become human or vice versa (Heb 1:14; 2:16). They are intelligent (Matt 28:5-6), powerful (Psa 103:20; 2 Th 1:7), and immortal (Luke 20:36). They are innumerable (Heb 12:22; Rev 5:11) and are organized into ranks and classifications, such as cherubim (Gen 3:24; Ex 25:20), seraphim (Isa 6:2-3), and archangels (1 Th 4:16; Jude 1:9; cf. Dan 10:13; 21; 12:1). Despite their might and glory, they are not to be worshiped (Rev 22:8-9). Their loyalty is divided: some remained holy and serve the Lord (Mark 8:38), while others rebelled and now oppose His purposes (2 Pet 2:4; Rev 12:4, 9).
     Holy angels function as God’s messengers and ministers. They worship Him perpetually (Isa 6:3; Rev 4:8), carry out His judgments (Gen 19:12-13; Acts 12:23), and minister to believers (Heb 1:14). They have mediated divine revelation (Acts 7:53; Gal 3:19), protected God’s people (Psa 34:7; Dan 6:22), and executed His will in historical events (Ex 12:23; 2 Kgs 19:35). For example, an angel shut the mouths of lions to preserve Daniel (Dan 6:22), and an angel released Peter from prison (Acts 12:7-10). Angels also play a key role in the return of Christ, accompanying Him in glory and executing divine wrath upon the earth (Matt 24:31; 2 Th 1:7-9; Rev 7:1-2; 16:1). Though invisible to the human eye under normal circumstances, they may appear in human form when necessary (Gen 18:2; Heb 13:2), always in submission to God’s purposes and plans.
     Importantly, believers today are to understand angels as ministers within God’s providential order, not as sources of new revelation or mystical experiences (Col 2:18). The modern fascination with angels often drifts into dangerous sentimentalism or superstition, untethered from Scripture. But Scripture reminds us that angels observe our lives (1 Cor 4:9; 1 Pet 1:12), rejoice when sinners repent (Luke 15:10), and will one day gather the elect for Christ’s kingdom (Matt 13:39-41; 24:31). Yet they remain behind the scenes, pointing not to themselves, but to the glory of God. Believers are never told to command, summon, or pray to angels. Instead, we rest in the knowledge that God’s angelic servants are real, active, and aligned with His loving care and justice. Their presence reminds us of the unseen reality of spiritual warfare, divine oversight, and the majesty of the God they serve (Psa 91:11; Dan 10:12-13; Rev 5:11-12).
Steven R. Cook, D.Min., M.Div.

The Spiritual Life #41 - Relating to the Holy Spirit

After being born again by faith alone in Christ alone, we are to continue in faith. Paul wrote, “as you have received Christ Jesus the Lord, so walk in Him” (Col 2:6). We received Jesus by faith, and after being born again, we are to “walk by faith, not by sight” (2 Cor 5:7). The word “walk” translates the Greek verb peripateō (περιπατέω), which is here used as a metaphor for how we live, behave, or habitually conduct our lives. To walk by faith means we learn and apply God’s Word to our lives (i.e., marriage, family, education, work, finances, etc.). It means obeying God’s directives, claiming His promises, and utilizing His resources for our daily problems. We are also instructed to “walk by the Spirit” and not the flesh (Gal 5:16). When we live by faith and depend on the Spirit for strength and guidance, we “walk in a manner worthy of the calling” with which we have been called (Eph 4:1).
As Christians, we are instructed to learn God’s Word that we might come to know our new identity in Christ and lay hold of the many blessings God has provided for us as His children. Gospel information started our journey of faith, and Bible doctrine is the basis for our spiritual walk and advance to maturity. The advancing believer is living the righteous life that God expects, for He says, “My righteous one shall live by faith” (Heb 10:38), and “faith is being sure of what we hope for, being convinced of what we do not see” (Heb 11:1 NET). To live by faith in God and His Word pleases Him, for “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6). Paul said, “we have as our ambition…to be pleasing to Him” (2 Cor 5:9).
Christians who fail to live by faith, who choose not to learn and/or live by God’s Word, will default to humanistic philosophies, values, and experiences. In immature or carnal Christians, experiences and feelings will be regarded as more real, reliable, and important than God and His Word. Though we can enjoy our experiences and feelings (when they align with God), these are not stable, so we must be careful not to prioritize them or make them the base of operations. Divine wisdom should be our base of operations, as God wants us to learn and live His Word, to trust Him in all things, and to live by faith as obedient-to-the-Word children. When feelings rise high, faith must rise higher, lest we get bogged down and trapped in faulty reasonings that enslave and hinder our spiritual life and victory. The walk of faith requires discipline of mind and will.
Ultimately, “whatever is not from faith is sin” (Rom 14:23). Faith starts with God and His directives and promises. Once we learn about God’s directives, provisions and promises, He expects us to live by them, to be “doers of the word, and not merely hearers who delude” ourselves (Jam 1:22). It is possible to learn God’s Word and not apply it by faith, which is why James wrote, “to one who knows the right thing to do and does not do it, to him it is sin” (Jam 4:17). It is a sin not to live by faith. The writer to the Hebrews warned his readers, saying, “Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God” (Heb 3:12). After hearing God’s Word, it is evil for a Christian not to believe it. It’s evil because God’s Word is absolute truth (2 Sam 7:28; Psa 119:160; John 17:17), and rejecting or doubting it implies that God, who cannot lie (Num 23:19; Tit 1:2; Heb 6:18), is untrustworthy, which is an affront to His perfect nature. This evil behavior was exemplified by the Israelites in the wilderness, for after they’d been delivered from Egyptian bondage, they failed to live by faith (Num 14:11), angered the Lord (Psa 95:8-11), and so forfeited the blessing of inheriting the land (Heb 3:15-18). The danger for us as Christians is that we might know God’s directives and promises, but fail to apply them by faith, and never benefit from His blessings. The writer to the Hebrews said, “Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it. For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard” (Heb 4:1-2).
Hindrances to the Walk of Faith
The hindrances to Christian faith are numerous, but they all share one common feature: they obstruct the believer’s ability to live in active dependence on God and obedience to His Word. Among the most dangerous is ignorance of God’s Word, which the Lord denounced when He said, “My people are destroyed for lack of knowledge” (Hos 4:6). The Christian life cannot be lived in a doctrinal vacuum. Truth must be learned before it can be applied. Without sound doctrine, believers are spiritually malnourished, vulnerable to deception, and unable to live a life that honors God (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). Ignorance guarantees defeat in the spiritual life, not because God withholds grace, but because we fail to appropriate it.
Another major hindrance is irrational and unwarranted fear, which paralyzes faith and distorts perspective. Paul reminded Timothy that “God has not given us a spirit of timidity, but of power and love and discipline” (2 Tim 1:7). Fear can override truth when allowed to take root in the heart, leading to cowardice in witness, compromise in conviction, and retreat from divine opportunity. Like the Israelites at the edge of Canaan (Num 13:31–14:4), believers who allow fear to dominate their thinking often forfeit the blessings of forward movement in God’s plan.
Also, failure to claim God’s promises is a silent killer of the spiritual life. Hebrews warns of “an evil, unbelieving heart that falls away from the living God” (Heb 3:12), not in the sense of losing salvation, but of turning away from the daily walk of faith. God’s promises are anchors for the soul (Heb 6:18-19), and to neglect them is to drift aimlessly through life, tossed by circumstances rather than guided by divine certainty. Faith appropriates what God has revealed and rests confidently in His faithfulness, even when circumstances contradict what is seen.
Unwarranted self-reliance is another subtle enemy. While human effort has its place in Christian discipline, trust in self apart from God is condemned. Solomon cautioned, “Trust in the Lord with all your heart and do not lean on your own understanding” (Prov 3:5), and Jeremiah adds, “Cursed is the man who trusts in mankind and makes flesh his strength” (Jer 17:5). The Christian life is supernatural and cannot be lived in the power of the flesh. Self-dependence is spiritual sabotage.
Furthermore, yielding to the pressures and pleasures of the world is a treacherous distraction. James minces no words when he writes, “Friendship with the world is hostility toward God” (Jam 4:4), and John adds that “if anyone loves the world, the love of the Father is not in him” (1 John 2:15). Worldliness appeals to the lust of the flesh, the lust of the eyes, and the boastful pride of life—all of which are inconsistent with the life of faith.
Lastly, choosing the desires of the flesh over the will of God leads to spiritual defeat and divine discipline. Paul teaches that “the flesh sets its desire against the Spirit” (Gal 5:17), and Peter exhorts believers to “abstain from fleshly lusts which wage war against the soul” (1 Pet 2:11). The Christian must actively choose to walk by the Spirit (Gal 5:16), moment by moment, if he is to live victoriously.
In sum, these hindrances—ignorance, fear, unbelief, self-reliance, worldliness, and fleshly desire—are not minor setbacks; they are spiritual roadblocks. The remedy is found in consistent intake of God’s Word (2 Tim 3:16-17; 1 Pet 2:2), transformation through mind-renewal (Rom 12:1-2), a life of faith anchored in divine promises (Heb 11:6), and moment-by-moment dependence on the Holy Spirit for guidance and strength (Gal 5:16). Where faith flourishes, these hindrances fall.
God’s Word is Reliable
Though Peter had personally seen and heard Christ (2 Pet 1:16-18), he told his readers, “We have the prophetic word made more sure” (2 Pet 1:19a). Other translations read, “we possess the prophetic word as an altogether reliable thing” (2 Pet 1:19a NET), and “We also have the prophetic message as something completely reliable” (2 Pet 1:19a NIV). The words “more sure” translate the Greek adjective bebaios (βέβαιος) which means reliable, dependable, or trustworthy. According to BDAG, it refers to “something that can be relied on not to cause disappointment.”[1] Kenneth Wuest states, “The idea here is of something that is firm, stable, something that can be relied upon or trusted in. The idea in the Greek text is, ‘We have the prophetic word as a surer foundation’ than even the signs and wonders which we have seen.”[2] Robert B. Thieme Jr., notes, “God’s Word is more real than empirical knowledge, more reliable than anything seen, heard, or felt (2 Pet 1:12–21). Unlike the grass that withers and the flowers that fade, ‘the word of our God stands forever’ (Isa 40:8). God guarantees that His Word never goes forth without accomplishing His will (Isa 55:11).”[3] The point is that God’s Word is absolutely reliable, “to which you do well to pay attention as to a lamp shining in a dark place” (2 Pet 1:19b).
This absolute reliability of Scripture flows from the unchanging character of God Himself. God is perfect in holiness, infinite in wisdom, and absolute in truth. He cannot lie, nor does He ever fail to keep His promises. As Scripture states, “God is not a man, that He should lie, nor a son of man, that He should repent; has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19). Paul wrote that God “cannot lie” (Tit 1:2), and the writer of Hebrews affirms “it is impossible for God to lie” (Heb 6:18). Because of this, His Word is completely trustworthy. God never speaks in vain; His Word is living and active, sharper than any two-edged sword, and able to pierce the deepest parts of the human soul (Heb 4:12). What He reveals is not merely informative—it is transformative. As Isaiah recorded, “so will My word be which goes forth from My mouth; it will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it” (Isa 55:11). God’s promises are as dependable as His character, and trusting in them is never misplaced faith—it is the most rational and secure response a believer can have.
Conclusion
In summary, the Christian life is a walk of faith that is empowered by the Holy Spirit and grounded in God’s Word. Faith is not blind or speculative; rather, it is a confident trust in the revealed truths of Scripture, producing a life that seeks to honor God through obedience and reliance on His promises. To walk by faith is to live in active dependence on God, letting His Word shape our thinking, guide our actions, and strengthen us for every challenge we may face. The Holy Spirit works through the Scriptures to instruct, remind, and empower us, enabling us to live the Christian life. As believers, we are called to a disciplined life of learning and applying God’s Word, and not trusting in experiences or feelings. The walk of faith is pleasing to God, honors Him, edifies others, and brings us mental and emotional stability.
Steven R. Cook, D.Min., M.Div.
 
 
[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 172.
[2] Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament, vol. 12 (Grand Rapids: Eerdmans, 1997), 34.
[3] Robert B. Thieme, Jr. “Word of God”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 294.

Jesus: Our Great Savior

     Sometime in eternity past, God the Father sent God the Son into the world to fulfill a divine mission. God’s Word tells us, “The Father sent the Son to be the Savior of the world” (1 John 4:14). This was the great mission: to bring salvation to everyone. This act of God was done in love, as it is written, “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 “He loved us and sent His Son to be the atoning sacrifice for our sins” (1 John 4:10). The Son agreed with the Father, saying, “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38), and “The Son of Man has come to seek and to save that which was lost” (Luke 19:10). When God the Son came into the world and took upon Himself humanity, He executed His mission flawlessly.
     The divine mission began in time and space nearly two thousand years ago when God the Son took upon Himself humanity. The writer to the Hebrews cites the words of God the Son as He was about to enter the world, saying, “Therefore, when He comes into the world, He says [to God the Father], ‘Sacrifice and offering You have not desired, but a body You have prepared for Me’” (Heb 10:5). The third Person of the Trinity, God the Holy Spirit, facilitated the mission by bringing about the hypostatic union within the womb of the virgin Mary (Isa 7:14; Luke 1:30-35; Gal 4:4). The angel Gabriel told Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God” (Luke 1:35). At the moment of conception in the womb of the virgin Mary, undiminished deity was combined forever with perfect humanity. Eventually, Jesus was born, and God “became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:14). The apostle Paul tells us, “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9).
     God’s Word informs us that Jesus was a Jew, born a son of Abraham, in the line of David (Matt 1:1), the promised Messiah (Matt 1:17). Jesus grew in wisdom (Luke 2:40, 52) and lived a perfectly righteous life before God and man. The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and “in Him there is no sin” (1 John 3:5). In His humanity, Jesus walked in perfect conformity to God the Father’s holy character and divine revelation. This is important, for Jesus’ sinless life qualified Him to go to the cross and pay the ransom price for our sins (Mark 10:45).
     When the divinely appointed time came for Jesus to go to the cross (John 12:23; 13:1), He went willingly (Isa 53:10; John 10:18). Just hours before the crucifixion, Jesus said to His Father, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). Then He went to the cross and “offered Himself without blemish to God” (Heb 9:14), giving “His life a ransom for many” (Mark 10:45). Jesus paid our sin debt by means of His “precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). While on the cross, “Christ died for our sins” (1 Cor 15:3), and He died in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18; cf. Rom 5:8).
     Jesus’ death on the cross was a one-time event, as He “offered one sacrifice for sins for all time” (Heb 10:12). After Jesus paid for all our sins, “He said, ‘It is finished!’ And He bowed His head and gave up His spirit” (John 19:30). Jesus’ death on the cross satisfied every righteous demand of God the Father concerning the payment for our sins (Rom 3:25), for “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:2). Jesus paid the price for all our sins. There’s nothing more to pay. After Jesus died, He was placed in a grave and was resurrected to life on the third day (Acts 2:23-24; 4:10; 10:40; 1 Cor 15:3-4), never to die again (Rom 6:9). Because Christ died for everyone (John 3:16; Heb 2:9; 1 John 2:2), everyone is savable. The Bible tells us that God has brought “salvation to all men” (Tit 2:11), that He “desires all men to be saved” (1 Tim 2:4), and is “not wishing for any to perish” (2 Pet 3:9).
     Once we understand who Jesus is, as God in the flesh (John 1:1, 14), and what He has accomplished for us on the cross—having died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4)—we can then exercise our faith by trusting in Him as our Savior (John 3:16; 20:31). This is the Jesus of Scripture and history, and not a fake Jesus like those taught by Mormons, Jehovah’s Witnesses, or one we create in our imagination. To receive salvation, the unbeliever is told to “believe in the Lord Jesus, and you will be saved” (Acts 16:31a). Jesus is the object of our faith. To believe in Christ as our Savior means we trust Him to accomplish for us what we cannot accomplish ourselves: eternal salvation from the lake of fire.
     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 of God, which is eternal life. Though the gift was very expensive for the Lord, it is offered totally free to us, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). And it is “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). Only the empty hand of faith accepts the gift. It offers nothing but is open to receive that which is offered by another. God’s gift is available to everyone, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “he who believes has eternal life” (John 6:47). No payment is required from us to receive it (Rom 4:4-5), and no precondition of good works is necessary before, during, or after salvation.
     The only sin that keeps a person out of heaven is the sin of unbelief, the individual choice NOT to trust in Jesus as one’s Savior. The one who rejects Jesus as Savior is judged by God on the sole ground that “he has not believed in the name of the only begotten Son of God” (John 3:18). These are the ones who “are always resisting the Holy Spirit” (Acts 7:51; cf. John 16:8), who “do not believe” in Jesus as their Savior (John 16:9), and “are unwilling to come” to Him so that they “may have life” (John 5:40). Those who willingly reject Christ as Savior will, after death, experience eternal separation and punishment away from God for all eternity, 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). This need not happen. Hell is avoidable for the one who trusts in Christ as Savior, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). Salvation is a free gift from God (Rom 3:24; 6:23), offered by grace alone (Eph 2:8-9), through faith alone (Rom 3:28; Gal 2:16; 3:26; 2 Tim 3:15), in Christ alone (John 14:6; Acts 4:12), totally apart from human works (Rom 4:5; Eph 2:8-9; Tit 3:5). For lost sinners, the matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).
     Once we have trusted in Christ for salvation, we receive forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; Phil 3:9), eternal life (John 3:16; 10:28), and many other blessings (Eph 1:3). And having entered into a relationship with God through Christ (John 1:12; Gal 3:26), we are then called to a life of holiness and righteousness (1 Pet 1:15-16), as we learn His Word (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), and advance to spiritual maturity (Heb 6:1). This new walk with God will honor Him and edify others (Eph 4:1-2; 5:1-2).
     Our forgiveness of sins, eternal life, and many wonderful blessings from God are all made possible because God the Son came down to us and accomplished what we cannot: our salvation. For this, we praise God the Father, God the Son, and God the Holy Spirit for their work of salvation, for “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). Amen.
Steven R. Cook, D.Min., M.Div., B.Sc.

The Spiritual Life #35 - When a Christian Turns to a Sinful Lifestyle

     As a Christian, it is possible to have correct thinking (orthodoxy) and not live by it. James wrote, “To one who knows the right thing to do and does not do it, to him it is sin” (Jam 4:17). There are times when believers know God’s Word, but because of negative volition, do not apply it. Biblically speaking, it is possible for believers to commit any sin an unbeliever can commit. For example, Aaron led the Israelites to worship an idol (Ex 32:1-6). Gideon made an ephod which became an object of worship in Israel (Judg 8:27). Samson slept with prostitutes (Judg 16:1-4). In fact, there are examples in Scripture of believers who fell into habitual sin, in which they repeated the same sin over and over. This did not cause them to forfeit their salvation, but hindered the work of God in an area of their life.
     Abraham had a recurring habit of lying about his relationship with his wife, Sarah. In Genesis 12, fearing for his life, Abraham told Sarah, “Please say that you are my sister so that it may go well with me because of you, and that I may live on account of you” (Gen 12:13). Later, in Genesis 20, he did it again, telling Abimelech, “She is my sister” (Gen 20:2). After God intervened and saved Sarah, Abraham admitted that he had instructed her, saying, “Everywhere we go, say of me, ‘He is my brother’” (Gen 20:13b). This pattern of behavior reveals a habitual sin. Longman states, “Here we have an example of a habitual sin. After the first occurrence when he went to Egypt (Gen 12:10–20), he knew that God was displeased with his behavior, but he continued to struggle with his self-protective lying until at least this point in his life.”[1]
     For decades, King David practiced the sin of polygamy contrary to the Law of Moses, which specifically commanded the king of Israel, that “he shall not multiply wives for himself” (Deut 17:17). This command was meant to prevent the king from being led astray, as was common among pagan rulers who amassed wives for political alliances, wealth, and personal indulgence. Despite this clear directive, David engaged in polygamy throughout his life. His first recorded wife was Michal, the daughter of Saul (1 Sam 18:27), and while fleeing from Saul, he married Abigail and Ahinoam (1 Sam 25:39-43). After becoming king, he continued this pattern, marrying Bathsheba following his grievous sins of adultery and murder (2 Sam 11:2-27). Additionally, 2 Samuel 3:2-5 names six other wives—Maacah, Haggith, Abital, and Eglah, along with Abigail and Ahinoam—and Scripture further records that “David took more concubines and wives from Jerusalem, after he came from Hebron” (2 Sam 5:13). This reveals that his polygamy was not a momentary lapse but an ongoing practice in violation of God’s law.
     Solomon is another example of a believer falling into habitual sin. God called Solomon “My son” (2 Sam 7:14), heard his prayer (2 Ch 1:8-10), made him king over Israel (2 Ch 1:11), granted him “wisdom and knowledge” (2 Ch 1:12), used him to write three books of the Bible (Proverbs, Ecclesiastes, and Song of Solomon), directed him to build the temple in Jerusalem over a period of seven years (1 Ki 6:38), made him ruler of Israel for forty years (1 Ki 11:42), and we are told that “Solomon loved the LORD and walked in the statutes of his father David” (1 Ki 3:3a). These are all signs of a true believer. However, according to Scripture, Solomon disobeyed God’s command for the king of Israel, which stated, “He shall not multiply wives for himself” (Deut 17:17a). Despite this directive, Solomon practiced polygamy, having “seven hundred wives, princesses, and three hundred concubines, and his wives turned his heart away” (1 Ki 11:3). Solomon’s disobedience was not a singular event but extended over many years, persisting until the end of his days. By the conclusion of his life, Solomon had forsaken his wisdom, as “his wives turned his heart away after other gods” (1 Kings 11:4a). Because Solomon consented to their corrupting pagan influence, he was “not wholly devoted to the LORD his God” (1 Ki 11:4b). Because he had negative volition, “Solomon did what was evil in the sight of the LORD” (1 Ki 11:6). Solomon’s evil practices demonstrate that a true believer—who cannot forfeit his salvation—can completely turn away from the Lord and commit himself to a lifestyle of sin. After Solomon turned away from the Lord and worshipped idols, Scripture reveals God severely disciplined him for his sin (1 Ki 11:11-43).
Dr. Steven R. Cook
 
[1] Tremper Longman III, Genesis, The Story of God Bible Commentary, 265.

The Spiritual Life #34 - When a Christian Turns to a Sinful Lifestyle

Eternal life is the free, irrevocable gift of God granted to anyone who believes in Jesus Christ as Savior (John 3:16; Rom 6:23; Eph 2:8-9). It is not earned, maintained, or forfeited by works or behavior—it rests solely on Christ’s finished work and is received by faith alone (Rom 4:5; John 5:24). Discipleship, on the other hand, is the lifelong call to follow Christ through obedience, service, sacrifice, and spiritual growth (Luke 9:23; Rom 12:1-2). A believer who turns away from that call and embraces a life of sin does not lose eternal life, but they do lose fellowship with God (1 John 1:6), damage their Christian testimony (1 Cor 3:1-3), forfeit eternal rewards (1 Cor 3:15), and place themselves under divine discipline, which can be both painful and severe—even to the point of physical death (1 Cor 11:30; Heb 12:6). God never revokes salvation, but He does take discipleship seriously.
Dr. Steven R. Cook

The Spiritual Life #33 - The World & the Flesh

     By promoting the gospel and biblical teaching, the church disrupts Satan’s domain of darkness by calling out of it a people for God. By learning God’s Word, Christians can identify worldly conversations and activities and either avoid them or seek to redirect them by interjecting biblical truth, which should never be done in hostility. When sharing God’s Word with others it’s proper to know that not everyone wants to hear God’s truth, and even though we may not agree with them, their personal choices should be respected (Matt 10:14; Acts 13:50-51). We should never try to force the gospel or Bible teaching on anyone, but be willing to share when opportunity presents itself. At times this will bring peace, and other times cause disruption and may even offend. In this interaction, the growing Christian must be careful not to fall into the exclusion trap, in which the worldly person (whether saved or lost) controls the content of every conversation, demanding the Christian only talk about worldly issues, as Scripture threatens his pagan presuppositions. Having the biblical worldview, the Christian should insert himself into daily conversations with others, and in so doing, be a light in a dark place. He should always be respectful, conversational, and never have a fist-in-your-face attitude, as arrogance never helps advance biblical truth (2 Tim 2:24-26). The worldly-minded person may not want to hear what the Christian has to say, but he should never be under the false impression that he has the right to quiet the Christian and thereby exclude him from the conversation.
     As we grow spiritually and walk with God, learning and living His Word (2 Tim 2:15; 3:16-17), we stand in opposition to Satan’s world-system and sow the seeds of spiritual insurrection in the lives of those who live and walk in his kingdom of darkness. We disrupt Satan’s kingdom when we share the gospel, “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). When anyone places their faith in Christ, trusting solely in Him as Savior, they are forgiven all their sins (Acts 10:43; Eph 1:7), gifted with eternal life (John 3:16; 10:28), and the righteousness of God (Rom 4:1-5; 5:17; 2 Cor 5:21; Phil 3:9). They are rescued from Satan’s enslaving power, as God liberates them from the “domain of darkness” and transfers them into “the kingdom of His beloved Son” (Col 1:13). The gospel is the only way a person can be delivered from spiritual slavery; “for it is the power of God for salvation to everyone who believes” (Rom 1:16). Once saved, we seek to influence the thoughts and lives of other Christians through fellowship (Heb 10:23-25), prayer (Jam 5:16), edification (Eph 4:29), encouragement (1 Th 5:11), love (1 Th 4:9; cf. Eph 4:14-15), and words of grace (Col 4:6).
The Sin Nature Within Us
     If the devil were a broadcaster sending out his signal through the world, the sin nature in every person is that internal receiver that is always tuned to welcome his message. The sin nature, sometimes called “the flesh” (Gal 5:17, 19) or “old self” (Rom 6:6; Col 3:9), has a natural affinity for Satan’s values and his world-system. More so, the sin nature is not eradicated from the believer during his time on earth, nor is it ever reformed, as though it can be made to love God. 
     Everyone knows what it’s like to walk in the flesh, according to the sin nature, but only the Christian knows what it’s like to walk in the Spirit, assuming he’s growing in his walk with the Lord. Paul wrote, “For the flesh [sin nature] sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you [the Christian] may not do the things that you please”  (Gal 5:17). Concerning Galatians 5:17, MacDonald writes:
"The Spirit and the flesh are in constant conflict. God could have removed the fleshly nature from believers at the time of their conversion, but He did not choose to do so. Why? He wanted to keep them continually reminded of their own weakness; to keep them continually dependent on Christ, their Priest and Advocate; and to cause them to praise unceasingly the One who saved such worms. Instead of removing the old nature, God gave us His own Holy Spirit to indwell us. God’s Spirit and our flesh are perpetually at war, and will continue to be at war until we are taken home to heaven. The believer’s part in the conflict is to yield to the Spirit."[1]
     The sin nature is resident in every person; both saved and unsaved, and is the source of internal temptation. According to Wiersbe, “The flesh refers to that fallen nature that we were born with, that wants to control the body and the mind and make us disobey God.”[2] Since the fall of Adam, every person is born with a sin nature, and it is this nature that internally motivates men to rebel against all legitimate forms of authority, both human and divine. At the moment of salvation, God the Holy Spirit indwells us and gives us a new nature that, for the first time in our lives, has the capacity and desire to obey God. Because the sin nature is not removed from the believer after salvation, the believer begins to experience conflict within (Gal 5:17; Rom 7:14-23). Chafer states, “The presence of two opposing natures (not two personalities) in one individual results in conflict.”[3] Wiersbe adds:
"The old nature (which has its origin in our physical birth) fights against the new nature which we receive when we are born again (Gal 5:16–26). No amount of self-discipline, no set of man-made rules and regulations, can control this old nature. Only the Holy Spirit of God can enable us to “put to death” the old nature (Rom 8:12–13) and produce the Spirit’s fruit (Gal 5:22–23) in us through the new nature."[4]
Lightner states:
"Torn inside with desires to do that which we know is evil and new desires to please God, we experience the rage of the battle. The internal conflict manifests itself in everyday life as the believer is tempted to sin. The source of this conflict is the old sin nature, which is the root cause of the deeds of sin. In the conflict the believer is not passive. He has a vital role in determining to whom he will give allegiance—the old nature or the new nature. From the moment a sinner trusts Christ, there is a conflict in his very being between the powers of darkness and those of light. The one who has become a member of the family of God now faces conflicts and problems that he did not have before."[5]
     As Christians, we are directed to “lay aside the old self…and put on the new self which in the likeness of God has been created in righteousness and holiness of the truth” (Eph 4:22, 24). Since we have been “born again” and given new life (1 Pet 1:3, 23), the sin nature no longer has domineering power over us, and we can choose a life of righteousness (Rom 6:5-13). As we grow spiritually, we will be transformed from the inside out and gradually become more and more righteous as we walk with God. Sinless perfection will not be attained until we leave this world, by death or by Rapture, and are “conformed to the image of His Son” (Rom 8:29), who will “transform the body of our humble state into conformity with the body of His glory” (Phil 3:21). Until then, we are commanded to “put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom 13:14). We do this by choosing to live according to the Spirit’s guiding, and starving the monster that is our sin nature. To “make no provision for the flesh” means we stop exposing ourselves to the things of the world that excite the flesh and lead to sinful behavior. The positive action is to grow spiritually with biblical teaching (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), Christian fellowship (Heb 10:23-25), selfless living (Phil 2:3-4), prayer (1 Th 5:17), worship (Heb 13:15), and doing good (Gal 6:10; Heb 13:16). It is only by spiritual growth and drawing closer to God that we learn to glorify the Lord and live in righteousness.
     Though the Christian will struggle all his life with his two natures, he also knows the victory is already won. The sin nature has been defeated and its strength diminished because of the believer’s union with Christ (Rom 6:6, 11). At his resurrection, the Christian is guaranteed a new body in heaven that is free from the sin nature as it will be just the like body of our Lord Jesus (Phil 3:20-21), for “We know that when He appears, we will be like Him” (1 John 3:2), and “in Him there is no sin” (1 John 3:5).
     The believer’s focus must be on daily—moment-by-moment—spiritual growth, allowing the Holy Spirit to produce His fruit in their life (Gal 5:22-23) while resisting the flesh by making no provision for it (Rom 13:14). This includes guarding against worldly influences that stimulate the sin nature and choosing instead to grow in the grace and knowledge of the Lord (2 Pet 3:18). While sinless perfection will not be attained until the believer is glorified, we are called to continually pursue righteousness (2 Tim 3:16-17; Tit 2:11-14), relying on the Holy Spirit (Eph 5:18; Gal 5:16), who supplies the power to overcome the flesh. Ultimately, the Christian’s victory is secured through ongoing dependence on the Holy Spirit, a willing heart, and a steady focus on spiritual growth.
     In conclusion, though the battle with the flesh rages on, we do not fight alone or without hope. God has equipped us with everything necessary for life and godliness (2 Pet 1:3). We have His indwelling Spirit (Eph 1:13), His inspired Word (2 Tim 2:16-17), the intercession of Christ (1 John 2:1), and the support of fellow believers to help us stand firm. Our sin nature, though still present, no longer reigns; we are no longer its slaves (Rom 6:6, 14). Each step of faith, each moment of obedience, each act of love, reflects the power of God at work within us. The war may be lifelong, but the outcome is certain. So we press on—not in fear or defeat—but in confident expectation of the day when the struggle will end and we shall see our Savior face to face, fully conformed to His image (1 John 3:2). Until then, let us walk by the Spirit (Eph 5:18; Gal 5:16), live by faith (2 Cor 5:7; Heb 10:38), and abound in the good works prepared for us by our gracious God (Gal 6:10; Eph 2:10).
Dr. Steven R. Cook
 
[1] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1893.
[2] Warren Wiersbe, The Bible Exposition Commentary: New Testament, Vol. 2 (Colorado Springs, Col., Victor Publishing, 2001), 18.
[3] Lewis S. Chafer, He that is Spiritual (Grand Rapids, Mich. Zondervan Publishing, 1967), 112.
[4] Warren Wiersbe, The Bible Exposition Commentary, New Testament, Vol. 2, 480.
[5] Robert P. Lightner, Handbook of Evangelical Theology (Grand Rapids, Mich., Kregel Publications, 1995), 206.

