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STEVEN R. COOK
Dr. Steven R. Cook is a Christian educator. He is protestant, conservative, and dispensational. Studies in the original languages of Scripture, ancient history, and systematic theology have been the foundation for Steven’s teaching and writing ministry. He has written several Christian books, dozens of articles on Christian theology, and recorded more than seven hundred hoursCHESED LOVE
Posts about Chesed love written by Dr. Steven R. Cook. Biblical love for others is not primarily an emotion; rather, it’s a choice to commit ourselves to them and to seek God’s best in THE SOVEREIGNTY AND PROVIDENCE OF GOD The Sovereignty and Providence of God. As humans, we instinctively develop a mental model of the world that helps us make sense of how and why it operates the way it does (socially, culturally, politically, economically, etc.). This starts in the earliest years of childhood and, for most people, continues well into adulthood. SATAN AS THE RULER OF THIS WORLD Satan as the Ruler of this World. The Bible reveals Satan was originally created a holy angel of the class of cherubim; however, because of pride (Ezek 28:11-18), he rebelled against God (Isa 14:12-14), and convinced many angels to follow him (Rev 12:4, 7). The name Satan is derived from the Hebrew שָׂטָן Satan which means“adversary
THE EFFECTS OF SIN UPON OUR WORLD Sin is a dominant theme from Genesis chapter three to the end of the Bible, at which time God will do away with sin and its effects, creating a “new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13; cf. Rev 21:1). The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. THE CHARACTERISTICS OF BIBLICAL MANHOOD At a point in time, nearly two thousand years ago, the eternal Son of God became a man (John 1:1, 14). He manifested grace and truth (John 1:17), lived a holy life (John 6:69; Heb. 7:26), faced adversity with Scripture (Matt. 4:1-11), and perpetually pleased His Father (John 8:29). He came not to be served, “but to serve, and to give His lifeTHE APOSTLE PAUL
The Apostle Paul – Chosen to Suffer for Christ. Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem.COULD JESUS SIN?
The production of sin is based on ability and opportunity. Before their fall into sin, Adam and Eve had the capacity and opportunity either to obey or disobey God. Even before they had a sin nature, Adam and Eve could manufacture sin from the source of their own volition. Adam and Eve’s abilities CHARACTERISTICS OF A CONTROLLING PERSONALITY Characteristics of a Controlling Personality. Posted on December 28, 2013 by Dr. Steven R. Cook. Generally, a controlling person is self-absorbed, insensitive towards others, pushes to get his own way, and manipulates circumstances and people to achieve his own agenda. He cares mainly about himself and sees others as a means to an end. SHOULD PASTORS CARRY A GUN IN CHURCH? Depending on the situation, the answer is sometimes yes, and sometimes no. Killing a thief is both justified and unjustified, depending on the situation (Ex. 22:2-3). In Scripture there are examples of believers who at one time defended themselves or others,STEVEN R. COOK
Dr. Steven R. Cook is a Christian educator. He is protestant, conservative, and dispensational. Studies in the original languages of Scripture, ancient history, and systematic theology have been the foundation for Steven’s teaching and writing ministry. He has written several Christian books, dozens of articles on Christian theology, and recorded more than seven hundred hoursCHESED LOVE
Posts about Chesed love written by Dr. Steven R. Cook. Biblical love for others is not primarily an emotion; rather, it’s a choice to commit ourselves to them and to seek God’s best in THE SOVEREIGNTY AND PROVIDENCE OF GOD The Sovereignty and Providence of God. As humans, we instinctively develop a mental model of the world that helps us make sense of how and why it operates the way it does (socially, culturally, politically, economically, etc.). This starts in the earliest years of childhood and, for most people, continues well into adulthood. SATAN AS THE RULER OF THIS WORLD Satan as the Ruler of this World. The Bible reveals Satan was originally created a holy angel of the class of cherubim; however, because of pride (Ezek 28:11-18), he rebelled against God (Isa 14:12-14), and convinced many angels to follow him (Rev 12:4, 7). The name Satan is derived from the Hebrew שָׂטָן Satan which means“adversary
THE EFFECTS OF SIN UPON OUR WORLD Sin is a dominant theme from Genesis chapter three to the end of the Bible, at which time God will do away with sin and its effects, creating a “new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13; cf. Rev 21:1). The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. THE CHARACTERISTICS OF BIBLICAL MANHOOD At a point in time, nearly two thousand years ago, the eternal Son of God became a man (John 1:1, 14). He manifested grace and truth (John 1:17), lived a holy life (John 6:69; Heb. 7:26), faced adversity with Scripture (Matt. 4:1-11), and perpetually pleased His Father (John 8:29). He came not to be served, “but to serve, and to give His lifeTHE APOSTLE PAUL
The Apostle Paul – Chosen to Suffer for Christ. Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem.COULD JESUS SIN?
