Thinking on Scripture with Dr. Steven R. Cook

     As humans, it’s natural to look at our circumstances and pay close attention to our experiences and feelings from moment to moment. We’re happy when our circumstances are to our liking, as our experiences and feelings enjoy this. However, because we live in a fallen world with fallen people (including ourselves), circumstances inevitably produce unhappy experiences and feelings. If we don’t have something greater than our experiences and feelings to stabilize our souls, then we’ll always fall victim to circumstances. As we advance in our walk with the Lord, faith in God and His Word dominates our souls more and more. Biblical thinking replaces human viewpoint. We are governed by biblical wisdom rather than experiences or feelings. The daily insertion of Scripture into our thinking, and our willful meditation on it, causes a paradigm shift in how we perceive the world, ourselves, and our experiences.

     Having God’s Word as a base of truth provides a platform for managing our thoughts, which is critical for stable spiritual development. Paul wrote, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). In this passage, Paul emphasizes the need to actively combat ideas, philosophies, and mindsets that are contrary to God’s truth. The phrase “taking every thought captive to the obedience of Christ” suggests a disciplined and intentional approach to our mental life. Rather than allowing thoughts to run unchecked or be influenced by the world’s values, believers are called to bring their thoughts under the authority of Christ. This involves filtering every idea through the lens of Scripture, ensuring that what we dwell on aligns with God’s revealed truth. William MacDonald wrote:

     Elsewhere, Paul wrote, “Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on earth” (Col 3:1-2). This directive points to a conscious and ongoing effort to focus on eternal realities rather than temporal concerns. By keeping our minds attuned to God’s Word and His purposes, we cultivate a perspective that is rooted in eternity, which in turn shapes our actions, decisions, and attitudes in the present.

     The importance of focusing and meditating on God’s Word cannot be overstated. In a world filled with distractions and competing voices, the ability to consistently align our thoughts with Scripture is vital for maintaining spiritual health and maturity. Meditation on God’s Word—thinking deeply and continuously about it—enables us to internalize His truths, which then serve as a guiding light in all areas of life (Psa 119:105). It empowers us to discern truth from error, resist temptation, and respond to life’s challenges with faith and wisdom.

     In essence, God’s Word provides the framework for a disciplined thought life, which is essential for experiencing the peace that God promises and for growing in Christlikeness. As we focus and meditate on Scripture, our minds are renewed (Rom 12:2), and we develop the mind of Christ (1 Cor 2:16; Phil 2:5). But the Word of God, to be beneficial to the child of God, must be mixed with faith and applied to everyday life (Heb 4:1-2). James wrote, “But prove yourselves doers of the word, and not merely hearers who deceive themselves” (Jam 1:22). Wiersbe states:

Believers Experience Varied Rates and Degrees of Growth

     Some Christians grow more quickly than others. Mature Christians are mature because of practice and training. According to Earl Radmacher, “Not all believers move ahead spiritually at the same pace, and some seem not to grow at all (1 Cor 3:15; 2 John 8). As a result, at the judgment seat of Christ they will lose out on rewards and on positions of service in Christ’s coming millennial reign (2 Tim 2:12).”[3]

     The rate of spiritual growth varies among believers and is influenced by several key factors. While every believer has the potential to grow spiritually, the actual rate of growth depends on the individual’s volition, discipline in studying the Word of God, and consistency of application in the spiritual life. Spiritual growth is not automatic; it requires persistent effort in learning and applying Bible teaching under the teaching ministry of the Holy Spirit. The believer’s positive volition is critical as he/she must prioritize learning God’s Word. A believer who is diligent in this regard will experience accelerated spiritual growth, while those who are inconsistent, distracted, or indifferent will grow at a much slower rate.

     Additionally, external factors, such as suffering, testing, and life experiences, also play a role in spiritual growth. Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). James wrote, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance” (Jam 1:2-3; cf. Matt 5:11-12; 2 Cor 12:10). These situations, when faced with a biblical perspective, could either accelerate or hinder growth depending on how the believer responds. For instance, a believer who applies God’s Word during times of adversity will often experience more rapid growth.

     Satan will employ every tactic he has at his disposal to hinder the believer’s spiritual walk and advance to maturity. The reality of spiritual warfare is that Satan and his forces are actively engaged in opposing the spiritual growth and effectiveness of believers. Satan’s strategies are both multifaceted and subtle, designed to distract, deceive, and discourage believers from advancing in their spiritual lives. For instance, Satan uses deception by promoting false doctrines and distortions of the truth to lead believers away from sound Bible teaching (2 Cor 11:3-4, 13-15). He also seeks to distract believers from their spiritual priorities by using worldly concerns, materialism, and pleasures (1 John 2:15-17).

     Moreover, Satan aims to discourage believers by undermining their confidence in God’s promises and plans, often through personal failures, hardships, or external pressures (1 Pet 5:8-9). Additionally, Satan entices believers to sin, which disrupts their fellowship with God and stalls their spiritual growth (Jam 1:14-15). He might also use direct opposition, such as spiritual attacks, persecution, or the hostility of the world system, to thwart the believer’s progress (Eph 6:12).

     To counter these tactics, it is important for the believer to be fully equipped with the “full armor of God” (Eph 6:10-17). This includes a consistent intake of Bible teaching, a strong prayer life, and reliance on the Holy Spirit, all of which are essential to stand firm against Satan’s schemes. While Satan’s efforts are real and persistent, believers know that Satan has already been defeated by Christ. Therefore, a believer who is grounded in the Word and walking in the Spirit can effectively resist and overcome these attempts to hinder their spiritual growth. Earl Radmacher notes, “Sometimes the cause of spiritual retrogression is persecution (John 12:42–43), while other times it may be doctrinal deviation (1 Tim 1:18–20) or worldly allurement (2 Tim 4:10)—but Satan always has several fiery darts in his weaponry to fit the occasion.”[4] Robert B. Thieme, Jr. states:

     In summary, while God provides every believer with the means to grow spiritually, the rate of that growth is largely determined by the believer’s positive volition, consistent study and application of the Bible, and response to the circumstances of life. Each believer’s spiritual journey is unique, but those who prioritize and immerse themselves in the Word of God will typically experience faster and more robust spiritual growth.