The Spiritual Life #25 - Satan, the World, the Flesh

     Satan is permitted, for a time, to rule over the majority in this world. When Jesus began His public ministry, He faced a series of tests from Satan, one of which was an offer to receive the kingdoms of the world without going to the cross. Satan told Jesus, “I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish” (Luke 4:6). Satan took possession of “this domain and its glory” by God’s permission and man’s sin, presumably, when Adam and Eve chose to disobey God and follow Satan (Gen 3:1-8). Satan said to Jesus, “Therefore if You worship before me, it shall all be Yours” (Luke 4:7). Satan’s offer had to be true in order for the temptation to be real. At some time in the future, Satan will share his authority with the Antichrist, because he advances his agenda (Rev 13:1-2). Three times Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9). He personally attacked Adam and Eve (Gen 3:1-7), Job (Job 1:6-12; 2:1-13), David, (1 Chr 21:1), Joshua the high priest (Zec 3:1-2), Jesus (Matt 4:1-11), Judas (John 13:27), and Peter (Luke 22:31-32). He continues to attack God’s people today (1 Pet 5:8), practices deception (2 Cor 11:13-15), and has well developed strategies of warfare (Eph 6:10-12). Furthermore, humanity is living in an “evil age” (Gal 1:4), under “the dominion of Satan” (Acts 26:18), whose sphere of influence is called “the domain of darkness” (Col 1:13).
     As Christians, we have victory in Christ. At the moment we trusted Christ as Savior, God “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins” (Col 1:13-14). As Christians, we have been gifted with God’s own righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), and will never face condemnation (Rom 8:1). Furthermore, God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph 1:3), and called us to serve as “ambassadors for Christ” (2 Cor 5:20), sharing the gospel message with others.
     God the Father has promised to give Jesus the kingdoms of this world, saying, “I will surely give the nations as Your inheritance, and the very ends of the earth as Your possession” (Psa 2:8; cf. Isa 2:1-5; Dan 2:44; 7:14). This will occur after the seven-year Tribulation; at which time it will be said, “The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever” (Rev 11:15; cf. 20:1-3). Satan was judged at the cross (John 12:31; 16:11; Col 2:14-15), and awaits future punishment. His judgment is very near when he is cast out of heaven during the Tribulation (Rev 12:7-12); at which time his wrath is greatest against Israel. After the return of Christ (Rev 19:11-16) and the establishment of His kingdom (Rev 20:1-6), Satan will be confined to the abyss for a thousand years (Rev 20:1-3). Afterwards, he is released for a brief time and will again deceive the nations and lead a rebellion against God (Rev 20:7-8), but will be quickly defeated (Rev 20:9), and cast into the Lake of Fire, where he will remain, with his demons and all unbelievers forever (Matt 25:41; Rev 20:10-15).
     Those who understand their fallen spiritual state and utter helplessness to save themselves can turn to Christ as their Savior and avoid the Lake of Fire with its eternal torments. But this means the lost person must be convinced of their position in this world, and then must choose Christ. Tenney states:
"To convince any unbeliever of sin, righteousness, and judgment is beyond human ability. It may be possible to fix upon him the guilt of some specific sin if there is sufficient evidence to bring him before a jury; but to make him acknowledge the deeper fact, that he is a sinner, evil at heart, and deserving of punishment because he has not believed in Christ, is quite another matter. To bring a man to some standard of ethics is not too difficult; for almost every person has ideals that coincide with the moral law at some point. To create in him the humiliating consciousness that his self-righteousness is as filthy rags in comparison with the spotless linen of the righteousness of God cannot be effected by ordinary persuasion. Many believe in a general law of retribution; but it is almost impossible to convince them that they already stand condemned. Only the power of the Holy Spirit, working from within, can bring about that profound conviction which leads to repentance. The Spirit anticipates and makes effective the ministry of the disciples in carrying the message to unbelievers."[1]
     Satan has been judged and will spend eternity in the lake of fire. Though Satan has been judged, his punishment is pending execution. Furthermore, those who side with Satan in this life will be judged with him in eternity. According to Ryrie, “At the cross, Christ triumphed over Satan, serving notice on unbelievers of their judgment to come.”[2] Radmacher notes, “Satan was judged at the Cross, and the Holy Spirit would convince people of the judgment to come. Satan has been judged, so all who side with him will be judged with him. There is no room for neutrality. A person is either a child of God or a child of the devil.”[3] Those who reject Christ as Savior naturally default to an alliance with Satan, and these will spend eternity in the lake of fire with him, “the eternal fire which has been prepared for the devil and his angels” (Matt 25:41). The lake of fire is avoidable. If the lost simply trust in Christ as their Savior, they will have eternal life and spend eternity with God in heaven. However, if they reject Christ as Savior, then they will spend eternity in hell, 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).
Dr. Steven R. Cook
 
[1] Merrill C. Tenney, John: The Gospel of Belief, The New International Commentary on the Old and New Testament, 237.
[2] Charles C. Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1712.
[3] Earl D. Radmacher, Nelson’s New Illustrated Bible Commentary, 1350.

The Spiritual Life #19 - Factors of Spiritual Growth

     As humans, it’s natural to look at our circumstances and pay close attention to our experiences and feelings from moment to moment. We’re happy when our circumstances are to our liking, as our experiences and feelings enjoy this. However, because we live in a fallen world with fallen people (including ourselves), circumstances inevitably produce unhappy experiences and feelings. If we don’t have something greater than our experiences and feelings to stabilize our souls, then we’ll always fall victim to circumstances. As we advance in our walk with the Lord, faith in God and His Word dominates our souls more and more. Biblical thinking replaces human viewpoint. We are governed by biblical wisdom rather than experiences or feelings. The daily insertion of Scripture into our thinking, and our willful meditation on it, causes a paradigm shift in how we perceive the world, ourselves, and our experiences.
     Having God’s Word as a base of truth provides a platform for managing our thoughts, which is critical for stable spiritual development. Paul wrote, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). In this passage, Paul emphasizes the need to actively combat ideas, philosophies, and mindsets that are contrary to God’s truth. The phrase “taking every thought captive to the obedience of Christ” suggests a disciplined and intentional approach to our mental life. Rather than allowing thoughts to run unchecked or be influenced by the world’s values, believers are called to bring their thoughts under the authority of Christ. This involves filtering every idea through the lens of Scripture, ensuring that what we dwell on aligns with God’s revealed truth. William MacDonald wrote:
"Paul saw himself as a soldier warring against the proud reasonings of man, arguments which oppose the truth. The true character of these arguments is described in the expression against the knowledge of God. It could be applied today to the reasonings of scientists, evolutionists, philosophers, and religionists who have no room for God in their scheme of things. The apostle was in no mood to sign a truce with these. Rather he felt committed to bring every thought into captivity to the obedience of Christ. All men’s teachings and speculations must be judged in the light of the teachings of the Lord Jesus Christ." [bolding his][1]
     Elsewhere, Paul wrote, “Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on earth” (Col 3:1-2). This directive points to a conscious and ongoing effort to focus on eternal realities rather than temporal concerns. By keeping our minds attuned to God’s Word and His purposes, we cultivate a perspective that is rooted in eternity, which in turn shapes our actions, decisions, and attitudes in the present.
     The importance of focusing and meditating on God’s Word cannot be overstated. In a world filled with distractions and competing voices, the ability to consistently align our thoughts with Scripture is vital for maintaining spiritual health and maturity. Meditation on God’s Word—thinking deeply and continuously about it—enables us to internalize His truths, which then serve as a guiding light in all areas of life (Psa 119:105). It empowers us to discern truth from error, resist temptation, and respond to life’s challenges with faith and wisdom.
     In essence, God’s Word provides the framework for a disciplined thought life, which is essential for experiencing the peace that God promises and for growing in Christlikeness. As we focus and meditate on Scripture, our minds are renewed (Rom 12:2), and we develop the mind of Christ (1 Cor 2:16; Phil 2:5). But the Word of God, to be beneficial to the child of God, must be mixed with faith and applied to everyday life (Heb 4:1-2). James wrote, “But prove yourselves doers of the word, and not merely hearers who deceive themselves” (Jam 1:22). Wiersbe states:
"It’s in the obeying of the Word that we experience the blessing, not in the reading or the hearing of it (Jam 1:22–25)…If our knowledge of the truth doesn’t result in obedience, then we end up with a big head instead of a burning heart (1 Cor 8:1; Luke 24:32); and truth becomes a toy to play with, not a tool to build with."[2]
Believers Experience Varied Rates and Degrees of Growth
     Some Christians grow more quickly than others. Mature Christians are mature because of practice and training. According to Earl Radmacher, “Not all believers move ahead spiritually at the same pace, and some seem not to grow at all (1 Cor 3:15; 2 John 8). As a result, at the judgment seat of Christ they will lose out on rewards and on positions of service in Christ’s coming millennial reign (2 Tim 2:12).”[3]
     The rate of spiritual growth varies among believers and is influenced by several key factors. While every believer has the potential to grow spiritually, the actual rate of growth depends on the individual’s volition, discipline in studying the Word of God, and consistency of application in the spiritual life. Spiritual growth is not automatic; it requires persistent effort in learning and applying Bible teaching under the teaching ministry of the Holy Spirit. The believer’s positive volition is critical as he/she must prioritize learning God’s Word. A believer who is diligent in this regard will experience accelerated spiritual growth, while those who are inconsistent, distracted, or indifferent will grow at a much slower rate.
     Additionally, external factors, such as suffering, testing, and life experiences, also play a role in spiritual growth. Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). James wrote, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance” (Jam 1:2-3; cf. Matt 5:11-12; 2 Cor 12:10). These situations, when faced with a biblical perspective, could either accelerate or hinder growth depending on how the believer responds. For instance, a believer who applies God’s Word during times of adversity will often experience more rapid growth.
     Satan will employ every tactic he has at his disposal to hinder the believer’s spiritual walk and advance to maturity. The reality of spiritual warfare is that Satan and his forces are actively engaged in opposing the spiritual growth and effectiveness of believers. Satan’s strategies are both multifaceted and subtle, designed to distract, deceive, and discourage believers from advancing in their spiritual lives. For instance, Satan uses deception by promoting false doctrines and distortions of the truth to lead believers away from sound Bible teaching (2 Cor 11:3-4, 13-15). He also seeks to distract believers from their spiritual priorities by using worldly concerns, materialism, and pleasures (1 John 2:15-17).
     Moreover, Satan aims to discourage believers by undermining their confidence in God’s promises and plans, often through personal failures, hardships, or external pressures (1 Pet 5:8-9). Additionally, Satan entices believers to sin, which disrupts their fellowship with God and stalls their spiritual growth (Jam 1:14-15). He might also use direct opposition, such as spiritual attacks, persecution, or the hostility of the world system, to thwart the believer’s progress (Eph 6:12).
     To counter these tactics, it is important for the believer to be fully equipped with the “full armor of God” (Eph 6:10-17). This includes a consistent intake of Bible teaching, a strong prayer life, and reliance on the Holy Spirit, all of which are essential to stand firm against Satan’s schemes. While Satan’s efforts are real and persistent, believers know that Satan has already been defeated by Christ. Therefore, a believer who is grounded in the Word and walking in the Spirit can effectively resist and overcome these attempts to hinder their spiritual growth. Earl Radmacher notes, “Sometimes the cause of spiritual retrogression is persecution (John 12:42–43), while other times it may be doctrinal deviation (1 Tim 1:18–20) or worldly allurement (2 Tim 4:10)—but Satan always has several fiery darts in his weaponry to fit the occasion.”[4] Robert B. Thieme, Jr. states:
"Having advanced beyond spiritual childhood, the Christian in spiritual adulthood is closer to fulfilling his purpose in life, which is to become a spiritually mature person “to the measure of the stature which belongs to the fullness of Christ” (Eph 4:13–16). Basic doctrines learned and practiced in spiritual childhood are now reinforced with the strength of adulthood. Application of divine viewpoint is more consistent, more accurate, and less dependent on others. Along with an increased capacity for life, spiritual adulthood includes being motivated by personal love for God (Mark 12:30), making many decisions to glorify Christ rather than self (2 Th 1:12), turning adversity into suffering for blessing (2 Cor 12:7–11), sharing in God’s happiness (John 15:11; 1 Pet 1:8), and facing all circumstances with confidence in God’s perfect plan and provision (2 Tim 1:7; Jam 1:4)."[5]
     In summary, while God provides every believer with the means to grow spiritually, the rate of that growth is largely determined by the believer’s positive volition, consistent study and application of the Bible, and response to the circumstances of life. Each believer’s spiritual journey is unique, but those who prioritize and immerse themselves in the Word of God will typically experience faster and more robust spiritual growth.
 
[1] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1856.
[2] Warren W. Wiersbe, Be Heroic, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1997), 38.
[3] Earl Radmacher, “Salvation,” Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 895.
[4] Earl Radmacher, “Salvation,” Understanding Christian Theology, 895.
[5] Robert B. Thieme, Jr. “Spiritual Adulthood”, Thieme’s Bible Doctrine Dictionary, 245.

The Spiritual Life #18 - God's Word and Spiritual Sanctification

     The New Testament references the gift of teaching in several passages (Rom 12:6-8; 1 Cor 12:28). This gift involves the ability to clearly communicate biblical truths so that others can understand and apply them. A teacher, in the biblical sense, is responsible for expositional teaching and instructing others in the doctrines of the faith, helping believers grow in their knowledge of God and in their walk with Him. This gift requires a high level of dedication to study and a deep understanding of Scripture, as the teacher’s role is to communicate biblical truths with accuracy and authority. The ideal form of teaching is expository teaching—explaining Scripture verse by verse. It is from exegetical study and expositional teaching that Christian doctrines are formulated. This gift is vital for the building up of the church, as it equips believers to live out their faith more fully (Eph 4:12-13). And each teacher will be held accountable for what he teaches, as James wrote, “Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment” (Jam 3:1). 
     Christians have the individual responsibility of studying God’s Word directly as well as through gifted teachers. This will help advance their spiritual life so they can grow to maturity (2 Tim 2:15; 3:16-17; Heb 5:12-14; 6:1; 1 Pet 2:2; 2 Pet 3:18). They are personally accountable to God for what they learn and how they live. If Christians can find a good Bible teacher and learn from him, they are blessed. However, no Bible teacher is perfect in his teaching, so Christians must be like the Bereans, “examining the Scriptures daily” (Acts 17:11) to verify the teaching is biblical. Furthermore, spiritual growth is a gradual process that requires discipline, perseverance, and a commitment to moving beyond the basics of the faith. The goal is to reach spiritual maturity, reflecting the fullness of Christ, which prepares believers for effective service and eternal rewards.
The Word of God Leads to Sanctification
     A psalmist wrote, “How can a young man keep his way pure? By keeping it according to Your word…Your word I have treasured in my heart, that I may not sin against You” (Psa 119:9, 11). God’s Word is absolutely central to our experiential sanctification, which is the process of being set apart for God’s purpose, growing to spiritual maturity, and living a life that glorifies Him. Our experiential sanctification is directly linked to our consistent intake and application of Bible teaching. Jesus prayed to the Father, saying, “Sanctify them in the truth; Your word is truth” (John 17:17). This verse encapsulates the idea that it is through the truth of God’s Word that we are progressively sanctified. Paul wrote of Christ cleansing the church “by the washing of water with the Word” (Eph 5:26), which illustrates how the Word of God purifies and sets us apart in our daily lives.
     Without the daily intake of Bible teaching, the believer will remain spiritually stagnant, unable to grow in holiness or effectively live out the Christian life. Thieme states, “Experiential sanctification is commanded but not guaranteed. While God in grace provides the resources, opportunities, instructions, and encouragement, the believer himself chooses whether to execute the spiritual life.”[1] If we fail to advance to spiritual maturity, this does not nullify God’s faithfulness to keep us saved eternally, for “If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13; cf., Rom 8:1, 33-39). The objective of our experiential sanctification is 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). In this way, the advancing Christian will “be a vessel for honor, sanctified, useful to the Master, prepared for every good work” (2 Tim 2:21).
Bible Knowledge Should Produce Stable Thinking
     God wants us to have stable thinking and not be doubleminded. Emotions, like circumstances, rise and fall, they come and go. But God and His Word are stable and eternal. They never change. God Himself tells us, “I, the LORD, do not change” (Mal 3:6), which means He remains constant in character and conduct. Isaiah tells us, “The grass withers, the flower fades, but the word of our God stands forever” (Isa 40:8). And Jesus said, “Heaven and earth will pass away, but My words will not pass away" (Matt 24:35).
     As humans, it’s natural to look at our circumstances and pay close attention to our experiences and feelings from moment to moment. We’re happy when our circumstances are to our liking, as our experiences and feelings enjoy this. However, because we live in a fallen world with fallen people (including ourselves), circumstances inevitably produce unhappy experiences and feelings. If we don’t have something greater than our experiences and feelings to stabilize our souls, then we’ll always fall victim to circumstances. As we advance in our walk with the Lord, faith in God and His Word dominates our souls more and more. Biblical thinking replaces human viewpoint. We are governed by biblical wisdom rather than experiences or feelings. The daily insertion of Scripture into our thinking, and our willful meditation on it, causes a paradigm shift in how we perceive the world, ourselves, and our experiences.
Dr. Steven R. Cook
 
[1] Robert B. Thieme, Jr. “Sanctification”, Thieme’s Bible Doctrine Dictionary, 233.

The Spiritual Life #17 - Learning from Bible Teachers

     Almost anyone can be used by the Lord to communicate divine revelation. Even a jackass can be the mouthpiece of God (Num 22:28-30). Biblically, Christians are directed to “teach and admonish one another” (Col 3:16), which shows that all believers can teach and counsel one another with the Word of God. Of course, this assumes they’ve been “constantly nourished on the words of the faith and of the sound doctrine” (1 Tim 4:6), are spiritually mature in their walk with the Lord (Heb 5:14), and can “speak the things which are fitting for sound doctrine” (Tit 2:1). New believers are to “long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2).
     Throughout Scripture, God has used various persons to communicate His Word to others for their instruction and edification. God used mothers and fathers (Deut 6:6-7; Eph 6:4; 2 Tim 1:5; 3:15),[1] wise men (Prov 13:14), noble women (Prov 31:26), older mature women (Tit 2:3), prophets (Deut 4:1; 4:5; Eph 4:11), ruling officials and Levites (2 Ch 17:7-9; Neh 8:7-8), and priests (Lev 10:11; Mal 2:7; Ezra 7:10). In his letter to the Ephesians, Paul listed several communication gifts that Christ gave to His church, saying, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (Eph 4:11). This is a list of gifted men who are tasked by the Lord to provide education to Christians. Jesus gave these men to His church “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13). Christ gave these gifted men to His church to help Christians advance spiritually so that they, in turn, can serve others in their walk with the Lord.
     In the New Testament, the apostles were entrusted not only with preaching and evangelism but also with instructing the early church in doctrine and Christian living. For example, the apostle Paul explicitly refers to himself as “a teacher of the Gentiles in faith and truth” (1 Tim 2:7). Paul’s ministry involved extensive teaching, as he wrote letters to churches (e.g., Romans, Corinthians, Ephesians) explaining theological doctrines, correcting misunderstandings, and guiding the believers on how to live in accordance with God’s will. According to Hoehner:
"The apostles include the Twelve, who had the office of apostleship by virtue of being with Christ (Acts 1:21–22) and having been appointed by Him (which would also include Paul; 1 Cor 15:8–9; Gal 1:1; 2:6–9). But “apostles” also included others who were recognized as apostles, such as James (1 Cor 15:7; Gal 1:19), Barnabas (Acts 14:4, 14; 1 Cor 9:6), Andronicus and Junias (Rom. 16:7), possibly Silas and Timothy (1 Th 1:1; 2:7), and Apollos (1 Cor 4:6, 9). This latter group had the gift of apostleship but not the apostolic “office” as did the Twelve and Paul. Apostles, then, were those who carried the gospel message with God’s authority. “Apostle” means “one sent as an authoritative delegate.”[2]
     In the New Testament, prophets were not only those who received direct revelation from God but also served as teachers of His Word. Their role involved both the foretelling of future events (Acts 11:27-28; 21:10-11) and the forth-telling or proclamation of God’s truth, which included explaining and applying existing Scripture. This dual function meant that prophets acted as teachers in the early church, helping believers understand doctrine and the teachings of Christ. The role of prophets as teachers is seen in passages like 1 Corinthians, where Paul said, “One who prophesies speaks to men for edification and exhortation and consolation” (1 Cor 14:3), which were all aspects of instruction and spiritual growth. According to Chafer, “The message of the New Testament prophet is more one of forthtelling than of foretelling. He declares the message of God with exhortation and unto edification and comfort.”[3]
     Prophets, by God’s guidance, helped to build up the church, teaching what had already been revealed in Scripture while also giving inspired messages. Their role was critical before the completion of the New Testament, as they served as communicators of God’s will and truth, similar to how teachers expound upon Scripture today. Hoehner notes, “New Testament prophets were gifts to the church to provide edification, exhortation, and comfort (1 Cor 14:3). They probably revealed God’s will to the church when the biblical canon was incomplete. Since the apostles and prophets were foundational, they did not exist after the first generation of believers.”[4] Wiersbe states:
"A New Testament prophet is one who proclaims the Word of God (Acts 11:28; Eph 3:5). Believers in the New Testament churches did not possess Bibles, nor was the New Testament written and completed. How, then, would these local assemblies discover God’s will? His Spirit would share God’s truth with those possessing the gift of prophecy. Paul suggests that the gift of prophecy had to do with understanding “all mysteries and all knowledge” (1 Cor 13:2), meaning, of course, spiritual truths. The purpose of prophecy is “edification, encouragement, and consolation” (1 Cor 14:3). Christians today do not get their spiritual knowledge immediately from the Holy Spirit, but mediately through the Spirit teaching the Word. With the Apostles, the prophets had a foundational ministry in the early church and they are not needed today (Eph 2:20)."[5]
     Evangelists in the Bible were primarily focused on proclaiming the gospel and sharing the good news of Jesus Christ, but their role also included teaching. Evangelists were responsible for bringing the message of salvation to unbelievers and helping new converts understand the basics of the Christian faith. In Ephesians 4:11, evangelists are among the list of communication gifts—or gifted persons—God has provided to His church. This shows that their role, like the others listed, was to build up and strengthen the church (Eph 4:12). Evangelists did not just preach a simple message of salvation; they would have needed to teach the foundational truths of the gospel and explain what it meant to live as a disciple of Christ. Philip the evangelist is a good example. In Acts 8, he not only preached the gospel to the Ethiopian eunuch but also explained the meaning of Isaiah 53 and taught about Jesus (Acts 8:26-34). When the eunuch asked Philip about Isaiah 53:7-8, we’re told, “Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him” (Acts 8:35). Philip’s role in that encounter included teaching, since he had to guide the eunuch in understanding Scripture.
     Pastors and teachers, as listed in Ephesians 4:11, likely refer to one person who functions in two ways.[6] Hoehner believes “they refer to two characteristics of the same person who is pastoring believers (by comforting and guiding) while at the same time instructing them in God’s ways (overseers or elders are to be able to teach; 1 Tim 3:2; Tit 1:9).”[7] Daniel Wallace is correct when he states that “all pastors were to be teachers, though not all teachers were to be pastors.”[8] Concerning pastors, Wiersbe states:
"Pastor means “shepherd,” indicating that the local church is a flock of sheep (Acts 20:28), and it is his responsibility to feed and lead the flock (1 Pet 5:1–4, where “elder” is another name for “pastor”). He does this by means of the Word of God, the food that nourishes the sheep. The Word is the staff that guides and disciplines the sheep. The Word of God is the local church’s protection and provision, and no amount of entertainment, good fellowship, or other religious substitutes can take its place."[9]
Dr. Steven R. Cook
 
[1] The Mosaic Law instructed the parents, saying, “These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up (Deut 6:6-7). The phrase, teach them diligently, translates the Hebrew verb שָׁנָן shanan, which means to engrave or chisel on stone. The verb is in the Piel stem, which makes it intensive (i.e., teach diligently). Here, the tongue of the parents is likened to a chisel they keep applying to their children’s minds in order to engrave God’s Word into their thinking (cf. Prov 6:20-23). Where and when was this activity of training to take place? Moses says, you “shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up” (Deut 6:7b). Sitting suggests times of rest, and walking speaks of activity. When you lie down suggests evening time, and when you rise up suggests the morning hours. These form a double merism which encompass of all of life. In this way, Deuteronomy is aimed at subsequent generations, that they might learn God’s will and faithfully transmit it to their children, who will pass it along to their children, and so on.
[2] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 634–635.
[3] Lewis Sperry Chafer, The Ephesian Letter (New York: Loizeaux Brothers, 1935), 131.
[4] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary, 635.
[5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 38.
[6] The Granville Sharp rule, which is a Greek grammatical rule, states that when two singular nouns are joined by “kai” and share one article, they refer to the same person or thing. It is not likely that the Granville Sharp rule applies to this passage, since the nouns “pastors” (ποιμένας) and “teachers” (διδασκάλους) are both plural. However, it’s possible that the “kai” (and) in Ephesians 4:11 could function as a hendiadys, which is a rhetorical device where two terms are used to express a single idea or a closely connected concept. In this case, “pastors and teachers” (ποιμένας καὶ διδασκάλους) could be understood as describing one group of people with dual functions. If this is the case, “pastors” and “teachers” would be expressing two aspects of the same role. This interpretation aligns with the idea that the primary responsibility of pastors (or shepherds) involves teaching and instructing the flock. This is reinforced by passages such as 1 Timothy 3:2, which states that an overseer (which would include a pastoral role) must be “able to teach” (διδακτικός), and Titus 1:9, which says that an elder must hold “fast the faithful word” so that he can “exhort in sound doctrine and refute those who contradict.”
[7] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary, 635.
[8] Daniel B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 284.
[9] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 38.

The Spiritual Life #16 - Biblical Meditation

Believers Must Meditate on Scripture
     The Lord instructed Joshua, saying, “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success” (Josh 1:8). This command involves a deep, reflective engagement with Scripture, allowing its truths to shape one’s thoughts, actions, and decisions. The word “meditate” translates the Hebrew verb hagah (הָגָה), which means “to growl…to moan…to read in an undertone…to mutter while meditating.”[1] According to Warren Wiersbe, “It was the practice of the Jews to read Scripture aloud (Acts 8:26–40) and talk about it to themselves and to one another (Deut 6:6–9). This explains why God warned Joshua that the Book of the Law was not to depart out of his mouth (Josh 1:8).”[2] The practice of speaking the text while reading it implies concentration, allowing the mind to process and absorb its content.
     Similarly, David wrote of the righteous man, saying, “His delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2; cf. Psa 119:148; Phil 4:8-13). The word “law” translates the Hebrew noun torah (תּוֹרָה), which means “direction, instruction, the law.”[3] Allen Ross states, “To be blessed and remain untarnished in the world, the faithful must live according to God’s word. The word ‘law’ (תּוֹרָה) can refer to instruction in general, or an individual teaching, or the commandments, or the books of the Law, or Scriptures as a whole.”[4] And the one who adheres to this pattern of meditating on God’s Word “will be like a tree firmly planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers” (Psa 1:3). The imagery of a tree firmly planted by streams of water vividly illustrates the stability, nourishment, and fruitfulness that comes from a life rooted in Scripture. Just as a tree by the water remains lush and productive regardless of external conditions, so too does the person who immerses themselves in God’s Word remain spiritually vibrant and effective, no matter the challenges they face. Peter Craigie states:
"A tree may flourish or fade, depending upon its location and access to water. A tree transplanted from some dry spot to a location beside an irrigation channel, where water never ceases to flow, would inevitably flourish. It would become a green and fruitful tree. The simile not only illustrates colorfully the prosperity of the righteous, but also makes a theological point. The state of blessedness or happiness is not a reward; rather, it is the result of a particular type of life. Just as a tree with a constant water supply naturally flourishes, so too the person who avoids evil and delights in Torah naturally prospers, for such a person is living within the guidelines set down by the Creator. Thus the prosperity of the righteous reflects the wisdom of a life lived according to the plan of the Giver of all life."[5]
     James wrote, “The one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does” (James 1:25). The word “intently” translates the Greek verb parakuptō (παρακύπτω), which carries the idea of stooping down or bending over to take a closer look at something with careful attention. The aorist tense suggests a focused and intentional effort at one point to deeply examine the law of God. The active voice means the Christian is performing the action, showing that the believer must actively engage in this careful examination of God’s Word. Once learned, the believer must be “an effectual doer” of what God commands, and the one who obeys the Lord “will be blessed in what he does.” Fruchtenbaum notes, “The blessing lies in the doing, and he will be blessed further in the future life as the future tense of the verb indicates. The voluntary doing of God’s will, as revealed by Scripture, is the secret of true happiness.”[6] Christians who are “doers” of the Word are blessed not merely because they follow God’s rules for life, but because living in harmony with God’s truth brings divine favor.[7] This includes experiencing the benefits of God’s wisdom and protection, a growing relationship with Him, and, ultimately, spiritual fruitfulness (Gal 5:22-23). By obeying God, the believer moves beyond theoretical faith into a transformative, lived experience of grace and divine blessing.
     Master the doctrines you learn from God’s Word. Let them consciously and constantly circulate in your thoughts. Saturate your mind with Bible doctrine, reviewing and reflecting until it becomes integrated into your thinking. The spiritual life is built by repeatedly studying, processing, and applying God’s truth, not by racing through it. A slow, steady rain results in greater ground saturation than a flash flood, where most of the water runs across the surface. Likewise, slow reading with thoughtful meditation penetrates more deeply into the heart. Take in the Word deeply—study it, think about it, live it.
God Uses Bible Teachers to Help Us Grow Spiritually
     Almost anyone can be used by the Lord to communicate divine revelation. Even a jackass can be the mouthpiece of God (Num 22:28-30). Biblically, Christians are directed to “teach and admonish one another” (Col 3:16), which shows that all believers can teach and counsel one another with the Word of God. Of course, this assumes they’ve been “constantly nourished on the words of the faith and of the sound doctrine” (1 Tim 4:6), are spiritually mature in their walk with the Lord (Heb 5:14), and can “speak the things which are fitting for sound doctrine” (Tit 2:1). New believers are to “long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2).
     Throughout Scripture, God has used various persons to communicate His Word to others for their instruction and edification. God used mothers and fathers (Deut 6:6-7; Eph 6:4; 2 Tim 1:5; 3:15),[8] wise men (Prov 13:14), noble women (Prov 31:26), older mature women (Tit 2:3), prophets (Deut 4:1; 4:5; Eph 4:11), ruling officials and Levites (2 Ch 17:7-9; Neh 8:7-8), and priests (Lev 10:11; Mal 2:7; Ezra 7:10). In his letter to the Ephesians, Paul listed several communication gifts that Christ gave to His church, saying, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (Eph 4:11). This is a list of gifted men who are tasked by the Lord to provide education to Christians. Jesus gave these men to His church “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13). Christ gave these gifted men to His church to help Christians advance spiritually so that they, in turn, can serve others in their walk with the Lord.
Dr. Steven R. Cook
 
[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 237.
[2] Warren W. Wiersbe, Be Strong, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 27–28.
[3] Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 284.
[4] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 1, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2011–2013), 188.
[5] Peter C. Craigie, Psalms 1–50, vol. 19, Word Biblical Commentary (Dallas: Word, Incorporated, 1983), 60–61.
[6] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 237.
[7] God’s Word also strengthens the heart of the believer who regularly meditates on it. The psalmist wrote, “My soul cleaves to the dust; revive me according to Your word” (Psa 119:25), and “My soul weeps because of grief; strengthen me according to Your word” (Psa 119:28), and “This is my comfort in my affliction, that Your word has revived me” (Psa 119:50), and “I am exceedingly afflicted; revive me, O LORD, according to Your word” (Psa 119:107), and “Sustain me according to Your word, that I may live” (Psa 119:116a), and “Plead my cause and redeem me; revive me according to Your word” (Psa 119:154). The idea in these verses is that stressed-out-believers recharge their batteries by means of God’s Word, which is “alive and powerful” (Heb 4:12).
[8] The Mosaic Law instructed the parents, saying, “These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up (Deut 6:6-7). The phrase, teach them diligently, translates the Hebrew verb שָׁנָן shanan, which means to engrave or chisel on stone. The verb is in the Piel stem, which makes it intensive (i.e., teach diligently). Here, the tongue of the parents is likened to a chisel they keep applying to their children’s minds in order to engrave God’s Word into their thinking (cf. Prov 6:20-23). Where and when was this activity of training to take place? Moses says, you “shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up” (Deut 6:7b). Sitting suggests times of rest, and walking speaks of activity. When you lie down suggests evening time, and when you rise up suggests the morning hours. These form a double merism which encompass of all of life. In this way, Deuteronomy is aimed at subsequent generations, that they might learn God’s will and faithfully transmit it to their children, who will pass it along to their children, and so on.