The production of sin is based on ability and opportunity. Before their fall into sin, Adam and Eve had the capacity and opportunity either to obey or disobey God. Even before they had a sin nature, Adam and Eve could manufacture sin from the source of their own volition. Adam and Eve’s abilities CHARACTERISTICS OF A CONTROLLING PERSONALITY Characteristics of a Controlling Personality. Posted on December 28, 2013 by Dr. Steven R. Cook. Generally, a controlling person is self-absorbed, insensitive towards others, pushes to get his own way, and manipulates circumstances and people to achieve his own agenda. He cares mainly about himself and sees others as a means to an end. SHOULD PASTORS CARRY A GUN IN CHURCH? Depending on the situation, the answer is sometimes yes, and sometimes no. Killing a thief is both justified and unjustified, depending on the situation (Ex. 22:2-3). In Scripture there are examples of believers who at one time defended themselves or others,COMMITMENT LOVE
Biblical love for others is not primarily an emotion; rather, it’s a choice to commit ourselves to them and to seek God’s best in their lives. Love is manifest by prayer, sharing the Gospel with the lost, sharing biblical truth to edify believers, open handed giving to the needy, and supporting Christian ministries that do A BIBLICAL WORLDVIEW A worldview is a biased perspective on life. It is a mental framework of beliefs that guide our understanding of what is. It’s the assumptions we employ to help us make sense of the world, ourselves, and our experiences. THE EFFECTS OF SIN UPON OUR WORLD Sin is a dominant theme from Genesis chapter three to the end of the Bible, at which time God will do away with sin and its effects, creating a “new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13; cf. Rev 21:1). The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. THE BIBLE AS DIVINE REVELATION The sum of Your word is truth, and every one of Your righteous ordinances is everlasting (Psa 119:160). The Bible is a self-disclosure of God to mankind. It is true in all it affirms and it stands as the absolute authority over our thoughts, values, and actions. It gives insights into realities we could never know, except that God has chosen to SATAN’S EVIL WORLD-SYSTEM The Bible recognizes Satan’s world-system and warns us not to love it (1 John 2:15-16). When John writes and tells the Christian “do not love the world”, he’s not talking about the physical planet. The Greek word κόσμος kosmos as it is used by the apostleLIVING BY GRACE
Each time I approach the biblical subject of grace I’m repeatedly uplifted by it, for God has shown me great grace. When I think of my life I’m reminded of Hannah’s prayer, where she says of God, “He raises the poor from the dust, He lifts the needy from the ash heap to make them sit with nobles, and inherit a seat of honor; for the pillars of the earth are the LORD’S, and He set the THREE PHASES OF SALVATION Once a person is born again, he is saved from the penalty of sin (Rom. 8:1; Eph. 2:5, 8), the power of sin (Rom. 6:11-14), and will ultimately be saved from the presence of sin when God takes him to heaven and gives him a new body like the body of Jesus (Phil. 3:20-21). This truth is related to the three phases of salvation: justification, sanctification, and glorification.THE APOSTLE PAUL
The Apostle Paul – Chosen to Suffer for Christ. Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. CHARACTERISTICS OF A CONTROLLING PERSONALITY Characteristics of a Controlling Personality. Posted on December 28, 2013 by Dr. Steven R. Cook. Generally, a controlling person is self-absorbed, insensitive towards others, pushes to get his own way, and manipulates circumstances and people to achieve his own agenda. He cares mainly about himself and sees others as a means to an end. EXAMPLES OF GOD’S WRATH Posted on November 6, 2018 by Dr. Steven R. Cook. God’s wrath refers to His intense hatred of sin. God’s hatred of sin is primarily born out of His attributes of righteousness and love. Righteousness and love are eternal attributes, but wrath is not. God’s wrath is the natural response to that which is contrary to His righteousness andlove.