[1] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1856.

[2] Warren W. Wiersbe, Be Heroic, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1997), 38.

[3] Earl Radmacher, “Salvation,” Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 895.

[4] Earl Radmacher, “Salvation,” Understanding Christian Theology, 895.

[5] Robert B. Thieme, Jr. “Spiritual Adulthood”, Thieme’s Bible Doctrine Dictionary, 245.

     The New Testament references the gift of teaching in several passages (Rom 12:6-8; 1 Cor 12:28). This gift involves the ability to clearly communicate biblical truths so that others can understand and apply them. A teacher, in the biblical sense, is responsible for expositional teaching and instructing others in the doctrines of the faith, helping believers grow in their knowledge of God and in their walk with Him. This gift requires a high level of dedication to study and a deep understanding of Scripture, as the teacher’s role is to communicate biblical truths with accuracy and authority. The ideal form of teaching is expository teaching—explaining Scripture verse by verse. It is from exegetical study and expositional teaching that Christian doctrines are formulated. This gift is vital for the building up of the church, as it equips believers to live out their faith more fully (Eph 4:12-13). And each teacher will be held accountable for what he teaches, as James wrote, “Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment” (Jam 3:1). 

     Christians have the individual responsibility of studying God’s Word directly as well as through gifted teachers. This will help advance their spiritual life so they can grow to maturity (2 Tim 2:15; 3:16-17; Heb 5:12-14; 6:1; 1 Pet 2:2; 2 Pet 3:18). They are personally accountable to God for what they learn and how they live. If Christians can find a good Bible teacher and learn from him, they are blessed. However, no Bible teacher is perfect in his teaching, so Christians must be like the Bereans, “examining the Scriptures daily” (Acts 17:11) to verify the teaching is biblical. Furthermore, spiritual growth is a gradual process that requires discipline, perseverance, and a commitment to moving beyond the basics of the faith. The goal is to reach spiritual maturity, reflecting the fullness of Christ, which prepares believers for effective service and eternal rewards.

The Word of God Leads to Sanctification

     A psalmist wrote, “How can a young man keep his way pure? By keeping it according to Your word…Your word I have treasured in my heart, that I may not sin against You” (Psa 119:9, 11). God’s Word is absolutely central to our experiential sanctification, which is the process of being set apart for God’s purpose, growing to spiritual maturity, and living a life that glorifies Him. Our experiential sanctification is directly linked to our consistent intake and application of Bible teaching. Jesus prayed to the Father, saying, “Sanctify them in the truth; Your word is truth” (John 17:17). This verse encapsulates the idea that it is through the truth of God’s Word that we are progressively sanctified. Paul wrote of Christ cleansing the church “by the washing of water with the Word” (Eph 5:26), which illustrates how the Word of God purifies and sets us apart in our daily lives.

     Without the daily intake of Bible teaching, the believer will remain spiritually stagnant, unable to grow in holiness or effectively live out the Christian life. Thieme states, “Experiential sanctification is commanded but not guaranteed. While God in grace provides the resources, opportunities, instructions, and encouragement, the believer himself chooses whether to execute the spiritual life.”[1] If we fail to advance to spiritual maturity, this does not nullify God’s faithfulness to keep us saved eternally, for “If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13; cf., Rom 8:1, 33-39). The objective of our experiential sanctification is to “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col 1:10). In this way, the advancing Christian will “be a vessel for honor, sanctified, useful to the Master, prepared for every good work” (2 Tim 2:21).

Bible Knowledge Should Produce Stable Thinking

     God wants us to have stable thinking and not be doubleminded. Emotions, like circumstances, rise and fall, they come and go. But God and His Word are stable and eternal. They never change. God Himself tells us, “I, the LORD, do not change” (Mal 3:6), which means He remains constant in character and conduct. Isaiah tells us, “The grass withers, the flower fades, but the word of our God stands forever” (Isa 40:8). And Jesus said, “Heaven and earth will pass away, but My words will not pass away" (Matt 24:35).

     As humans, it’s natural to look at our circumstances and pay close attention to our experiences and feelings from moment to moment. We’re happy when our circumstances are to our liking, as our experiences and feelings enjoy this. However, because we live in a fallen world with fallen people (including ourselves), circumstances inevitably produce unhappy experiences and feelings. If we don’t have something greater than our experiences and feelings to stabilize our souls, then we’ll always fall victim to circumstances. As we advance in our walk with the Lord, faith in God and His Word dominates our souls more and more. Biblical thinking replaces human viewpoint. We are governed by biblical wisdom rather than experiences or feelings. The daily insertion of Scripture into our thinking, and our willful meditation on it, causes a paradigm shift in how we perceive the world, ourselves, and our experiences.

Dr. Steven R. Cook

[1] Robert B. Thieme, Jr. “Sanctification”, Thieme’s Bible Doctrine Dictionary, 233.

     Almost anyone can be used by the Lord to communicate divine revelation. Even a jackass can be the mouthpiece of God (Num 22:28-30). Biblically, Christians are directed to “teach and admonish one another” (Col 3:16), which shows that all believers can teach and counsel one another with the Word of God. Of course, this assumes they’ve been “constantly nourished on the words of the faith and of the sound doctrine” (1 Tim 4:6), are spiritually mature in their walk with the Lord (Heb 5:14), and can “speak the things which are fitting for sound doctrine” (Tit 2:1). New believers are to “long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2).