The Spiritual Life #15 - The Last Days

     Eschatology, or the study of the end times, is a significant subject in the Bible. Christians are living in the “last days,” which is a period that began with Christ’s first coming and continues until His return. The writer of Hebrews declares that God, who spoke through the prophets in the past (Heb 1:1), in these “last days has spoken to us in His Son” (Heb 1:2). Prominent features include moral decay (2 Tim 3:1-5), mockery of God and His Word (2 Pet 3:3-4), and spiritual deception, as people turn from sound doctrine, seeking teachers who tell them what they want to hear (2 Tim 4:3-4). Paul instructs Christians to “be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph 5:15-16).
     Prophetically, the Rapture of the Church is the next major event in God’s plan (John 14:1–3; 1 Cor 15:51-53; 1 Th 4:13-18; 2 Th 2:1–3a), as we are “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit 2:13). The Rapture of the church refers to God’s removal of all Christians from the earth at a moment in time and taken to heaven by the Lord Jesus. It will be during our time in heaven that we are evaluated for the life we lived on earth and will be rewarded appropriately (1 Cor 3:10-15; 2 Cor 5:10; 2 John 1:8). The rapture of the church marks the conclusion of the church age, a period in which God has focused on forming the body of Christ, comprised of all believers, Jew and Gentile alike, united by faith in Jesus Christ (Eph 2:11-22).[1]
     The Seven-Year Tribulation follows the Rapture of the Church. The coming Tribulation is marked by two distinct stages: the first half (three and a half years) and the second half (three and a half years), together making a total of seven years (Dan 9:27; Rev 11:2-3; 12:6, 14; 13:5). The Tribulation begins with the signing of a covenant between the Antichrist and unbelieving Israel (Dan 9:27), signaling a period of false peace. During this time, there will be an increase in wars, famines, pestilences, and earthquakes, corresponding to the opening of the first four seals in Revelation 6 (Rev 6:1-8). This period is characterized by escalating troubles but is not yet the peak of God’s judgments. During this time, the Antichrist, the man of lawlessness, will rise to power, opposing God and exalting himself above all that is worshiped (2 Th 2:3-4). John wrote that the Antichrist will speak blasphemies and wage war against the saints, ultimately deceiving the nations and demanding worship (Rev 13:5-8). Satan and his false prophet will perform signs and wonders to deceive the world (Matt 24:24; 2 Th 2:9-10; Rev 13:11-14; 16:13-14; 19:20). The midpoint of the Tribulation is marked by the Antichrist breaking the covenant and committing the “abomination of desolation” by setting up an image of himself in the rebuilt temple in Jerusalem, demanding worship (Dan 9:27; Matt 24:15; 2 Th 2:3-4; Rev 13:14-15). This event ushers in the “great tribulation,” a time of unprecedented suffering and divine wrath upon the earth (Matt 24:21; Rev 8-18). During this period, God’s judgments intensify with the trumpet and bowl judgments, culminating in the return of Christ at the Battle of Armageddon (Rev 19:11-21).[2]
     The Second Coming of Jesus refers to the future event when Christ will return to earth in glory and power to defeat His enemies (Matt 24:30; 25:31; Rev 19:11-21). The Second Coming will occur at the end of the seven-year Tribulation, after the world has experienced unparalleled suffering and divine judgments (Matt 24:21; Rev 19:11-21). Jesus will return in power and great glory, descending from heaven on a white horse as the conquering King (Rev 19:11). His return will be visible to all (Matt 24:30; Rev 1:7), and it will mark the end of human rebellion and the defeat of Satan’s forces. At Jesus’ Second Coming, both angels and Christians will return with Him, as “the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses” (Rev 19:14). After the return of Christ (Rev 19:11-16), Satan will be imprisoned in the abyss for a thousand years (Rev 20:1-3).
     The Millennial Kingdom will be a time when Christ reigns on earth for a thousand years. God the Father promised to give Jesus the kingdoms of this world, saying, “I will surely give the nations as Your inheritance, and the very ends of the earth as Your possession” (Psa 2:8; cf. Isa 2:1-5; Dan 2:44; 7:13-14). This will occur after the Seven-Year Tribulation; at which time it will be said, “The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever” (Rev 11:15). The Bible teaches that raptured and resurrected Christians will return and reign with Christ (1 Cor 6:2; 2 Tim 2:12; Rev 3:21; 5:9-10; 19:14). Furthermore, those who were martyred for their faith during the Tribulation will be resurrected to reign with Christ (Rev 20:4-6). The nations will come to Jerusalem to worship the Lord, and peace will prevail (Isa 2:2-4). After the thousand years, Satan will be released for a brief time, deceive the nations, and lead a rebellion against God (Rev 20:7-8). However, he will be quickly defeated (Rev 20:9) and cast into the Lake of Fire, where he will remain with his demons and all unbelievers forever (Matt 25:41; Rev 20:10-15). After the Millennial Kingdom, Paul tells us, “Then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power” (1 Cor 15:24). At this time, the Millennial Kingdom becomes the eternal kingdom, one that will never be destroyed (Dan 2:44; 7:13-14).
     Finally, the Eternal State will follow the Millennial Kingdom. John describes the creation of a new heaven and a new earth, where God will dwell with His people. Peter wrote, “according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13). John tells us there will be no sea (Rev 21:1), no death, mourning, crying, or pain (Rev 21:4), no temple (Rev 21:22), no need for the sun (Rev 21:23), no night (Rev 21:25; 22:5), no one who practices abominations or lying (Rev 21:27), and no curse (Rev 22:3). There will be the New Jerusalem, a holy city descending from heaven, which becomes the eternal dwelling place of God with His people, signifying perfect communion and fellowship (Rev 21:2-3). This is the glorious future we’re looking forward to.
     The study of eschatology enriches the Christian spiritual life by fostering hope and encouraging perseverance (1 John 3:2-3). This hope inspires moral and spiritual purity, as believers are reminded to live in a manner worthy of Christ’s return (1 John 3:3). Additionally, understanding future judgment and eternal rewards encourages faithful service and endurance through trials, knowing that our labor as Christians will be rewarded (1 Cor 3:10-15; 2 Cor 5:10; 2 John 1:8). 
Dr. Steven R. Cook
 
[1] With the removal of the church, God’s attention returns to fulfilling His promises to Israel. These promises include the land, seed, and blessing components of the Abrahamic Covenant (Gen 12:1-3; 15:18-21) and the establishment of an earthly kingdom, focused specifically on David, promising that one of his descendants would rule forever (2 Sam 7:16; Psa 89:3-4, 34-37; Jer 23:5-6; 33:14 15). This descendant would be a righteous king (Isa 9:6-7; 11:1-9; Jer 23:5-6; 33:14-18), and his kingdom will last forever (Dan 2:44; 7:13-14; 1 Cor 15:24). Jesus is identified as that king (Luke 1:30-33). When Jesus came, He repeatedly offered the earthly kingdom to Israel (Matt 3:1-2; 4:17; 10:5-7), a literal kingdom that was future (Matt 6:10; Luke 19:11; Acts 1:3-6). But Israel rejected Jesus and His offer (Matt 11:20; 12:14; Mark 15:12-15; John 19:15); therefore, the earthly kingdom was postponed for a future time (Matt 21:43; cf. Matt 19:28; 25:31; Luke 22:28-30; Acts 1:3-6; Rev 20:4-6).
[2] Though Satan was judged at the cross (John 12:31; 16:11; Col 2:14-15), he awaits future punishment. Satan’s judgment will follow soon after he is cast out of heaven during the Tribulation (Rev 12:7-9), at which point his wrath will be greatest against Israel.

The Spiritual Life #14 - Israel, the Church, Divine Institutions

Israel and the Church
     Israel and the church are distinct. Israel is a special nation that was created by God Himself. The Lord said of Israel, “I am the LORD, your Holy One, the Creator of Israel, your King” (Isa 43:15). This makes Israel unique among all the nations of the world. He even calls Israel, “My glory” (Isa 46:13). God loves Israel, declaring, “I have loved you with an everlasting love; therefore, I have drawn you with lovingkindness” (Jer 31:3). God is eternal and His love is eternal, which means it never fades for His people, Israel. To possess the love of God is to love that which He loves. One cannot claim to have God’s love, and simultaneously hate Israel, His chosen people.[1] Today, we observe demonically inspired hatred and attacks against Israelites. But there is no place for anti-Semitism in the heart of anyone, especially the Christian! According to Lewis S. Chafer, “When the Christian loves with a divine compassion he will acknowledge what God loves. Therefore, he too must love Israel.”[2] Satan hates God and His chosen people, Israel. Satan and his demonic forces are behind all forms of antisemitism, and if he had his way, all Jews would be destroyed.
     God, who loves Israel with an everlasting love, continues to keep His Word to them. Israel has a future hope because of the promises and covenants God made through the patriarchs and prophets (Gen 12:1-3; 15:18; 17:8; Deut 30:1-10; 2 Sam 7:16; Psa 89:33-37; Jer 31:31-33). Though unbelieving Israel is currently under divine discipline (Matt 23:37-39), God’s covenants and promises are still in effect (Rom 9:1-5), and will remain in force until Jesus returns and is accepted as their Messiah. Furthermore, it is wrong to think the church has replaced Israel, for “God has not rejected His people whom He foreknew” (Rom 11:2), even though there is a “partial hardening” among them until Messiah returns (Rom 11:25). Until then, unbelieving Israel is under spiritual darkness and divine judgment. The apostle Paul—a biological Jew himself—revealed that God’s promises and covenants are still valid for Israel, and wished all would come to faith in Christ. Paul spoke of Israel as “my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen” (Rom 9:3-5). Though Israel is currently under divine discipline (Matt 23:37-38), God has a future for His people and national Israel will be restored. Paul tells us, “A partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so, all Israel will be saved” (Rom 11:25b-26a). Our duty is to view Israel as God does: as His chosen people (Gen 12:1–3; Deut 10:15) and as “beloved for the sake of the fathers” (Rom 11:28b). This does not mean we endorse all of Israel’s actions, but we recognize them as a special people chosen by God, with a divinely ordained future, and we “pray for the peace of Jerusalem” (Psa 122:6a).
     The Christian church is distinct from Israel and Gentiles, and was a mystery not revealed in the OT (Eph 3:4-6; 5:32; Col 1:24-27). The church, which is the body of Christ (Eph 1:22-23), is a company of believers, from Jews and Gentiles (1 Cor 10:32), who have been spiritually united with Christ by means of the baptism of the Holy Spirit at the moment of salvation (1 Cor 12:13; Gal 3:26-28). The church began on the day of Pentecost, in Acts 2. The primary purpose of the church is to glorify God (Eph 1:12; 3:21; cf. Rom 11:36; 16:27). Other purposes of the church include evangelizing the lost (Matt 28:18-20), edifying believers through biblical teaching so they might advance to spiritual maturity (Eph 4:11-16; 1 Pet 2:2), praying for one another (Jam 5:16), and showing love (John 13:34). Once the church is caught up to heaven at the rapture (John 14:1-3; 1 Th 4:13-18), God will resume His plan with national Israel and fulfill all the promises made to them through the covenants (Rom 9:1-5; 11:1-2; 25-27).[3]
Divine Institutions for Humanity
     The concept of divine institutions refers to foundational structures established by God to ensure order and stability within human society. Biblically, these institutions include: 1) individual responsibility, 2) marriage, 3) family, 4) human government, and 5) nationalism. Each of these divine institutions serve a unique purpose in promoting a stable and flourishing society. Robert B. Thieme Jr. states, “These institutions apply to believers and unbelievers—regardless of race, gender, or any other factor—and are ordained by God to restrain the sin nature and protect human freedom.”[4] Understanding and promoting these institutions allow us to align with God’s plan for the human race and to stand against Satan’s destructive strategies.
     Individual responsibility is foundational, as God created humans in His image with the ability to make choices and the obligation to bear the consequences of their actions (Gen 1:26-28). Scripture reveals that “each one of us will give an account of himself to God” (Rom 14:12; cf. 2 Cor 5:10; 1 Pet 4:5). This personal accountability underpins moral behavior and the pursuit of righteousness. Marriage was established as a lifelong union between one man and one woman. In marriage, a man and a woman are regarded as “one flesh” in the sight of God (Gen 2:24), and Jesus said, “What therefore God has joined together, let no man separate” (Matt 19:6). Marriage provides companionship, love, and the proper context for raising children, reflecting the relationship between Christ and the Church (Eph 5:22-33). Family, which is closely tied to marriage, serves as the primary institution for nurturing and teaching subsequent generations. Parents are called to instill moral values and the knowledge of God in their children (Deut 6:6-7; Prov 22:6; Eph 6:4), while children are commanded to honor their parents (Ex 20:12; Eph 6:1-3), which fosters respect and stability across generations. Human government as a divine institution was instituted after the flood (Gen 9:5-6), and plays a critical role in maintaining order, upholding justice, and restraining evil. Governments are tasked with protecting the innocent and punishing criminals (Rom 13:1-7; 1 Pet 2:13-14), ensuring societal peace and security. Scripture reveals that healthy governments are “a minister of God to you for good” (Rom 13:4), and believers are called to submit to governing authorities (Rom 13:1-7; Tit 3:1; 1 Pet 2:13). However, this does not mean blind submission, as we may engage in acts of civil disobedience when necessary (Ex 1:15-17; Dan 3:1-18; 6:1-23; Acts 5:27-29). Nationalism emerged at the Tower of Babel, where God scattered humanity into distinct nations with their own languages and borders to prevent global unity in rebellion against Him (Gen 11:1-9). Scripture reveals that God “made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation” (Acts 17:26). This division hinders the potential for widespread tyranny.
     Together, these divine institutions—individual responsibility, marriage, family, government, and nationalism—form the framework for a stable society. When upheld, they create a context for justice, order, and human flourishing. Neglect or distortion of these principles often leads to instability and moral decline, underscoring the importance of honoring God’s design in every area of life.
Dr. Steven R. Cook
 
[1] To love the people of Israel is not a blanket endorsement of all their beliefs and behaviors. God, who loves Israel and chose them to be His people (Deut 7:6-8), also called them to be holy (Ex 19:5-6; Lev 11:45), and to live righteously (Deut 6:24-25). Under the Mosaic Law, God’s blessings and curses for them were conditioned on their obedience or disobedience (Deut 11:26-28; 28:1-68). For much of Israel’s history, we know they failed to walk with God, sometimes rejecting His love for them and walking in the ways of the world (see 2 Ch 36:15-16; Jer 7:25-26; 25:4-7). The national rejection and crucifixion of Jesus (Matt 27:22-23; Acts 2:22-23; 4:27-28), Israel’s promised Messiah (Deut 18:15; Isa 7:14; 9:6-7; 53; 61:1; Matt 1:1, 17; Luke 1:31-33), is their greatest historical failure. Jesus loved them even though they rejected Him (Matt 23:37). Did Israel act alone in crucifying Jesus, their Messiah? No! God foretold Israel’s Messiah would suffer and die (Psa 22:11-18; Isa 53); and, according to His sovereignty, He used wicked men, both Jews and Gentiles, to accomplish His will (Acts 22:22-23; 4:27-28).
[2] Lewis S. Chafer, “Israel” in Systematic Theology, Vol. 7 (Grand Rapids, MI., Kregel Publications, 1993), 206.
[3] For more detailed information, see my article: What is the Church? https://thinkingonscripture.com/2018/05/18/what-is-the-church/
[4] Robert B. Thieme, Jr. “Divine Institutions”, Thieme’s Bible Doctrine Dictionary, 72.

The Spiritual Life #13 - Angels, Satan, and Demons

     The Bible addresses the reality of angels, Satan, and demons. All angels were created holy, but because they have volition, some rebelled against God and defied His will. Holy angels are spirit beings created by God to serve Him and minister to believers (Matt 16:27; 26:53; 1 Tim 5:21; Heb 1:14). They are sometimes depicted as messengers carrying out God’s will (Dan 9:20-22; 10:1-21), such as when Gabriel announced the birth of Jesus (Luke 1:26-38). Lucifer, an angel of the class of cherubim, was created perfect, but became Satan at the time of his rebellion against God (Isa 14:12-15; Ezek 28:12-17). Satan convinced a third of the angels to follow him in his rebellion (Rev 12:4, 7), and his kingdom of darkness was expanded to include the earth when he persuaded Adam and Eve to follow him rather than God (Gen 3:1-8). At the time of the fall, the first humans—God’s theocratic administrators (Gen 1:26-28)—gave Satan the title deed to the earth (Luke 4:6). This explains why Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). But Satan is no benevolent dictator. Scripture reveals he rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9; cf. Rev 20:3). Satan and his angels will inevitably be assigned to the Lake of Fire (Matt 25:41; Rev 20:10).
     Angels, both good and evil, influence the world around us. God used angels to protect His prophet Elisha (2 Ki 6:8-17), to destroy an Assyrian army (2 Ki 19:35), and to protect the baby Jesus from Herod the Great (Matt 2:13). Evil spirits were used to discipline King Saul (1 Sam 16:14-16), to influence King Ahab through his false prophets (1 Ki 22:19-23), and will be used in the future to control human kings who defy the Lord (Rev 16:13-14). Today, evil spirits influence politics, marriage, family, education, judicial systems, economics, entertainment, and society as a whole, promoting injustice, corruption, or opposition to God and His Word. Scripture reveals that “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). While believers are not called to fear such forces, we are encouraged to stand firm through prayer, the armor of God, and reliance on the Holy Spirit (Eph 6:13-18).
Dr. Steven R. Cook
 
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The Spiritual Life #12 - Feeding on God's Word Part 4

     Because of sin and death, everyone is separated from God and powerless to save themselves (Rom 3:10, 23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). Furthermore, we are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Rom 4:1-5; Gal 2:16, 21; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God made a way for sinful people to be reconciled to Himself, and that’s where the gospel comes in.
     The gospel is the good news that God provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by human birth (Isa 7:14; Luke 1:30-35; John 1:1, 14; Col 2:9), lived a perfectly righteous life (Matt 5:17-18), and willingly died in our place and bore the punishment for our sins. Jesus lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), and He died for us on the cross and paid the penalty for all our sins (Isa 53:1-12; Mark 10:45; Rom 5:8; 1 Cor 15:3-4; 1 John 2:2). Peter informs us that Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). 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. In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; 20:30-31; Acts 4:12; 16:30-31). The gospel message is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). When we trust in Christ as our Savior, we are forgiven all our sins (Acts 10:43; Eph 1:7; Col 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9).
Dr. Steven R. Cook
 
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The Spiritual Life #11 - Feeding on God's Word Part 3

     The Bible reveals God as the Creator and Sustainer of the universe, that “God created the heavens and the earth” (Gen 1:1), that He “made the world and all things in it, since He is Lord of heaven and earth” (Acts 17:24), for “By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible” (Heb 11:3). The creation account in Genesis 1-2 describes how God created the world and everything in it over six literal days (cf., Ex 20:8-11).
     The Bible reveals that God made mankind in His image, as Scripture states, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27). People are not the product of evolutionary processes over millions of years, but a special creation by God Himself. Even after the historic fall of Adam and Eve, all people are said to be “in the image of God” (Gen 9:6), and “in the likeness of God” (Jam 3:9). Despite the fall of humanity into sin, the image of God in humanity remains intact.
     Sin and death were introduced into God’s creation when the first human, Adam, sinned against God. The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. The Hebrew word chata (חָטָא) means “to miss the target, or to lose the way,”[1] and the Greek word hamartano (ἁμαρτάνω) is defined as “miss the mark, err, or do wrong.”[2] Sin is when we transgress God’s law and depart from His intended path. The apostle John states, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Death means separation.[3] Adam’s sin immediately brought spiritual death (Gen 2:15-17; 3:1-7), and later, physical death (Gen 5:5). Though Adam was made spiritually alive again (Gen 3:21), his single sin introduced death, in every form, into the world (Rom 5:12-14; 1 Cor 15:21-22). Three major kinds of death are mentioned in Scripture, and these include: 1) spiritual death, which is separation from God in time (Gen 2:16-17; 3:1-7; Rom 5:12; 1 Cor 15:22; Eph 2:1-2; Col 2:13-14), 2) physical death, which is the separation of the soul from the body (Gen 35:18-19; Eccl 12:7; 2 Cor 5:8; Phil 1:23-24; 2 Tim 4:6), and 3) eternal death (aka the “second death”), which is the perpetuation of physical and spiritual separation from God for all eternity (Rev 20:11-15).
Dr. Steven R. Cook
 
[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 305.
[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 49.
[3] See my article on Life, Death, and Eternity for a fuller explanation.

God the Son Came Down

     Sometime in eternity past, God the Father sent God the Son into the world to fulfill a divine mission. God’s Word tells us, “The Father sent the Son to be the Savior of the world” (1 John 4:14). This was the great mission: to bring salvation to everyone. This act of God was done in love, as it is written, “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 “He loved us and sent His Son to be the atoning sacrifice for our sins” (1 John 4:10). The Son agreed with the Father, saying, “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38), and “The Son of Man has come to seek and to save that which was lost” (Luke 19:10). When God the Son came into the world and took upon Himself humanity, He executed His mission flawlessly.  @ThinkingonScripture  Click here for full article: https://thinkingonscripture.com/2024/07/03/god-the-son-came-down/ 
Dr. Steven R. Cook

The Spiritual Life #10 - Feeding on God's Word Part 2

     As Christians, our spiritual growth happens as we feed on God’s Word and benefit from its nourishment. Jesus said, “Man shall not live by bread alone, but by every word that proceeds out of the mouth of God” (Matt 4:4; cf. Deut 8:3). Job said, “I have treasured the words of His mouth more than my necessary food” (Job 23:12b). Jeremiah said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart” (Jer 15:16a). Paul encouraged Timothy to be “constantly nourished on the words of the faith and of the sound teaching” (1 Tim 4:6). Peter said, “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). Pure milk means it has not been watered down. According to Arnold Fruchtenbaum, “The milk is the basics of the Word of God, and it is necessary for young believers. They need this milk in order to grow spiritually…Essentially, the purpose of partaking of spiritual milk is to grow toward maturity so that believers can begin to partake of the meat of God’s Word.”[1] Earl Radmacher states, “The purpose of studying God’s truth is not only to learn more, but to become mature in the faith.”[2]
     The Word of God helps growing believers in their spiritual development. It has milk for the new believer, as well as meat for the more mature (Heb 5:13-14). And God wants us to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18). The word “grow” translates the Greek verb auxanō (αὐξάνω), which means “to become greater, grow, increase.”[3] The form of the verb is present tense (implying ongoing action), active voice (the subject produces the action), and imperative mood (it’s a command). Gowing “in grace” means taking advantage of God’s unmerited love and provisions, and in the “knowledge of our Lord and Savior Jesus Christ” refers to our deepening understanding and relationship with Jesus Christ. We need God’s Word of truth to grow.[4]
Areas Where the Believer’s Mind Needs Renovation
     The Bible offers guidance on various life matters, providing believers with a blueprint for living in accordance with God’s will. It does not address everything, but what it does is what God deems important for us to know. The Bible addresses foundational areas of knowledge such as the existence of God, the origin of the universe, mankind, sin, salvation, angels, Satan and demons, marriage, politics, finances, and eschatology. These and other doctrines provide a comprehensive and coherent worldview that allow the Christian to orient to reality from a biblical perspective. Knowledge of who God is takes priority.
     Nowhere in Scripture does the Bible try to prove the existence of God. It starts with the assumption that He exists, that He is the sovereign Creator of the universe (Gen 1:1), and that He is known through His creation (Psa 19:1-2; Rom 1:18-20). The Bible reveals there is one God who exists as three distinct Persons within the Trinity (Gen 1:26; 11:6-7; Matt 3:16-17; 28:19; 2 Cor 13:14; 1 Pet 1:2): God the Father (Gal 1:1; Eph 6:23; Phil 2:11), God the Son (John 1:1, 14, 18; 8:58; 20:28; Col 2:9; Heb 1:8), and God the Holy Spirit (Acts 5:3-4; 1 Cor 2:11-12; 2 Cor 13:14). God is three in Person, but one in essence, sharing the same attributes. The use of the Hebrew numeral echad (אֶחָד) reveals, in some contexts, the idea of a complex one, which supports the doctrine of the Trinity (Deut 6:4; cf., Gen 2:24; Ezra 3:1; Ezek 37:17). All three persons of the Trinity are co-equal, co-infinite, co-eternal, and worthy of all praise and service.
     The three Persons of the God-head share the same divine attributes. The attributes of God consist of intrinsic characteristics that are equally representative of the God the Father, God the Son, and God the Holy Spirit. God’s attributes are revealed in Scripture, which means they are objective and can be learned by God’s people. Furthermore, the attributes of God explain His actions. And we cannot separate or elevate one attribute above another. The Bible reveals God is: Living, which means “He is the living God and the everlasting King” (Jer 10:10), He “has life in Himself” (John 5:26; cf. Psa 42:2; 84:2; Matt 16:16; John 1:4) and is the ultimate source of life. Paul states, “for in Him we live and move and exist” (Acts 17:28). Self-existent (aseity), which means His existence depends on nothing outside of Himself (Ex 3:14). Moses said, “from everlasting to everlasting, You are God” (Psa 90:2). There is no prior cause that brought God into existence, He will never cease to be, and He depends on nothing outside of Himself. Holy (Lev 11:44; Psa 99:9; Isa 45:5-19), which means God is morally perfect and separate from all that is sinful. Spirit (John 4:24; 2 Cor 3:17), which means the nature of God’s being is spirit, not material. Sovereign (Psa 115:3; Isa 46:9-11; Dan 4:35; Acts 17:24-28), which means God acts freely as He pleases, always as He pleases, and only as He pleases. Immutable (Psa 102:26-27; Mal 3:6), which means God’s essential nature does not change. Eternal (Deut 33:27; 1 Tim 1:17), which means God has always existed, does exist, and forever will exist. Infinite (1 Ki 8:27; Jer 23:24), which means God exists in space and beyond space. Omniscient (Psa 139:1-4; Matt 6:31-33), which means God knows all things and is infinite in knowledge. Omnipresent (Psa 139:7-10; Jer 23:24), which means He is equally and fully everywhere present. Omnipotent (Job 42:2; Isa 40:28), which means God is all-powerful and able to accomplish all He desires. Righteous (Psa 11:7; 119:137), which refers to His intrinsic moral perfection, from which He commands all things in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. Just (Psa 9:7-8; 19:9), which refers to the outworking of His righteousness in which He justifies or condemns, blesses or curses, that which does or does not conform to His righteous character. True (Jer 10:10; John 17:3), which means He is genuine, in contrast to false idols. This means He truthful (2 Sam 7:28; John 17:17). His knowledge and declarations define reality and help us make sense of what is. Love (Jer 31:3; 1 John 4:7-8), which means He is committed to us, desires our best, and acts for our benefit. Good (Psa 100:5; 145:9; Nah 1:7; Jam 1:17), which means all He does is good, and that He is the ultimate source of all that is good. Faithful (Deut 7:9; Lam 3:21-23), which means He is reliable in all He says and does, always keeping His Word. Merciful (Psa 86:15; Tit 3:5), which means He is kind toward us and does not judge us as we deserve. Gracious (Psa 111:4; 116:5), which means He treats us better than we deserve.
Dr. Steven R. Cook
 
 
[1] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 339.
[2] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1680.
[3] William Arndt, Frederick W. Danker, et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 151.
[4] The writers of Scripture regarded God’s Word as truth, saying, “Now, O Lord GOD, You are God, and Your words are truth” (2 Sam 7:28), “You are near, O LORD, and all Your commandments are truth” (Psa 119:151), “the sum of Your word is truth, and every one of Your righteous ordinances is everlasting” (Psa 119:160), and Jesus said of the Father, “Your word is truth” (John 17:17b). The term “truth” refers to the absolute, unchanging, and reliable content of God’s Word. The concept of truth in Scripture is not merely about factual accuracy but also encompasses faithfulness, trustworthiness, and the eternal consistency of God’s revelation and promises. God’s Word is divinely authoritative. It is truth that provides a firm foundation for faith, guiding believers in their relationship with God and in their daily lives. The Bible is the source of God’s absolute truth in all it affirms, and communicates information we could never know independently of it. Our ability to reason, aided by God the Holy Spirit, allows us to understand what is recorded. And, once understood, we are called to a faith response.

The Spiritual Life #9 - Feeding on God's Word Part 1

     At the moment of faith in Christ, believers know very little about God, His will, or the many blessings He has provided. Spiritually, they are ignorant babies. This is not a negative, but the reality of the situation. Prior to salvation, the soul is filled with human viewpoint, which is often contrary to God and His Word. This is why Christians are directed to renew their minds (Rom 12:1-2). Living spiritually involves expunging human viewpoint and replacing it with divine viewpoint. A soul devoid of God’s Word lacks the capacity to love and serve the Lord, to love and serve others (according to His standards), and has no defense against Satan’s world system or the sin nature within the Christian. The infusion of God’s Word makes possible the advance to spiritual maturity and the fulfillment of His will, and this is accomplished by faith.
     God wants us to mature spiritually, but He is not in a hurry, and He wants us to mature on the food He provides, not junk food that poisons our souls. God works on us in time, but He’s preparing us for eternity. We get only one run at life. There are no rehearsals, which means it’s best for us to learn early, learn much, and make good choices that are rooted in divine wisdom. The consistent intake and application of Bible teaching is crucial for spiritual maturity. The Holy Spirit enables the yielded believer to understand and apply Scripture, leading to spiritual growth. Without the knowledge of God’s Word, believer’s remain spiritually immature, vulnerable to false doctrines, and unable to execute the spiritual life effectively. Robert B. Thieme, Jr. states, “The advance to spiritual victory is a gradual process, with ups and downs inherent to flawed human nature. But God in His wisdom and grace gives each believer the exact training, a combination of blessing and suffering, necessary to bring him to maximum glorification of God.”[1]
     Since we cannot live what we do not know, learning God’s Word necessarily precedes living His will. God Himself is the source of wisdom (Prov 2:6; Eccl 2:26a), and His wisdom protects us from the dangerous paths of darkness (Prov 2:7-15). His wisdom is more precious than the wealth of this world (Prov 3:13-18; 8:11, 19; 16:16), is available to those who seek it (Prov 8:17; Jam 1:5), and brings blessings to those who find it (Prov 8:33-36). Respect for God is the beginning of wisdom (Prov 1:7; 9:10; 15:33; Psa 111:10). Those who possess wisdom will be able to share it with others (Prov 10:11, 31; 13:14; 15:2, 7; Eccl 10:12), will build good friendships (Prov 2:20; 13:20), and will stay on the path of righteousness, turning away from evil (Prov 14:16; 22:3; 27:12).
     While God does not force us to grow spiritually, He is not neutral about our spiritual development. God loves us greatly, and He wants us to mature spiritually (Heb 6:1). Just as earthly parents seek the best for their children, nurturing them toward maturity, God, our Heavenly Father, also desires our spiritual growth. This maturation process is essential for us to fully experience and manage the blessings He intends for us. This is similar to good parents who wait until their child is mature before blessing them with certain things. For instance, a car can be a blessing, providing freedom and mobility, but if given to an immature or irresponsible child, it could lead to disaster. Similarly, spiritual blessings like authority, influence, or material wealth require maturity to use them wisely and for God’s glory.
     Through the consistent study and application of Scripture, Christians are transformed from the inside out, for “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Tim 3:16). This transformative process leads to spiritual maturity, as we learn to discern good from evil (Heb 5:14) and become more conformed to the image of Christ. Additionally, the Word of God equips us “for every good work” (2 Tim 3:17), good works “which God prepared beforehand so that we would walk in them” (Eph 2:10). As we immerse ourselves in Scripture and apply it to life, we are prepared to serve others, share the gospel, and live out our faith in practical ways. The Bible provides the principles and instructions needed to navigate life’s challenges, make wise decisions, and bear fruit in our Christian walk.
     As Christians, our spiritual growth happens as we feed on God’s Word and benefit from its nourishment. Jesus said, “Man shall not live by bread alone, but by every word that proceeds out of the mouth of God” (Matt 4:4; cf. Deut 8:3). Job said, “I have treasured the words of His mouth more than my necessary food” (Job 23:12b). Jeremiah said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart” (Jer 15:16a). Paul encouraged Timothy to be “constantly nourished on the words of the faith and of the sound teaching” (1 Tim 4:6). Peter said, “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). Pure milk means it has not been watered down. According to Arnold Fruchtenbaum, “The milk is the basics of the Word of God, and it is necessary for young believers. They need this milk in order to grow spiritually…Essentially, the purpose of partaking of spiritual milk is to grow toward maturity so that believers can begin to partake of the meat of God’s Word.”[2] Earl Radmacher states, “The purpose of studying God’s truth is not only to learn more, but to become mature in the faith.”[3]
Dr. Steven R. Cook
 
 
[1] Robert B. Thieme, Jr. “Spiritual Adulthood”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 245.
[2] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 339.
[3] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1680.