STEVEN R. COOK
Dr. Steven R. Cook is a Christian educator. He is protestant, non-charismatic, and dispensational. Studies in the original languages of Scripture, ancient history, and systematic theology have been the foundation for Steven’s teaching and writing ministry. He has written several Christian books, dozens of articles on Christian theology, and recorded more than seven hundred hours of audio A BIBLICAL WORLDVIEW A worldview is a biased perspective on life. It is a mental framework of beliefs that guide our understanding of what is. It’s the assumptions we employ to help us make sense of the world, ourselves, and our experiences. THE SEVEN YEAR TRIBULATION The Seven Year Tribulation. There is coming a future time of tribulation upon the earth. Its severity is without historical precedent. Concerning this time, the angel, Gabriel, told Daniel, that it “will be a time of distress such as never occurred since there was a nation until that time” (Dan 12:1a). This time of tribulationis in keeping
THE SOVEREIGNTY AND PROVIDENCE OF GOD The Sovereignty and Providence of God. As humans, we instinctively develop a mental model of the world that helps us make sense of how and why it operates the way it does (socially, culturally, politically, economically, etc.). This starts in the earliest years of childhood and, for most people, continues well into adulthood. SATAN AS THE RULER OF THIS WORLD Satan as the Ruler of this World. The Bible reveals Satan was originally created a holy angel of the class of cherubim; however, because of pride (Ezek 28:11-18), he rebelled against God (Isa 14:12-14), and convinced many angels to follow him (Rev 12:4, 7). The name Satan is derived from the Hebrew שָׂטָן Satan which means“adversary
THE CHARACTERISTICS OF BIBLICAL MANHOOD At a point in time, nearly two thousand years ago, the eternal Son of God became a man (John 1:1, 14). He manifested grace and truth (John 1:17), lived a holy life (John 6:69; Heb. 7:26), faced adversity with Scripture (Matt. 4:1-11), and perpetually pleased His Father (John 8:29). He came not to be served, “but to serve, and to give His lifeCOULD JESUS SIN?
The production of sin is based on ability and opportunity. Before their fall into sin, Adam and Eve had the capacity and opportunity either to obey or disobey God. Even before they had a sin nature, Adam and Eve could manufacture sin from the source of their own volition. Adam and Eve’s abilities WHEN GOD SAID “DO NOT PRAY” When God Said “Do Not Pray”. There are two instances in Scripture—that I’m aware of—when God told someone not to pray, for He would not hear their prayer. Moses is the first example, for though he’d been faithful to God most of his life, he was told by the Lord he’d not enter the land promised to Israel because of hisdisobedience
CHARACTERISTICS OF A CONTROLLING PERSONALITY Characteristics of a Controlling Personality. Posted on December 28, 2013 by Dr. Steven R. Cook. Generally, a controlling person is self-absorbed, insensitive towards others, pushes to get his own way, and manipulates circumstances and people to achieve his own agenda. He cares mainly about himself and sees others as a means to an end. SHOULD PASTORS CARRY A GUN IN CHURCH? Depending on the situation, the answer is sometimes yes, and sometimes no. Killing a thief is both justified and unjustified, depending on the situation (Ex. 22:2-3). In Scripture there are examples of believers who at one time defended themselves or others,STEVEN R. COOK
Dr. Steven R. Cook is a Christian educator. He is protestant, non-charismatic, and dispensational. Studies in the original languages of Scripture, ancient history, and systematic theology have been the foundation for Steven’s teaching and writing ministry. He has written several Christian books, dozens of articles on Christian theology, and recorded more than seven hundred hours of audio A BIBLICAL WORLDVIEW A worldview is a biased perspective on life. It is a mental framework of beliefs that guide our understanding of what is. It’s the assumptions we employ to help us make sense of the world, ourselves, and our experiences. THE SEVEN YEAR TRIBULATION The Seven Year Tribulation. There is coming a future time of tribulation upon the earth. Its severity is without historical precedent. Concerning this time, the angel, Gabriel, told Daniel, that it “will be a time of distress such as never occurred since there was a nation until that time” (Dan 12:1a). This time of tribulationis in keeping
THE SOVEREIGNTY AND PROVIDENCE OF GOD The Sovereignty and Providence of God. As humans, we instinctively develop a mental model of the world that helps us make sense of how and why it operates the way it does (socially, culturally, politically, economically, etc.). This starts in the earliest years of childhood and, for most people, continues well into adulthood. SATAN AS THE RULER OF THIS WORLD Satan as the Ruler of this World. The Bible reveals Satan was originally created a holy angel of the class of cherubim; however, because of pride (Ezek 28:11-18), he rebelled against God (Isa 14:12-14), and convinced many angels to follow him (Rev 12:4, 7). The name Satan is derived from the Hebrew שָׂטָן Satan which means“adversary
THE CHARACTERISTICS OF BIBLICAL MANHOOD At a point in time, nearly two thousand years ago, the eternal Son of God became a man (John 1:1, 14). He manifested grace and truth (John 1:17), lived a holy life (John 6:69; Heb. 7:26), faced adversity with Scripture (Matt. 4:1-11), and perpetually pleased His Father (John 8:29). He came not to be served, “but to serve, and to give His lifeCOULD JESUS SIN?