     Throughout Scripture, God has used various persons to communicate His Word to others for their instruction and edification. God used mothers and fathers (Deut 6:6-7; Eph 6:4; 2 Tim 1:5; 3:15),[1] wise men (Prov 13:14), noble women (Prov 31:26), older mature women (Tit 2:3), prophets (Deut 4:1; 4:5; Eph 4:11), ruling officials and Levites (2 Ch 17:7-9; Neh 8:7-8), and priests (Lev 10:11; Mal 2:7; Ezra 7:10). In his letter to the Ephesians, Paul listed several communication gifts that Christ gave to His church, saying, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (Eph 4:11). This is a list of gifted men who are tasked by the Lord to provide education to Christians. Jesus gave these men to His church “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13). Christ gave these gifted men to His church to help Christians advance spiritually so that they, in turn, can serve others in their walk with the Lord.

     In the New Testament, the apostles were entrusted not only with preaching and evangelism but also with instructing the early church in doctrine and Christian living. For example, the apostle Paul explicitly refers to himself as “a teacher of the Gentiles in faith and truth” (1 Tim 2:7). Paul’s ministry involved extensive teaching, as he wrote letters to churches (e.g., Romans, Corinthians, Ephesians) explaining theological doctrines, correcting misunderstandings, and guiding the believers on how to live in accordance with God’s will. According to Hoehner:

     In the New Testament, prophets were not only those who received direct revelation from God but also served as teachers of His Word. Their role involved both the foretelling of future events (Acts 11:27-28; 21:10-11) and the forth-telling or proclamation of God’s truth, which included explaining and applying existing Scripture. This dual function meant that prophets acted as teachers in the early church, helping believers understand doctrine and the teachings of Christ. The role of prophets as teachers is seen in passages like 1 Corinthians, where Paul said, “One who prophesies speaks to men for edification and exhortation and consolation” (1 Cor 14:3), which were all aspects of instruction and spiritual growth. According to Chafer, “The message of the New Testament prophet is more one of forthtelling than of foretelling. He declares the message of God with exhortation and unto edification and comfort.”[3]

     Prophets, by God’s guidance, helped to build up the church, teaching what had already been revealed in Scripture while also giving inspired messages. Their role was critical before the completion of the New Testament, as they served as communicators of God’s will and truth, similar to how teachers expound upon Scripture today. Hoehner notes, “New Testament prophets were gifts to the church to provide edification, exhortation, and comfort (1 Cor 14:3). They probably revealed God’s will to the church when the biblical canon was incomplete. Since the apostles and prophets were foundational, they did not exist after the first generation of believers.”[4] Wiersbe states:

     Evangelists in the Bible were primarily focused on proclaiming the gospel and sharing the good news of Jesus Christ, but their role also included teaching. Evangelists were responsible for bringing the message of salvation to unbelievers and helping new converts understand the basics of the Christian faith. In Ephesians 4:11, evangelists are among the list of communication gifts—or gifted persons—God has provided to His church. This shows that their role, like the others listed, was to build up and strengthen the church (Eph 4:12). Evangelists did not just preach a simple message of salvation; they would have needed to teach the foundational truths of the gospel and explain what it meant to live as a disciple of Christ. Philip the evangelist is a good example. In Acts 8, he not only preached the gospel to the Ethiopian eunuch but also explained the meaning of Isaiah 53 and taught about Jesus (Acts 8:26-34). When the eunuch asked Philip about Isaiah 53:7-8, we’re told, “Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him” (Acts 8:35). Philip’s role in that encounter included teaching, since he had to guide the eunuch in understanding Scripture.

     Pastors and teachers, as listed in Ephesians 4:11, likely refer to one person who functions in two ways.[6] Hoehner believes “they refer to two characteristics of the same person who is pastoring believers (by comforting and guiding) while at the same time instructing them in God’s ways (overseers or elders are to be able to teach; 1 Tim 3:2; Tit 1:9).”[7] Daniel Wallace is correct when he states that “all pastors were to be teachers, though not all teachers were to be pastors.”[8] Concerning pastors, Wiersbe states:

Dr. Steven R. Cook

[1] The Mosaic Law instructed the parents, saying, “These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up (Deut 6:6-7). The phrase, teach them diligently, translates the Hebrew verb שָׁנָן shanan, which means to engrave or chisel on stone. The verb is in the Piel stem, which makes it intensive (i.e., teach diligently). Here, the tongue of the parents is likened to a chisel they keep applying to their children’s minds in order to engrave God’s Word into their thinking (cf. Prov 6:20-23). Where and when was this activity of training to take place? Moses says, you “shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up” (Deut 6:7b). Sitting suggests times of rest, and walking speaks of activity. When you lie down suggests evening time, and when you rise up suggests the morning hours. These form a double merism which encompass of all of life. In this way, Deuteronomy is aimed at subsequent generations, that they might learn God’s will and faithfully transmit it to their children, who will pass it along to their children, and so on.

[2] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 634–635.

[3] Lewis Sperry Chafer, The Ephesian Letter (New York: Loizeaux Brothers, 1935), 131.

[4] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary, 635.

[5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 38.

[6] The Granville Sharp rule, which is a Greek grammatical rule, states that when two singular nouns are joined by “kai” and share one article, they refer to the same person or thing. It is not likely that the Granville Sharp rule applies to this passage, since the nouns “pastors” (ποιμένας) and “teachers” (διδασκάλους) are both plural. However, it’s possible that the “kai” (and) in Ephesians 4:11 could function as a hendiadys, which is a rhetorical device where two terms are used to express a single idea or a closely connected concept. In this case, “pastors and teachers” (ποιμένας καὶ διδασκάλους) could be understood as describing one group of people with dual functions. If this is the case, “pastors” and “teachers” would be expressing two aspects of the same role. This interpretation aligns with the idea that the primary responsibility of pastors (or shepherds) involves teaching and instructing the flock. This is reinforced by passages such as 1 Timothy 3:2, which states that an overseer (which would include a pastoral role) must be “able to teach” (διδακτικός), and Titus 1:9, which says that an elder must hold “fast the faithful word” so that he can “exhort in sound doctrine and refute those who contradict.”

