Thinking on Scripture with Dr. Steven R. Cook

     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:

     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.

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.

     Knowing and doing the will of God starts with God. Biblically, there is only one God (Deut 32:39; Isa 45:5-7; 46:9), and He created the heavens and the earth and all that is in them (Gen 1:1; Ex 20:11; Neh 9:6; Acts 17:24). Furthermore, God is not silent. He has provided general revelation about Himself through nature (Psa 19:1-2; Rom 1:20) and special revelation through His Word (2 Tim 3:16-17; 2 Pet 1:20-21),[1] and through His Son, Jesus Christ (Heb 1:1-3; cf. John 1:1, 14, 18). Today, we have the written Word of God which provides the clearest revelation of His will. Apart from His Word, we have no clear understanding of who God is, what He is doing, or what He expects of us.

     God’s will is mentioned several times in the Old Testament (Deut 10:10; 23:5; 2 Ch 21:7) which uses the Hebrew word אָבָה abah, which means “to will, [or] be willing.”[2] Also, in other passages (Psa 40:8; 143:10), the Hebrew word רָצוֹן ratson is used, which refers to “what pleases the Lord.”[3] Some passages in the New Testament specifically mention God’s will, where the Greek term θέλημα thelema is employed (i.e., Rom 12:2; Eph 6:5-6, Col 4:12; 1 Th 4:3; 5:16-18; Heb 10:36; 1 Pet 2:15; 4:19). God’s will in each of these passages refers to “what one wishes to happen.”[4] This speaks of what God desires from people. Other passages employ the Greek word βούλομαι boulomai (Matt 11:27; Jam 1:18; 2 Pet 3:9), which denotes a “desire to have or experience something, with implication of planning accordingly.”[5] The latter term sometimes refers to what God brings to pass, such as when James writes, “In the exercise of His will [βούλομαι boulomai] He brought us forth by the word of truth” (Jam 1:18a). But sometimes it refers to what God wants, but makes contingent upon a human response of faith, such as when Peter writes that the Lord “is patient toward you, not wishing [βούλομαι boulomai] for any to perish but for all to come to repentance” (2 Pet 3:9). Context always determines the meaning of a word.

     Those who are positive to God desire to know Him, His Word, and to pursue His will.[6] 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).

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

[1] God, on several occasions, commanded His prophets to record what He had revealed to them. He told Moses, “Write this in a book” (Ex 17:14), and “Write down these words” (Ex 34:27). To Isaiah He said, “Now go, write it on a tablet before them and inscribe it on a scroll” (Isa 30:8), and to Jeremiah He commanded, “Write all the words which I have spoken to you in a book” (Jer 30:2).

[2] William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 788.

[3] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1282.

[4] 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), 447.

[5] Ibid., 182.

[6] 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).

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.

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.

     Paul wrote to Christians, “don’t get drunk with wine, which leads to reckless actions, but be filled by the Spirit” (Eph 5:18 CSB). If a believer consumes too much alcohol, it can lead to cognitive impairment and harmful behavior. But the believer who is filled with the Spirit will possess divine viewpoint and manifest the fruit of godliness, worship, and thankfulness to the Lord (Eph 5:19-20). To be filled with the Spirit (Eph 5:18) means to be under the guiding influence of the Holy Spirit, who directs the believer’s thoughts, attitudes, and actions in accordance with God’s revealed will in Scripture. It does not mean getting more of the Spirit—every believer already has the indwelling Spirit from the moment of salvation (1 Cor 6:19; Gal 3:2). Rather, it means the Holy Spirit gets more of you—your mind, your volition, your conduct. According to Chafer, “To be filled with the Spirit is to have the Spirit fulfilling in us all that He came into our hearts to do.”[1]

     The Greek word translated filled is πληρόω (plēroō), which literally means “to make full” (BDAG, 827), but it often carries the figurative sense of being dominated, influenced, or characterized by something.[2] In Ephesians 5:18, the present passive imperative form (πληροῦσθε) indicates a continuous command for the believer to keep on being filled—that is, habitually directed and empowered by the Spirit. The passive voice implies this is something done to us, not by us; it’s not something we manufacture, but something we allow through yielding. The imperative mood makes it a command to be obeyed, and this by faith (2 Cor 5:7; Heb 10:38).

