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  • Angelology Part 1

    Angelology Part 1
    2025/07/15
    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 ...
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  • The Spiritual Life #41 - Relating to the Holy Spirit

    The Spiritual Life #41 - Relating to the Holy Spirit
    2025/07/13
    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 ...
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  • Learning to Walk by Faith

    Learning to Walk by Faith
    2025/07/08
    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 ...
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  • The Spiritual Life #40 - Relating to the Holy Spirit

    The Spiritual Life #40 - Relating to the Holy Spirit
    2025/07/06
    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 ...
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  • The Meaning and Cost of Discipleship

    The Meaning and Cost of Discipleship
    2025/07/01
    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...
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  • The Spiritual Life #39 - Relating to the Holy Spirit

    The Spiritual Life #39 - Relating to the Holy Spirit
    2025/06/29
    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: "The forgiveness John speaks about here [i.e., 1 John 1:9] is parental, not judicial. Judicial forgiveness means forgiveness from the penalty of sins, which the sinner receives when he believes on the Lord Jesus Christ. It is called judicial because it is granted by God acting as Judge. But what about sins which a person commits after conversion? As far as the penalty is concerned, the price has already been paid by the Lord Jesus on the cross of Calvary. But as far as fellowship in the family of God is concerned, the sinning saint needs parental forgiveness, that is, the forgiveness of His Father. He obtains it by confessing his sin. We need judicial forgiveness only once; that takes care of the penalty of all our sins—past, present, and future. But we need parental forgiveness throughout our Christian life.[2] 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: “Be filled with the Spirit” is God’s command, and He expects us to obey. The command is plural, so it applies to all Christians and not just to a select few. The verb is in the present tense, “keep on being filled”, so it is an experience we should enjoy constantly and not just on special occasions. And the verb is passive. We do not fill ourselves but permit the Spirit to fill us. The verb “fill” has nothing to do with contents or quantity, as though we are empty vessels that need a required amount of spiritual fuel to keep going. In the Bible, filled means “controlled by.” “They... were filled with wrath” (Luke 4:28) means “they were controlled by wrath” and for that reason tried to kill Jesus. “The Jews were filled with envy” (Acts 13:45) means that the Jews were controlled by envy and opposed the ministry of Paul and Barnabas. To be “filled with the Spirit” means to be constantly controlled by the Spirit in our mind, emotions, and will…But how can a person tell whether or not he is filled with the Spirit? Paul stated that there are three evidences of the fullness of the Spirit in the life of the believer: he is joyful (Eph. 5:19), thankful (Eph. 5:20), and submissive (Eph. 5:21–33). Paul said nothing about miracles or tongues, or other special manifestations.[3] Lewis S. Chafer wrote: "To be filled with the Spirit is to have the Spirit fulfilling in us all that God intended Him to do when he placed Him there. To be filled is not the problem of getting more of the Spirit: it is rather the problem of the Spirit getting more of us. We shall never have more of the Spirit than the anointing which every true Christian has received. On the other ...
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  • Jesus: Our Great Savior

    Jesus: Our Great Savior
    2025/06/24
    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...
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  • The Spiritual Life #38 - Relating to the Holy Spirit

    The Spiritual Life #38 - Relating to the Holy Spirit
    2025/06/22
    Introduction The Christian life is a supernatural life, made possible only by the indwelling Holy Spirit who empowers us to live in a manner pleasing to God. From the moment of salvation, the Holy Spirit permanently resides in every believer (1 Cor 6:19; Eph 1:13-14), not merely as a passive presence, but as an active agent for transformation, guidance, conviction, and comfort. Yet, while the Spirit’s presence is secure, His ministry can be either encouraged or hindered depending on our response to Him. Scripture presents two primary warnings regarding our relationship with the Spirit: do not quench the Spirit (1 Th 5:19) and do not grieve the Spirit (Eph 4:30). These are not suggestions—they are imperatives. To quench the Spirit is to suppress His work by resisting His leading, especially through disobedience or neglect of Scripture. To grieve the Spirit is to act in ways that are morally and spiritually offensive, especially by harboring sin and ignoring His convicting ministry. Though our eternal salvation is never at risk, the enjoyment of fellowship, effectiveness in service, and spiritual vitality certainly are. These issues are not theoretical. Every believer either walks by the Spirit or yields to the flesh (Gal 5:16-17). We are either Spirit-filled or self-directed. When sin interrupts our fellowship with God, restoration is always available through confession (1 John 1:9), and when we yield to the Spirit and allow the Word of Christ to dwell richly within us (Col 3:16), we experience spiritual fruitfulness, joy, gratitude, and power. This study will explore what it means to not quench or grieve the Holy Spirit, the process of restoring broken fellowship when we do, and how to consistently walk in the Spirit by faith, anchored in the unchanging truths of Scripture. Our goal is not perfection in the flesh, but spiritual growth through yieldedness to the Spirit and obedience to the Word. Do not Quench the Spirit. Paul wrote to the church at Thessalonica and said, “Do not quench the Spirit” (1 Th 5:19). The word “quench” translates the Greek word sbennumi (σβέννυμι” which means to “stifle or suppress.”[1] The word carries the idea of dowsing water on a fire so as to extinguish it. To “quench the Spirit” is to resist His revealed will and not follow as He leads. The Holy Spirit wants to work in our lives, but we must let Him have His way, and this means yielding, or submitting to Him on a regular basis; however, the Spirit does not force us to be spiritual, therefore He can be resisted. John Walvoord states, “Quenching the Holy Spirit is to suppress, stifle, or otherwise obstruct the ministry of the Spirit to the individual. In a word it is saying ‘no’ and replacing the will of the Spirit with the will of the individual.”[2] Quenching the Spirit may occur through passive neglect—such as ignoring Scripture—or through active rebellion—such as willful sin. Either way, the result is spiritual dullness, loss of discernment, and reduced effectiveness in ministry. Just as fire brings warmth, light, and energy, so too the Spirit enlivens our Christian walk; but if quenched, we forfeit His empowering presence and the blessings that come with walking in step with Him. Do not Grieve the Spirit. To the church at Ephesus, Paul wrote, “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph 4:30). The Spirit is a Person, and He is grieved with us as Christians when we sin and act contrary to His holy character. Our sin hurts our relationship with Him and hinders His work in our lives. Grieving the Spirit is a willful act on our part when we think and behave sinfully. John Walvoord writes: "The Scriptures often testify to the fact that the Spirit of God is holy and that He is a person. The indwelling presence of this holy person constitutes the body of a believer a temple of God. In the nature of the case, the presence of sin in any form grieves the Holy Spirit. Accordingly, when the Christian is exhorted to “grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption” (Eph 4:30), it is an appeal to allow nothing in his life contrary to the holiness of the Spirit. It is clear that the one cause of grieving the Holy Spirit is sin. Grieving the Holy Spirit involves several factors. It is a spiritual condition characterizing unyielded Christians. The first step may well be the quenching of the Spirit, i.e., refusing to follow His leading and resisting His will. It is not an issue of salvation, as this is settled once for all when regeneration took place. The persistent resistance of the leading of the Spirit results in further departure from the will of God."[3] When the Christian is walking as he should, according to Scripture, then the Holy Spirit can work through him to touch the lives of others. When the Christian commits sin, then the Spirit...
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