[7] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary, 635.

[8] Daniel B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 284.

[9] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 38.

Believers Must Meditate on Scripture

     The Lord instructed Joshua, saying, “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success” (Josh 1:8). This command involves a deep, reflective engagement with Scripture, allowing its truths to shape one’s thoughts, actions, and decisions. The word “meditate” translates the Hebrew verb hagah (הָגָה), which means “to growl…to moan…to read in an undertone…to mutter while meditating.”[1] According to Warren Wiersbe, “It was the practice of the Jews to read Scripture aloud (Acts 8:26–40) and talk about it to themselves and to one another (Deut 6:6–9). This explains why God warned Joshua that the Book of the Law was not to depart out of his mouth (Josh 1:8).”[2] The practice of speaking the text while reading it implies concentration, allowing the mind to process and absorb its content.

     Similarly, David wrote of the righteous man, saying, “His delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2; cf. Psa 119:148; Phil 4:8-13). The word “law” translates the Hebrew noun torah (תּוֹרָה), which means “direction, instruction, the law.”[3] Allen Ross states, “To be blessed and remain untarnished in the world, the faithful must live according to God’s word. The word ‘law’ (תּוֹרָה) can refer to instruction in general, or an individual teaching, or the commandments, or the books of the Law, or Scriptures as a whole.”[4] And the one who adheres to this pattern of meditating on God’s Word “will be like a tree firmly planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers” (Psa 1:3). The imagery of a tree firmly planted by streams of water vividly illustrates the stability, nourishment, and fruitfulness that comes from a life rooted in Scripture. Just as a tree by the water remains lush and productive regardless of external conditions, so too does the person who immerses themselves in God’s Word remain spiritually vibrant and effective, no matter the challenges they face. Peter Craigie states:

     James wrote, “The one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does” (James 1:25). The word “intently” translates the Greek verb parakuptō (παρακύπτω), which carries the idea of stooping down or bending over to take a closer look at something with careful attention. The aorist tense suggests a focused and intentional effort at one point to deeply examine the law of God. The active voice means the Christian is performing the action, showing that the believer must actively engage in this careful examination of God’s Word. Once learned, the believer must be “an effectual doer” of what God commands, and the one who obeys the Lord “will be blessed in what he does.” Fruchtenbaum notes, “The blessing lies in the doing, and he will be blessed further in the future life as the future tense of the verb indicates. The voluntary doing of God’s will, as revealed by Scripture, is the secret of true happiness.”[6] Christians who are “doers” of the Word are blessed not merely because they follow God’s rules for life, but because living in harmony with God’s truth brings divine favor.[7] This includes experiencing the benefits of God’s wisdom and protection, a growing relationship with Him, and, ultimately, spiritual fruitfulness (Gal 5:22-23). By obeying God, the believer moves beyond theoretical faith into a transformative, lived experience of grace and divine blessing.

     Master the doctrines you learn from God’s Word. Let them consciously and constantly circulate in your thoughts. Saturate your mind with Bible doctrine, reviewing and reflecting until it becomes integrated into your thinking. The spiritual life is built by repeatedly studying, processing, and applying God’s truth, not by racing through it. A slow, steady rain results in greater ground saturation than a flash flood, where most of the water runs across the surface. Likewise, slow reading with thoughtful meditation penetrates more deeply into the heart. Take in the Word deeply—study it, think about it, live it.

God Uses Bible Teachers to Help Us Grow Spiritually

     Almost anyone can be used by the Lord to communicate divine revelation. Even a jackass can be the mouthpiece of God (Num 22:28-30). Biblically, Christians are directed to “teach and admonish one another” (Col 3:16), which shows that all believers can teach and counsel one another with the Word of God. Of course, this assumes they’ve been “constantly nourished on the words of the faith and of the sound doctrine” (1 Tim 4:6), are spiritually mature in their walk with the Lord (Heb 5:14), and can “speak the things which are fitting for sound doctrine” (Tit 2:1). New believers are to “long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2).

     Throughout Scripture, God has used various persons to communicate His Word to others for their instruction and edification. God used mothers and fathers (Deut 6:6-7; Eph 6:4; 2 Tim 1:5; 3:15),[8] wise men (Prov 13:14), noble women (Prov 31:26), older mature women (Tit 2:3), prophets (Deut 4:1; 4:5; Eph 4:11), ruling officials and Levites (2 Ch 17:7-9; Neh 8:7-8), and priests (Lev 10:11; Mal 2:7; Ezra 7:10). In his letter to the Ephesians, Paul listed several communication gifts that Christ gave to His church, saying, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (Eph 4:11). This is a list of gifted men who are tasked by the Lord to provide education to Christians. Jesus gave these men to His church “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13). Christ gave these gifted men to His church to help Christians advance spiritually so that they, in turn, can serve others in their walk with the Lord.

Dr. Steven R. Cook

[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 237.

[2] Warren W. Wiersbe, Be Strong, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 27–28.

[3] Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 284.

[4] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 1, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2011–2013), 188.

[5] Peter C. Craigie, Psalms 1–50, vol. 19, Word Biblical Commentary (Dallas: Word, Incorporated, 1983), 60–61.

[6] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 237.