     This idea of internal influence is seen elsewhere—where hearts are filled with sorrow (John 16:6), minds with divine wisdom (Col 1:9), or lives with righteous fruit (Phil 1:11). In each case, the idea is a dominating influence that shapes behavior (cf. Luke 4:28; 5:26; Acts 13:45). Likewise, being filled with the Spirit means being so under His influence that our attitudes, decisions, and actions align with God’s will. Ephesians 5:18-21 shows the fruit of Spirit-filling: joyful singing, gratitude, and submission. The parallel in Colossians 3:16 says, “Let the word of Christ richly dwell within you,” linking the Spirit’s filling with Scripture’s influence. The Spirit of God guides us by means of the Word of God, which He helps us understand and which He recalls to our thinking when needed. As we learn to walk by the Spirit (Gal 5:16), in step with His guidance, the fruit of the Spirit becomes manifest (Gal 5:22-23).

The Spirit Illumines and Recalls Scripture

     The Spirit of God teaches us, illumines our minds, and recalls Scripture for us to obey. Jesus told His disciples in John 16 that the Holy Spirit would “guide you into all the truth” (John 16:13), and that “He will teach you all things, and bring to your remembrance all that I said to you” (John 14:26). This promise, originally given to the apostles, has a broader application in the Church Age, as the Spirit continues to illuminate God’s Word for all believers (1 Cor 2:12-13).

     The Spirit of God uses the Word of God to shape and direct the child of God. He brings light to the text and light to the heart, enabling us not only to understand Scripture but to recall and apply it in real-time situations (cf. Psa 119:105). This is the backbone of spiritual growth—learning Bible doctrine, storing it in the heart, and then watching the Spirit activate that truth when it’s most needed (John 17:17; 2 Tim 3:16-17). The Christian who walks by the Spirit is not passive but mentally engaged, saturated with Scripture, and spiritually responsive, willing to do God’s will. As Christians learn and apply Scripture, they are wielding “the sword of the Spirit, which is the word of God” (Eph 6:17).

Walk by Faith

     After being born again by faith alone in Christ alone (Rom 3:28; Gal 2:16; Eph 2:8-9), 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 commanded to “walk by the Spirit” (Gal 5:16), which means walking in daily, moment by moment, dependance of the Spirit’s guidance. This means learning God’s Word and applying it by faith. The walk of faith and walking by the Spirit are not two different paths—they are one and the same. Both describe the Christian life lived in moment-by-moment dependence on God. Walking by faith means trusting in God’s promises, character, and provisions even when circumstances seem contrary (2 Cor 5:7; Heb 10:38; 11:1, 6). Walking by the Spirit means yielding to the Spirit’s guidance, relying on His power, and following His lead in obedience to the Word (Gal 5:16, 25). These are complementary perspectives on the same spiritual reality.

     The Spirit of God never leads contrary to the Word of God. And the life of faith is never disconnected from the Spirit’s enablement. Just as we are justified by grace through faith (Rom 5:1), we are also sanctified by grace through faith—by walking in step with the Spirit (Gal 3:3). That means trusting Him to empower us to say “no” to the flesh and “yes” to righteousness (Rom 6:11-14; Gal 5:22-23). Faith is the channel, and the Spirit is the agent. When we walk by the Spirit, we walk by faith; and when we walk by faith, we’re relying on the Spirit’s power, not our own effort.

     In practical terms, walking by the Spirit through faith means living each day in confident trust that God’s Word is true, God’s Spirit is present, and God’s grace is sufficient. We don’t always feel spiritual—but we can always choose to trust. It’s a mindset of humble dependence that says, “Lord, I believe Your Word, and I’m counting on You to work through me today.”