The Spiritual Life #8 - Dedication to God Part 4

     A New Testament person who exemplifies living in submission to God is the Apostle Paul. Despite his weaknesses and failures, Paul’s life demonstrates steady submission to God’s will. His transformation from a persecutor of Christians to a devoted apostle of Christ illustrates this submission. Unlike most Christians, Paul surrendered to the Lord very shortly after his conversion on the road to Damascus (Acts 9:1-19). Paul dedicated his life to preaching the gospel and establishing churches throughout the Roman Empire.
     Later in his life, Paul said, “I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God” (Acts 20:24). Paul’s dedication to spreading the Gospel, despite facing numerous hardships, exemplifies submission to God’s mission. His letters to early Christian communities reveal his deep commitment to God’s mission. Paul traveled, preached, and endured hardships to spread the gospel (2 Cor 11:23-28), facing persecution, imprisonment, and physical suffering while remaining steadfast in his mission.
     Paul was in submission to the Lord, but he also acknowledged his sinfulness and weaknesses. Paul’s acknowledgment of the presence of evil within him is a candid admission of the internal struggle every believer faces between the flesh and the spirit (Rom 7:18-25). In this passage, Paul expresses the ongoing struggle between his desire to do good, which aligns with God’s law, and the sinful nature that still influences his actions. John Witmer states:
"In relating his personal experience in Romans 7:14-25, Paul consistently used the present tense whereas he had used the imperfect and aorist tenses. Obviously, he was describing his present conflict as a Christian with indwelling sin and its continuing efforts to control his daily life. The clause, “sold under sin” (kjv), describes an unregenerate person; but sin also resides in a believer, who is still subject to sin’s penalty of physical death. As a result, indwelling sin continues to seek to claim what it considers its property even after one has become a Christian."[1]
     In Romans 7:14, Paul says “the Law is spiritual,” which means it speaks to the spiritual, inner part of the believer. God, when giving the Law through Moses, was first concerned about their inner person, directing them to “love Him, and to serve the LORD your God with all your heart and with all your soul” (Deut 10:12). Clearly this speaks to the immaterial part of the believer. Despite Paul’s genuine commitment to God and his desire to live righteously, he recognized the reality of sin’s presence within himself. This is why Paul could say, “I find then the principle that evil is present in me, the one who wants to do good” (Rom 7:21). This struggle doesn’t negate his faithfulness but rather highlights his dependence on God’s grace and the transformative power of God’s Word.
     Paul consistently followed God’s leading, even when it led to difficult and dangerous situations. His missionary journeys and willingness to suffer for the gospel demonstrate his obedience (Acts 20:22-24). His past as a persecutor of Christians (Phil 3:6, Gal 1:13) and subsequent transformation highlight God’s ability to use anyone for His purposes. Paul’s letters are filled with teachings on living a life pleasing to God, and he mentored many, such as Timothy and Titus, ensuring the continuation of the gospel message (1 Tim 1:2, Tit 1:4). Despite numerous trials, Paul remained faithful, writing to the Philippians about pressing on towards the goal for the prize of the upward call of God in Christ Jesus (Phil 3:13-14). His life serves as an example of how, through submission to God, one can be transformed and used mightily despite one’s imperfections.
Examples of Believers who Submitted Partially or Temporarily
     Will the majority of believers surrender all their lives to Him? Generally, no. The biblical pattern is that Jesus will be Lord of some areas of their life, while they keep other areas to themselves. Charles Ryrie states, “The cliché ‘If He is not Lord of all, He is not Lord at all’ is simply that—a cliché and not a biblical or theological truth. Jesus can be Lord of aspects of my life while I withhold other areas of my life from His control.”[2] We observe examples of temporary or partial submission throughout Scripture.
     From the start, the Exodus generation was positive toward God and “did as the LORD had commanded” (Ex 12:28), demonstrating they had “believed in the LORD” (Ex 14:31). However, after being in the wilderness for a while and hearing the disparaging report of the ten spies about Canaan (Num 13:31-33), the Israelites turned negative, complained greatly, and requested to return to Egypt (Num 14:1-4). As a result of their ongoing negative volition, God judged them and declared they would not enter the promised land but would die in the wilderness (Num 14:29-35; Deut 1:34-35; Heb 3:16-19). The Lord said, “For forty years I was continually disgusted with that generation, and I said, ‘These people desire to go astray; they do not obey my commands.’ So I made a vow in my anger, ‘They will never enter into the resting place I had set aside for them’” (Psa 95:10-11 NET). Though that generation was saved, they did not inherit the blessings God had for them.
     Likewise, Solomon, a true believer, is a good example of one who was submissive early in his life, but later turned away from the Lord. God called Solomon “My son” (2 Sam 7:14), heard his prayer (2 Ch 1:8-10), made him king over Israel (2 Ch 1:11), granted him “wisdom and knowledge” (2 Ch 1:12), used him to write three books of the Bible (Proverbs, Ecclesiastes, and Song of Solomon), directed him to build the temple in Jerusalem which took seven years (1 Ki 6:38), and made him ruler of Israel for forty years (1 Ki 11:42). We are told, “Solomon loved the LORD and walked in the statutes of his father David” (1 Ki 3:3a). These are all indicators of a true believer. However, by the end of his life, Solomon turned away from the Lord and worshipped idols (1 Ki 11:1-5). Scripture reveals, “Solomon did what was evil in the sight of the LORD, and did not follow the LORD fully” (1 Ki 11:6). Though Solomon was positive toward God early in his life, he turned negative in his later years and was not submissive to the Lord. The record of Solomon is that he never turned back to the Lord and died in rebellion, under divine discipline (1 Ki 11:7-10).
     The New Testament provides several examples of believers who were genuinely saved but later turned away from God. Demas is one such example. Initially, he is mentioned positively by Paul (Col 4:14), who even called him a “fellow worker” in the ministry (Philem 1:24). However, in his letter to Timothy, Paul says, “Demas, having loved this present world, has deserted me and gone to Thessalonica” (2 Tim 4:10). This suggests that Demas, despite his salvation and prior commitment to ministry, later turned away due to his love for the world. Similarly, Paul mentions Hymenaeus and Alexander, who “suffered shipwreck in regard to their faith” (1 Tim 1:19) and says he “handed them over to Satan so that they will be taught not to blaspheme” (1 Tim 1:20). These were believers who turned away from God and suffered divine discipline (Heb 12:6). Paul also reprimanded the Christians in Galatia for their departure from the true gospel, saying, “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). He rebuked them for being “foolish” and “bewitched” for turning away from the Spirit (Gal 3:1-3). This indicates that the Galatians, though initially strong in their faith, were swayed by false teachers and needed correction.
Some Believers Initially Say “No” but Later Submit
     In Scripture, we have a few examples of believers who initially said “no” to God, but later said “yes” to Him and obeyed His command. Jonah initially refused to obey God’s command to go to Nineveh and preach against its wickedness. Instead, “Jonah rose up to flee to Tarshish from the presence of the LORD” (Jon 1:3). Later, after Jonah suffered divine discipline (Jon 2:1-10), God directed His prophet to preach in Nineveh (Jon 3:1-2), and “Jonah arose and went to Nineveh according to the word of the LORD” (Jon 3:3). In the NT, Peter is an example of someone who initially refused to submit to God’s will. In Acts 10:9-16, Peter had a vision in which a sheet is lowered from heaven, containing all kinds of animals. God told him, “Get up, Peter, kill and eat!” (Acts 10:13). Peter responded, “No, Lord!” (Acts 10:14a). This happened three times, and each time Peter resisted, saying “no” to the Lord. Eventually, Peter came to understand that the vision symbolized God’s acceptance of Gentiles and that he must not call any person impure or unclean. This led to his visit to Cornelius’ house, where he preached the Gospel to the Gentiles, showing his eventual submission to God’s will (Acts 10:17-48).
     For some Christians, like Paul, commitment to the Lord follows quickly after salvation. For others, it occurs later in life. Some never have this opportunity (the thief on the cross), and others waste their time until God eventually takes them home. These are the believers who will stand before the bema seat of Christ, and though saved, will and have nothing to offer the Lord but wood, hay, and straw, which represents a wasted Christian life (1 Cor 3:10-15).
Summary
     Christians are saved by grace alone (Eph 2:8-9), through faith alone (Gal 2:16; 3:26; 2 Tim 3:15), in Christ alone (John 14:6; Acts 4:12), totally apart from human works (Rom 4:5; Eph 2:8-9; Tit 3:5). However, after being born again (1 Pet 1:3, 23), God calls us to learn and live His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), to walk by faith (2 Cor 5:7; Heb 10:38; 11:6), and advance to spiritual maturity (Heb 6:1). Though He has blessed us in every way possible (Eph 1:3), we must surrender our lives to Him (Rom 6:13; 12:1-2; Jam 4:7), and prioritize His will over our own, trusting in His plan, and adhering to His commandments with humility and obedience. The Bible shows that while many believers initially submit, some partially submit or later falter, highlighting the challenge of consistent dedication.
Dr. Steven R. Cook
 
[1] John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 467.
[2] Charles C. Ryrie, So Great Salvation: What It Means to Believe in Jesus Christ (Chicago: Moody Press, 1997), 67.

The Spiritual Life #7 - Dedication to God Part 3

     For Christians, there is blessing through submission to God. This blessing comes from operating within the sphere of God’s love and laws, which establish boundaries for us to thrive and survive.[1] This is because “a man’s way is not in himself, nor is it in a man who walks to direct his steps” (Jer 10:23); rather, “The steps of a man are established by the LORD, and He delights in his way” (Psa 37:23). As God’s children, we are instructed, “Trust in the LORD with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight” (Prov 3:5-6).
     Living in submission to God means putting His will above our own, trusting in His plan, and following His directives. It entails aligning our thoughts, words, and actions with God’s will and commandments. This submission is characterized by humility, trust, and obedience to follow God’s directives over personal desires.
     In the Old Testament, Abraham exemplified submission when God called him to leave his homeland and go to a land that He would show him. Moses wrote, “Now the LORD said to Abram, ‘Go forth from your country, and from your relatives and from your father’s house, to the land which I will show you…So Abram went forth as the LORD had spoken to him” (Gen 12:1, 4). Abraham’s obedience to the Lord made him “the friend of God” (Jam 2:23; cf., 2 Ch 20:7; Isa 41:8). When God said to Isaiah, “Whom shall I send, and who will go for Us? (Isa 6:8a), Isaiah responded, “Here am I. Send me!” (Isa 6:8b). And when it was revealed to Mary that she would conceive in her womb and bear the humanity of Christ, she said, “Behold, the bondslave of the Lord; may it be done to me according to your word” (Luke 1:38).
Jesus, the Perfect Example of Submission
     Jesus Christ provides the perfect example of submission to God. He’s the perfect example because He is perfect and never disobeyed the Lord. Jesus said, “I do not seek My own will, but the will of Him who sent Me” (John 5:30), and “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38). In the Garden of Gethsemane before His crucifixion, Jesus prayed, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will” (Matt 26:39; cf., Matt 26:42, 44). Paul tells us that Jesus “humbled Himself by becoming obedient to the point of death, even death on a cross” (Phil 2:8). Jesus’ willingness to submit to the Father’s will, even to the point of death, is the ultimate example of submission. Jesus never deviated from the Father’s course for Him.
     Jesus’ submission to the Father started when He was very young. By age twelve, Jesus knew God was His Father and what the Father’s mission was for Him (Luke 2:40-47).[2] Isaiah wrote, “The Lord GOD has given Me the tongue of disciples, that I may know how to sustain the weary one with a word. He awakens Me morning by morning, He awakens My ear to listen as a disciple” (Isa 50:4). This passage refers to Jesus’ humanity, where God the Father would educate Jesus as His disciple. This education enabled Him to minister to others, as He says, “that I may know how to sustain the weary one with a word” (Isa 50:4b). To those who are weary in their souls, a divinely spoken word can lift the spirit and revive the heart (see Matt 11:28). And Jesus’ discipleship training took place in the early morning hours, as Messiah states, “He awakens Me morning by morning, He awakens My ear to listen as a disciple” (Isa 50:4c). According to Arnold Fruchtenbaum, “During His boyhood in Nazareth, every morning, Jesus was awakened by His Father in the early hours of the morning to receive instruction. In this way Jesus learned who He was, what His mission was, and how to act and react accordingly.”[3] As a human boy, Jesus had to be educated, which meant the discipline of acquiring knowledge over time. Because of His daily discipline, Jesus was fluent in the Scriptures by age 12. Fruchtenbaum states:
"The New Testament gives us an account of a 12 year old Jesus visiting the Temple in Jerusalem for the first time (Luke 2:41–50). By the age of 12 Jesus was fully conversant with the Hebrew Scriptures and able to debate deep spiritual matters with the leading theologians of the day. Furthermore, when Jesus is later rebuked by His mother for remaining in the Temple, He replies, “Did you not know I would be in My Father’s house?” This one statement shows that by the age of 12 Jesus knew that Joseph was not His father, knew that God was His Father, and therefore understood that He was the Messiah of Israel."[4]
     Jesus was fully submissive to the Father, saying, “The Lord GOD has opened My ear; and I was not disobedient nor did I turn back” (Isa 50:5). Another translation reads, “The sovereign LORD has spoken to me clearly; I have not rebelled, I have not turned back” (Isa 50:5 NET). The word “disobedient” translates the Hebrew verb marah (מָרָה), which, according to HALOT, means “to be recalcitrant, rebellious.”[5] Jesus was not hardhearted nor defiant to the Lord in any way. When God spoke to Messiah, His Servant, He was in total submission to God in everything. Throughout Scripture we observe where other servants of the Lord tried to escape His call to service. When Moses was called by the Lord (Ex 4:1-12), he replied, “Please, Lord, send someone else” (Ex 4:13 CSB). When God called Jonah, we’re informed His prophet rebelled, and “Jonah rose up to flee to Tarshish from the presence of the LORD” (Jon 1:3a). But Messiah never rebelled against the Lord. He was in total submission to Him. And such submission required a mind that was saturated with divine viewpoint, and a will that was totally surrendered to God. Warren Wiersbe states:
"His mind was submitted to the Lord God so that He could learn His Word and His will (Isa 50:4). Everything Jesus said and did was taught to Him by His Father (John 5:19, 30; 6:38; 8:28). He prayed to the Father for guidance (John 11:42; Mark 1:35) and meditated on the Word. What God taught the Servant, the Servant shared with those who needed encouragement and help. The Servant sets a good example here for all who know the importance of a daily “quiet time” with the Lord. The Servant’s will was also yielded to the Lord God. An “opened ear” is one that hears and obeys the voice of the master. The people to whom Isaiah ministered were neither “willing” nor “obedient” (Isa 1:19), but the Servant did gladly the will of the Lord God. This was not easy, for it meant yielding His body to wicked men who mocked Him, whipped Him, spat on Him, and then nailed Him to a cross (Matt 26:67; 27:26, 30)."[6]
     Later, Jewish scholars would marvel at Jesus’ wisdom (Matt 13:54; John 7:15); yet, they were unwilling to submit to Him as Messiah. This is an amazing thing, for though “the Light has come into the world” (John 3:19a), and that Light was bright and clear, we are informed that “men loved the darkness rather than the Light, for their deeds were evil” (John 3:19b). Here, we are reminded that at the heart of every problem is the problem of the heart, and the human heart is very corrupt and in great need of life and light.
King David: An OT Example of Submission
     David provides a good example of an OT believer who lived in regular submission to God. The Bible describes David as a man after God’s own heart (1 Sam 13:14; cf. Acts 13:22). David walked faithfully with the Lord and surrendered to His will. David was an obedient king, for the most part, and subsequent kings were measured by him (1 Ki 3:14; 9:4-5; 11:4-6, 31-34, 38; 14:7-8; 15:1-5; 11-15; 2 Ki 14:1-4; 16:1-3; 18:1-3; 22:1-2). David set the bar for what it meant to be a good king, and this allowed others to have a standard to guide them. However, we should not conclude that David was perfectly obedient and kept the Lord’s will in all matters in his life. He did not. No believer ever does, for there are none who are sinless (Eccl 7:20; 1 John 1:8, 10), except the Lord Jesus Christ (2 Cor 5:21; Heb 4:15; 1 John 3:5).
     David personally acknowledged his sins, saying “my iniquities are gone over my head; as a heavy burden they weigh too much for me” (Ps 38:4). He also wrote, “My iniquities have overtaken me, so that I am not able to see; they are more numerous than the hairs of my head, and my heart has failed me” (Ps 40:12). Among David’s recorded sins, the most offensive was his adulterous affair with Bathsheba and the murder of her husband, Uriah (2 Sam 11:1-17). Scripture tells us that David had slept with Bathsheba and had her husband, Uriah, killed; and “the thing that David had done was evil in the sight of the LORD” (2 Sam 11:27). What is commendable about David is that he handled his sin in a biblical manner by confessing it and seeking the Lord’s forgiveness. Concerning Uriah and Bathsheba, David said, “I have sinned against the LORD” (2 Sam 12:13; read Psalm 51 for the longer version of David’s confession). And upon his confession, the prophet Nathan said to David, “The LORD also has taken away your sin; you shall not die” (2 Sam 12:13). Here we see God’s grace and government at work; for though David was forgiven and restored to fellowship with God, there were still consequences for his actions and the Lord dispensed judgment upon David and Bathsheba (2 Sam 12:14-18).
     On another occasion, David followed Satan’s temptation and “sinned greatly” by taking a census in Israel (1 Ch 21:1, 8), presumably because he was trusting in his military strength rather than the Lord. When God judged David for this, David confessed his sin and declared, “I have sinned greatly, in that I have done this thing” (1 Ch 21:8a). Not only did he confess his sin, but he also sought the Lord’s forgiveness, saying, “Please take away the iniquity of Your servant, for I have done very foolishly” (1 Ch 21:8b), and “I am in great distress; please let me fall into the hand of the LORD, for His mercies are very great” (1 Ch 21:13). It is a hallmark of mature believers to humble themselves before the Lord through confession.
     Furthermore, David practiced the sin of polygamy contrary to the Law of Moses, which specifically commanded the king of Israel, that “he shall not multiply wives for himself” (Deut 17:17). From Scripture we know the names of eight of David’s wives: Michal (1 Sam 18:27), Abigail (1 Sam 25:39-42), Ahinoam (1 Sam 25:43), Bathsheba (2 Sam 12:24), Maacah, Haggith, Abital, and Eglah (2 Sam 3:2-5). And he had other wives and concubines that are not named, as Scripture reveals, “David took more concubines and wives from Jerusalem, after he came from Hebron” (2 Sam 5:13a). Interestingly, the Bible says nothing about David’s practice of polygamy, and though it is a sin according to Scripture, it was apparently tolerated in David’s life, perhaps because it never resulted in his wives leading him into idolatry as it had with his son, Solomon (see 1 Ki 11:1-11).
      Despite David’s imperfections and sins, he was still regarded as a man after God’s own heart (1 Sam 13:14; Acts 13:22). His life demonstrates several key areas of faithfulness that are instructive for Christians. David exhibited a deep love and devotion to God, as reflected in his heartfelt expressions throughout the 75 Psalms he wrote (see Psa 3:1; 4:1; 5:1; 6:1; 8:1; 9:1; 11:1; 12:1; 13:1; 14:1; 15:1; 18:1; etc.).[7] Many of the Psalms reveal David’s heart of worship to the Lord. His repentance and humility are evident after his sin with Bathsheba, where he sincerely sought God’s mercy and forgiveness (Psa 51:1-2). David’s trust in God’s sovereignty was unwavering, as witnessed in his confrontation with Goliath and his reliance on God (1 Sam 17:37). His obedience to God’s commands is seen in his refusal to harm King Saul, respecting God’s anointed king (1 Sam 24:1-6). His commitment to justice and righteousness was evident in his reign, where he sought to administer justice and equity for all his people, for “David reigned over all Israel; and David administered justice and righteousness for all his people” (2 Sam 8:15). Even in difficult times, David depended on God for guidance, protection, and comfort, as beautifully expressed in Psalm 23. Lastly, his desire to build a house for God, although fulfilled by his son Solomon, demonstrated his dedication to honoring and prioritizing the Lord (2 Sam 7:1-2). These aspects of David’s life highlight the important areas of faithfulness: devotion to God, humility, trust in God’s sovereignty, obedience to God’s commands, a heart for worship, commitment to justice and righteousness, dependence on God in difficult times, and a desire to honor and prioritize the Lord. The life of David demonstrates that believers can have a healthy walk with the Lord and be in submission to Him and doing His will in the major areas of their lives.
Dr. Steven R. Cook
 
[1] This truth can be compared to the relationship between a loving and wise parent and their child. Just as a parent establishes boundaries and rules to protect and guide their child, God provides His commandments for our well-being, and this because there is much evil in the world. A loving parent sets these boundaries to ensure the child’s safety from evil and help them thrive. They know that without guidance, a child might make harmful decisions because they lack the wisdom and experience to navigate life’s complexities on their own. Similarly, God’s laws create a framework within which we can experience true freedom and blessing. By submitting to God’s guidance, we avoid the pitfalls and dangers that come from relying solely on our own understanding. When we trust in the Lord and acknowledge Him in all our ways, He directs our paths, leading us to a life of purpose and fulfillment.
[2] Jesus, in His humanity, was not omniscient, and needed to develop and grow in His understanding. Luke tells us that Jesus “continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him” (Luke 2:40). When Jesus was twelve, He traveled with Joseph and Mary to Jerusalem (Luke 2:41-42), but after they left, we’re informed “Jesus stayed behind in Jerusalem” (Luke 2:43b). Joeseph and Mary were not aware that Jesus had stayed behind (Luke 2:43-44), but when they looked for Him and could not find Him, “they returned to Jerusalem looking for Him” (Luk 2:45b). Luke tells us, “Then, after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. And all who heard Him were amazed at His understanding and His answers” (Luke 2:46-47). Jesus, in His humanity, had great biblical wisdom, but not because He learned from the Rabbinic scholars of the day. The Jewish leadership understood this. John wrote,  “The Jews then were astonished, saying, ‘How has this man become learned, having never been educated?’” (John 7:15). Jesus replied to them, saying, “My teaching is not Mine, but His who sent Me” (John 7:16).
[3] Arnold G. Fruchtenbaum, Messianic Christology: A Study of Old Testament Prophecy Concerning the First Coming of the Messiah (Tustin, CA: Ariel Ministries, 1998), 51.
[4] Arnold G. Fruchtenbaum, Messianic Christology: A Study of Old Testament Prophecy Concerning the First Coming of the Messiah (Tustin, CA: Ariel Ministries, 1998), 51.
[5] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 632.
[6] Warren W. Wiersbe, Be Comforted, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 126.
[7] King David is traditionally attributed with writing 73 of the 150 Psalms in the Book of Psalms. These Psalms often bear his name in their superscriptions, indicating his authorship. Additionally, the New Testament ascribes two other Psalms to David (Psalm 2 in Acts 4:25 and Psalm 95 in Hebrews 4:7), bringing the total traditionally attributed to David to 75.

The Spiritual Life #6 - Dedication to God Part 2

     Scripture tells us, as Christians, to “Submit to God” (Jam 4:7), and “present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God” (Rom 6:13), and “to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1).[1] These directives are to Christians, calling us to a surrendered life to God. Concerning Romans 12:1, Earl Radmacher states:
"Based on God’s mercy (Rom 9:11, 15, 16, 18, 23; 11:30–32), Paul entreats believers to present their bodies as a living sacrifice, meaning they should use their bodies to serve and obey God (Rom 6:13). Such giving of the body to God is more than a contrast with a dead animal sacrifice, it is “newness of life” (Rom 6:4). Holy means set apart for the Lord’s use; acceptable means pleasing to Him; and reasonable indicates that such a gift is the only rational reaction to all the good gifts God has showered on us. [bolding his]"[2]
     That Paul instructs his Christian readers to “present yourselves to God” (Rom 6:13) and “to present your bodies a living and holy sacrifice, acceptable to God” (Rom 12:1a) would imply they had not made this important decision but needed to do so. Paul called them to act, directing them to exercise their volition in order that they might move forward in their spiritual life, which, he says, “is your spiritual service of worship” (Rom 12:1b). God has done so much to provide our salvation, offering redemption for sins through the death of Christ on the cross; therefore, it is only natural that a life dedicated to Him, born out of gratitude and appreciation, would follow in response.
     Submissive Christians will, at a point in time, dedicate their lives to Christ. This is usually some defining moment in their life, perhaps a crisis, where they commit themselves to the Lord.[3] This initial act of dedication will be followed by acts of restoration when failure occurs (1 John 1:9). Dedication is like a marriage ceremony that occurs only once. The life and health of the marriage is what follows, and this is built on many decisions to love and be faithful. If there is failure in the marriage, it does not require a new wedding ceremony, but humility, forgiveness, and the readjustment of the offender to the offended, and the walk of love that reflects a healthy relationship.
     Whereas Romans 12:1 pertains to the Christian’s act of dedication to God, Romans 12:2 addresses how to begin the process of moving forward in our spiritual life. Paul wrote, “And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom 12:2). First, we are not to be conformed to the world in which we live. The word “conformed” translates the Greek verb suschematizō (συσχηματίζω), which, according to Louw-Nida, means “to form or mold one’s behavior in accordance with a particular pattern or set of standards—to shape one’s behavior, to conform one’s life.”[4] Here, the verb is in the imperative mood, which means it’s a command to be obeyed, and in the present tense, which speaks to ongoing action. Pauls’ reference to “this world” refers to Satan’s world system, which consists of those values and philosophies that originate with Satan and are contrary to the character and will of God. This means we are nonconformists who refuse to be pressed into the world’s mold of values and practices.
     In contrast to being conformed to Satan’s world system, Paul says Christians are to “be transformed by the renewing of your mind” (Rom 12:2b). The word “transformed” translates the Greek verb metamorphoō (μεταμορφόω), which, according to BDAG, means “to change inwardly in fundamental character or condition, be changed, be transformed.”[5] Here we have another verb in the imperative mood, which means it’s a command to be obeyed, and in the present tense, which speaks to ongoing action. Satan wants to control us by means of our sinful natures, demonic forces, and external pleasures and pressures, in order to get us to align with the world system he’s created. But God does not want us to conform to Satan’s system, but to be transformed on the inside so that we can walk with Him (Gal 5:16, 25) and resist Satan (Jam 4:7; 1 Pet 5:9). Transformation is a process that starts with God who works in the heart of the believer who is surrendered to Him. According to Warren Wiersbe, “The world wants to control your mind, but God wants to transform your mind (see Eph 4:17–24; Col 3:1–11)…If the world controls your thinking, you are a conformer; if God controls your thinking, you are a transformer.”[6]
     This process of transformation involves the renovation of the mind and the recalibration of our thoughts according to the standard of God’s Word. It means expunging a lifetime of human viewpoint and replacing it with divine viewpoint. This is a slow and disciplined process, one that brings joy as the acquisition of divine revelation floods light into a sin-darkened soul that desperately needs healing. Wiersbe states, “God transforms our minds and makes us spiritually minded by using His Word. As you spend time meditating on God’s Word, memorizing it, and making it a part of your inner man, God will gradually make your mind more spiritual (see 2 Cor 3:18).”[7] Earl Radmacher adds:
"Spiritual transformation starts in the mind and heart. A mind dedicated to the world and its concerns will produce a life tossed back and forth by the currents of culture. But a mind dedicated to God’s truth will produce a life that can stand the test of time. We can resist the temptations of our culture by meditating on God’s truth and letting the Holy Spirit guide and shape our thoughts and behaviors."[8]
And Charles Ryrie states:
"The believer’s mind occupies a central place in his spiritual development. God uses it in his understanding of truth (Luke 24:45; 1 Cor 14:14–15). The dedicated life must include a renewed mind (Rom 12:2). The mind is involved in deciding doubtful things (1 Cor 14:5), in pursuing holiness (1 Pet 1:13), in understanding the Lord’s will (Eph 5:17), and in loving the Lord (Matt 22:37). Every thought must be captive to the obedience of Christ (2 Cor 10:5)."[9]
Dr. Steven R. Cook
 
 
[1] The word “present” translates the Greek verb paristemi (παρίστημι), which is in the aorist tense, viewing the act in a summary manner, as a snapshot, which implies a decisive action at a point in time.
[2] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1447.
[3] This happened to me in August of 1988 when I woke on the grass next to an apartment complex where I’d slept the night before. I’d been using hard drugs for seven years (i.e., PCP, LSD, Cocaine, etc.) and had come to a place of homelessness with suicidal ideations. I was at a place of crisis, and like a big ship that’s about to hit an iceberg and be totally destroyed, my life needed to be redirected, quickly, or I was going down to destruction. In my place of self-inflicted ruination, I cried out to the Lord, and He rescued me. Shortly afterwards, I surrendered to Him and began the journey of spiritual growth by learning and living His Word. I dedicated myself to the Lord at that time, to know Him through His Word and to walk with Him. Though I’ve had many points of stepping off God’s path of righteousness (i.e., when I sin), I’ve also taken hold of His provision of being able to redirect myself back on to the path of righteousness by means of confession (1 John 1:9).
[4] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 506.
[5] William Arndt, Frederick W. Danker, Walter Bauer, et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 639.
[6] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 554.
[7] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 554.
[8] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1447.
[9] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 228.

The Spiritual Life #5 - Dedication to God

     For Christians, dedication to God is the starting point for the spiritual life and the advance to Christian maturity. Dedication is a synonym for commitment, devotion, loyalty, and positive volition. According to Charles Ryrie, “There is perhaps no more important matter in relation to the spiritual life than dedication.”[1] In another place he states, “Dedication concerns the subjection of my life to Jesus Christ as long as I live.”[2] For the Christian, dedication starts at a moment in time, and continues, ideally, for the rest of one’s life, as the child of God walks in ongoing obedience to the Lord.[3] After being born again, some believers quickly dedicate themselves to the Lord and begin their journey of spiritual growth. For other Christians, this dedication may come later, perhaps even years later (as it did with me).
     Dedication is not a requirement for salvation. That would add works to the gospel message (1 Cor 15:3-4), and that’s wrong. Salvation is a free gift (Rom 6:23), given by God as an act of grace (Eph 2:8-9). Initial salvation is about justification, which is a one-and-done event that occurs at the moment of faith in Christ (Rom 3: 28; 4:4-5; 5:1; 8:33). Paul said we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). Justification is a single act that occurs at salvation and is not to be confused with our experiential sanctification, which occurs over time. According to Norman Geisler, “Justification is an instantaneous, past act of God by which one is saved from the guilt of sin—his record is cleared and he is guiltless before the Judge (Rom 8:1).”[4] As Christians, we are justified in God’s sight because Christ  has born all our sin upon the cross and paid our sin debt in full (John 19:30; Col 2:14), and after we trust in Christ as our Savior, God freely gives His righteousness to us (Rom 5:17; 2 Cor 5:21; Phil 3:9). After we are saved eternally, God calls us into a lifelong walk with Him. Dedication happens after we are saved, when we present ourselves to God for service (Rom 6:13; 12:1-2; Jam 4:7), and walk in obedience to His will (1 Pet 1:14-15). This relates to our sanctification, which is ongoing, as long as we live. In the sanctification process, the Christian is constantly recalibrating his/her thinking, values, words and actions to conform to the character and will of God. Dedication is a requirement for spiritual growth, as the believer with positive volition is yielded to God the Holy Spirit and is willing to learn and live God’s Word. Spirituality is unhindered as long as there is positive volition to God.
     God has provided everything we need to live the spiritual life. He has redeemed us by the blood of Christ (1 Pet 1:18-19; 1 Cor 6:20), forgiven our sins (Acts 10:43; Eph 1:7), caused us to be born again (John 1:12-13; 1 Pet 1:3, 23), given us eternal life (John 3:16; 10:28), adopted us as His children (Gal 4:5; Eph 1:5), made us saints in Christ (Rom 1:7; 1 Cor 1:2), given the Holy Spirit to indwell us (1 Cor 3:16), brought us into “the kingdom of His beloved Son” (Col 1:13), given us a new spiritual nature (Rom 7:22; Eph 4:22-24; Col 3:9-10), provided a spiritual gift (Rom 12:6; 1 Pet 4:10), blessed us “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3), and provided divine revelation in the Bible to educate us on how to live righteously (2 Tim 3:16-17; cf. Psa 1:1-3).
Dr. Steven R. Cook
 
[1] Charles C. Ryrie, Balancing the Christian life (Chicago Ill., Moody Press, 1994), 77.
[2] Ibid., 80.
[3] I say “ideally” because some believers, like Solomon, deviate in their walk with the Lord. Some will return to their walk of faith. Others will not. Whatever the final outcome of one’s life, any spiritual advancement must begin with a moment of dedication.
[4] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 235.