[7] God’s Word also strengthens the heart of the believer who regularly meditates on it. The psalmist wrote, “My soul cleaves to the dust; revive me according to Your word” (Psa 119:25), and “My soul weeps because of grief; strengthen me according to Your word” (Psa 119:28), and “This is my comfort in my affliction, that Your word has revived me” (Psa 119:50), and “I am exceedingly afflicted; revive me, O LORD, according to Your word” (Psa 119:107), and “Sustain me according to Your word, that I may live” (Psa 119:116a), and “Plead my cause and redeem me; revive me according to Your word” (Psa 119:154). The idea in these verses is that stressed-out-believers recharge their batteries by means of God’s Word, which is “alive and powerful” (Heb 4:12).

[8] The Mosaic Law instructed the parents, saying, “These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up (Deut 6:6-7). The phrase, teach them diligently, translates the Hebrew verb שָׁנָן shanan, which means to engrave or chisel on stone. The verb is in the Piel stem, which makes it intensive (i.e., teach diligently). Here, the tongue of the parents is likened to a chisel they keep applying to their children’s minds in order to engrave God’s Word into their thinking (cf. Prov 6:20-23). Where and when was this activity of training to take place? Moses says, you “shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up” (Deut 6:7b). Sitting suggests times of rest, and walking speaks of activity. When you lie down suggests evening time, and when you rise up suggests the morning hours. These form a double merism which encompass of all of life. In this way, Deuteronomy is aimed at subsequent generations, that they might learn God’s will and faithfully transmit it to their children, who will pass it along to their children, and so on.

     Eschatology, or the study of the end times, is a significant subject in the Bible. Christians are living in the “last days,” which is a period that began with Christ’s first coming and continues until His return. The writer of Hebrews declares that God, who spoke through the prophets in the past (Heb 1:1), in these “last days has spoken to us in His Son” (Heb 1:2). Prominent features include moral decay (2 Tim 3:1-5), mockery of God and His Word (2 Pet 3:3-4), and spiritual deception, as people turn from sound doctrine, seeking teachers who tell them what they want to hear (2 Tim 4:3-4). Paul instructs Christians to “be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph 5:15-16).

     Prophetically, the Rapture of the Church is the next major event in God’s plan (John 14:1–3; 1 Cor 15:51-53; 1 Th 4:13-18; 2 Th 2:1–3a), as we are “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit 2:13). The Rapture of the church refers to God’s removal of all Christians from the earth at a moment in time and taken to heaven by the Lord Jesus. It will be during our time in heaven that we are evaluated for the life we lived on earth and will be rewarded appropriately (1 Cor 3:10-15; 2 Cor 5:10; 2 John 1:8). The rapture of the church marks the conclusion of the church age, a period in which God has focused on forming the body of Christ, comprised of all believers, Jew and Gentile alike, united by faith in Jesus Christ (Eph 2:11-22).[1]

     The Seven-Year Tribulation follows the Rapture of the Church. The coming Tribulation is marked by two distinct stages: the first half (three and a half years) and the second half (three and a half years), together making a total of seven years (Dan 9:27; Rev 11:2-3; 12:6, 14; 13:5). The Tribulation begins with the signing of a covenant between the Antichrist and unbelieving Israel (Dan 9:27), signaling a period of false peace. During this time, there will be an increase in wars, famines, pestilences, and earthquakes, corresponding to the opening of the first four seals in Revelation 6 (Rev 6:1-8). This period is characterized by escalating troubles but is not yet the peak of God’s judgments. During this time, the Antichrist, the man of lawlessness, will rise to power, opposing God and exalting himself above all that is worshiped (2 Th 2:3-4). John wrote that the Antichrist will speak blasphemies and wage war against the saints, ultimately deceiving the nations and demanding worship (Rev 13:5-8). Satan and his false prophet will perform signs and wonders to deceive the world (Matt 24:24; 2 Th 2:9-10; Rev 13:11-14; 16:13-14; 19:20). The midpoint of the Tribulation is marked by the Antichrist breaking the covenant and committing the “abomination of desolation” by setting up an image of himself in the rebuilt temple in Jerusalem, demanding worship (Dan 9:27; Matt 24:15; 2 Th 2:3-4; Rev 13:14-15). This event ushers in the “great tribulation,” a time of unprecedented suffering and divine wrath upon the earth (Matt 24:21; Rev 8-18). During this period, God’s judgments intensify with the trumpet and bowl judgments, culminating in the return of Christ at the Battle of Armageddon (Rev 19:11-21).[2]

     The Second Coming of Jesus refers to the future event when Christ will return to earth in glory and power to defeat His enemies (Matt 24:30; 25:31; Rev 19:11-21). The Second Coming will occur at the end of the seven-year Tribulation, after the world has experienced unparalleled suffering and divine judgments (Matt 24:21; Rev 19:11-21). Jesus will return in power and great glory, descending from heaven on a white horse as the conquering King (Rev 19:11). His return will be visible to all (Matt 24:30; Rev 1:7), and it will mark the end of human rebellion and the defeat of Satan’s forces. At Jesus’ Second Coming, both angels and Christians will return with Him, as “the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses” (Rev 19:14). After the return of Christ (Rev 19:11-16), Satan will be imprisoned in the abyss for a thousand years (Rev 20:1-3).