Summary

     In summary, to be filled with the Spirit is to live the Christian life under divine influence—thinking God’s thoughts, responding with His wisdom, and walking in His will. It is not an emotional high or mystical experience but a steady, faith-dependent surrender to the Spirit’s guidance through the Word of God. The Spirit illumines, teaches, and recalls truth so that the believer can obey in real time. He empowers what Scripture commands and aligns our lives with God’s desires. This filling is not about getting more of the Spirit but about the Spirit getting more of us—our thoughts, our attitudes, our choices. As we walk by faith, saturated with Scripture and yielded to His leading, the Spirit produces His fruit in and through us. This is the healthy Christian life: not self-powered but Spirit-enabled; not works-based but grace-driven. The filling of the Spirit is how we live out the righteousness we’ve received in Christ—it’s the engine behind all true spiritual growth, and it happens one step of faith at a time.

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

[1] Lewis Sperry Chafer, The Ephesian Letter (New York: Loizeaux Brothers, 1935), 151.

[2] The Greek word πίμπλημι (pimplēmi) communicates a similar idea. For example, in Luke 4:28, the people in the synagogue were “filled with rage” when Jesus exposed their unbelief. Similarly, Luke 5:26 describes a crowd that was “filled with fear” after witnessing a miracle, showing how awe and reverence seized their hearts. In Acts 13:45, the Jewish leaders “were filled with jealousy” upon seeing the crowds gather to hear Paul—they didn’t just envy, they were controlled by envy, and it drove them to oppose the gospel.

     To walk by faith is important to the spiritual life. Faith is a mental activity that relies on information. Biblically, faith is never blind. It is never an irrational leap into the unknown. Rather, it is a reasonable response that follows reliable information. Faith trusts facts. For example, none of us have personally seen the resurrected Christ, yet the record of Scripture is historically true and reliable, based on eyewitness accounts of people who walked with Jesus (Luke 1:1-4; John 20:27, 30-31; 21:24; Acts 4:20; 10:39; 1 Cor 15:3-8; 1 Pet 5:1; 2 Pet 1:16-19; 1 John 1:1). After Jesus’ resurrection, He appeared to many people and gave proof of victory over sin and death. These eyewitnesses include Mary Magdalene and other women (John 20:10-18; Matt 28:8-9), two disciples on the road to Emmaus (Luke 24:13-32), the disciples without Thomas (John 20:19-25), the disciples with Thomas (John 20:26-29), the disciples by the Sea of Galilee (John 21:1-23), Peter, James, and more than 500 brethren at one time (1 Cor 15:5-7), the disciples at Jerusalem before His ascension (Acts 1:3-9), Stephen at the time of his martyrdom (Acts 7:56), Saul on the road to Damascus (Acts 9:1-6; 1 Cor 15:8), and John on the island of Patmos (Rev 1:9-18).

     Faith in Christ comes from accurate historical accounts, so that even though we do not see Jesus, we believe in Him. Jesus told Thomas, “Blessed are they who did not see, and yet believed” (John 20:29b). The writer of Hebrews said, “faith is confidence in what we hope for and assurance about what we do not see” (Heb 11:1). Peter communicated something similar to believers, saying, “though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation of your souls” (1 Pet 1:8-9). These early Christians rejoiced even though they had not seen Jesus personally. They accepted the testimony of reliable witnesses who had known Jesus, and their faith in Him resulted in the salvation of their souls.[1]

     Believing in Jesus as our Savior comes after we hear and accept as true the good news that Christ died for our sins, was buried, and rose on the third day (1 Cor 15:3-4), thus conquering sin and death. Jesus accomplished what we cannot—our eternal salvation. When we hear this good news of what Jesus has done for us, we can place our faith in Him (John 3:16; Acts 4:12) and be fully assured of forgiveness of sins (Acts 10:43; Eph 1:7) and eternal life (John 10:28; Rom 6:23). The benefits of the cross are applied to us the moment we believe in Jesus as our Savior. This simple act of faith results in our justification before God, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28), and “we have believed in Christ Jesus so that we may be justified by faith in Christ and not by the works of the Law” (Gal 2:16). Eternal salvation is by grace alone (Eph 2:8-9), through faith alone (Rom 3:24, 28; 5:1), in Christ alone (Acts 4:12).