The Spiritual Life #4 - The Disciplined Life

     I define spirituality as: The life the Christian experiences when properly living in dependence upon the Holy Spirit and walking according to Scripture. Spirituality assumes regeneration, as one cannot be spiritual without being born again to new life through God the Holy Spirit (John 3:3; 1 Pet 1:3, 23). This new spiritual birth—or regeneration—occurs at the moment of faith in Christ, when one believes in Jesus as Savior (John 3:15-16; 6:40; 20:31; Acts 4:12; 16:31). Once they are born again, their spiritual life will advance in proportion to their intake of Scripture and their willingness to apply it as the Holy Spirit directs. Since we cannot live what we do not know, it’s necessary to learn God’s Word in order to live His will. A Christian who consistently studies and applies God’s Word will reach spiritual maturity more quickly than one who studies little. Christians who are ignorant of God’s Word, or unwilling to obey it, will default to human viewpoint thinking, emotion, or experience as the rule for life. Consequently, immature Christians may define spirituality by non-biblical terms or by their feelings at any given moment. This humanistic and emotional metric will inevitably lead to uncertainty, instability, and inconsistency in their walk with the Lord due to incorrect thoughts and vacillating emotions. God wants our thinking to be properly calibrated according to His Word (Psa 1:2-3; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), and to live by faith (2 Cor 5:7; Heb 10:38; 11:6), which eventually yields fruit (Gal 5:22-23) and a stable Christian life (Psa 119:165; Isa 26:3; Phil 4:6-7; Col 3:16; 2 Tim 1:7). But time is a key ingredient for the Christian to reach spiritual maturity. Charles Ryrie states:
"Christian maturity is the growth which the Holy Spirit produces over a period of time in the believer. To be sure, the same amount of time is not required for each individual, but some time is necessary for all. It is not the time itself which is determinative of maturity; rather it is the progress made and growth achieved which is all-important."[1]
     As the Christian learns and lives God’s Word by faith and yields to the Spirit’s guiding, there will be a gradual transformation of character that will be seen in one’s thoughts, values, words, and actions as they pertain to family, friends, work, finances, and social life. Wendell Johnston states:
"People who are spiritual do certain things as well as refrain from some things. They will express love to God without reservation and will love others in the body of Christ. They will even show love and graciousness to their enemies (Rom 12:9, 20–21). Spiritual people seek to live according to the principles set forth in Scripture and desire to study the Word of God and put into practice what it says (2 Tim 2:15; 3:14–17; Heb 4:12; 5:11–14; 1 Pet 2:2). They will seek to worship God individually and with other believers (Heb 10:22–25). Spirituality will be expressed by proper conduct in the home (Eph 5:22–6:4; 1 Pet 3:3–7), and people who are spiritual will lead Christlike lives in society and will respect civil authority (1 Pet 2:13–17). They will live godly lives even in a hostile environment (1 Pet 3:13–17)."[2]
     Furthermore, there is always opposition to spiritual growth, for we live in a fallen world and are confronted with many obstacles and distractions that seek to push or pull us away from God. Though constant distractions are all around us, we move forward by “destroying speculations and every lofty thing raised up against the knowledge of God, and are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Bringing our thoughts into captivity means focusing our minds on God and His Word (Psa 1:1-2; Isa 26:3; Prov 3:5-6; Col 3:1-2), and not allowing our thoughts to be bogged down and trapped with the cares of this world (Matt 6:25-34). This requires discipline.
Spiritual Discipline
     Spiritual maturity is the product of a disciplined life that is consciously and intentionally surrendered to God on a moment-by-moment basis. Discipline is doing what we ought to do, whether we want to do it or not, because it’s right. Christian discipline is living as God wants us to live, as obedient-to-the-Word believers who walk by faith and not feelings. The proper Christian life glorifies the Lord, edifies others, and creates in us a personal sense of destiny that is connected with the God who called us into service. As we advance in our walk with the Lord, spiritual maturity is an important target, and this requires discipline of mind and will.
     Paul, when writing to his young friend, Timothy, says, “discipline yourself for the purpose of godliness” (1 Tim 4:7). Paul does not deny the benefit of bodily discipline, but, when compared to godly discipline, says it “is only of little profit” (1 Tim 4:8a). Godliness translates the Greek noun eusebeia (εὐσέβεια) which denotes devotion to God and a life that is pleasing to Him. It means we are concerned with what the Lord thinks about us and we consciously choose to live as He directs. According to Robert B. Thieme, Jr., “Godliness is the virtuous manner of life that results from devotion to God—the lifestyle of the Christian growing in grace, relying upon divine power, applying divine viewpoint to circumstances, and thereby fulfilling God’s will and plan (2 Tim 3:5; Tit 1:1; 2 Pet 1:3; 3:11).”[3]
     Paul prioritizes godliness, declaring it “is profitable for all things, since it holds promise for the present life and also for the life to come” (1 Tim 4:8b). The word discipline in 1 Timothy 4:7 translates the Greek verb gumnazō (γυμνάζω), which we bring into the English as gymnasium. In secular use, it referred to how athletes trained in the ancient world, buffeting their bodies to improve their physique that they might have a chance at winning in a sport. However, in the New Testament, the word was used of training one’s mental and spiritual abilities. The focus is on inward development of mind and character rather than the outward enhancement of the body. And the discipline is to be ongoing (present tense), carried out by each believer (active voice), and executed as a directive by the Lord (imperative mood). For Paul, godliness does not happen accidentally, but is connected with “the teaching that promotes godliness” (1 Tim 6:3), and “the knowledge of the truth which leads to godliness” (Tit 1:1). It is learned and lived on a daily basis.
     The disciplined Christian develops over time, as biblical thinking leads to righteous acts, and righteous acts develop into godly habits, and godly habits produce godly character. Spiritual disciplines bring us to the place of spiritual maturity, which is God’s desire for us (Heb 6:1). The writer to the Hebrews references mature believers, saying, “solid food is for the mature, who because of practice have their senses trained to discern good and evil” (Heb 5:14). Maturity translates the Greek adjective teleios (τέλειος) which denotes one who has attained a level of spiritual growth, which is witnessed in the daily application God’s Word (Heb 4:1-2). Mature Christians are what they are because of practice and training. The word “practice” translates the Greek noun hexis (ἕξις), which, according to Louw-Nida, refers to “a repeated activity—practice, doing again and again, doing repeatedly.”[4] And the word “trained” translates the Greek verb gumnazō (γυμνάζω), which, according to Louw-Nida,  means “to experience vigorous training and control…to train, to undergo discipline.”[5] The advancing Christian eventually reaches a place of maturity when he/she is able “to discern good and evil” (Heb 5:14c). Thomas Constable states, “A person becomes a mature Christian, not only by gaining information, though that is foundational, but by using that information to make decisions that are in harmony with God’s will.”[6] According to Arnold Fruchtenbaum:
"A mature believer is one who is of full age spiritually. The Greek word for full-grown men is “goal.” A mature believer has attained the goal of his spiritual life because he did apply what he knew and was, therefore, open to learning more. Spiritual maturity is a result of careful exercise: for full-grown men, even those who by reason of use have their senses exercised to discern good and evil. A mature believer has the ability to make responsible decisions. The obligation of verse 14 is for all believers to make proper use of what they know…Usage of the Word causes believers to progress from immaturity to maturity; a lack of usage means regressing from maturity to immaturity."[7]
Warren Wiersbe adds:
"As we grow in the Word, we learn to use it in daily life. As we apply the Word, we exercise our “spiritual senses” and develop spiritual discernment. It is a characteristic of little children that they lack discernment. A baby will put anything into its mouth. An immature believer will listen to any preacher on the radio or television and not be able to identify whether or not he is true to the Scriptures. Just as our physical bodies have senses without which we could not function, so our inner “spiritual man” has “spiritual senses.”…As we feed on the Word of God and apply it in daily life, our inner “spiritual senses” get their exercise and become strong and keen. Paul called this process exercising ourselves unto godliness (1 Tim 4:7–8)."[8]
     As growing Christians, we understand that God’s Word is the standard for right thinking and conduct (orthodoxy and orthopraxy), and learning and living His Word by faith is the key to spiritual advance. As a growing Christian I want to be wise in the ways of God and His Word. But this requires commitment and many choices throughout my life. I realize the wise are wise by choice and never by chance. That is, no one is accidentally wise. This is also true for being just, loving, gracious, kind, and merciful, for these and other godly virtues are the product of many good choices over years of practice.
     The successful Christian life starts with positive volition. Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17). The word “willing” translates the Greek verb thelō (θέλω), which, according to Louw & Nida, means “to desire to have or experience something—to desire, to want, to wish.”[9] To be “willing” to know and do God’s will is the starting place for our advance to spiritual maturity. Our next step is to dig into God’s Word and learn it. Jeremiah expressed positive volition when he said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart” (Jer 15:16a). A psalmist wrote, “How sweet are Your words to my taste! Yes, sweeter than honey to my mouth!” (Psa 119:103), and “The law of Your mouth is better to me than thousands of gold and silver pieces” (Psa 119:72). Peter wrote, “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). Learning God’s Word serves as the basis for right living (Rom 12:1-2). Once we learn it, we must walk in it, which means applying it to our lives (Jam 1:22), and this by faith (2 Cor 5:7; Heb 10:38; 11:6). Ezra is a good example of a believer who learned and lived God’s Word, as it is written, “Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezra 7:10). When it states that Ezra had “set his heart,” it meant he had positive volition and was determined to learn and live God’s Word. This is the proper order. When a Christian has a right will (orthothely), and operates with right thinking (orthodoxy), it establishes the basis for right behavior (orthopraxy). Positive volition, divine viewpoint thinking, and the walk of faith are what the Lord desires for us. When these are present, maturity will be achieved, it’s just a matter of testing and time.
Dr. Steven R. Cook
 
 
[1] Charles C. Ryrie, Dr. Ryrie’s Articles (Bellingham, WA: Logos Bible Software, 2010), 91.
[2] Wendell G. Johnston, “Spirituality,” The Theological Wordbook, 334–335.
[3] Robert B. Thieme, Jr. “Godliness”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 111.
[4] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 511.
[5] Ibid., 466.
[6] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Heb 5:14.
[7] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 70.
[8] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 295.
[9] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 287.

The Spiritual Life #3 - What is Spirituality?

     The word pneumatikos (πνευματικός) is used by NT writers to refer to divine revelation (Rom 7:14; 1 Cor 2:13-14; Col 1:9), demonic forces (Eph 6:12), blessings from God (Eph 1:3), a mental attitude of joy and worship (Eph 5:18-20; Col 3:16), our future glorified body (1 Cor 15:42-44), the church as a spiritual house (1 Pet 2:4-5), supernatural gifts from the Spirit (Rom 1:11; 1 Cor 12:1), spiritual sacrifices we offer to God (1 Pet 2:5b; cf., Rom 12:1-2; Eph 5:1-2; Phil 4:18; Heb 13:15-16), a mature believer who helps others (Gal 6:1), and is contrasted with immature carnal Christians (1 Cor 3:1-3).
     Concerning a definition of the word spiritual, there is no single verse in the Bible that defines it. Perhaps the closest verse on this subject is found in 1 Corinthians 2, where Paul wrote, “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. The one who is spiritual discerns all things, yet he himself is understood by no one” (1 Cor 2:14-15 NET). However, in this passage, what we have is more of a description than a definition. Paul explains that unbelievers do not welcome what the Spirit offers and regard it as foolishness because they do not have the Spirit within them and are operating on negative volition. Being devoid of the Holy Spirit, it is impossible for unbelievers to discern the things that derive from the Spirit of God. In contrast, “one who is spiritual discerns all things” (1 Cor 2:15a). That is, Christians have a capacity to discern and welcome things that unbelievers cannot understand or welcome. Paul, in describing spiritual persons, contrasts them with immature Christians who are described as carnal and operating by their sinful natures (1 Cor 3:1-3).
     Because of this contrast by Paul between spiritual and carnal Christians, some Bible teachers regard spirituality as a state of maturity that is obtained over time. Charles Ryrie states at least three things make a person spiritual: regeneration, the work of God the Holy Spirit, and the passage of time.[1] If Ryrie is correct, spirituality would be a synonym for a mature Christian who knows God’s Word, is regularly yielded to God the Holy Spirit, and has advanced to a place of maturity by means of walking with the Lord over years of time. Ryrie takes this view, saying, “Spiritually is a mature and maturing relation to the Holy Spirit.”[2] He further states:
"A new Christian cannot be called spiritual simply because he has not had sufficient time to grow and develop in Christian knowledge and experience. A new believer can be Spirit-controlled, but the area of control is subject to expansion in the normal process of Christian growth. A young Christian has not yet been confronted with many areas within the general sphere of Christian conduct, for instance; and while he may be completely willing to let the Spirit control his life and actions, he has not yet gained the experience and maturity that comes from having faced these problems and having made Spirit-controlled decisions about them. When he is first saved he may not even know that there is such a person as a weaker brother, and, although he may not be unwilling to curb his liberty for the sake of that brother, he has not yet faced the doing of it, to say nothing of having guided others into right decisions about such matters. Spirit-control may be total over the new Christian’s life insofar as he has knowledge of that life in his newborn state, but as his knowledge increases and his growth progresses, new vistas of life break upon him which must also be consciously yielded to God’s direction. Time to gain maturity is needed for genuine spirituality."[3]
Wendell Johnston agrees, saying:
"The fact that Paul used the figure of an infant to describe the Christians at Corinth helps us understand that spirituality is also a process, a matter of growth and development under the influence and control of the Holy Spirit. New believers can make proper decisions and often do because they yield to the Spirit’s control. However, the experiences of new believers, like those of infants, are limited. Time is needed for growth and development to face the challenges of the Christian life. Spirituality is a result of growth. Peter exhorted believers to rid themselves of actions that characterize unbelievers and to grow up in their salvation (1 Pet 2:1-2). In this passage he emphasized the role of the Word of God, which he called “spiritual milk” (1 Pet 2:2). The Scriptures provide the foundation for one’s walk with the Lord."[4]
     Based on this understanding, immature Christians cannot be called spiritual, as they don’t have enough knowledge of God and life experience as obedient-to-the-Word believers to live as He expects. Certainly, in at least one passage, the word spiritual seems to be used this way, as Paul wrote, “even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness” (Gal 6:1). The spiritual person here would be the mature believer who can help another Christian who is caught in a sin.
     Other Bible teachers offer a broader definition of the term spiritual. For example, Lewis Chafer states, “a spiritual Christian is a Spirit-filled Christian in whom the unhindered Spirit is manifesting Christ by producing a true Christian character.”[5] Robert B. Thieme Jr. states, “Being filled with the Spirit is synonymous with the status of ‘spirituality.’”[6] According to Arnold Fruchtenbaum, “A spiritual person is a believer who is under the control of the Holy Spirit.”[7] To be under the control of the Holy Spirit in an unhindered manner provides a good definition of spirituality. Walking unhindered with God necessitates knowing His Word and having a positive willingness to obey it through faith, trusting the Holy Spirit to guide and sustain those who are willing to do the Lord’s will, regardless of how difficult or costly it may be. By this definition, new Christians can be spiritual if they have even a small amount of Scripture in mind and are yielding themselves to the Spirit as He guides them to obey it.
     I define spirituality as: The life the Christian experiences when properly living in dependence upon the Holy Spirit and walking according to Scripture. Spirituality assumes regeneration, as one cannot be spiritual without being born again to new life through God the Holy Spirit (John 3:3; 1 Pet 1:3, 23). This new spiritual birth—or regeneration—occurs at the moment of faith in Christ, when one believes in Jesus as Savior (John 3:15-16; 6:40; 20:31; Acts 4:12; 16:31). Once they are born again, their spiritual life will advance in proportion to their intake of Scripture and their willingness to apply it as the Holy Spirit directs. Since we cannot live what we do not know, it’s necessary to learn God’s Word in order to live His will. A Christian who consistently studies and applies God’s Word will reach spiritual maturity more quickly than one who studies little. Christians who are ignorant of God’s Word, or unwilling to obey it, will default to human viewpoint thinking, emotion, or experience as the rule for life. Consequently, immature Christians may define spirituality by non-biblical terms or by their feelings at any given moment. This humanistic and emotional metric will inevitably lead to uncertainty, instability, and inconsistency in their walk with the Lord due to incorrect thoughts and vacillating emotions. God wants our thinking to be properly calibrated according to His Word (Psa 1:2-3; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), and to live by faith (2 Cor 5:7; Heb 10:38; 11:6), which eventually yields fruit (Gal 5:22-23) and a stable Christian life (Psa 119:165; Isa 26:3; Phil 4:6-7; Col 3:16; 2 Tim 1:7). But time is a key ingredient for the Christian to reach spiritual maturity.
Dr. Steven R. Cook
 
 
[1] Charles C. Ryrie, Dr. Ryrie’s Articles (Bellingham, WA: Logos Bible Software, 2010), 90-91.
[2] Ibid., 91.
[3] Ibid., 91.
[4] Wendell G. Johnston, “Spirituality,” ed. Charles R. Swindoll and Roy B. Zuck, The Theological Wordbook, Swindoll Leadership Library (Nashville, TN: Word Publishing, Inc., 2000), 334.
[5] Lewis Sperry Chafer, He That Is Spiritual (Moody Press: Chicago, 1918), 55.
[6] Robert B. Thieme, Jr. “Filling of the Holy Spirit”,  Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 100.
[7] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 700.

The Spiritual Life #2 - What is Spirituality?

     The Christian’s salvation is seen in three phases. Because we have trusted Christ as our Savior, we have been saved from the penalty of sin (John 5:24; Rom 8:1, 33-34; Eph 2:8-9), are being saved from the power of sin that we might live righteously (Rom 6:11-13; Col 3:5), and will be saved from the presence of sin when we leave this world and enter heaven (Phil 3:20-21; 1 John 3:2, 5). These three aspects of our salvation are also referred to as justification (declared just before God once for all), sanctification (our progressive righteousness over time), and glorification (removal of the sin nature after we leave this world). Our justification and glorification are accomplished by God alone, as He does all the work. But our sanctification requires positive volition on our part, as we must adjust ourselves to God’s directives and provisions and learn to walk by faith. The following lessons will focus on phase two of our salvation, looking mainly at the biblical concept of spirituality and the steps the Christian can take to advance to spiritual maturity.
     After we heard the gospel message that Christ died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4), and we trusted Jesus as our Savior (John 3:16; Acts 4:12; 16:31), we became children of God (John 1:12; Gal 3:26), and were transferred from Satan’s domain of darkness into the kingdom of God’s beloved Son (Col 1:13). Having been born again to new spiritual life (John 3:3; 1 Pet 1:3, 23), and indwelt by God the Holy Spirit (1 Cor 3:16), God now expects us to feed on the nourishment of His Word (1 Pet 2:2), advance to spiritual maturity (Heb 6:1), and manifest a life of righteousness (Rom 6:13; 2 Tim 3:16-17). In His Word, God has given us everything we need to accomplish this mission. The objective for us is to learn Scripture and embark on the journey of faith that glorifies God, edifies others, and brings us to the place of spiritual adulthood.
Spirituality Defined
     The word “spiritual” derives from the Greek adjective pneumatikos (πνευματικός), which, according to Joseph Thayer, refers to “one who is filled with and governed by the Spirit of God.”[1] Spirituality is very nuanced and, according to Christopher Beetham, denotes “the whole range of activities, attitudes, experiences, etc., that ultimately depend on and derive from the Spirit and that draw their significance from the Spirit.”[2] Such an understanding is contrasted with the worldly system of values and practices that originate with Satan, which are totally at odds with the Word of God and seek to hinder the Christian’s walk with the Lord (1 John 2:15-16).
     The word pneumatikos (πνευματικός) is used by NT writers to refer to divine revelation (Rom 7:14; 1 Cor 2:13-14; Col 1:9), angelic forces (Eph 6:12), blessings from God (Eph 1:3), a mental attitude of joy and worship (Eph 5:18-20; Col 3:16), a mature believer who helps others (Gal 6:1), our future glorified body (1 Cor 15:42-44), the church as a spiritual house (1 Pet 2:4-5), supernatural gifts from the Spirit (Rom 1:11; 1 Cor 12:1), spiritual sacrifices we offer to God (Rom 12:1-2; Eph 5:1-2; Phil 4:18; Heb 13:15-16; 1 Pet 2:5b), and is contrasted with immature carnal Christians (1 Cor 3:1-3).
Dr. Steven R. Cook
 
[1] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament: Being Grimm’s Wilke's Clavis Novi Testamenti (New York: Harper & Brothers., 1889), 523.
[2] Christopher A. Beetham, ed., “Πνεῦμα,” Concise New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan Academic, 2021), 755.

The Spiritual Life #1 - What is Spirituality?

     Our salvation is seen in three phases. Because we have trusted Christ as our Savior, we have been saved from the penalty of sin (John 5:24; Rom 8:1, 33-34; Eph 2:8-9), are being saved from the power of sin that we might live righteously (Rom 6:11-13; Col 3:5), and will be saved from the presence of sin when we leave this world and enter heaven (Phil 3:20-21; 1 John 3:2, 5). These three aspects of our salvation are also referred to as justification (declared just before God once for all), sanctification (our progressive righteousness over time), and glorification (removal of the sin nature after we leave this world). This section will focus on phase two of our salvation, looking mainly at the biblical concept of spirituality and the steps the Christian can take to advance to spiritual maturity.
     After we heard the gospel message that Christ died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4), and we trusted Jesus as our Savior (John 3:16; Acts 4:12; 16:31), we became children of God (John 1:12; Gal 3:26), and were transferred from Satan’s domain of darkness into the kingdom of Christ (Col 1:13). Having been born again to new spiritual life (John 3:3; 1 Pet 1:3, 23), and indwelt by God the Holy Spirit (1 Cor 3:16), God now expects us to feed on the nourishment of His Word (1 Pet 2:2), advance to spiritual maturity (Heb 6:1), and manifest a life of righteousness (Rom 6:13; 2 Tim 3:16-17). In His Word, God has given us everything we need to accomplish this mission. The objective for us is to learn Scripture and embark on the journey of faith that glorifies God, edifies others, and brings us to the place of spiritual adulthood.
Spirituality Defined
     The word “spiritual” derives from the Greek adjective pneumatikos (πνευματικός), which, according to Joseph Thayer, refers to “one who is filled with and governed by the Spirit of God.”[1] Spirituality is very nuanced and, according to Christopher Beetham, denotes “the whole range of activities, attitudes, experiences, etc., that ultimately depend on and derive from the Spirit and that draw their significance from the Spirit.”[2] Such an understanding is contrasted with the worldly system of values and practices that originate with Satan, which are totally at odds with the Word of God and seek to hinder the Christian’s walk with the Lord (1 John 2:15-16).
Dr. Steven R. Cook
 
[1] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament: Being Grimm’s Wilke's Clavis Novi Testamenti (New York: Harper & Brothers., 1889), 523.
[2] Christopher A. Beetham, ed., “Πνεῦμα,” Concise New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan Academic, 2021), 755.

Soteriology Lesson 53 - Faith Without Works is Dead Part 1

Introduction (Full Notes Here)
     The debate over James 2:14-26 revolves around how to reconcile faith and works in the context of salvation.[1] Catholics and Arminians traditionally see faith and works as both essential for eternal salvation. Reformed theologians see James as setting forth a litmus test for authentic faith, contending that true saving faith is evidenced by a life of obedience and good works. In other words, while salvation is by grace through faith, genuine faith results in a transformed life marked by obedience to Christ as Lord. According to John Frame, “James 2:24, which speaks of justification by works, tells us that a faith without works is not saving faith, not true faith. So, works are evidence of a true, saving faith.”[2] John MacArthur adds, “Good works are inevitable in the life of one who truly believes. These works have no part in bringing about salvation (Eph 2:9; Rom 3:20, 24; 4:5; Tit 3:5), but they show that salvation is indeed present (Eph 2:10; 5:9; 1 John 2:5).”[3] R. C. Sproul states, “every true believer bears some fruit. If he does not, he’s not a believer.”[4] Even some of my favorite Bible teachers hold this view. For example, Arnold Fruchtenbaum says, “Is a faith that produces no work whatsoever really a saving faith? The obvious answer is, ‘No.’ The issue here is saving faith.”[5] And Charles Ryrie states, “Can a nonworking, dead, spurious faith save a person? James is not saying that we are saved by works but that a faith that does not produce good works is a dead faith…Genuine faith cannot be ‘dead’ to morality or barren to works.”[6] According to Warren Wiersbe, “Any declaration of faith that does not result in a changed life and good works is a false declaration. That kind of faith is dead faith…Dead faith is not saving faith. Dead faith is counterfeit faith and lulls the person into a false confidence of eternal life.”[7] William MacDonald states, “works are not the root of salvation but the fruit; they are not the cause but the effect. Calvin put it tersely: ‘We are saved by faith alone, but not by a faith that is alone.’”[8]
     Many proponents of this view assert that merely professing faith without a corresponding life of obedience can lead to self-deception and a false sense of security regarding one’s salvation. One of the flaws of this view is that Christians spend much of their time looking at themselves and wondering if their works are genuine, or if they’ve done enough to prove their eternal salvation. Because sin continues in the lives of all Christians, and this to varying degrees, it leaves the believer in a state of uncertainty about their eternal destiny because they never know if their works represent a genuine saving faith.
     In James 2:14-26; James is not distinguishing genuine from false faith; but rather, a useful faith that works to bless others, versus a useless faith that cannot save the Christian from divine discipline and loss of reward at the bema seat of Christ. For James, a dead faith is a useless faith that benefits no one, and his reference to salvation is from divine discipline, not the lake of fire. It’s noteworthy that James 2:14-26 is sandwiched between two sections concerning divine judgement (Jam 2:12-13; 3:1). Biblically, disobedient Christians face God’s judgment in this life as they are subject to divine discipline (Heb 12:6), which can eventuate in physical death (1 Cor 11:30; Jam 1:15, 21; 5:19-20; 1 John 5:16), as well as future judgment before the bema seat of Christ in heaven (Rom 14:10-12; 2 Cor 5:10). At the judgment seat of Christ, all Christians will stand before the Lord Jesus, not to determine if they have eternal life, for that is already secure for them (John 5:24; 10:28; 1 John 5:13), but to be evaluated on how they lived and rewards given for obedience to Him (1 Cor 3:10-15). This is important to understand, for when James poses the question, “What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him?” (Jam 2:14), he’s talking about a useful faith that benefits others and saves the Christian from divine discipline in this life, which can eventuate in physical death, and loss of reward at the bema seat of Christ.
The Usefulness of Faith
     For James, faith must be put into use to be beneficial to others. In one sentence, James said, “faith, if it has no works, is dead” (Jam 2:17), and in another sentence, said, “faith without works is useless” (Jam 2:20). A dead faith is a useless faith. It is useless to God and others, being of no benefit to the needy. We use similar language when we talk about a “dead battery,” we’re talking about a battery that is useless. And when we talk about Latin being a “dead language,” we mean it’s no longer in use. Likewise, a dead faith is a useless faith. However, unlike a dead battery or a dead language, we have volition and the ability to put our faith into practice, making it useful to others. Which is why James previously wrote, “prove yourselves doers of the word, and not just hearers who deceive themselves” (Jam 1:22).
     The teaching of Scripture is that sinners are saved totally apart from works. Paul wrote, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28), and salvation comes “to the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5). We are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), for “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). God “has saved us and called us with a holy calling, not according to our works” (2 Tim 1:9a), and “He saved us, not on the basis of deeds which we have done in righteousness” (Tit 3:5a). Good works do not save us eternally. They never have and never will.
     James is not contradicting Paul. They are addressing two different matters. Paul addresses justification before God, which is based entirely on the work of Christ at the cross and the imputed righteousness that comes to the one who trusts in Christ alone for salvation (Rom 5:17; 2 Cor 5:21; Phil 3:9). James addresses justification in the sight of others, what we might call vindication. God does not need to see our faith. He knows it’s there. But others cannot see our faith, so good works help them to see what we claim to be true. Once saved, we are called to “walk by faith, not by sight” (2 Cor 5:7). God said, “My righteous one shall live by faith” (Heb 10:38), for “without faith it is impossible to please Him” (Heb 11:6). And we know that “whatever is not from faith is sin” (Rom 14:23). Furthermore, Christians are commanded to love others (John 13:34; Gal 5:13; 1 Th 4:9). This love is to be actionable and tangible (Jam 2:15-16; 1 John 3:17-18). Also, we are directed to do good works, which glorify God and edify others. 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; cf. Eph 2:10). God’s Word directs us to “do good to all people, and especially to those who are of the household of the faith” (Gal 6:10), “to do good, to be rich in good works, to be generous and ready to share” (1 Tim 6:18), to be “zealous for good deeds” (Tit 2:14b), to “learn to engage in good deeds to meet pressing needs” (Tit 3:14a), “to stimulate one another to love and good deeds” (Heb 10:24). Failure of Christians to put their faith into action means they are disobedient to the Lord and subject to divine discipline. Scripture reveals, “those whom the Lord loves He disciplines, and chastises every son whom He receives” (Heb 12:6). Jesus said, “Those whom I love, I reprove and discipline” (Rev 3:19a). Paul wrote, “But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world” (1 Cor 11:32).[9] With these doctrines in mind, let’s look at James 2:14-26.
Dr. Steven R. Cook
 
[1] James clearly wrote to saved persons, Jewish believers, whom he called “brethren” (Jam 1:2, 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9-10, 12, 19), confirmed they were born from above (Jam 1:17-18), and said they had “faith in our glorious Lord Jesus Christ” (Jam 2:1). He said the Holy Spirit dwelled in them (Jam 4:5), which proved they were Christians, for “if anyone does not have the Spirit of Christ, he does not belong to Him” (Rom 8:9). The main purpose of James’ letter was to exhort Christians to spiritual maturity (Jam 1:4), which manifests itself in practical righteousness. James in no way contradicts Paul. Paul wrote about justification in the sight of God (Rom 3:28; 4:1-5; Gal 2:16), whereas James wrote about being justified in the sight of others (Jam 2:18, 24).
[2] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 205.
[3] John F. Macarthur, Jr., “Faith According To The Apostle James” Journal of the Evangelical Theological Society, Vol 33/1: March 1990, 18.
[4] R. C. Sproul, Can I Be Sure I’m Saved?, vol. 7, The Crucial Questions Series (Lake Mary, FL: Reformation Trust Publishing, 2010), 15.
[5] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed., (Tustin, CA: Ariel Ministries, 2005), 253
[6] Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995, 1970), 1970.
[7] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 354.
[8] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2229.
[9] He gave to us It is never the will of God that we sin (1 John 2:1), but all saints commit sin, and there is no such thing as a sinless saint. David wrote, “my sins have overtaken me…they are more numerous than the hairs of my head” (Psa 40:12), and “I know my transgressions, and my sin is ever before me” (Psa 51:3). Paul said of himself, “For the good that I want, I do not do, but I practice the very evil that I do not want…I find then the principle that evil is present in me, the one who wants to do good” (Rom 7:19, 21). And the John wrote, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us…If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:8, 10). James said, “we all stumble in many ways” (Jam 3:2a). Though forgiven all our sins (Acts 10:43; Eph 1:7), and saved (Eph 2:8), Christians continue to possess a sin nature (Rom 6:6; 7:14-25; 13:14; Col 3:9; Gal 5:16-17, 19-22; 1 John 1:8), and commit personal acts of sin (Eccl 7:20; 1 John 1:10; 2:1). Though the power of the sin nature is broken (Rom 6:11-14), the presence of the sin nature is never removed from us until God takes us from this world and gives us a new body like the body of Jesus (Phil 3:20-21; 1 John 3:2, 5). It is possible for saints to commit any sin an unbeliever can commit, to the same degree, and for the same duration of time. That’s not what God wants from us. He wants righteousness. It’s possible for Christians to live sinfully, though not without consequences. Living sinfully does not mean loss of eternal salvation, for that is not possible. Jesus said, the one who believes in Him “has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24), and “I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28). Paul wrote, “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). But if Christians choose to operate by the sinful flesh (1 Cor 3:1-3), love the world (1 John 2:15-16), and live sinfully, like the prodigal son (Luke 15:11-24), they open the door to divine discipline and great suffering (Heb 12:5-11), which can eventuate in physical death (1 Cor 11:30; Jam 1:15, 21; 5:19-20; 1 John 5:16), and the loss of eternal rewards (1 Cor 3:10-15; 2 John 1:8).
 