     The Millennial Kingdom will be a time when Christ reigns on earth for a thousand years. God the Father promised to give Jesus the kingdoms of this world, saying, “I will surely give the nations as Your inheritance, and the very ends of the earth as Your possession” (Psa 2:8; cf. Isa 2:1-5; Dan 2:44; 7:13-14). This will occur after the Seven-Year Tribulation; at which time it will be said, “The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever” (Rev 11:15). The Bible teaches that raptured and resurrected Christians will return and reign with Christ (1 Cor 6:2; 2 Tim 2:12; Rev 3:21; 5:9-10; 19:14). Furthermore, those who were martyred for their faith during the Tribulation will be resurrected to reign with Christ (Rev 20:4-6). The nations will come to Jerusalem to worship the Lord, and peace will prevail (Isa 2:2-4). After the thousand years, Satan will be released for a brief time, deceive the nations, and lead a rebellion against God (Rev 20:7-8). However, he will be quickly defeated (Rev 20:9) and cast into the Lake of Fire, where he will remain with his demons and all unbelievers forever (Matt 25:41; Rev 20:10-15). After the Millennial Kingdom, Paul tells us, “Then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power” (1 Cor 15:24). At this time, the Millennial Kingdom becomes the eternal kingdom, one that will never be destroyed (Dan 2:44; 7:13-14).

     Finally, the Eternal State will follow the Millennial Kingdom. John describes the creation of a new heaven and a new earth, where God will dwell with His people. Peter wrote, “according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13). John tells us there will be no sea (Rev 21:1), no death, mourning, crying, or pain (Rev 21:4), no temple (Rev 21:22), no need for the sun (Rev 21:23), no night (Rev 21:25; 22:5), no one who practices abominations or lying (Rev 21:27), and no curse (Rev 22:3). There will be the New Jerusalem, a holy city descending from heaven, which becomes the eternal dwelling place of God with His people, signifying perfect communion and fellowship (Rev 21:2-3). This is the glorious future we’re looking forward to.

     The study of eschatology enriches the Christian spiritual life by fostering hope and encouraging perseverance (1 John 3:2-3). This hope inspires moral and spiritual purity, as believers are reminded to live in a manner worthy of Christ’s return (1 John 3:3). Additionally, understanding future judgment and eternal rewards encourages faithful service and endurance through trials, knowing that our labor as Christians will be rewarded (1 Cor 3:10-15; 2 Cor 5:10; 2 John 1:8). 

Dr. Steven R. Cook

[1] With the removal of the church, God’s attention returns to fulfilling His promises to Israel. These promises include the land, seed, and blessing components of the Abrahamic Covenant (Gen 12:1-3; 15:18-21) and the establishment of an earthly kingdom, focused specifically on David, promising that one of his descendants would rule forever (2 Sam 7:16; Psa 89:3-4, 34-37; Jer 23:5-6; 33:14 15). This descendant would be a righteous king (Isa 9:6-7; 11:1-9; Jer 23:5-6; 33:14-18), and his kingdom will last forever (Dan 2:44; 7:13-14; 1 Cor 15:24). Jesus is identified as that king (Luke 1:30-33). When Jesus came, He repeatedly offered the earthly kingdom to Israel (Matt 3:1-2; 4:17; 10:5-7), a literal kingdom that was future (Matt 6:10; Luke 19:11; Acts 1:3-6). But Israel rejected Jesus and His offer (Matt 11:20; 12:14; Mark 15:12-15; John 19:15); therefore, the earthly kingdom was postponed for a future time (Matt 21:43; cf. Matt 19:28; 25:31; Luke 22:28-30; Acts 1:3-6; Rev 20:4-6).

[2] Though Satan was judged at the cross (John 12:31; 16:11; Col 2:14-15), he awaits future punishment. Satan’s judgment will follow soon after he is cast out of heaven during the Tribulation (Rev 12:7-9), at which point his wrath will be greatest against Israel.

Israel and the Church

     Israel and the church are distinct. Israel is a special nation that was created by God Himself. The Lord said of Israel, “I am the LORD, your Holy One, the Creator of Israel, your King” (Isa 43:15). This makes Israel unique among all the nations of the world. He even calls Israel, “My glory” (Isa 46:13). God loves Israel, declaring, “I have loved you with an everlasting love; therefore, I have drawn you with lovingkindness” (Jer 31:3). God is eternal and His love is eternal, which means it never fades for His people, Israel. To possess the love of God is to love that which He loves. One cannot claim to have God’s love, and simultaneously hate Israel, His chosen people.[1] Today, we observe demonically inspired hatred and attacks against Israelites. But there is no place for anti-Semitism in the heart of anyone, especially the Christian! According to Lewis S. Chafer, “When the Christian loves with a divine compassion he will acknowledge what God loves. Therefore, he too must love Israel.”[2] Satan hates God and His chosen people, Israel. Satan and his demonic forces are behind all forms of antisemitism, and if he had his way, all Jews would be destroyed.

     God, who loves Israel with an everlasting love, continues to keep His Word to them. Israel has a future hope because of the promises and covenants God made through the patriarchs and prophets (Gen 12:1-3; 15:18; 17:8; Deut 30:1-10; 2 Sam 7:16; Psa 89:33-37; Jer 31:31-33). Though unbelieving Israel is currently under divine discipline (Matt 23:37-39), God’s covenants and promises are still in effect (Rom 9:1-5), and will remain in force until Jesus returns and is accepted as their Messiah. Furthermore, it is wrong to think the church has replaced Israel, for “God has not rejected His people whom He foreknew” (Rom 11:2), even though there is a “partial hardening” among them until Messiah returns (Rom 11:25). Until then, unbelieving Israel is under spiritual darkness and divine judgment. The apostle Paul—a biological Jew himself—revealed that God’s promises and covenants are still valid for Israel, and wished all would come to faith in Christ. Paul spoke of Israel as “my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen” (Rom 9:3-5). Though Israel is currently under divine discipline (Matt 23:37-38), God has a future for His people and national Israel will be restored. Paul tells us, “A partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so, all Israel will be saved” (Rom 11:25b-26a). Our duty is to view Israel as God does: as His chosen people (Gen 12:1–3; Deut 10:15) and as “beloved for the sake of the fathers” (Rom 11:28b). This does not mean we endorse all of Israel’s actions, but we recognize them as a special people chosen by God, with a divinely ordained future, and we “pray for the peace of Jerusalem” (Psa 122:6a).