     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).

Dr. Steven R. Cook

[1] The apostle John was an eyewitness to the life, death, burial, and resurrection of Jesus, and like other eyewitnesses (Matthew, Mark, and Luke), he documented the historical events of Messiah. The whole of John’s Gospel had a purpose, and that was to convince people that Jesus is the Messiah and that if they believed in Him, they would have eternal life. John wrote, “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). What John recorded in his Gospel is historically accurate and sufficient to lead a person to believe in Jesus as the Messiah and, after believing in Him, to be blessed with eternal life. That’s good news! When we preach Christ, we provide the necessary information for others to make an intelligent decision to believe in Him for eternal life. The gospel is good news information about the death, burial, and resurrection of Jesus (1 Cor 15:3-4). At a moment in time, a single act of believing in Jesus as our Savior will save us eternally. The Jesus we believe in is the God-Man (John 1:1, 14; Col 2:9), the Jewish Messiah (Matt 1:1, 17), who was sinless (1 John 3:5), died a substitutionary death for everyone (Mark 10:45; Rom 5:8), paid our sin-debt in full (Col 2:14; Heb 10:10, 14), was resurrected on the third day (Acts 10:40; Rom 6:9), and is the only Savior of mankind (John 14:6; Acts 4:12). The only response from us is to accept the good news and believe in Jesus as our Savior, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16).

     Eternal salvation unfolds in three tenses. Phase one is justification—past tense. That’s the moment you trusted in Jesus Christ as your Savior. You were saved from the penalty of sin (John 3:16; Rom 5:1; 8:1). It’s instantaneous, permanent, and entirely by grace through faith (Eph 2:8-9). Eternal life is a free gift from God (Rom 6:23). You didn’t earn it (Rom 4:5), you don’t maintain it (Gal 2:16), and you can’t lose it (John 10:28-29; Eph 1:13-14; 1 John 5:11-13). Phase two is sanctification—present tense. It’s the daily battle: learning doctrine (1 Pet 2:2), renewing the mind (Rom 12:2), being filled with the Spirit (Eph 5:18), walking by the Spirit (Gal 5:16), walking by faith (2 Cor 5:7; Heb 10:38), and saying “no” to the flesh (Rom 13:14). It’s not about staying saved—you’re already secure. It’s about growing up spiritually and living like a child of God (1 Pet 2:2; Eph 4:1). Rewards are at stake (1 Cor 3:12-15). Fellowship is on the line (1 John 1:6). Phase three is glorification—future tense. It’s the finish line. No more sin nature. No more death. You get a resurrection body, custom-fit for eternity (1 Cor 15:53; Phil 3:20-21). Face-to-face with Christ. No struggle, no failure—just perfect conformity to His image forever (1 John 3:2, 5). That’s your guaranteed future. All three phases are part of God’s gracious plan, but they must be kept distinct. Confuse them, and you’ll either fall into legalism or question your salvation. Get them clear, and you’ll live with confidence, freedom, and focus.

Living the Sanctified Life – Phase Two

     Eternal salvation is just the beginning. Phase one secures our position in Christ; phase two deals with our condition—how we live. That’s sanctification. It kicks off the moment you’re saved and continues until the Rapture or your last breath. This phase is about spiritual growth, transformation, and learning to think like Christ (Rom 12:2; 1 Cor 2:16; Phil 2:5; 2 Pet 3:18). God gives the assets: the indwelling Holy Spirit (1 Cor 6:19), the Word of God (2 Tim 3:16; 1 Pet 2:2), a new nature (2 Cor 5:17), and spiritual gifts (1 Pet 4:10). But unlike phase one (where God does all the work), phase two is a team effort. It’s synergistic. God supplies the knowledge and power; we bring the positive volition. We either walk by the Spirit—or we don’t (Eph 5:18; Gal 5:16).