Soteriology Lesson 52 - The Free Gift of God is Eternal Life

     The gospel is the good news that addresses the bad news of human sinfulness and separation from a holy God. Despite our helplessness and deserving of eternal punishment, God’s solution is the gospel of grace, which reveals Jesus Christ took our sins upon Himself, died, was buried, and resurrected on the third day (1 Cor 15:3-4). At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. Salvation from eternal damnation is a free gift offered to all who trust in Christ alone, which emphasizes God’s infinite grace rather than our human effort. This ultimate gift, paid for by Jesus’s sacrifice, underscores the Bible’s message that “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23), highlighting God’s generosity and the completeness of Christ’s work on the cross.
God is Holy
     The Bible reveals God is holy. God declares of Himself, “I am holy” (Lev 11:44), the psalmist says, “holy is the LORD our God” (Psa 99:9), and the Seraphim declare, “Holy, Holy, Holy, is the LORD of hosts” (Isa 6:3). In her prayer, Hannah said, “There is no one holy like the LORD” (1 Sam 2:2). In these verses, the word “holy” translates the Hebrew word qadōsh (קָדוֹשׁ), which, according to James Swanson, refers “to being unique and pure in the sense of superior moral qualities.”[1] God’s holiness is closely linked with His righteousness, justice, and perfection. Holiness denotes moral purity. J. Carl Laney states, “When we say ‘God is holy,’ we mean He is totally separated from all that is unholy, defiling, or contrary to His nature. God’s holiness is unique and distinctive in that it is without any contamination or impurity.”[2] Because God is absolutely holy, it is written, “no evil dwells with You” (Psa 5:4), “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). Evil is any thought, word, or act that is contrary to the character and will of God. According to Merrill F. Unger, moral evil “is the failure of rational and free beings to conform in character and conduct to the will of God.”[3]George Howley states, “God is separate from all evil and is in no way responsible for it…[and] It can only be attributed to the abuse of free-will on the part of created beings, angelic and human.”[4] Evil originates in the heart (Gen 6:5; Zech 8:17), is part of our nature (Matt 7:11), and results in evil actions (Neh 13:17; Prov 24:8; 1 Pet 3:12).[5] According to Scripture, “the LORD is righteous and He loves righteousness” (Psa 11:7). There is a time when “He is coming to judge the earth; and He will judge the world in righteousness and the peoples in His faithfulness” (Psa 96:13), and He will “judge the living and the dead” (2 Tim 4:1).
Everyone is a Sinner
     Sin is the failure to conform to God’s perfect righteousness. Scripture reveals we are sinners “in Adam” (Rom 5:12-13; 1 Cor 15:21-22), sinners by nature (Psa 51:5; Jer 17:9; Rom 7:14-25; 13:12-14), sinners by choice (Eccl 7:20; Isa 59:2; Jam 1:14-15; 1 John 1:8, 10), born as “sons of disobedience” (Eph 2:2), and are “by nature children of wrath” (Eph 2:3). The Bible reveals “there is no one who does not sin” (1 Ki 8:46), and “there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20). Isaiah wrote, “All of us like sheep have gone astray, each of us has turned to his own way” (Isa 53:6a). Paul stated that we “are all under sin” (Rom 3:9), and “there is none righteous, not even one” (Rom 3:10), for “all have sinned and fall short of the glory of God” (Rom 3:23). James wrote, “we all stumble in many ways” (Jam 3:2a), and John declared, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us... If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:8, 10). This means everyone stands guilty before God.
Good Works Do Not Save
     Good works have no saving merit before God. Isaiah wrote, “all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment” (Isa 64:6a). Paul wrote, “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), 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 “saved us and called us with a holy calling, not according to our works” (2 Tim 1:9), and “He saved us, not on the basis of deeds which we have done in righteousness” (Tit 3:5a). Though human good works may have value in the sight of other people, they have absolutely no saving merit in God’s sight. None at all!
The Solution of the Cross
     We are helpless to save ourselves, but God made a way, and this because He loves us and desires our salvation. He loves us so much that He sent His Son into the world to pay the sin debt we cannot pay. We’re told, “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). Nearly 2,000 years ago, God the Father sent God the Son into the world to take upon Himself humanity (Isa 7:14; Luke 1:30-35; John 1:1; 14; Heb 10:5), to be free from sin (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5) and to live a perfectly righteous life. Jesus said, “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38; cf., John 7:29; 8:29; Gal 4:4). Jesus was sent by the Father to be “the Lamb of God who takes away the sin of the world” (John 1:29), 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).
     Jesus willingly went to the cross and paid our sin-debt (John 10:18). His death was a penal substitutionary sacrifice for us, as the Son of Man came “to give His life a ransom for many” (Mark 10:45). Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). Peter said, “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). His death on the cross was for all sins for all time, for “the death that He died, He died to sin once for all” (Rom 6:10), He “offered one sacrifice for sins for all time” (Heb 10:12), and “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2). Because of Jesus’ death on the cross, God “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). There’s nothing for us to add to Jesus’ work on the cross. Having paid our sin debt in full on the cross, Jesus said, “It is finished!” (John 19:30), and then He died.
     After Jesus died for our sins, He was buried in a grave, and raised on the third day, as Scripture reveals (1 Cor 15:3-4). And “Christ, having been raised from the dead, is never to die again” (Rom 6:9). After Jesus’s resurrection, He was seen alive by hundreds of people (1 Cor 15:5-8), and those eye witnesses provided a written record of what they saw and heard (Luke 1:1-4; John 20:30-31; 2 Pet 1:16-18). God’s offer of salvation is available for everyone. The Bible speaks of “God our Savior, who desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:3b-4), who has brought “salvation to all men” (Tit 2:11), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9).
     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. If someone perishes eternally, it is because they failed to respond to God and His drawing them to Himself (John 3:18; 5:39-40; Acts 7:51). All who end up in the lake of fire are there by personal choice, not because God failed to love them or make provision for their eternal salvation.
     Once we hear the good news about what Christ accomplished for us, we are asked to place our faith in Him, to “Believe in the Lord Jesus” for salvation (Acts 16:31). Jesus is the object of our faith. To believe in Christ as our Savior means we trust Him to accomplish for us what we cannot accomplish ourselves: eternal salvation from the lake of fire. 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 gift of God. Only the empty hand of faith accepts the gift. It offers nothing, but is open to receive that which is offered by another. No payment is required by us to receive it. Christ alone saves. No one else can save us, including ourselves.
Salvation is a Free Gift from God
     Salvation is a gift from the Lord. It is the most precious gift ever offered. And though the gift was very expensive to God, it is absolutely free to us. The precious gift of our salvation was paid in full by the Lord Jesus Christ who died for our sins, who hung between heaven and earth and paid our sin-debt. According to God’s Word, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). The words “free gift” translate the Geek noun charisma (χάρισμα) which, according to BDAG, refers to “that which is freely and graciously given, favor bestowed, gift.”[6] And Joseph Thayer defines it as “a gift of grace; a favor which one receives without any merit of his own.”[7] Paul, when writing to the Christians at Ephesus, said, “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; cf., Rom 4:4-5; Tit 3:5). To say we are saved by grace means our salvation is unearned and undeserved in any way. God’s gift of salvation is totally apart from any good works we may produce, and since good works do not save, bad works cannot unsave (though they can bring divine discipline). A gift focuses on the graciousness of the giver, whereas a reward focuses on the work of the recipient. Salvation is NOT a reward for work we’ve accomplished; rather, it is a free gift from God and based totally on the finished work of Christ. We pay nothing. Jesus paid it all.
     The realization that salvation is offered freely, based solely on the perfect work of Jesus on the cross, offers profound relief to the person who has been laboring under the yoke of a works-based system. Those who operate under a works-based system of salvation will never reach a place of certainty in their relationship with God, for they will never know whether they have done enough to gain entrance into heaven. But the truth that salvation is a grace-gift from God, received by faith alone, liberates those who accept it. When properly grasped, God’s gospel of grace alleviates the pressure to perform and the fear of falling short and brings a deep sense of peace and joy, knowing our salvation is secure, not because of our own efforts, but because of Christ’s finished work. Peace comes when we look to Christ and the promises of Scripture and not ourselves. This gospel of grace message transforms our relationship with God from one of fear and striving to one of gratitude and love, as the focus moves from what we must do to what Christ has already done on our behalf. This grace-based approach encourages us to live out our faith from a place of thankfulness rather than obligation, resulting in a more authentic and joyful Christian life.
The Benefits of the Cross
     At the moment of faith in Christ, the benefits of the cross are applied to us. Scripture reveals we are forgiven all our sins (Acts 10:43; Eph 1:7), given “eternal life” (John 5:24; 10:28; Rom 6:23), the “gift of righteousness” (Rom 5:17; Phil 3:9), have “peace with God through our Lord Jesus Christ” (Rom 5:1), become “children of God” (John 1:12; Gal 3:26), are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), are “rescued us from the domain of darkness, and transferred to the kingdom of His beloved Son” (Col 1:13), and are blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). Furthermore, as Christians, we 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
     To be eternally saved, the only condition is faith alone in Christ alone (John 3:16; 20:31; Acts 4:14; 16:31). That’s all. Once saved and justified in God’s sight, the Lord expects us to submit to Him in total obedience in all areas of life (Matt 28:20; Rom 12:1-2; Jam 4:7), and to learn His Word in order to live His will in every particular (2 Tim 2:15; 3:16-17; 1 Pet 2:2).
     After salvation-justification, the Lord directs us to begin a lifelong journey of faith (2 Cor 5:7; Heb 10:38; 11:6), and to “press on to maturity” (Heb 6:1). 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). It is never the will of God that we sin; however, when we sin (and there is no Christian who does not sin), it is always His will that we handle it biblically by means of confession (1 John 1:9), which always results in forgiveness and restoration of fellowship. If we fail to walk in regular obedience to the Lord, we are subject to divine discipline in time (Heb 12:5-11), and loss of rewards in eternity (1 Cor 3:10-15; 2 John 1:8). Though believers may turn from the Lord and pursue a life of sin, these will also experience divine punishment, even to the point of physical death (1 Cor 11:30; 1 John 5:16-17), but will not forfeit their salvation, which is not possible (John 10:28).
     In summary, salvation is free. The Lord Jesus purchased it for us on the cross, and He offers it without cost to those who place their trust in Him. It is freely offered and freely received, and there’s nothing for us to pay. That’s grace. Our justification before God is a one-and-done event that happens at the moment of faith in Christ. Good works are not a prerequisite, corequisite, or postrequisite to salvation. That is, beyond simple faith in Christ, nothing is required of us before, during, or after we believe in Him as our Savior. We are saved by grace alone (we don’t deserve it), through faith alone (not by works), in Christ alone. Good works should follow salvation (Eph 2:10; Gal 6:10), but they are never the condition of it.
     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.
Dr. Steven R. Cook
 
 
[1] James Swanson, “קָדוֹשׁ”, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).
[2] J. Carl Laney Jr., eds. Charles Swindoll and Roy Zuck, “God is Holy”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 188.
[3] Merrill Frederick Unger, “Evil” The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988), 382.
[4] George Howley, “Evil,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 349.
[5] To be evil means we conform ourselves to Satan’s world-system (1 John 2:15-16), and that we, by default, are self-centered and not God-centered. To be righteous means we are conformed to God’s character and will, both in a salvific and sanctified way.
[6] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1081.
[7] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament: Being Grimm’s Wilke’s Clavis Novi Testamenti (New York: Harper & Brothers., 1889), 667.

Soteriology Lesson 50 - Divine Election Part 2

Election
     Election derives from the Greek verb eklegō (ἐκλέγω) which, according to BDAG, means “to make a choice in accordance with significant preference, select someone or something for oneself.”[1] According to Norman Geisler, “The word election (or elect) occurs fourteen times in the New Testament. An elect person is a chosen one; election (or elect) is used of Israel (Rom 9:11; 11:28), of angels (1 Tim 5:21), and of believers. In relation to believers, election is the decision of God from all eternity whereby He chose those who would be saved.”[2] Geisler further states, “The words chosen and chose are used numerous times. The terms are employed of Christ (Luke 23:35; 1 Pet 1:20; 2:4, 6), of a disciple (Acts 1:2, 24; 10:41; 22:14; John 15:10), and even of Judas (John 6:70; 13:18), who was chosen to be an apostle. Soteriologically, a chosen one is a person elected to salvation by God.”[3]
     Election is that free choice of God from eternity past in which He chose to save and bless some (Eph 1:4-5). The elect are the ones chosen. God elects groups (Luke 6:13-16; John 6:70) and individuals (1 Ch 28:5; Acts 9:15). Election is to salvation (Acts 13:48; Eph 1:4-6; 2 Th 2:13), spiritual blessing (Eph 1:3), holy and righteous living (Col 3:12; 1 Pet 2:9), and service for the Lord (Jer 1:4-5; Gal 1:15-16; cf. Acts 9:15). In election, God is sovereign and people are free. Both are true. This is why Jesus said, “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out” (John 6:37). Here we observe the coalescence of God’s sovereignty and positive human volition as the Father gives and people come of their own choice.[4] We observe something similar in Acts where Luke wrote, “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). Here we observe Gentiles who were appointed to eternal life, and that they personally exercised their volition and believed in the Lord for salvation.[5] Robert B. Thieme Jr., states:
"[Election is] the recognition by God, before the foundation of the world, of those who would believe in Christ; the sovereign act of God in eternity past to choose, to set apart, certain members of the human race for privilege, based on His knowledge of every person’s freewill decisions in time. While God is sovereign, having the right to do with His creatures as He pleases, never has He hindered or tampered with human free will. He did not choose some to be saved and others to be condemned. Instead, in eternity past, God first chose to accomplish the work of man’s salvation through the Son. Then, He looked down the corridors of time and elected for salvation everyone He knew would believe in Jesus Christ (Eph 1:4). God elected believers in the sense that He knew ahead of time that their free will would choose for Christ….Moreover, God did not elect anyone to hell: unbelievers are condemned to eternally reside in hell only because they have used their volition toward unbelief (John 3:18)."[6]
Predestined by God
     When writing to the Christians at Ephesus, Paul said, “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:4-5). The word predestined translates the Greek word proorizō (προορίζω), which means, to “decide upon beforehand,  predetermine.”[7] Harold Hoehner defines the word similarly as, “to determine beforehand, mark out beforehand, predestine.”[8] Geisler notes, “Just as God predetermined from all eternity that Christ would die for our sins (Acts 2:23), He also predestined who would be saved. As Paul says, ‘Those God foreknew he also predestined to be conformed to the likeness of his Son’ (Rom 8:29).”[9] According to Paul Enns, “Even though election and predestination are clearly taught in Scripture, man is still held accountable for his choices. Scripture never suggests that man is lost because he is not elect or has not been predestined; the emphasis of Scripture is that man is lost because he refuses to believe the gospel.”[10]
     Predestination refers to what God purposes for us. The Bible reveals that God has predestined us to adoption as His children (Eph 1:5), to our ultimate conformity to Christ (Rom 8:29–30), and to the blessings of our future inheritance (Eph 1:11). Warren Wiersbe states, “This word, as it is used in the Bible, refers primarily to what God does for saved people. Nowhere in the Bible are we taught that people are predestined to hell, because this word refers only to God’s people. Election seems to refer to people, while predestination refers to purposes.”[11] According to Robert B. Thieme Jr., predestination refers to “God’s predetermined, sovereign provisioning of every believer for the purpose of executing His plan, purpose, and will in time (Eph 1:4-6, 11).”[12] Thieme further states:
"In eternity past God decreed, or established with certainty, the believer’s destiny for time and eternity. However, the divine act of predestination is never to be confused with the ideas of kismet [the idea of fate] or any other human-viewpoint system of fatalism. God did not negate free will or force anyone into a course of action. Rather, He only decreed and provisioned what He knew would actually happen. He predestined believers based on His eternal knowledge that they would, by their own free will, accept Jesus Christ as Savior. Long before human history began, sovereign God determined that every Church Age believer would be united with the resurrected Jesus Christ, the King of kings. Those who believe are predestined as heirs of God and joint heirs with the Son of God—sharing the eternal destiny of Jesus Christ Himself (Eph 1:5). Furthermore, God predestined believers with everything necessary to fulfill His plan in time. No Christian is dependent upon human energy, personality, or human effort, because God established a grace way of life and furnished the divine means of execution (2 Tim 1:9). Every believer in this age has equal opportunity to either accept or reject God’s predestined provision. Regardless of personal failure or success in time, all believers are predestined to be completely “conformed to the image of His Son” in resurrection bodies in heaven (Rom 8:29)."[13]
Foreknowledge
     Peter wrote of God’s elect as those “who are chosen according to the foreknowledge of God the Father” (1 Pet 1:1-2). Here, the word foreknowledge translates the Greek noun prognōsis (πρόγνωσις), which means “to know beforehand, know in advance”[14] Foreknowledge simply means that omniscient God, from eternity past, knew in advance all that would happen in time and space, and He knew the actions of every person and whether they would be saved or not. Jesus communicated His foreknowledge when He said to His disciples, ‘“There are some of you who do not believe.’ For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him” (John 6:64). God also knew His own actions in time and space, either to direct, permit, or overrule human or angelic decisions, and to judge everyone fairly for their actions. According to Norman Geisler:
"Being omniscient, God also eternally foreknew those who would be saved: “Those God foreknew he also predestined” (Rom 8:29). Indeed, they were “elect according to the foreknowledge of God” (1 Pet 1:2). Since His foreknowledge is infallible (He is omniscient), whatever God foreknows will indeed come to pass. Hence, His foreknowledge of who would be saved assures that they will be."[15]
     In his letter to the Romans, Paul wrote, “For those whom He foreknew, He also predestined to become conformed to the image of His Son” (Rom 8:29). The word “foreknew” translates the Greek verb proginōskō (προγινώσκω) which, according to BDAG, means “to know beforehand or in advance, have foreknowledge.”[16] Here, the word connotes God’s knowing people in an intimate sense and not merely what they will do. This speaks to the richness of the relationship God has with each individual. Though we exist in time and space and live our lives in a chronological manner with one experience sequentially following the next, God exists in the eternal realm, beyond time and space, in the eternal now. This means that God is present at all times and places in human history simultaneously. Scripture speaks of what God foreknew from eternity past as it relates to the choices of His elect, but His foreknowledge is not detached or impersonal; rather, it is intimately connected to the formation of His family and the execution of His purposes in the world (see Jer 1:4-5).
Prevenient Grace
     Prevenient grace refers to the grace of God that precedes and prepares a person’s heart and will for salvation. The term “prevenient” means “preceding” or “coming before.” According to Geisler, “Prevenient means ‘before,’ and prevenient grace refers to God’s unmerited work in the human heart prior to salvation, which directs people to this end through Christ…This grace is also seen in the fact that ‘the goodness of God leads you to repentance’ (Rom 2:4). Thus, prevenient grace is God’s grace exerted on our behalf even before He bestows salvation on us.”[17]
     Because 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), He works in a preparatory manner to convince the fallen human heart to welcome Christ (2 Tim 1:9). Jesus spoke of the role of the Holy Spirit in the dispensation of the church age, saying, “And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me” (John 16:8-9). According to Geisler, “The act of convicting, then, is that by which God persuades a person that he is a sinner and, thus, is in need of the Savior.”[18] This prevenient work of God is necessary because of the sinfulness of mankind. It is not considered to be salvific in itself but rather a preparatory grace that allows individuals to cooperate with God’s saving work in Christ. In this perspective, salvation is seen as a cooperative process where individuals have the ability to accept or reject God’s offer of grace.
Christians are Elect in Christ
     From eternity past, God intended for His grand plan of salvation for all humanity to be achieved through His Son. Scripture reveals “the Father has sent the Son to be the Savior of the world” (1 John 4:14), and “the Son of Man has come to seek and to save that which was lost” (Luke 19:10), and He is “the Lamb who has been slain” from the foundation of the world (Rev 13:8). Jesus is the Father’s Chosen One. God said, “Behold, My Servant, whom I uphold; My chosen One in whom My soul delights” (Isa 42:1). And He said of Jesus, “This is My Son, My Chosen One” (Luke 9:35). And Peter describes Jesus as “chosen and precious in the sight of God” (1 Pet 2:4). Jesus was chosen by God before the foundation of the world to be the Savior of all mankind, and Christians are elect because we are in Christ. Geisler states:
"Christ is eternal, and the universal church was chosen in Christ before the foundation of the world (Eph 1:4); hence, in the mind of God, the church of God is eternal. Further, Christ is the elect of God (Matt 3:16–17), and we are elect in Him; not only is Christ the elect One, but in the New Testament those “in Christ,” the church, the members of His body, were elect in Him before time began."[19]
     Scripture reveals that Christians “are chosen according to the foreknowledge of God the Father” (1 Pet 1:1-2), that Christ “was foreknown before the foundation of the world” (1 Pet 1:20), was “chosen and precious” in His sight (1 Pet 2:4), and that God “chose us in Him before the foundation of the world” (Eph 1:4). The prepositional phrase “in Him” (ἐν αὐτῷ) speaks to our election and union with Christ (Eph 1:4). According to L. B. Smedes, “This strongly suggests that God elects people for salvation in the same decision that He elected Christ as their Savior.”[20] Because Jesus is God’s Chosen One, it is asserted that we, God’s elect, were chosen at the same time as Christ, and He “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 1:9). When we believed in Jesus as our Savior, God placed us into union with Christ, for “by His doing you are in Christ Jesus” (1 Cor 1:30). Paul wrote, “I endure all things for the sake of those who are chosen [eklektos], so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory” (2 Tim 2:10).
     The prepositional phrase, “in Christ” (ἐν Χριστῷ), emphasizes the idea of believers being in union with Christ. This union is not merely a metaphorical expression but signifies a profound spiritual reality. The Apostle Paul frequently uses this expression to convey the intimate and transformative relationship that believers have with Christ (Rom 8:1; 12:5; 1 Cor 1:2, 30; Gal 3:28; Eph 1:3-4; Phil 1:1; Col 1:2; 2 Tim 1:9; 2:10). Being “in Christ” signifies that believers are, in a real spiritual sense, united with Him. This identification includes sharing in His death, burial, and resurrection, for we have been “crucified with Christ” (Gal 2:20), and “we died with Christ” (Rom 6:8), were “buried with Him” (Rom 6:4), and “have been raised up with Christ” (Col 3:1). In a real way, we were with Him on the cross, in the grave, and at His resurrection. In the eyes of God, His experience has become our experience. This identification with Jesus is real, even though we were not physically alive at the time of His crucifixion, burial, resurrection, or ascension into heaven. Furthermore, “In Him we have…forgiveness of our trespasses” (Eph 1:7), “have been sanctified in Christ Jesus” (1 Cor 1:2), have “eternal life in Christ Jesus our Lord” (Rom 6:23), and are told there is “no condemnation for those who are in Christ Jesus” (Rom 8:1). This kind of identification in and with another is true in other instances. For example, it was said of Rebekah, “Two nations are in your womb” (Gen 25:23), even before Israel was called into being as a nation. Similarly, the writer of Hebrews speaks of Levi who “paid tithes” (Heb 7:9), and this while “he was still in the loins of his father” Abraham (Heb 7:10). This means that Levi paid tithes to Melchizedek, even before he existed, as he was in the loins of his father, Abraham.[21]
     Furthermore, being “in Christ” reflects a believer’s new position before God. It signifies that, through faith in Christ, believers are accepted and justified before God. Their sins are forgiven (Acts 10:43; Eph 1:7), and they are seen through the righteousness of Christ (2 Cor 5:21; Phil 3:9). The phrase also emphasizes that believers participate in the benefits of Christ’s redemptive work. This includes reconciliation with God (Rom 5:10), adoption as children (Gal 4:5; Eph 1:5), the indwelling of the Holy Spirit (1 Cor 3:16), and the status of being a new creation in Christ (2 Cor 5:17). Believers are seen as co-heirs with Christ, sharing in the inheritance of eternal life (Eph 1:3-14; Rom 8:17). This positional truth is foundational to the concept of salvation by grace through faith. While being “in Christ” has personal implications, it also has a corporate dimension. It speaks to the collective identity of the Church as the body of Christ, with believers being interconnected and sharing a common life “in Christ.” Robert B. Thieme Jr., states:
"Through the baptism of the Spirit at salvation, every believer of this age is removed from his position in Adam and secured in his position “in Christ” (1 Cor 15:22; Eph 2:5–6; cf. Gal 3:27). The believer, no longer spiritually dead, is made a “new creature” with a totally unprecedented relationship with God (2 Cor 5:17a). The “old things” that once kept him alienated from God have passed away; phenomenal “new things” have come by virtue of his position in Christ (2 Cor 5:17b). The believer shares Christ’s eternal life (1 John 5:11–12), His righteousness (2 Cor 5:21), His election (Eph 1:3–4), His destiny (Eph 1:5), His sonship (John 1:12; Gal 3:26; 1 John 3:1–2), His heirship (Rom 8:16–17), His sanctification (1 Cor 1:2, 30), His kingdom (2 Pet 1:11), His priesthood (Heb 10:10–14), and His royalty (2 Tim 2:11–12). This new position can never be forfeited."[22]
     In summary, the prepositional phrase “in Christ” encapsulates profound theological truths about the believer’s union with Christ, identification with His redemptive work, a new positional standing before God, and the communal identity of the Church as the body of Christ. It serves as a key concept in understanding the richness of Christian salvation and the transformative impact of faith in Jesus Christ.
Dr. Steven R. Cook
 
[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 305.
[2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 220–221.
[3] Ibid., 221.
[4] Other passages that emphasize God’s sovereign choice: “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day” (John 6:44), and “no one can come to Me unless it has been granted him from the Father” (John 6:65). Paul wrote, “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:4-5). And to Christians living in Thessalonica, Paul wrote, “We should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth” (2 Th 2:13).
[5] Romans 9:1-18 is often cited when discussing election to salvation; however, when one looks at the context of Roman 9, it does not pertain to salvation, but to God’s selection of the progenitors of the nation of Israel. In a similar way, God sovereignly selected Nebuchadnezzar to be the king over Babylon (Dan 2:37-38; 5:18), and Cyrus as king over Persia (Ezra 1:2). In fact, God’s sovereignty is supreme when it comes to selecting all human rulers, for “It is He who changes the times and the epochs; He removes kings and establishes kings” (Dan 2:21), and “the Most High is ruler over the realm of mankind, and bestows it on whom He wishes and sets over it the lowliest of men” (Dan 4:17). At times, He even raises up young foolish kings to discipline His people, as He told Isaiah the prophet, “I will make mere lads their princes, and capricious children will rule over them” (Isa 3:4).
[6] Robert B. Thieme, Jr. “Election”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 81.
[7] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 873.
[8] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2002), 193.
[9] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 221.
[10] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 329.
[11] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 11.
[12] Robert B. Thieme, Jr. “Predestination”, Thieme’s Bible Doctrine Dictionary, 203.
[13] Ibid., 203-204
[14] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 138.
[15] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 221.
[16] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 866.
[17] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 222.
[18] Ibid., 222.
[19] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things, 50–51.
[20] L. B. Smedes, “Grace,” ed. Geoffrey W Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 551.
[21] These two analogies with Rebekah and Levi help convey the idea of a connection or representation that transcends mere physical existence. In the case of Rebekah, the passage refers to the statement, “Two nations are in your womb” (Gen 25:23), highlighting that this declaration occurred before Israel was called into being as a nation. This serves as an example of a connection that existed before the actual historical formation of the nation. Likewise, the reference to Levi paying tithes while still in the loins of his father, Abraham (Heb 7:9-10), is another analogy used to illustrate a connection that goes beyond the immediate physical existence of the individual. It suggests a representation or identification that precedes the individual’s own existence.
[22] Robert B. Thieme, Jr. “Position in Christ”, Thieme’s Bible Doctrine Dictionary, 200.