     The Christian church is distinct from Israel and Gentiles, and was a mystery not revealed in the OT (Eph 3:4-6; 5:32; Col 1:24-27). The church, which is the body of Christ (Eph 1:22-23), is a company of believers, from Jews and Gentiles (1 Cor 10:32), who have been spiritually united with Christ by means of the baptism of the Holy Spirit at the moment of salvation (1 Cor 12:13; Gal 3:26-28). The church began on the day of Pentecost, in Acts 2. The primary purpose of the church is to glorify God (Eph 1:12; 3:21; cf. Rom 11:36; 16:27). Other purposes of the church include evangelizing the lost (Matt 28:18-20), edifying believers through biblical teaching so they might advance to spiritual maturity (Eph 4:11-16; 1 Pet 2:2), praying for one another (Jam 5:16), and showing love (John 13:34). Once the church is caught up to heaven at the rapture (John 14:1-3; 1 Th 4:13-18), God will resume His plan with national Israel and fulfill all the promises made to them through the covenants (Rom 9:1-5; 11:1-2; 25-27).[3]

Divine Institutions for Humanity

     The concept of divine institutions refers to foundational structures established by God to ensure order and stability within human society. Biblically, these institutions include: 1) individual responsibility, 2) marriage, 3) family, 4) human government, and 5) nationalism. Each of these divine institutions serve a unique purpose in promoting a stable and flourishing society. Robert B. Thieme Jr. states, “These institutions apply to believers and unbelievers—regardless of race, gender, or any other factor—and are ordained by God to restrain the sin nature and protect human freedom.”[4] Understanding and promoting these institutions allow us to align with God’s plan for the human race and to stand against Satan’s destructive strategies.

     Individual responsibility is foundational, as God created humans in His image with the ability to make choices and the obligation to bear the consequences of their actions (Gen 1:26-28). Scripture reveals that “each one of us will give an account of himself to God” (Rom 14:12; cf. 2 Cor 5:10; 1 Pet 4:5). This personal accountability underpins moral behavior and the pursuit of righteousness. Marriage was established as a lifelong union between one man and one woman. In marriage, a man and a woman are regarded as “one flesh” in the sight of God (Gen 2:24), and Jesus said, “What therefore God has joined together, let no man separate” (Matt 19:6). Marriage provides companionship, love, and the proper context for raising children, reflecting the relationship between Christ and the Church (Eph 5:22-33). Family, which is closely tied to marriage, serves as the primary institution for nurturing and teaching subsequent generations. Parents are called to instill moral values and the knowledge of God in their children (Deut 6:6-7; Prov 22:6; Eph 6:4), while children are commanded to honor their parents (Ex 20:12; Eph 6:1-3), which fosters respect and stability across generations. Human government as a divine institution was instituted after the flood (Gen 9:5-6), and plays a critical role in maintaining order, upholding justice, and restraining evil. Governments are tasked with protecting the innocent and punishing criminals (Rom 13:1-7; 1 Pet 2:13-14), ensuring societal peace and security. Scripture reveals that healthy governments are “a minister of God to you for good” (Rom 13:4), and believers are called to submit to governing authorities (Rom 13:1-7; Tit 3:1; 1 Pet 2:13). However, this does not mean blind submission, as we may engage in acts of civil disobedience when necessary (Ex 1:15-17; Dan 3:1-18; 6:1-23; Acts 5:27-29). Nationalism emerged at the Tower of Babel, where God scattered humanity into distinct nations with their own languages and borders to prevent global unity in rebellion against Him (Gen 11:1-9). Scripture reveals that God “made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation” (Acts 17:26). This division hinders the potential for widespread tyranny.

     Together, these divine institutions—individual responsibility, marriage, family, government, and nationalism—form the framework for a stable society. When upheld, they create a context for justice, order, and human flourishing. Neglect or distortion of these principles often leads to instability and moral decline, underscoring the importance of honoring God’s design in every area of life.

Dr. Steven R. Cook

[1] To love the people of Israel is not a blanket endorsement of all their beliefs and behaviors. God, who loves Israel and chose them to be His people (Deut 7:6-8), also called them to be holy (Ex 19:5-6; Lev 11:45), and to live righteously (Deut 6:24-25). Under the Mosaic Law, God’s blessings and curses for them were conditioned on their obedience or disobedience (Deut 11:26-28; 28:1-68). For much of Israel’s history, we know they failed to walk with God, sometimes rejecting His love for them and walking in the ways of the world (see 2 Ch 36:15-16; Jer 7:25-26; 25:4-7). The national rejection and crucifixion of Jesus (Matt 27:22-23; Acts 2:22-23; 4:27-28), Israel’s promised Messiah (Deut 18:15; Isa 7:14; 9:6-7; 53; 61:1; Matt 1:1, 17; Luke 1:31-33), is their greatest historical failure. Jesus loved them even though they rejected Him (Matt 23:37). Did Israel act alone in crucifying Jesus, their Messiah? No! God foretold Israel’s Messiah would suffer and die (Psa 22:11-18; Isa 53); and, according to His sovereignty, He used wicked men, both Jews and Gentiles, to accomplish His will (Acts 22:22-23; 4:27-28).

[2] Lewis S. Chafer, “Israel” in Systematic Theology, Vol. 7 (Grand Rapids, MI., Kregel Publications, 1993), 206.

[3] For more detailed information, see my article: What is the Church? https://thinkingonscripture.com/2018/05/18/what-is-the-church/

[4] Robert B. Thieme, Jr. “Divine Institutions”, Thieme’s Bible Doctrine Dictionary, 72.