     Discipleship is the practical outworking of phase two. It’s healthy Christian living. But don’t confuse it with salvation. Salvation is free, but discipleship is costly. Faith alone in Christ alone saves (John 3:16; Rom 3:28; 4:5; Gal 2:16). But faithfulness? That’s the road of the disciple. That road is paved with learning (1 Pet 2:2), obedience (Jam 1:22), denial of self (Luke 9:23), and fruit-bearing to the glory of God (John 15:8). It’s not about earning salvation—it’s about living like someone who already has it. It’s about learning “to walk in a manner worthy of the calling with which you have been called” (Eph 4:1). To follow Christ is to align your mind, values, priorities, and choices with His (Rom 12:1-2; Phil 2:5). It’s a daily grind. It is repeatedly saying “yes” to the Lord and “no” to your flesh. And yes—it’s going to cost you. Relationships may strain, comfort may vanish, opposition will come (Luke 14:26-33). But the payout? Eternal rewards (1 Cor 3:12-15; 2 Cor 4:17). Discipleship is no cakewalk—but it’s worth every step.

     Spiritual growth depends on spiritual nutrition. Feed the new nature or starve it. It’s that simple. We grow through the Word (1 Pet 2:2), apply it by faith (Jam 1:22), and stay filled with the Spirit (Eph 5:18; Gal 5:25). Fail to do that, and you’ll stay a spiritual baby—saved but stunted, secure but stuck (Heb 5:11-14). Discipleship is moment-by-moment decisions—choosing divine viewpoint over human viewpoint, maturity over mediocrity, truth over trends. It requires humility, commitment, courage, and discipline to stay the course.

     Rewards? Those are tied to phase two, not phase one. Salvation is a free gift, but rewards are earned. At the Judgment Seat of Christ (2 Cor 5:10; Rom 14:10-12), we won’t be judged for our sins—they were judged at the Cross. We’ll be evaluated for our service to the Lord. Did we build with gold, silver, and precious stones—or wood, hay, and straw? (1 Cor 3:12-15). Every believer stands on the unshakable foundation of Christ. But what you build on it determines reward, honor, and future rulership (Luke 19:17-19; Rev 2:26-27).

     It’s important to understand that failure in phase two doesn’t cancel phase one. Carnal believers are still believers. Eternal security is a reality of grace. Lot was called righteous (2 Pet 2:7-8), yet his life was a moral disaster. The Corinthians were saints—positional saints—yet they were fleshly and divisive (1 Cor 1:2; 3:1-3). Demas bailed out, but that doesn’t mean he burned out of salvation (2 Tim 4:10). Eternal life isn’t fragile. But loss of fellowship, reward, and testimony? That’s real. The Christian who fails to follow the Lord’s directive to advance spiritually will face divine discipline in time (1 Cor 11:30-32; Heb 12:6), suffer the loss of testimony (1 Cor 3:1-3), reap the consequences of his own bad choices (Gal 6:7-8), forfeit eternal rewards (1 Cor 3:14-15), and be classified as least in the kingdom of heaven (Matt 5:19).