The production of sin is based on ability and opportunity. Before their fall into sin, Adam and Eve had the capacity and opportunity either to obey or disobey God. Even before they had a sin nature, Adam and Eve could manufacture sin from the source of their own volition. Adam and Eve’s abilities WHEN GOD SAID “DO NOT PRAY” When God Said “Do Not Pray”. There are two instances in Scripture—that I’m aware of—when God told someone not to pray, for He would not hear their prayer. Moses is the first example, for though he’d been faithful to God most of his life, he was told by the Lord he’d not enter the land promised to Israel because of hisdisobedience
CHARACTERISTICS OF A CONTROLLING PERSONALITY Characteristics of a Controlling Personality. Posted on December 28, 2013 by Dr. Steven R. Cook. Generally, a controlling person is self-absorbed, insensitive towards others, pushes to get his own way, and manipulates circumstances and people to achieve his own agenda. He cares mainly about himself and sees others as a means to an end. SHOULD PASTORS CARRY A GUN IN CHURCH? Depending on the situation, the answer is sometimes yes, and sometimes no. Killing a thief is both justified and unjustified, depending on the situation (Ex. 22:2-3). In Scripture there are examples of believers who at one time defended themselves or others, ABOUT | THINKING ON SCRIPTURE Thinking on Scripture is a free-grace ministry. We are committed to excellence in the communication of the gospel of grace and accurate biblical teaching. Our intention is that people will come to know Christ as their Savior, and Christians will know God’s Word so A BIBLICAL WORLDVIEW A worldview is a biased perspective on life. It is a mental framework of beliefs that guide our understanding of what is. It’s the assumptions we employ to help us make sense of the world, ourselves, and our experiences. PSALMS | THINKING ON SCRIPTURE Posted on March 7, 2020 by Dr. Steven R. Cook. Psalm 126 is a song of ascent is a praise, a prayer, and an expectation of restored blessing. It praises God for the return of His people back to the land; presumably from Babylonian captivity (vss. 1-3). It THE SOVEREIGNTY AND PROVIDENCE OF GOD The Sovereignty and Providence of God. As humans, we instinctively develop a mental model of the world that helps us make sense of how and why it operates the way it does (socially, culturally, politically, economically, etc.). This starts in the earliest years of childhood and, for most people, continues well into adulthood. THEOLOGICAL CATEGORIES OF GOD’S JUSTICE The righteousness of God refers to the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. The righteousness and the justice of God work together. Whatever God’s righteousness requires, Hisjustice executes;
THE APOSTLE PAUL
The Apostle Paul – Chosen to Suffer for Christ. Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. EXAMPLES OF GOD’S WRATH Posted on November 6, 2018 by Dr. Steven R. Cook. God’s wrath refers to His intense hatred of sin. God’s hatred of sin is primarily born out of His attributes of righteousness and love. Righteousness and love are eternal attributes, but wrath is not. God’s wrath is the natural response to that which is contrary to His righteousness andlove.