     The Bible addresses the reality of angels, Satan, and demons. All angels were created holy, but because they have volition, some rebelled against God and defied His will. Holy angels are spirit beings created by God to serve Him and minister to believers (Matt 16:27; 26:53; 1 Tim 5:21; Heb 1:14). They are sometimes depicted as messengers carrying out God’s will (Dan 9:20-22; 10:1-21), such as when Gabriel announced the birth of Jesus (Luke 1:26-38). Lucifer, an angel of the class of cherubim, was created perfect, but became Satan at the time of his rebellion against God (Isa 14:12-15; Ezek 28:12-17). Satan convinced a third of the angels to follow him in his rebellion (Rev 12:4, 7), and his kingdom of darkness was expanded to include the earth when he persuaded Adam and Eve to follow him rather than God (Gen 3:1-8). At the time of the fall, the first humans—God’s theocratic administrators (Gen 1:26-28)—gave Satan the title deed to the earth (Luke 4:6). This explains why Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). But Satan is no benevolent dictator. Scripture reveals he rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9; cf. Rev 20:3). Satan and his angels will inevitably be assigned to the Lake of Fire (Matt 25:41; Rev 20:10).

     Angels, both good and evil, influence the world around us. God used angels to protect His prophet Elisha (2 Ki 6:8-17), to destroy an Assyrian army (2 Ki 19:35), and to protect the baby Jesus from Herod the Great (Matt 2:13). Evil spirits were used to discipline King Saul (1 Sam 16:14-16), to influence King Ahab through his false prophets (1 Ki 22:19-23), and will be used in the future to control human kings who defy the Lord (Rev 16:13-14). Today, evil spirits influence politics, marriage, family, education, judicial systems, economics, entertainment, and society as a whole, promoting injustice, corruption, or opposition to God and His Word. Scripture reveals that “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). While believers are not called to fear such forces, we are encouraged to stand firm through prayer, the armor of God, and reliance on the Holy Spirit (Eph 6:13-18).

Dr. Steven R. Cook

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     Because of sin and death, everyone is separated from God and powerless to save themselves (Rom 3:10, 23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). Furthermore, we are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Rom 4:1-5; Gal 2:16, 21; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God made a way for sinful people to be reconciled to Himself, and that’s where the gospel comes in.

     The gospel is the good news that God provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by human birth (Isa 7:14; Luke 1:30-35; John 1:1, 14; Col 2:9), lived a perfectly righteous life (Matt 5:17-18), and willingly died in our place and bore the punishment for our sins. Jesus lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), and He died for us on the cross and paid the penalty for all our sins (Isa 53:1-12; Mark 10:45; Rom 5:8; 1 Cor 15:3-4; 1 John 2:2). Peter informs us that Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). The cross is God’s righteous solution to the problem of sin, as well as His greatest display of love toward sinners. At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save. In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; 20:30-31; Acts 4:12; 16:30-31). The gospel message is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). When we trust in Christ as our Savior, we are forgiven all our sins (Acts 10:43; Eph 1:7; Col 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9).

Dr. Steven R. Cook

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     The Bible reveals God as the Creator and Sustainer of the universe, that “God created the heavens and the earth” (Gen 1:1), that He “made the world and all things in it, since He is Lord of heaven and earth” (Acts 17:24), for “By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible” (Heb 11:3). The creation account in Genesis 1-2 describes how God created the world and everything in it over six literal days (cf., Ex 20:8-11).

     The Bible reveals that God made mankind in His image, as Scripture states, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27). People are not the product of evolutionary processes over millions of years, but a special creation by God Himself. Even after the historic fall of Adam and Eve, all people are said to be “in the image of God” (Gen 9:6), and “in the likeness of God” (Jam 3:9). Despite the fall of humanity into sin, the image of God in humanity remains intact.

     Sin and death were introduced into God’s creation when the first human, Adam, sinned against God. The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. The Hebrew word chata (חָטָא) means “to miss the target, or to lose the way,”[1] and the Greek word hamartano (ἁμαρτάνω) is defined as “miss the mark, err, or do wrong.”[2] Sin is when we transgress God’s law and depart from His intended path. The apostle John states, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Death means separation.[3] Adam’s sin immediately brought spiritual death (Gen 2:15-17; 3:1-7), and later, physical death (Gen 5:5). Though Adam was made spiritually alive again (Gen 3:21), his single sin introduced death, in every form, into the world (Rom 5:12-14; 1 Cor 15:21-22). Three major kinds of death are mentioned in Scripture, and these include: 1) spiritual death, which is separation from God in time (Gen 2:16-17; 3:1-7; Rom 5:12; 1 Cor 15:22; Eph 2:1-2; Col 2:13-14), 2) physical death, which is the separation of the soul from the body (Gen 35:18-19; Eccl 12:7; 2 Cor 5:8; Phil 1:23-24; 2 Tim 4:6), and 3) eternal death (aka the “second death”), which is the perpetuation of physical and spiritual separation from God for all eternity (Rev 20:11-15).

Dr. Steven R. Cook

[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 305.

[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 49.

[3] See my article on Life, Death, and Eternity for a fuller explanation.

     Sometime in eternity past, God the Father sent God the Son into the world to fulfill a divine mission. God’s Word tells us, “The Father sent the Son to be the Savior of the world” (1 John 4:14). This was the great mission: to bring salvation to everyone. This act of God was done in love, as it is written, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He loved us and sent His Son to be the atoning sacrifice for our sins” (1 John 4:10). The Son agreed with the Father, saying, “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38), and “The Son of Man has come to seek and to save that which was lost” (Luke 19:10). When God the Son came into the world and took upon Himself humanity, He executed His mission flawlessly.  @ThinkingonScripture  Click here for full article: https://thinkingonscripture.com/2024/07/03/god-the-son-came-down/ 

Dr. Steven R. Cook