     Bottom line? Phase two is where the battle is fought. It’s the grind, the test, the place where spiritual momentum is made—or missed. Phase one determines where you’ll spend eternity. Phase two determines how. Some will receive greater rewards, honors, and possibly positions of responsibility in Christ’s coming kingdom (Luke 19:17; Rev 2:26-27). And though the carnal Christian “will suffer loss [of reward]; he himself will be saved, yet so as through fire” (1 Cor 3:15). Our present choices echo into eternity. And glorification? That’s phase three—the final phase. It’s guaranteed (John 3:16; Rom 8:1). God finishes what He starts (Rom 8:30; Phil 1:6). Every believer will be conformed to Christ, resurrected in glory, and ushered into a sinless, eternal state forever (1 Cor 15:53; 1 John 3:2). God’s calling is high, holy, and worth it. So live worthy of it (Eph 4:1). Pursue maturity (Heb 6:1). Avoid legalism. Press on (Phil 3:14). You’ve been saved freely—now live powerfully. The Cross is your foundation. Discipleship is how you build.

Dr. Steven R. Cook

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Restore Broken Fellowship

     All believers sin, and there are none who attain perfection in this life (Prov 20:9; Eccl 7:20; 1 John 1:8, 10). Chafer rightly notes, “We are never wonderful saints of whom God may justly be proud: we are His little children, immature and filled with foolishness, with whom He is endlessly patient and on whom He has been pleased to set all His infinite heart of love. He is wonderful. We are not.”[1] When we commit sin, we break fellowship with the Lord. For this reason, familial forgiveness is necessary for our fellowship with God to be restored. David understood the folly of trying to conceal his sins, which resulted in psychological disequilibrium and pain; however, when he confessed his sin, God forgave him (Psa 32:2-5). John wrote, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). God forgives because it is His nature to do so, for He “merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15; cf. Psa 103:8-14). And He is able to forgive because Christ has atoned for our sins at the cross, satisfying the Father’s righteous demands regarding our offenses. The apostle John wrote, “My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:1-2). The challenge for many believers is to trust God at His word and accept His forgiveness and not operate on guilty feelings. William MacDonald states:

Be Filled with the Spirit

     Paul wrote to Christians, “don’t get drunk with wine, which leads to reckless actions, but be filled by the Spirit” (Eph 5:18 CSB). If a believer consumes too much alcohol, it can lead to cognitive impairment and harmful behavior. But the believer who is filled with the Spirit will possess divine viewpoint and manifest the fruit of godliness, worship, and thankfulness to the Lord (Eph 5:19-20). Being filled with the Spirit means being guided by Him rather than our own desires or the desires of others. The Spirit’s guidance is always according to Scripture. Being filled with the Spirit does not mean we have more of Him, but that He has more of us, as we submit to His leading. Warren Wiersbe comments:

Lewis S. Chafer wrote:

Charles Ryrie states:

Walk by the Spirit

     Paul wrote, “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). In this passage walking is a metaphor for daily living, which can be influenced by God (Deut 5:33; 10:12), other righteous persons (Prov 13:20), sinners (Psa 1:1; Prov 1:10-16; 1 Cor 15:33), or one’s own sin nature (Gal 5:17-21). To walk in the Spirit means we depend on His counsel to guide and power to sustain as we seek to do His will. The Spirit most often guides us directly by Scripture. Jesus, speaking of the ministry of the Holy Spirit, said, “the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you” (John 14:26). The Holy Spirit helps the Christian know the Word of God, and to recall Scripture when needed for guidance. The Holy Spirit also works through mature believers—whose thinking is saturated with God’s Word—to help provide sound biblical advice for others. Warren Wiersbe states:

Charles Ryrie adds:

Dr. Steven R. Cook

[1] Lewis Sperry Chafer, He That Is Spiritual, 150.

[2] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2310-11.

[3] Warren Wiersbe, The Bible Exposition Commentary: New Testament, Vol. 2 (Colorado Springs, Col., Victor Publishing, 2001), 48.

[4] Lewis S. Chafer, He that is Spiritual, 43-44.

[5] Charles C. Ryrie, “What is Spirituality?” Bibliotheca Sacra 126 (1969): 206.

[6] Wiersbe, The Bible Exposition Commentary: New Testament, Vol. 2, 479.

[7] Charles Ryrie, Balancing the Christian Life (Chicago. Ill., Moody Press, 1994), 198.

     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.