SATAN’S WORLD SYSTEM Satan’s world system is a spiritual darkness that envelopes and permeates the human race, influencing every aspect of thought and behavior in such a way that the depraved nature of man is magnified while God is excluded. We should be careful to understand that Satan’s system is a buffet that offers something for everyone whorejects God
CHRISTIANITY IS NOT A RELIGION Religion is man, by his own efforts, seeking to win the approval of God. This is true of all religions (Islam, Judaism, Catholicism, etc.). Biblical Christianity is not a religion, but a relationship with God through the Person and work of the Lord Jesus Christ. Mostthink of
A TRIBUTE TO A GODLY GRANDMOTHER A Tribute to a Godly Grandmother. Posted on October 5, 2013 by Dr. Steven R. Cook. Jeanette K. Boerner O’Donnell (4/19/1893 to 12/21/1984) was the only grandparent I knew growing up in Lancaster, California, in the mid 70’s. I was 8 and she was 80 when she came to live in our home for about two years. We stood eye to eye and weighedabout
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SOCIAL JUSTICE FROM A BIBLICAL PERSPECTIVE Posted on July 27, 2019 by Dr. Steven R. Cook > Thus has the LORD of hosts said, “Dispense true justice and > practice kindness and compassion each to his brother; and do not > oppress the widow or the orphan, the stranger or the poor; and do > not devise evil in your hearts against one another.” (Zec 7:9-10) The phrase _social justice_ is commonly used in America today in connection with socialism; and though the term is good, socialism is not. From a biblical perspective, _social justice_ refers to the divinely bestowed rights that God legislates concerning vulnerable persons in society; specifically, the poor, widows, orphans, and sojourners. These rights were theirs by divine law in which God commanded those blessed with resources to provide for the needs, protection, and just treatment of the vulnerable. Blessed Israelites were theologically obligated by God to help the less fortunate. In God’s theocratic kingdom, the dependent could expect the powerful and wealthy to help meet their needs and defend their rights. Solomon wrote, “The righteous is concerned for the rights of the poor, the wicked does not understand such concern” (Pro 29:7). The “righteous” are those who have regard for God and His laws and are “concerned for rights of the poor” (cf. Isa 10:1-2). Those who disregarded God’s laws concerning the vulnerable could expect to be judged by Him, as Moses wrote, “Cursed is he who distorts the justice due an alien, orphan, and widow” (Deu 27:19). God’s written law was the basis for “the justice due” to the vulnerable in society. According to God’s law: * If a person became poor and had to sell his land, it could be purchased back by a near relative, or by himself if able. However, if there was no one to buy the land, it was automatically returned to the owner in the Year of Jubilee, which came once every fifty years (Lev25:23-28).
* The poor could expect those whom God had blessed to be open-handed toward them and to give generously (Deu 15:7-11). * If a poor person sold himself as a slave to a fellow Israelite, he was to be set free in the seventh year, and sent away with abundant resources. But if the slave chose, he could stay with his master forever (Deu 15:12-17; cf. Lev 25:39-42). Moreover, slaves were to be treated fairly, as God declared, “You shall not rule over him with severity, but are to revere your God” (Lev 25:43). * If a poor person gave their cloak as a pledge, it was to be returned to him at sunset so that he would not get cold during the night (Deu 24:10-13). * If one of God’s people hired a poor person to perform labor, he was to be paid the same day (Deu 24:14-15). This is because the poor person relied on that money to eat. * Sojourners, widows and orphans were free to eat the remnants of a crop after harvest (Deu 24:19-21). * Levites, sojourners, widows and orphans were to enjoy the tithe of produce that came every third year (Deu 14:28-29). God called His people to be righteous, honest, truthful, protective and open-handed toward the less fortunate in society. Sadly, there were times when kings, princes, judges, wealthy, prophets and priests behaved wickedly and abused the poor. For this reason, God raised up prophets such as Isaiah, Hosea, Amos, Micah, Zechariah and others who called for His people to “Learn to do good; seek justice, reprove the ruthless, defend the orphan, plead for the widow” (Isa 1:17). This call for obedience was rooted in the ethics of the Mosaic Law, which God’s people were to follow. Unfortunately, God’s prophets were ignored or mistreated and the vulnerable continued to be exploited. When God’s people would not turn back to Him, He administered retributive justice, which brought about national discipline and eventual destruction (see Ex 22:21-24; Deu 10:17-18; Mal 3:5; Jer 21:12). God used both the Assyrians and Babylonians as His disciplinary agents to dispense retributive justice in Israel. In the Church age, governmental leaders—both Christian and non-Christian—serve as conduits of His government and grace to help care for the needy in society. In this case, tax dollars are used for basic necessities such as food, shelter, clothing, and medical care. Scripture teaches us to think of government as a “minister of God” (Rom. 13:4), and to regard rulers as “servants of God” who do His will (Rom. 13:6), and to pray for them (1 Tim. 2:1-2). We realize there is a legitimate sense in which the governmental leaders of this world accomplish God’s purposes by keeping harmony and promoting justice (Rom. 13:2-4; 6-7). Christian leaders who have a healthy walk with