Soteriology Lesson 49 - Divine Election Part 1

Divine Election
Dr. Steven R. Cook
(https://thinkingonscripture.com/wp-content/uploads/2024/06/Divine-Election.pdf)
Introduction
     Election is a biblical teaching that every serious student of the Bible must consider at some point. It addresses issues related to God’s sovereignty and human volition, sin and salvation, justice and mercy, love and faith. Given that election touches upon the infinite and eternal nature of God, it’s not surprising that certain aspects of this doctrine transcend human understanding, similar to the biblical doctrines of the Trinity and the Hypostatic Union.[1] God’s revelation must be our guide. Though we reason through Scripture, our reasoning ability is limited, and we must learn to live with certain unresolvable theological tensions. According to Norman Geisler, “The mystery of the relationship between divine sovereignty and human free will has challenged the greatest Christian thinkers down through the centuries.”[2] Lewis Chafer states, “The doctrine of Election is a cardinal teaching of the Scriptures. Doubtless, it is attended with difficulties which are a burden upon all systems of theology alike.”[3] Warren Wiersbe states, “The mystery of divine sovereignty and human responsibility will never be solved in this life. Both are taught in the Bible (John 6:37). Both are true, and both are essential.”[4] Charles Ryrie adds, “No human mind will ever harmonize sovereignty and free will, but ignoring or downplaying one or the other in the interests of a supposed harmony will solve nothing.”[5] When discussing election with others, it’s always best to maintain an attitude of love and grace, as this will generate more light than heat.
Major Views on Election
     Regarding election and salvation, there are varying perspectives on the roles of divine intervention and human responsibility in the process of being saved. The major views are as follows:
Strict Calvinism adheres closely to the five points of Calvinism summarized by the acronym TULIP. Total depravity means people are completely unable to save themselves or even to seek God on their own due to their sinful nature. Unconditional election refers to God’s choice of certain individuals for salvation, not based on any foreseen merit or action on their part but purely on His sovereign will. Limited atonement means Christ’s death was intended to save only the elect, not all of humanity. Irresistible grace means that when God calls the elect to salvation, they cannot resist His will. Perseverance of the saints means that those whom God has elected and saved will persevere in faith and will not ultimately fall away.
Moderate Calvinism adheres to the basic tenets of Calvinism but with some modifications or a softer interpretation. These often hold to a form of unlimited atonement that suggests Christ’s atonement is sufficient for all but effective only for the elect. They’re also more open to dialogue with other theological perspectives, and tend to avoid the more deterministic implications of strict Calvinism.
Calminianism blends elements of Calvinism and Arminianism, seeking a middle ground concerning God’s sovereignty and human volition. Calminians tend to lean toward unlimited atonement, resistible grace, God’s election based on foreknowledge of who would believe, and the belief that saints can turn to a prolonged sinful lifestyle without losing their salvation.
Arminianism is a theological system that emphasizes God’s conditional election based on foreknowledge. Arminians see people as corrupted by sin, but able to respond to God’s call to salvation. They also adhere to unlimited atonement, resistible grace, and believe Christians are able to forfeit their salvation, which means good works are necessary to retain salvation.
Catholicism teaches that salvation is open to all and involves both God’s grace and human cooperation. In the Catholic view, both faith and works are essential for salvation. Faith is the foundational response to God’s grace, but it must be accompanied by works of love and obedience. In Catholicism, the sacraments are seen as vital means of grace. For instance, baptism is considered necessary for salvation as it washes away original sin and incorporates a person into the body of Christ. The Eucharist, penance, and other sacraments further sustain and deepen a believer’s relationship with God.
Pelagianism is a theological perspective considered heretical by most Christian traditions. It emphasizes human free will and denies original sin, teaching people are born morally neutral, and each person can choose to do good or evil without the necessity of divine grace. Pelagians emphasize that salvation can be achieved through human effort and moral striving, and they see God’s grace is seen as helpful but not necessary for living a righteous life or achieving salvation.
     The above categories are simplified presentations with detailed nuances others might seek to expand and clarify. My purpose in presenting them is to provide a basic construct of the major views. What follows is my understanding of the doctrine of election as it is taught in the Word of God.
God is Sovereign
     The Bible reveals God is sovereign over His creation, declaring “The LORD is King forever and ever” (Psa 10:16), and “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Psa 135:6), and “All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35). God Himself declares, “My purpose will stand, and I will do all that I please” (Isa 46:10b; cf. Psa 33:11), and this because He is the “only Sovereign, the King of kings and Lord of lords” (1 Tim 6:15), Who “works all things after the counsel of His will” (Eph 1:11b). All this is true; however, the Bible also reveals God sovereignly created both angels and people with intellect and volition, and has granted them a modicum of freedom to act as free moral agents. According to McChesney, God’s sovereignty “is not to be viewed in any such way as to abridge the reality of the moral freedom of God’s responsible creatures or to make men anything else than the arbiters of their own eternal destinies. God has seen fit to create beings with the power of choice between good and evil. He rules over them in justice and wisdom and grace.”[6]
     At all times, and without external restraint, God remains in constant sovereign control, guiding His creation through history. He interferes in the affairs of mankind, and His unseen hand works behind all their activities, controlling and directing history as He wills. We know from Scripture that God possesses certain immutable attributes and that He never acts inconsistently with His nature. For example, because God is righteous, all His actions and commands are just. Because God is immutable, His moral perfections never change. Because God is eternal, He is righteous forever. Because God is omniscient, His righteous acts are always predicated on perfect knowledge. Because God is omnipotent, He is always able to execute His righteous will. And because God is love, His judgments can be merciful toward the undeserving and humble.
The Bible Affirms God’s Sovereignty and Human Volition
     Shortly after God created the heavens and the earth (Gen 1:1), He sovereignly chose to create mankind in His image (Gen 1:26) as finite analogues to Himself, endowed with intellectual and volitional capabilities. God’s intention was that they would function as theocratic administrators to “rule” over His creation (Gen 1:26-28). When God made His decision to create people in His image, He willingly limited Himself to allow them the freedom to operate as responsible moral creatures and not mere automatons. This self-imposed restraint by God is not unusual, for He has restrained Himself in other ways. For example, every time God made a promise or covenant, He bound Himself to His Word such that He cannot do otherwise. Scripture reveals that “God is not a man, that He should lie, nor a son of man, that He should change His mind; has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19). This is why, even though “we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13), and “it is impossible for God to lie” (Heb 6:18; cf., Tit 1:2).
     God has given people volition and freedom to act, and He holds them accountable for their actions. As the Sovereign of the universe, God will judge everyone fairly, for “there is no partiality with God” (Rom 2:11). Peter said, “I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him” (Acts 10:34-35). And Paul wrote, “For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality” (Col 3:25).
     Though all mankind is fallen, being corrupted because of their sinful flesh (Rom 5:12, 6:6; 7:19-23; Gal 5:17, 19; Col 3:9), they still retain the image of God and the ability to function intellectually and volitionally (Gen 9:6; 1 Cor 11:7; Jam 3:9). This means that mankind is able, in a limited way, to understand God’s general and special revelation, and to respond volitionally if they choose (Psa 19:1-2; Rom 1:18-32).
Dr. Steven R. Cook
 
[1] For example, the doctrine of the Hypostatic Union teaches that God the Son added to Himself humanity, forever uniting His divine nature with a perfect sinless human nature, becoming the God-Man (John 1:1, 14, 18; 20:28; Col 2:9; Heb 1:8). He is eternal God (Isa 9:6; John 8:56-58; 17:5), yet He was born of a woman in time and space (Isa 7:14; Luke 1:30-35; Gal 4:4). As God, He is omniscient (Psa 139:1-6), but as a boy, He grew in knowledge (Luke 2:52). As God, He created the universe (Gen 1:1; John 1:3; Col 1:15-16), but as man, He was subject to weakness (Matt 4:2; John 4:6; 19:28). God is immortal and cannot die (1 Tim 1:17; 6:16), but as a human, Jesus could die (Matt 16:21; Rom 5:8). There were times that Jesus operated from His divine nature (Mark 2:5-12; John 8:56-58; 10:30-33), and other times from His human nature (Matt 4:2; Luke 8:22-23; John 19:28). These two natures seem incompatible, yet they cohere within Jesus.
[2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 137.
[3] Lewis S. Chafer, “Biblical Theism Divine Decrees” Bibliotheca Sacra, 96 (1939): 268.
[4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 11.
[5] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 359.
[6] E. McChesney, “Sovereignty of God,” ed. Merrill F. Unger and R.K. Harrison, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).

Soteriology Lesson 48 - What Must I Believe to Be Saved - Part 4

     For those living in the church age, the content of faith is the good news that Jesus—the Messiah—died for our sins, was buried, and resurrected on the third day (1 Cor 15:3-4). When people accept this as historically true, and then place their faith in Jesus, they experience salvation. According to Fruchtenbaum, “we must believe that Yeshua died for our sins as our substitute, that He was buried and rose again, and that He therefore has provided salvation. Thus, one trusts Yeshua for one’s salvation.”[1] According to Robert 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…Any Gospel message that strays from the cross or denies Jesus Christ’s resurrection from physical death is inaccurate and out of bounds.”[2] Today we understand the saving gospel message as, “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 through Christ at the cross, we must then “Believe in the Lord Jesus” (Acts 16:31), and trust exclusively in Him as our Savior, 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). Salvation is by grace alone (Rom 3:24; Eph 2:8-9), through faith alone (Rom 3:28; 5:1; Gal 2:16; Eph 2:8-9), in Christ alone (John 14:6; Acts 4:12). And when we believe in Christ as Savior, we are forgiven all our sins (Acts 10:43; Eph 1:7), given eternal life (John 10:28), become children of God (John 1:12; Gal 3:26), are “rescued us from the domain of darkness, and transferred to the kingdom of His beloved Son” (Col 1:13), become citizens of heaven (Phil 3:20), and are blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3).
     During the seven-year tribulation many will be saved, both Jews and Gentiles. The apostle John described 144,000 Jewish believers, taken from the twelve tribes of Israel, who are called “bond-servants of our God” (Rev 7:3), and who will be  sealed by the Lord (Rev 7:4). After describing these Jewish believers, John then saw “a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes” (Rev 7:9). When John asked, “where have they come from?” (Rev 7:13), the answer was given, “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb” (Rev 7:14). The last clause that mentions “the blood of the Lamb” speaks of the work of Jesus Christ on the cross, “the blood of Christ” (1 Pet 1:19) which purchased our salvation. But what did these Tribulational saints believe that resulted in their salvation?
     In the Olivet Discourse (Matthew chapters 24-25), Jesus prophesied about the future tribulation and His second coming and said, “This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come” (Matt 24:14). The gospel of the kingdom that was offered to Israel during Messiah’s first coming is similar to the gospel message preached during the time of the Tribulation. J. Dwight Pentecost notes, “Although the news at the first advent was restricted to Israel, prior to the second advent it will be announced not only to Israel but to the whole world.”[3] William MacDonald states, “the gospel of the kingdom is the good news that Christ is coming to set up His kingdom on earth, and that those who receive Him by faith during the Tribulation will enjoy the blessings of His Millennial Reign.”[4]The gospel of the kingdom offers both spiritual and national deliverance to those living during the tribulation. According to J. Dwight Pentecost. “This was the Gospel Christ proclaimed as He offered Israel the covenanted kingdom and invited them to put faith in Him. This same message will be proclaimed again during the years of the Tribulation period preceding Messiah’s second advent to the earth.”[5] The first part of its message directs people to look to Jesus as “the Lamb of God who takes away the sin of the world!” (John 1:29). This results in spiritual and eternal salvation. The second part of the gospel of the kingdom pertains to Israel’s theocratic kingdom, where God will rule over His people and the world, through Jesus, the descendant of David and rightful King of the nation. This gospel will last until the seven years are completed, and then, as Jesus said, “the end will come” (Matt 24:14b). The “end” refers to the end of the seven year tribulation, when Jesus returns and puts down all rebellion (Rev 19:11-21) and establishes His kingdom on earth for a thousand years (Rev 20:1-6). It is at that time, “when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne” (Matt 25:31), and He will reign for “a thousand years” (Rev 20:6). According to Louis A. Barbieri Jr.:
"Though this will be a terrible time of persecution, the Lord will have servants who will witness and spread the good news concerning Christ and His soon-coming kingdom. This message will be similar to that preached by John the Baptist, Jesus, and the disciples at the beginning of Matthew’s Gospel, but this message will clearly identify Jesus in His true character as the coming Messiah. This is not exactly the same message the church is proclaiming today. The message preached today in the Church Age and the message proclaimed in the Tribulation period calls for turning to the Savior for salvation. However, in the Tribulation the message will stress the coming kingdom, and those who then turn to the Savior for salvation will be allowed entrance into the kingdom. Apparently many will respond to that message (cf. Rev 7:9-10)."[6]
J. Dwight Pentecost adds:
"The Gospel of the kingdom is the message that John the Baptist proclaimed to Israel. It involved first a call to repentance, then an invitation to behold or to look by faith to the Lamb of God that takes away the sin of the world (John 1:29). This is the same message that will be proclaimed in the world during that period Christ called, literally, “the tribulation, the great one” (Matt 24:21). This future period is the unfulfilled seven years of Daniel’s prophecy of the seventy weeks (Dan 9:24-27). During this period the Gospel of the kingdom will be preached to Gentiles by 144,000 who will be sovereignly redeemed and commissioned to be God’s servants (Rev 7:1-8). They will proclaim salvation by grace through faith based on blood so that men can have “washed their robes and made them white in the blood of the Lamb” (Rev 7:14). The same message will be proclaimed by the two witnesses (Rev 11:3), prophets God will raise up to bring a message to the nation Israel. Indeed, their message is no different than the one the prophets have always brought to a disobedient covenant people down through the ages."[7]
     In summary, saving faith is always a response to God and a promise He has made. Today, God the Holy Spirit draws people to Christ, convicting them of one particular sin, and that is the sin of not trusting in Jesus as Savior. Jesus specified the particular sin, saying, “because they do not believe in Me” (John 16:9). When people respond positively to the work of the Holy Spirit, they will believe in Jesus as Savior, accepting the truth “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). And having accepted this good news, they will then turn to Christ as Savior, and “Believe in the Lord Jesus” (Acts 16:31), and be saved.
Long and Short Gospel Presentations
     In the New Testament, the gospel that saves is presented in both long and short form. A long presentation of the gospel is found in the Gospel of John as a whole. The apostle John states, “Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John 20:30-31). The gospel that saves is clearly presented in the Gospel of John.
     A short form of the gospel is found in Acts 16, where Paul and Silas told the Philippian jailer, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). The text of Acts 16 as a whole is not evangelistic in nature, but a brief account of Paul’s missionary journey in the city of Philippi, of which the jailer was a part of that historical narrative. How much the Philippian jailer knew about God, sin, the personhood of Jesus, and the cross and resurrection is not revealed in the text. What is plain is that Paul told the jailer that if he believed in the Lord Jesus, he would be saved.
A Warning to Any Who Would Pervert the Gospel of Grace
     The gospel that saves spiritually is specific in its content, and to preach any other gospel will not only result in a failure for the lost to obtain that which is necessary for entrance into heaven, but it will bring great judgment upon the one who proclaims it. The apostle Paul wrote, “But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed!” (Gal 1:8-9). It is noteworthy that Paul includes himself in this warning, as the gospel that was delivered to him, once it was received, could not be changed, even by one so great as the apostle Paul himself. Concerning this verse, Arnold Fruchtenbaum comments:
"In verses 8–9, Paul pronounces the anathema, which is a rebuke against false teachers. Anyone who teaches a gospel that is different from the gospel they have received is to be anathema. Another gospel is any gospel other than the gospel of the grace of God. Any addition to the simple statement that salvation is by grace through faith is another gospel. Any addition to the gospel—be it baptism, tongues, ceremonies, church membership, repentance—perverts the gospel and is anathema."[8]
Lewis Chafer adds:
"This anathema has never been revoked, nor could it be so long as the saving grace of God is to be proclaimed to a lost world. From the human point of view, a misrepresentation of the gospel might so misguide a soul that the way of life is missed forever. It behooves the doctor of souls to know the precise remedy he is appointed to administer. A medical doctor may, by an error, terminate what at best is only a brief life on earth. The doctor of souls is dealing with eternal destiny. Having given His Son to die for lost men, God cannot but be exacting about how that great benefit is presented, nor should He be deemed unjust if He pronounces an anathema on those who pervert the one and only way of salvation which was purchased at so great a cost. A sensitive man, when realizing these eternal issues, might shrink from so great a responsibility, but God has not called His messengers to such a failure. He enjoins them to “preach the word” and assures them of His unfailing presence and enabling power."[9]
 
 
 
[1] 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), 6.
[2] Robert B. Thieme, Jr. “Gospel”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 113
[3] J. Dwight Pentecost, Things to Come: A Study in Biblical Eschatology (Grand Rapids, MI: Zondervan, 1958), 472.
[4] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1294.
[5] J. Dwight Pentecost, Thy Kingdom Come: Tracing God’s Kingdom Program and Covenant Promises throughout History (Grand Rapids, MI: Kregel Publications, 1995), 311.
[6] Louis A. Barbieri Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 77.
[7] J. Dwight Pentecost, Thy Kingdom Come, 121–122.
[8] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, 12–13.
[9] Lewis Sperry Chafer, Systematic Theology, vol. 3, p. 10.

Soteriology Lesson 47 - What Must I Believe to Be Saved Part 3

     During the time of Jesus’ life and ministry—but prior to His death on the cross—people were directed to believe the gospel of the kingdom (Matt 3:1-2; 4:17; Mark 1:14-15). The gospel of the kingdom directed Israelites to look to Jesus as the promised Messiah. This meant looking to Jesus as the “the Lamb of God who takes away the sin of the world!” (John 1:29; cf. Isa 53:4-11). Faith in Jesus would result in their spiritual and eternal salvation. The object of their faith is Christ alone. John wrote, “whoever believes in Him will have eternal life” (John 3:15), and “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 “He who believes in the Son has eternal life” (John 3:36). And Jesus pointed others to Himself, saying, “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:40), and “Truly, truly, I say to you, he who believes has eternal life” (John 6:47; cf., John 10:28).
     The gospel of the kingdom also pertained to Israel’s theocratic kingdom, where God would rule over His people through Jesus, the descendant of David and rightful King of the nation (2 Sam 7:16; Psa 89:3-4, 35-37; Isa 9:6-7; Jer 23:5; 33:15; Luke 1:31-33; Matt 19:28; 25:31; Rev 11:15; 20:4-6). John the Baptist preached, “Repent, for the kingdom of heaven is at hand” (Matt 3:2). To be “at hand” meant the earthly kingdom was being offered to Israel. Additionally, the gospel of the kingdom was preached by Jesus and His disciples even after John had been arrested. Mark wrote, “Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel’” (Mark 1:14-15; cf. Matt 9:35; 10:5-7). Norman Geisler correctly states, “The messianic kingdom is a visible, earthly, political kingdom promised to Israel in which Christ, her Messiah, will reign from a throne in Jerusalem over the whole earth, with His apostles and other disciples serving Him.”[1] Merrill F. Unger states, “The Gospel of the Kingdom [is] the good news that God’s purpose is to establish an earthly mediatorial kingdom in fulfillment of the Davidic covenant (2 Sam 7:16).”[2] If the leadership and people Israel would change their minds (i.e., repent) and accept Jesus as their rightful King, they would experience national deliverance from Gentile tyranny, which they were experiencing, being under the rule of Rome. According to Arnold Fruchtenbaum, “Jesus went around Israel, city to city and synagogue to synagogue, proclaiming His Messiahship and preaching the gospel of the Kingdom. He was offering to Israel the Kingdom of the Jewish prophets, but the Kingdom was preconditioned by Israel’s acceptance of Him as the Messianic King.”[3] We know that Israel rejected Jesus as the Messiah (Matt 12:24-32; 27:20-23),[4] and the result was the kingdom offer was taken away (Matt 21:43), and judgment was pronounced upon them (Matt 23:37-39; Rom 11:25-26). Afterwards, Jesus was crucified for the sins of the world (John 3:16; 1 John 2:2), was buried, and raised again on the third day (1 Cor 15:3-4). The crucifixion of Jesus was part of God’s predetermined plan for the redemption of humanity, regardless of Israel’s response. The gospel of the kingdom was postponed until the time of the Tribulation. According to Merrill F. Unger:
"Two proclamations of the gospel of the kingdom are mentioned, one already past, beginning with the ministry of John the Baptist, carried on by our Lord and His disciples, and ending with the Jewish rejection of the Messiah. The other preaching is yet future (Matt 24:14), during the Great Tribulation, and heralding the second advent of the King."[5]
     The gospel of the kingdom that was preached by John the Baptist, and Jesus and His disciples, cannot be the gospel of grace that is preached by Christians today. Why? The content of the gospels are different. Paul preached “the gospel of the grace of God” (Acts 20:24), which was “to everyone who believes, to the Jew first and also to the Greek” (Rom 1:16), whereas the gospel of the kingdom was solely “to the lost sheep of the house of Israel” (Matt 10:6). Furthermore, the gospel of grace includes “the cross of Christ” (1 Cor 1:17), telling us 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). But the death, burial, and resurrection of Jesus was not communicated by the disciples when they preached the “gospel of the kingdom” (Matt 4:23). How do we know this? After Jesus had been rejected by the leadership of Israel, Matthew tells us, “Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day” (Matt 16:21). Apparently the disciples did not like what Jesus said, as Matthew tells us, “Peter took Him aside and began to rebuke Him, saying, ‘God forbid it, Lord! This shall never happen to You’” (Matt 16:22). For a brief moment, Peter was an enemy of the cross, trying to prevent Jesus from going to the cross, and he was rebuked for it. The Lord said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s” (Matt 16:23). If Peter had had his way, Jesus would never have gone to the cross. The second time Jesus spoke about the events of His crucifixion (Matt 17:22-23), we’re told the disciples “were deeply grieved” (Matt 17:23b), implying they did not fully understand the significance of the cross. Jesus mentioned His crucifixion to His disciples a third time (Matt 20:18-19), but there was no response. Later, Peter tried to defend Jesus with a sword to prevent His arrest, which implied he did not understand the significance of the cross (Matt 26:51-52). Though they were saved by faith alone in Christ alone, they did not grasp the significance of the cross, for if they had, they would not have opposed His arrest or crucifixion. In fact, the disciples did not understand Jesus’ resurrection until after it happened (John 20:1-8), which is what John revealed, saying, “For as yet they did not understand the Scripture, that He must rise again from the dead” (John 20:9). After Jesus’ resurrection, they finally understood His words.
     If the gospel of the kingdom that was preached by John the Baptist and Jesus’ disciples included the death burial and resurrection of Jesus, then Peter would not have been surprised and reacted so strongly to Jesus’ words. He would have thought, “oh yeah, that’s what we’ve been preaching all along, and now the time is near for His death.” But that was not Peter’s reaction. Peter tried to stop Jesus from going to the cross (Matt 16:22; 26:51-52). Renald Showers correctly notes, “The language indicates that although the disciples had already been preaching one gospel [of the kingdom], up to this point Jesus had never told them about His coming death, burial, and resurrection. Therefore, the first gospel contained nothing concerning Jesus’ death, burial, and resurrection.”[6]
Dr. Steven R. Cook
 
 
[1] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 461.
[2] Merrill F. Unger, “Gospel,” ed. R.K. Harrison, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988), 493.
[3] Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 294.
[4] Arnold Fruchtenbaum notes, “From biblical times to the present, the Jewish people have labored under a ‘leadership complex,’ meaning, whichever way the leaders went, the people were sure to follow. This can be seen clearly in the Hebrew scriptures: When a king did that which was right in the eyes of the Lord, the people follow. Conversely, when a king did that which was evil in the eyes of the Lord, they also followed…In New Testament times, the leadership complex was very strong because of the stranglehold Pharisaism had upon the masses through the Mishna…[The people] were looking for their leaders to give them direction.” (Arnold Fruchtenbaum, Yeshuah: The Life of Messiah from a Messianic Perspective, Vol. 2, San Antonio, TX. 2019, Ariel Ministries, p. 371)
[5] Merrill F. Unger, “Gospel,” ed. R.K. Harrison, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).
[6] Renald E. Showers, There Really Is a Difference!: A Comparison of Covenant and Dispensational Theology (Bellmawr, NJ: The Friends of Israel Gospel Ministry, Inc., 1990), 3–4.

Soteriology Lesson 46 - What Must I Believe to Be Saved - Part 2

The Content of Saving Faith
     Eternal salvation has always been by grace alone through faith alone; however, the content of faith (i.e., what is believed), has changed throughout the ages. According to Arnold Fruchtenbaum, “Indeed, there always was, always is, and always will be only one means of salvation: by grace through faith.”[1] Though grace and faith are constants, the content of faith has changed over time, depending on what God revealed to each person or generation, as divine revelation came in stages. William MacDonald sates, “From Adam to Christ, God saved those who put their faith in Him on the basis of whatever revelation He gave them. Abraham, for example, believed God, and it was reckoned to him for righteousness (Gen 15:6).”[2] According to Norman Geisler, “the revealed content of the gospel varied from age to age in the progress of revelation.”[3] Charles Ryrie notes, “The basis of salvation is always the death of Christ; the means is always faith; the object is always God (though man’s understanding of God before and after the Incarnation is obviously different); but the content of faith depends on the particular revelation God was pleased to give at a certain time.”[4] Thomas Constable adds, “The basis of salvation is always the death of Christ. No one is saved except by what He accomplished at Calvary. The requirement for salvation is always faith. It is never works. The object of faith is always the Person of God. The content of faith is always a promise from God.”[5] The following examples demonstrate that the content of faith has changed over time.
     First, after the historic fall of Adam and Eve (Gen 3:1-7), the content of saving faith was God’s promise of an offspring of Eve who would crush the head of the serpent. In the presence of Adam and Eve, God told Satan, “I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel” (Gen 3:15). This is commonly regarded as the protoevangelium; that is, the first gospel message. The crushing of Satan’s head—a fatal blow—was accomplished by the Lord Jesus at the cross where He triumphed over sin and death. How much Adam and Eve understood about this prophecy is not known. However, it is assumed they trusted God at His word concerning the future offspring that would crush the serpent’s head. Shortly after giving the promises, God killed an animal, which meant shedding its blood,  and made clothes from its hide and gave it to them to wear (Gen 3:21). Arnold Fruchtenbaum notes, “The covering of animal skins, which required the shedding of blood to give them the atonement, replaced the covering of fig leaves. Then the verse states: and clothed them. Physically, He clothed their nakedness, but spiritually, He also covered their sin by making for them their atonement.”[6] And according to Charles Ryrie, “When Adam looked upon the coats of skins with which God had clothed him and his wife, he did not see what the believer today sees looking back on the cross of Calvary.”[7]We should not assume that Adam and Eve understood the death, burial, and resurrection of Messiah. What they understood was God’s promise of a future offspring who would crush the serpent, and then they witnessed God killing an animal, taking its skin, and making clothing for them. When they believed God’s promise and accepted His provision, it resulted in their salvation.
     Second, in the book of Genesis we have the record of Abraham’s salvation. Moses wrote that Abraham “believed in the LORD; and He reckoned it to him as righteousness” (Gen 15:6). The content of Abraham’s faith was the promise of God concerning the Abrahamic covenant (Gen 12:1-3), especially as it related to God giving him a biological descendant (Gen 15:1-6). Abraham accepted God’s promise as true and reliable, which meant he trusted in God Himself. And when Abraham believed in Yahweh, we’re told that God “reckoned it to him as righteousness” (Gen 15:6b).[8] Concerning Abraham’s faith in God, Arnold Fruchtenbaum states, “The content of his faith was the promises of God. The object of his faith was Jehovah.”[9] According to J. Carl Laney Jr., “God had just promised Abraham, an elderly man with a barren wife, that his descendants would be as numerous as the stars. In spite of the physical hindrances to the fulfillment of this promise, Abraham trusted God…Because Abraham accepted God’s word as true and reliable, God declared him righteous, and therefore acceptable.”[10] Paul cited Genesis 15:6 in Romans (Rom 4:3) and Galatians (Gal 3:6) when making his case that believers are justified by faith alone, and not by any works of the Law (Rom 4:4-5).
     Third, in the book of Ruth we find a good example of a Gentile who came to trust in the Lord. Ruth told her mother-in-law, Naomi, “Your people shall be my people, and your God, my God” (Ruth 1:16). Here is an expression of faith in the Lord Himself. God directed Israel to serve as His witnesses (Isa 43:10), telling others, “I, even I, am the LORD, and there is no savior besides Me” (Isa 43:11). For a Gentile to be saved, it meant trusting in Yahweh alone and not pagan idols, of which there are none. It also meant not trusting in works, which is what pagan idolatry required. Concerning this verse, Warren Wiersbe states, “Ruth’s statement in Ruth 1:16-17 is one of the most magnificent confessions found anywhere in Scripture…[as] she confessed her faith in the true and living God and her decision to worship Him alone.”[11] And Arnold Fruchtenbaum notes, “Ruth invoked the name of God in her oath and not the name of Chemosh. This shows in whom she truly believed.”[12] What’s interesting is that after Ruth married Boaz (Ruth 4:13), she was brought into the family line that led to King David (Ruth 4:18-22), and the Messiah Himself (Matt 1:1, 5). Ruth was among the Gentiles in the OT who believed in Yahweh and were saved. Other Gentile believers include Melchizedek (Gen 14:18), Rahab (Matt 1:5; Heb 11:31), and likely the Queen of Sheba (1 Ki 10:1-13), Naaman the Aramean (2 Ki 5:15-19), the Ninevites (Jonah 3:5, 9-10), Nebuchadnezzar (Dan 2:47; 3:29; 4:34-37),[13] and the Magi who came from the east to worship Messiah (Matt 2:1-2, 11).
Dr. Steven R. Cook
 
[1] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis, 1st ed. (San Antonio, TX: Ariel Ministries, 2008), 275.
[2] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1690.
[3] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 484.
[4] Charles Caldwell Ryrie, Dispensationalism, Rev. and expanded. (Chicago: Moody Publishers, 1995), 140.
[5] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ex 12:43.
[6] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis, 110.
[7] Charles C. Ryrie, Dispensationalism, 134.
[8] In his commentary on Genesis, Allen Ross notes, “The text does not necessarily mean that Abram came to faith here. Hebrews 11:8 asserts that he left Ur by faith. Genesis 15:6 simply reports at this point the fact that Abram believed, and for that belief God had credited him with righteousness.” (Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis, Grand Rapids, MI: Baker Books, 1998, 310).
[9] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis, 275.
[10] J. Carl Laney Jr., “Soteriology”, Understanding Christian Theology, 238–239.
[11] Warren W. Wiersbe, Be Committed, “Be” Commentary Series (Wheaton, IL: Victor Books, 1993), 21.
[12] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Books of Judges and Ruth, 1st ed. (San Antonio, TX: Ariel Ministries, 2006), 300.
[13] It’s very likely that Nebuchadnezzar trusted God after being humbled by the Lord (see Daniel 4:1-37). Throughout the decades of Nebuchadnezzar’s life, he’d had interactions with Daniel, Hananiah, Mishael and Azariah, and the king gained knowledge about God. From his own mouth, Nebuchadnezzar said to Daniel, “Surely your God is a God of gods and a Lord of kings” (Dan 2:47), and to Hananiah, Mishael and Azariah he declared, “no other god is able to deliver in this way” (Dan 3:29). After the king had suffered for seven years, he eventually came to the place where he said, “I blessed the Most High and praised and honored Him who lives forever” (Dan 4:34), and “Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven” (Dan 4:37). Though one cannot be dogmatic, Nebuchadnezzar’s final words strongly imply salvific faith in God—at least as he understood Him from his interactions with the Hebrews—and the result was one of worship to the Lord. If one accepts Nebuchadnezzar’s words as an expression of his conversion, it means he trusted in the God of Israel.

Soteriology Lesson 44 - Unlimited Atonement

Unlimited atonement is the view from Scripture that Jesus died for everyone, and even though His death is sufficient to save everyone, the benefits of the cross are applied only to those who believe in Him as Savior. In contrast to this is the teaching of limited atonement, that Christ died only for those whom God has elected to salvation. Though there are Christians who hold to limited atonement, and have written well on other theological matters, it is the view of this writer that they err on this subject, relying more on human logic than the testimony of Scripture. Arnold Fruchtenbaum states, “Those who hold to limited atonement do not come to their conclusion based upon the exegesis of Scripture because the fact is that there is no passage anywhere in the Bible that says He died only for the elect…The defense for limited atonement is not based upon exegesis; it is based upon logic.”[1] According to David Allen:
"Limited atonement is a doctrine in search of a text. No one can point to any text in Scripture that states clearly and unequivocally that Christ died for the sins of a limited number of people to the exclusion of others. Most Calvinists admit this. Alternatively, a dozen clear texts in the New Testament explicitly affirm Christ died for the sins of all people, and another half dozen plus that indirectly suggest it."[2]
     Jesus’ atonement for sins is the basis for reconciliation, because God has judged our sins in the Person of Christ who died on the cross in our place. Jesus is “the Lamb of God who takes away the sin of the world!” (John 1:29), and “who desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and “who gave Himself as a ransom for all” (1 Tim 2:6), and tasted “death for everyone” (Heb 2:9), and “is the Savior of all men, especially of believers” (1 Tim 4:10), “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf., 1 John 4:10), and “the Father has sent the Son to be the Savior of the world” (1 John 4:14). Peter wrote of “false prophets” and “false teachers” who “deny the Master who bought them” (2 Pet 2:1).
     Because Christ died for everyone, everyone is savable. But though the death of Christ is sufficient to save everyone, only those who believe will benefit from His work on the cross. And when people believe in Jesus, accepting the fact the He died for their sins, was buried, and raised again on the third day, they receive forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), and the eternal life (John 3:16; 10:28). Human volition is the key, as “God is now declaring to men that all people everywhere should repent” (Acts 17:30). This means they must not trust in themselves or any system of good works to save, but trust in Christ alone to save.
     Biblically, we should understand that Jesus is the God-Man (Isa 7:14; John 1:1, 14; Heb 1:8), that “in Him all the fullness of Deity dwells in bodily form” (Col 2:9). Furthermore, He was conceived in the womb of the virgin Mary (Isa 7:14; Luke 1:30-35; Gal 4:4), was born without the taint of sin and lived a sinless life (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), which qualified Him to go to the cross and pay the ransom price for our sins by means of His shed blood (Mark 10:45; 1 Tim 2:6; 1 Pet 1:18-19). When the divinely appointed time came for Him to go to the cross (John 12:23; 13:1), Jesus willingly went and died in our place and paid the penalty for our sins (John 10:18; Rom 5:8). Peter wrote, “For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). After Jesus paid for our sins, “He said, ‘It is finished!’ And He bowed His head, and gave up His spirit” (John 19:30). Jesus died, was placed in a grave, and was resurrected to life on the third day (Acts 2:23-24; 4:10; 10:40; 1 Cor 15:3-4), never to die again (Rom 6:9). Salvation is now available to everyone, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life” (John 3:16). The only sin that keeps a person out of heaven is the sin of unbelief. The apostle John wrote, “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Jesus, speaking to unsaved persons, said, “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). And Jesus pointed out that the world as a whole is convicted by God the Holy Spirit of one sin, the sin of unbelief, “because they do not believe in Me” (John 16:9). For those who reject Christ as Savior, their future is one of eternal separation and punishment away from God for all eternity, 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). This need not happen. Hell is avoidable to the one who trusts in Christ as Savior, believing 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). And this salvation is a gift from God (Rom 3:24; 6:23), offered by grace alone (Eph 2:8-9), through faith alone (Gal 2:16; 3:26; 2 Tim 3:15), in Christ alone (John 14:6; Acts 4:12), totally apart from human works (Rom 4:5; Eph 2:8-9; Tit 3:5). Once we understand who Christ is and what He’s accomplished for us on the cross, we can then exercise our faith by trusting in Him as our Savior (and not a fake Jesus like that of Mormon’s and Jehovah Witnesses). Once we have trusted in Christ for salvation, God then bestows on us forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; Phil 3:9), eternal life (John 10:28), and many other blessings (Eph 1:3). For lost sinners, the matter is simple, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).
Dr. Steven R. Cook
 
[1] Arnold G. Fruchtenbaum, God’s Will & Man’s Will: Predestination, Election, & Free Will, ed. Christiane Jurik, 2nd Edition. (San Antonio, TX: Ariel Ministries, 2014), 44.
[2] David L. Allen, “A Critique of Limited Atonement,” in Calvinism: A Biblical and Theological Critique, ed. David L. Allen and Steve W. Lemke (Nashville, TN: B&H Academic, 2022), 71.

When a Christian Turns to a Sinful Lifestyle

     As a Christian, it is possible to have correct thinking (orthodoxy) and not live by it. James wrote, “To one who knows the right thing to do and does not do it, to him it is sin” (Jam 4:17). There are times when believers know God’s Word, but because of negative volition, do not apply it. Solomon, a true believer, is a good example of this. God called Solomon “My son” (2 Sam 7:14), heard his prayer (2 Ch 1:8-10), made him king over Israel (2 Ch 1:11), granted him “wisdom and knowledge” (2 Ch 1:12), used him to write three books of the Bible (Proverbs, Ecclesiastes, and Song of Solomon), directed him to build the temple in Jerusalem over a period of seven years (1 Ki 6:38), made him ruler of Israel for forty years (1 Ki 11:42), and we are told that “Solomon loved the LORD and walked in the statutes of his father David” (1 Ki 3:3a). These are all signs of a true believer. However, according to Scripture, Solomon disobeyed God’s command for the king of Israel, which stated, “He shall not multiply wives for himself” (Deut 17:17a). Despite this directive, Solomon practiced polygamy, having “seven hundred wives, princesses, and three hundred concubines, and his wives turned his heart away” (1 Ki 11:3).[1] Solomon’s disobedience was not a singular event but extended over many years, persisting until the end of his days. By the conclusion of his life, Solomon had forsaken his wisdom, as “his wives turned his heart away after other gods” (1 Kings 11:4a). Because Solomon consented to their corrupting pagan influence, he was “not wholly devoted to the LORD his God” (1 Ki 11:4b). Because he had negative volition, “Solomon did what was evil in the sight of the LORD” (1 Ki 11:6). Idolatry is evil business. It is the sin of substitution in which people devote themselves to worship something or someone in the place of God. It is foremost a sin of a covetous heart that leads people to desire more than what God provides, and to trust something or someone lesser than God to satisfy their wants and needs. Solomon’s evil practices demonstrate that a true believer—who cannot forfeit his salvation—can completely turn away from the Lord and commit himself to a life of sin. After Solomon turned away from the Lord and worshipped idols, Scripture reveals God severely disciplined him for his sin (1 Ki 11:11-43). As Christians, we should not be like our brother Solomon, who corrupted his ways and pursued idolatry, knowing that God will discipline us severely if we commit egregious sin (Heb 12:6).
     Biblically speaking, it is possible for believers to commit any sin an unbeliever can commit. For example, Aaron led the Israelites to worship an idol (Ex 32:1-6). Gideon made an ephod which became an object of worship in Israel (Judg 8:27). Samson slept with prostitutes (Jud 16:1-4). David had an affair with Bathsheba and had Uriah, her husband, murdered (2 Sam 11:1-21). Peter tried to prevent Jesus from going to the cross (Matt 16:21-23), and later denied the Lord three times (Matt 26:34-35; 69-75). Christians at Corinth engaged in quarrels (1 Cor 1:11), jealousy and strife (1 Cor 3:1-3), fornication (1 Cor 5:1-2), disputing in public courts (1 Cor 6:1-8), behaved selfishly (1 Cor 11:17-20), got drunk in church (1 Cor 11:21), and misused their spiritual gifts (1 Cor 14:1-40). The church at Ephesus is said to have left its first love, Christ (Rev 2:1-7). The church at Pergamum tolerated false teaching and engaged in immorality (Rev 2:12-17). The church at Thyatira was led by a wicked woman named Jezebel who enticed them into sexual immorality (Rev 2:18-29). The church at Sardis was rebuked for lacking good works (Rev 3:1-6). The church at Laodicea was rebuked for being lukewarm and spiritually impoverished (Rev 3:14-22). The apostle John twice bowed down and worshipped an angel (Rev 19:10; 22:8-9).
     Beyond these particular instances of sin, Christians are instructed, “do not let sin reign in your mortal body so that you obey its lusts, and do not go on presenting the members of your body to sin as instruments of unrighteousness” (Rom 6:12-13a), “flee sexual immorality” (1 Cor 6:18), “he who steals must steal no longer” (Eph 4:28), “let no unwholesome word proceed from your mouth” (Eph 4:29), “do not grieve the Holy Spirit of God” (Eph 4:30), “Do not quench the Spirit” (1 Th 5:19), put aside “anger, wrath, malice, slander, and abusive speech from your mouth” (Col 3:8), “abstain from fleshly lusts which wage war against the soul” (1 Pet 2:11), “make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler” (1 Pet 4:15), “do not love the world nor the things in the world” (1 John 2:15), and “little children, guard yourselves from idols” (1 John 5:21). These commands would be pointless if it were not possible for Christians to commit all these sins. It is never the will of God that we sin (1 John 2:1), but if we sin, and “there is no man who does not sin” (1 Ki 8:46), it is God’s will that we confess our sins (1 John 1:9), accept responsibility for our actions, and get back to learning God’s Word (2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18), living by faith (2 Cor 5:7; Heb 10:38), and pursuing holiness (1 Pet 1:15-16), and righteousness (1 Tim 6:11; 2 Tim 2:22).
Consequences for Sin
     It is difficult for some to understand, but when Christians sin, we are not in danger of condemnation (Rom 8:1; 35-39), we do not forfeit the free gift of eternal life (John 10:28; Rom 3:24; 6:23), and we do not cease to possess the righteousness of God that was given to us at the moment of faith in Christ (Rom 5:17; Phil 3:9). When Christians sin, we are walking in darkness and have broken fellowship with God (1 John 1:5-6), and stifled the work of the Holy Spirit who dwells within us (Eph 4:30; 1 Th 5:19). If we continue in sin, or leave our sin unconfessed, we are in real danger of divine discipline from God (Psa 32:3-4; Heb 12:6; 1 John 5:16-17; cf. Dan 4:37). Even though David was forgiven for his sin with Bathsheba (2 Sam 12:13), he still faced earthly consequences that impacted him and his family (2 Sam 12:10-14). Serious sin, and ongoing sin, can eventuate in divine discipline to the point of physical death (1 John 5:16; cf., Lev 10:1-2; Acts 5:3-5; 1 Cor 11:30), as well as the loss of eternal rewards (1 Cor 3:10-15; 2 John 1:8). These are serious punishments by the Lord which impact a  believer in time and eternity; however, the sinning saint is not in danger of losing salvation.[2]
A Better Way
     As Christians, God calls us to “pursue righteousness, faith, love, and peace, with those who call on the Lord from a pure heart” (2 Tim 2:22; cf. 1 Tim 6:11), to “present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God” (Rom 6:13b), and to “present your members as slaves to righteousness” (Rom 6:19a). Addressing the Christians at Ephesus, Paul wrote, “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). Peter also wrote, “He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness” (1 Pet 2:24a). Righteous living—that’s what God desires from us. He wants our thoughts, words, and actions to align with His righteous character and written Word as it applies to us as Christians. But this requires positive volition and a commitment to the Lord (Rom 12:1-2), to learn His Word (2 Tim 3:16-17; 1 Peter 2:2) and live His Word by faith (2 Cor 5:7; Heb 10:38).
     For us as Christians, God has done everything for us to live spiritually successful lives (i.e., giving a new nature, the Holy Spirit, and divine revelation). But God does not force us to live spiritually, as we must choose to live out the new life. And, like Solomon, we are always in danger of being corrupted by others (1 Cor 15:33), by Satan’s world-system (1 John 2:15-16), and our fleshly natures within (Rom 13:14; Col 3:9; Gal 5:16-17; 1 John 1:8). To be faithful to the Lord to the end of our days (as God directs), one needs thinking that is properly calibrated according to Scripture (Rom 12:1-2). God has already blessed us with everything we need to live spiritually (Eph 1:3), but it’s up to us to lay hold of what He’s provided and to advance to spiritual maturity.
     The successful Christian life starts with positive volition. Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17). The word “willing” translates the Greek verb thelō (θέλω), which means “to desire to have or experience something.”[3]To be “willing” to know and do God’s will is the starting place for our advance to spiritual maturity. Our next step is to dig into God’s Word and learn it. Jeremiah expressed positive volition when he said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart” (Jer 15:16a). A psalmist wrote, “How sweet are Your words to my taste! Yes, sweeter than honey to my mouth!” (Psa 119:103), and “The law of Your mouth is better to me than thousands of gold and silver pieces” (Psa 119:72). Peter wrote, “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). Learning God’s Word serves as the basis for right living (Rom 12:1-2). But once we learn it, we must walk in it, which means applying it to our life, and this by faith (2 Cor 5:7; Heb 10:38; 11:6). Ezra is a good example of a believer who learned and lived God’s Word, as it is written, “Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezra 7:10). This is the proper order. When a Christian has a right will (orthothely), and operates with right thinking (orthodoxy), it establishes the basis for right behavior (orthopraxy). Positive volition, divine viewpoint thinking, and the walk of faith is what the Lord wants.
     As God’s people, let us constantly learn His Word (Psa 1:2-3; Ezra 7:10; 2 Tim 2:15; 1 Pet 2:2), recalibrate our thinking to align with Scripture (Rom 12:1-2), discipline our minds (2 Cor 10:5), live by faith (2 Cor 5:7; Heb 10:38; 11:6), confess our sins as needed (1 John 1:9), be filled with the Spirit (Eph 5:18), walk in the Spirit (Gal 5:16), submit ourselves to the Lord (Jam 4:7), do good (Gal 6:10), serve others (Phil 2:3-4), rejoice always (1 Th 5:16), pray without ceasing (1 Th 5:17), be thankful in everything (1 Th 5:18), maintain fellowship with other Christians (Heb 10:25), share our wealth to promote Christian ministry (1 Tim 6:17-19), and advance to spiritual maturity (Heb 6:1). If we do this, we’ll glorify the Lord, bless others, and live righteously as God’s expects.
     Lordship Salvation proponents typically emphasize that genuine faith naturally leads to good works and obedience to God. They argue that while believers are capable of sinning, a pattern of unrepentant sin and disobedience raises doubts about the authenticity of one’s faith. Therefore, although believers may struggle with sin, true believers are expected to ultimately repent and return to God, rather than persisting in a lifestyle of sin. This means that all true believers will persevere in good works until the very end to ensure their entrance into heaven. The biblical examples provided in this article illustrate how severely a true believer can sin. Additionally, the example of Solomon demonstrates that a genuine believer can commit egregious sins, such as polygamy and idolatry, and continue in that sin until the end of his days. Though sinning saints should fear God’s discipline, such believers should not fear the dangers of hell, as they are truly saved and that is never a threat to them.
Dr. Steven R. Cook
 
 
[1] Scripture also reveals King David had eight wives: Michal (1 Sam 18:27), Abigail (1 Sam 25:39-42), Ahinoam (1 Sam 25:43), Bathsheba (2 Sam 12:24), Maacah, Haggith, Abital and Eglah (2 Sam 3:2-5), and “David took more concubines and wives from Jerusalem” (2 Sam 5:13). As far as I can tell, David married only women within the Israelite community, and these did not tempt him into idolatry.
[2] Even when the prodigal son lived in the world (Luke 15:11-13), and though he lived like an unbeliever, he never ceased to be a son (Luke 15:14-16), and when he came to his senses and returned home (Luke 15:17-19), his father recognized him as his son and welcomed him back (Luke 15:20-24). A child of God is always a child of God, even if we fall into worldly living.
[3] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 287.

Soteriology Lesson 43 - Total Depravity

     Total depravity is the biblical doctrine that sin permeates all aspects of our being—mind, will, and sensibilities, and renders us helpless to save ourselves. It does not mean we are as bad as we can be, for there are many moral unbelievers in the world. Being contaminated by sin means whatever morality we produce can never measure up to the perfect righteousness God expects. Is there any person who can say, “I have cleansed my heart, I am pure from my sin?” (Prov 20:9). The answer is an emphatic No! The human heart is corrupt, for “the heart is more deceitful than all else and is desperately sick” (Jer 17:9). And “Indeed, there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20), and “There is none righteous; not even one. There is none who understands; there is none who seeks for God. All have turned aside; together they have become useless. There is none who does good, there is not even one” (Rom 3:10-12; cf. Rom 8:8). Some might argue that we can perform good works and help to save ourselves. This is wrong. Scripture states, “your iniquities have made a separation between you and your God” (Isa 59:2), “For 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). Salvation does not come by human works; rather, we are “justified by faith apart from works of the Law” (Rom 3:28), and salvation comes “to the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5), and we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), “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 “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 1:9), 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). By human standards, even the worst person can do some good. But human estimation is lower than God’s estimation and it is God’s standards that define what is truly good. According to Charles Ryrie, “Total depravity must always be measured against God’s holiness. Relative goodness exists in people. They can do good works, which are appreciated by others. But nothing that anyone can do will gain salvational merit or favor in the sight of a holy God.”[1]
Calvinist View of Total Depravity
     For Calvinists, total depravity means total inability. They regard people as totally unable to respond to the things of God; like a physical corpse. Notable scholars such as B. B. Warfield, R. C. Sproul, John Piper, Wayne Grudem, John Frame, John MacArthur, and J. I. Packer hold this view. B. B. Warfield wrote, “nothing is more fundamental in the doctrine of the Reformers than the complete inability of man and his absolute need of divine grace.”[2] John Frame states, “We can never come to God out of our own resources. We are helpless to do anything to save ourselves. This condition is sometimes called total inability” (italics his).[3] 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).”[4] That is, lost sinners cannot respond to God at all, as they are spiritually unable (dead) to respond apart from God’s granting life and the ability to believe. This leads Calvinists to conclude two things. First, God sovereignly acts by Himself to regenerate the spiritually dead and make them spiritually alive. Second, God gives the newly regenerate a special kind of faith whereby they can and will trust in Christ as Savior. According to Wayne Grudem, regeneration is “the act of God awakening spiritual life within us, bringing us from spiritual death to spiritual life. On this definition, it is natural to understand that regeneration comes before saving faith. It is in fact this work of God that gives us the spiritual ability to respond to God in faith.”[5] According to John MacArthur, “Our response in salvation is faith, but even that is not of ourselves [but is] the gift of God. Faith is nothing that we do in our own power or by our own resources...Paul intends to emphasize that even faith is not from us apart from God’s giving it.”[6] The result of these divine actions in God’s elect means they will produce good works and will persevere in those works throughout their lives until they die. John MacArthur states, “The same power that created us in Christ Jesus empowers us to do the good works for which He has redeemed us. These are the verifiers of true salvation.”[7] Thus, good works from regeneration to the end of one’s life are the proof of salvation. Failure to produce ongoing good works until the end of one’s life is offered as proof he was never saved (Matt 7:21).
The Biblical View of Total Depravity
     The correct biblical view is that total depravity means total unworthiness, not total inability to respond in faith to God’s offer of salvation. Despite the profound impact of sin on human nature, the Bible does not portray people as entirely incapacitated. Yes, all mankind is “dead” in their sins (Eph 2:1); but death does not mean total inability, but total separation from God, for even those who were dead still “walked according to the course of this world” (Eph 2:2). Mankind is totally depraved in the sense that sin corrupts every part of our being, intellect, will, and sensibility. However, it does not mean that fallen people are unable to respond in faith to the gospel of grace.
     The first example of spiritual death in the Bible is found in the Garden of Eden. God had warned Adam and Eve, saying, “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). The warning was that if they disobeyed God, on that very day, they would die (and death means separation, not cessation). Adam and Eve experienced spiritual death at the moment they disobeyed God. Yet, immediately after the fall, in their state of spiritual death, they could sense God’s presence in the Garden, as they “heard the sound of the LORD God walking in the garden” (Gen 3:8). Furthermore, Adam heard God’s voice when He “called to the man” (Gen 3:9), and Adam responded to Him, saying, “I heard the sound of You in the garden” (Gen 3:10a). Though they could not undo their newly fallen sinful state, it did not render them totally unable to perceive God or to respond to Him when He called out to them. And they did respond positively to the Lord when He promised to provide a descendant, a Seed of the woman, who would crush the head of the serpent (Gen 3:15). They also responded positively by accepting God’s provision of clothing after He killed an animal, took its skin, and covered their nakedness (Gen 3:21).
     Furthermore, God made mankind in His image, as Scripture states, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27). Even after the historic fall of Adam and Eve, all people are said to be “in the image of God” (Gen 9:6), and “in the likeness of God” (Jam 3:9). Despite the fall of humanity into sin, the image of God in humanity remains intact, implying that humans still retain some moral capacity, which includes the ability to accept God’s offer of salvation by faith. Though people are deeply affected by sin, they still possess some capacity for moral choice and responsibility, thus arguing against the notion of total depravity meaning total inability.
     Regeneration is entirely the work of God in saving lost sinners who cannot save themselves (Rom 5:6-10). The sinner brings nothing of worth to salvation, but receives all that God has to offer by grace. John Walvoord states, “Regeneration is wholly of God. No possible human effort however noble can supply eternal life.”[8] Paul Enns states, “Succinctly stated, to regenerate means ‘to impart life.’ Regeneration is the act whereby God imparts life to the one who believes.”[9] Regeneration occurs in the one who believes in Christ as Savior. According to Charles Ryrie, “Salvation is always through faith, not because of faith (Eph 2:8). Faith is the channel through which we receive God’s gift of eternal life; it is not the cause. This is so man can never boast, even of his faith. But faith is the necessary and only channel (John 5:24; 17:3).”[10] The Bible teaches there is only one kind of faith, and that only those who place their faith in Christ will be saved. Faith does not save. Christ saves. The Strict-Calvinist believes there are two kinds of faith, one that is common to all, and another that is special and imparted only to God’s elect.
Believe to Receive Eternal Life
     There are numerous passages in the Bible that place faith as the necessary prerequisite to regeneration. It is written, “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 Jesus said, “This is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:40), and “he who believes has eternal life” (John 6:47). Paul wrote to Timothy about “those who would believe in Him for eternal life” (1 Tim 1:16). In these and other instances, “eternal life” is given after we believe in Jesus as our Savior. Furthermore, people are condemned, not because God has not made a way for them to be saved, but because of their unwillingness to come to Christ as Savior. The issue is individual choice, not inability. The apostle John said, “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Jesus, speaking to unsaved persons, said, “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). Jesus said the Holy Spirit convicts everyone of sin (John 16:8), particularly the sin of unbelief, “because they do not believe in Me” (John 16:9). There is only one sin that keeps a person out of heaven, and that is the sin of unbelief; of rejecting Jesus as the only Savior. Apparently unbelievers may resist the Holy Spirit, as Stephen said in his sermon, “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit” (Acts 7:51a).
     Scripture reveals that “God is now declaring to men that all people everywhere should repent” (Acts 17:30). This means they must not trust in themselves or any system of good works to save, but must trust in Christ, and Christ alone to save. Faith does not save. Christ saves. Faith is the non-meritorious instrument by which we receive eternal life. The Strict-Calvinist believes Christ died only for the elect (Matt 1:21; John 10:15), and only the elect are savable. The Bible teaches that Christ died for everyone (John 3:16; Heb 2:9; 1 John 2:2); therefore, everyone is savable. Paul said, “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and that God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4). Peter stated, “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). Anyone can be saved by believing 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).
Jesus is Free from Sin
     Concerning total depravity and the transmission of original sin, Jesus is the sole exception, for Mary’s virgin conception (Isa 7:14; Luke 1:30-35) meant Jesus was not born with the taint of original sin. Being free from original sin, Jesus also had no sin nature. Furthermore, Jesus lived His entire life and committed no personal sin. Scripture reveals Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). His sinless life qualified Him to die a substitutionary death in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus died for everyone and paid the penalty for our sin (John 3:16; Heb 2:9; 1 John 2:2). Though His death is sufficient for all to be saved (unlimited atonement), the benefits of the cross are applied only to those who believe in Him, which includes forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; Phil 3:9), and eternal life (John 10:28).
Dr. Steven R. Cook
 
[1] Charles Caldwell Ryrie, Basic Theology, 253.
[2] Benjamin B. Warfield, The Plan of Salvation: Five Lectures (Philadelphia: Presbyterian Board of Publication, 1915), 44.
[3] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 112.
[4] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 84.
[5] Wayne A. Grudem, Systematic Theology (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 702.
[6] John MacArthur, The MacArthur New Testament Commentary on Ephesians (Chicago, Ill. Moody Press, 1986), 98.
[7] Ibid., 101.
[8] John F. Walvoord, The Holy Spirit (Grand Rapids, Mich. Zondervan Publishing, 1977), 132.
[9] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 338.
[10]

Soteriology Lesson42 - The Meaning of Sin

     Our salvation is necessary because of the problem of sin. The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. The Hebrew word chata (חָטָא) means “to miss the target, or to lose the way,”[1] and the Greek word hamartanō (ἁμαρτάνω) is defined as “miss the mark, err, or do wrong.”[2] In Judges 20:16 the Hebrew word is used of skilled soldiers who do not miss their target, and in Proverbs 19:2 of a man who hurries and misses his way.[3] Sin is when we transgress God’s law and depart from His intended path.[4] The apostle John states, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Sin is a failure to conform to the holy character of God, a deviation from His righteous will.
     Divine laws are a reflection of the righteousness of God. The righteousness of God may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. God’s character is the basis upon which all just laws derive; either divine laws from God Himself or human laws which conform to His righteousness.[5] Merrill F. Unger states:
"The underlying idea of sin is that of law and of a lawgiver. The lawgiver is God. Hence sin is everything in the disposition and purpose and conduct of God’s moral creatures that is contrary to the expressed will of God (Rom 3:20; 4:15; 7:7; Jam 4:12, 17). The sinfulness of sin lies in the fact that it is against God, even when the wrong we do is to others or ourselves (Gen 39:9; Psa 51:4)."[6]
Robert B. Thieme Jr. states:
"Man’s sin is disobedience to, or falling away from, God’s perfect standard and expressed will. Regardless of the sinner’s action or intent, all sin is ultimately directed against God (Gen 39:9; Psa 51:4). The temptation for sin comes from the sin nature, but only when volition consents is the sin committed. Knowingly or unknowingly, man transgresses divine standards because he wills to do so."[7]
The First Sin
     God is sovereign and permits sin, but is never the author of it. Sin is the expression of a creaturely will that is set against God. The first sin occurred in heaven, by Lucifer, an angel of the class of cherubim.  Scripture reveals that Lucifer “had the seal of perfection, and was full of wisdom and perfect in beauty” (Ezek 28:12). Lucifer personally served in the presence of God (Ezek 28:13-14), until he sinned. God said of him, “You were blameless in your ways from the day you were created until unrighteousness was found in you” (Ezek 28:15). Being the first creature to fall away from God, his sin was purely volitional and self-actuated, as there was no temptation or sin apart from the first sin he committed. And the first sin he committed was a mental attitude sin, as God says of him, “You were internally filled with violence, and you sinned” (Ezek 28:16). Satan’s violence was connected with his pride, as the Lord states, “Your heart was lifted up because of your beauty; you corrupted your wisdom by reason of your splendor” (Ezek 28:17). Satan is brilliant in mind and appearance, but his pride is his weakness, as it corrupts his ability to reason. And Satan, having an inflated sense of himself, thought he could be God, and sought to usurp the Lord’s place over the creation (Isa 14:12-14). Satan also convinced a third of the angels to follow him in his rebellion (Rev 12:4, 7). Satan operates from a base of power, which takes priority over all else. And he will employ reason to the degree that it accommodates his power; however, if his power is threatened, he will abandon reason and resort to lies, manipulation, and brute force if needed.
The Fall of Humanity
     Satan’s kingdom of darkness was expanded to include the earth when he persuaded Adam and Eve to follow him rather than God (Gen 3:1-8). The first human sin occurred in the Garden of Eden. God had warned Adam and Eve, saying, “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). The warning was that if they disobeyed God, on that very day, they would die. When Satan came into the Garden of Eden, he engaged Eve through discussion, posing a question, “Indeed, has God said, ‘You shall not eat from any tree of the garden?’” (Gen 3:1), and after hearing Eve’s reply (Gen 3:2-3), Satan responded, “You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Gen 3:4-5). Of course, this was a bold lie, and Eve, rather than trust the Lord, trusted Satan, and “she took from its fruit and ate; and she gave also to her husband with her, and he ate” (Gen 3:6). Adam and Eve experienced spiritual death at the moment they disobeyed God (Gen 3:7). Though both sinned, Adam’s act of disobedience was greater than Eve’s because he was the spiritual head of the marriage, and whereas Eve  was deceived (1 Tim 2:14), Adam was not deceived. Because of Adam’s disobedience, sin and death were introduced into the human race (Gen 3:1-7; Rom 5:12, 18-19; 1 Cor 15:22).
     At the time of the fall (Gen 3:1-6), the first humans—God’s theocratic administrators (Gen 1:26-28)—gave Satan the title deed to the earth (Luke 4:6). This explains why Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). And other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules by deception, oppression, and enslavement. Scripture reveals he has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9; cf. Rev 20:3). And because he is a finite creature, he relies on others—fallen angels and people—to help him advance his kosmos world-system (1 John 2:15-16), a philosophical and moral structure that is inherently and systemically corrupt, hostile to God, and completely opposed to anything divine.
     As Christians living in Satan’s world system, who still retain our sinful flesh (Rom 6:6; 13:14; Gal 5:17, 19; Eph 4:22; Col 3:9), we are constantly tempted to sin and act contrary to the character and will of God. The sin we commit may be mental, verbal, or physical. It may be private or public, impacting one or many, with short or lasting results. Below are biblical examples of sin:
Adam and Eve disobeyed the command not to eat the fruit from “the tree of the knowledge of good and evil” (Gen 2:15-17; 3:1-7).
Lot’s daughters got him drunk and had sex with him (Gen 19:30-38).
Aaron led the Israelites to worship an idol (Ex 32:1-6).
Moses struck the rock when the Lord told him to speak to it (Num 20:8-12).
Samson slept with prostitutes (Judg 16:1-4).
David had an affair with Bathsheba and had her husband, Uriah, murdered (2 Sam 11:1-21).
Solomon worshiped idols (1 Ki 11:1-10).
James and John (nicknamed Boanerges, or “Sons of Thunder”; Mark 3:17) wanted to call fire down from heaven to kill the residents of a Samaritan city (Luke 9:51-55).
The mother of James and John requested special treatment for her sons, that they might have a place of prominence seated on thrones to the right and left of Jesus (Matt 20:20-21). This upset the other disciples (Matt 20:24).
The disciples argued amongst themselves as to who was greatest in the kingdom (Luke 9:46).
Peter tried to prevent Jesus from going to the cross (Matt 16:21-23).
Peter publicly denied the Lord three times (Matt 26:34-35; 69-75).
The Christians at Corinth engaged in quarrels (1 Cor 1:11), jealousy and strife (1 Cor 3:1-3), fornication (1 Cor. 5:1-2), selfishness and drunkenness (1 Cor 11:21). 
Peter engaged in hypocrisy and was publicly rebuked by Paul (Gal. 2:11-14).
The Apostle John twice worshipped an angel and was rebuked for it (Rev 19:10; 22:8-9).
     The above list is a just a sampling of sins in the Bible. Biblically, every person is a sinner in God’s sight (1 Ki 8:46; Prov 20:9; Isa 53:6; Rom 3:9-10; 23; 5:12, 18-19). Jesus is the single exception. Jesus, because of His divine nature (John 1:1, 14; Col 2:9), and the virgin conception (Isa 7:14; Luke 1:30-35), is the only person ever born without sin and who committed no sin (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). His perfect humanity and sinless life qualified Him to go to the cross and die in our place. Sin separates us from God and renders us helpless to merit God’s approval. We are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. Sadly, many people buy into the lie that they can help save themselves by doing good works. The biblical teaching is that salvation is never based on good works or adherence to law, but by grace alone, through faith alone, in Christ alone (John 3:16; 14:6; Acts 4:12; 16:31). Scripture states, we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16; cf. Rom 3:20, 28), for “if righteousness comes through the Law, then Christ died needlessly” (Gal 2:21).
     According to Norman Geisler, “Sin is the precondition for salvation; salvation isn’t necessary unless there are sinners in need of being saved. As to the origin of salvation, there is universal agreement among orthodox theologians: God is the author of our salvation, for whereas human sin originated with human beings on earth, salvation originated with God in heaven.”[8] And according to Robert Lightner, “The Bible is explicit about the condition of all who have not been born again. They are lost (Luke 19:10), condemned (John 3:18), under God’s wrath (John 3:36), dead in trespasses and sin (Eph 2:1), having no hope, and without God in the world (Eph 2:12), and unrighteous (Rom 1:19-32).”[9] It matters little what people think of themselves. God provides the only true estimation of people, and His Word declares that we are utterly lost in sin and helpless to save ourselves. According to Lewis Chafer:
"The greatest problem for the infinite God was to provide the reconciliation of the cross: the greatest problem for man is simply to believe the record in its fulness. To reject the Savior is not only to refuse the gracious love of God, but is to elect, so far as one can do, to remain under the full guilt of every sin as though no Savior had been provided, or no sacrifice had been made. No more terrible sin can be conceived of than the sin of rejecting Christ."[10]
Salvation from Sin and its Consequences
     Eternal salvation is available to us because Jesus went to the cross and died in our place and bore the punishment that rightfully belongs to us. God is holy, and we are guilty sinners who stand condemned before Him, contaminated by sin and utterly helpless to change our fallen condition (Rom 5:6-8). But God is love (1 John 4:8), and He loves us so much that He sent His Son into the world to pay the sin debt we cannot pay. We’re told that “God sent His only begotten Son into the world so that we might live through Him” (1 John 4:9). And because of Jesus’ death on the cross, God “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). Jesus paid our sin debt in full, “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). There’s nothing for us to add to Jesus’ work on the cross. The sole condition of salvation is to believe in Christ as our Savior. The good news is that Jesus died for us, was buried, and rose again on the third day (1 Cor 15:3-4). Salvation is not Jesus plus anything we do. It’s Jesus alone. He saves. Our contribution to the cross was sin and death, as Jesus took our sin upon Himself and died in our place. Salvation is never what we do for God; rather, it’s what He’s done for us through the cross of Christ. That’s all. It’s a gift that is received by faith alone in Christ alone, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). And God’s gift is available to everyone, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). The matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).
Dr. Steven R. Cook
 
[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 305.
[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 49.
[3] G. Herbert Livingston, “638 חָטָא,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 277.
[4] Other Hebrew and Greek words related to sin include: evil (רָע ra – Gen 3:5), wicked (רָשָׁע rasha – Prov 15:9), rebel (מָרָה marah – Deut 1:26), transgress (פָּשַׁע pasha – Isa 1:2), iniquity (עָוֹן avon – Isa 53:6), error (שָׁגָה shagah – Lev 4:13), guilt (אָשַׁם asham – Lev 4:22), go astray (תָּעָה taah – Psa 58:3), sin (ἁμαρτία hamartia – 1 Cor 15:3), bad (κακός kakos – Rom 12:17), evil (πονηρός poneros – Matt 7:11), ungodly (ἀσεβής asebes – Rom 4:5), guilty (ἔνοχος enochos – 1 Cor 11:27), unrighteousness (ἀδικία adikia – Rom 1:18), lawless (ἄνομος anomos – 1 Tim 1:9), transgression (παράβασις parabasis – Gal 3:19), ignorance (ἀγνοέω agnoeo – Acts 17:23), go astray (πλανάω planao – 1 Pet 2:25), trespass (παράπτωμα paraptoma – Rom 5:15), and hypocrisy (ὑπόκρισις hupokrisis – 1 Tim 4:2).
[5] If there is no God, then there is no absolute standard for right and wrong and we are left with arbitrary laws based on manufactured values.
[6] Merrill F. Unger, “Sin,” The New Unger’s Bible Dictionary, 1198.
[7] Robert B. Thieme, Jr. “Personal Sin”,  Thieme’s Bible Doctrine Dictionary, 196.
[8] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 181.
[9] Robert P. Lightner, Handbook of Evangelical Theology, 188.
[10] Lewis Sperry Chafer, Salvation, 52–53.