the Lord are ultimately directed by His Word. Non-Christian leaders are influenced directly by God who controls their hearts (Pro 21:1), their consciences (Rom 2:14-15), and through the influence of godly believers in their periphery (Dan 3:28-29; 6:25-27). As Christians, we use the phrase _social justice_ within the context of God’s moral absolutes. We agree with the laws of man when those laws reflect God’s laws. As a result, we are to advocate for the poor, widows, orphans, and all who are vulnerable to exploitation. In many cases, we are the proponents who affect that blessing as we open our hands to the destitute. This was true of the early church, “And all those who had believed were together and had all things in common; and they began selling their property and possessions and were sharing them with all, as anyone might have need” (Acts 2:44-45). There is no model for socialism here, whereby the state acts as the mediator who takes from one and gives to another. Instead, these Christians willingly sold “their property and possession” to help others, and this was done freely in order to help “as anyone might have need.” James writes, “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world” (Jam 1:27). Individual Christians are to be open-handed when helping the poor, widows and orphans. This can be done directly, or through the agency of others, including organizations that help the needy and defend their rights. We are called to be good stewards of God’s resources, and this means compassion for others should be governed by wisdom from God’s Word. Simple ways to help the poor include: 1) spending personal time with them and treating them with respect, 2) sharing the gospel of Christ, 3) giving kind words and praying for them, 4) sharing Bible promises, 5) personally delivering freshly prepared meals or snacks, 6) giving clothes and blankets, 7) sharing information about local charities that might help them, 8) giving money, 9) volunteering at a homeless shelter, 10) offering gift cards that can be used at local restaurants such as McDonalds or Taco Bell, 11) giving to a local church that helps the poor, 12) or giving to a local charity such as Meals on Wheels or the Salvation Army. Lastly, there will be no utopian government until Jesus returns and establishes His government in the world. At that time, “There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore. The zeal of the LORD of hosts will accomplish this” (Isa 9:7; cf. Jer 33:15). During that time “He will judge the poor, and decide with fairness for the afflicted of the earth” (Isa 11:4). > When our Lord returns He will take the reins of government and rule > the nations of this world as a benevolent dictator (Rev. 19:15). > Then and only then will the world experience a time of > righteousness, justice, social welfare, economic prosperity, and > spiritual knowledge. He will show Himself to be King of kings and > Lord of lords in the same arena where man’s rebellion against God> took place.
SUMMARY:
When Israel was a theocratic kingdom, God legislated certain benefits to the poor, widows, orphans and sojourners in order to meet their daily needs, and these were to be given by those whom He’d blessed with abundance. God instructed His leaders to uphold and defend the rights of the vulnerable, knowing there would be wicked persons who would seek to exploit them. Sadly, much of Israel’s history was marked by a breakdown among His people, as the leaders and wealthy in the land exploited the poor they were called to defend. Now, in the Church age, God provides care for the needy in society through human governments, as well as through individual Christians and local churches. Lastly, perfect government will come in the future when Jesus Christ returns and establishes His kingdom on earth and provides righteous reign and care for all.Dr. Steven R. Cook
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Socialism is little more than thievery, in which governmental leaders extract wealth from one class of citizens—often the honest and hardworking—and redistributes it to others in order to create outcomes of equality. Socialism has brought nothing but social and economic ruin wherever it has been implemented. Solomon’s mother planted seeds of righteousness in the garden of her young son’s mind, hoping someday the landscape of his thinking would beautifully display the richness of God’s Word. She instructed her young son, saying “Open your mouth for the mute, for the rights of all the unfortunate. Open your mouth, judge righteously, and defend the rights of the afflicted and needy” (Pro 31:8-9). Oh, that mothers would instruct their children in the ways of the Lord; that children would grow up with godly values that instruct them to care for others and to help the less fortunate. That children would grow up to represent the highest and best within society and not the lowestand worst.
The Bible promotes a strong and honest work ethic. In fact, God’s expectation of compensation for work performed is so strong, it even extended to animals, as Moses wrote, “You shall not muzzle the ox while he is threshing” (Deu 25:4). The animal that works has the right to benefit from its labor. In contrast, “if anyone is not willing to work, then he is not to eat” (2 Th 3:10). The wicked are described as those who “slay the widow and the stranger and murder the orphans” (Psa 94:6), who “deprive the needy of justice and rob the poor of My people of their rights, so that widows may be their spoil and that they may plunder the orphans” (Isa 10:2). In addition, “They are fat, they are sleek, they also excel in deeds of wickedness; they do not plead the cause, the cause of the orphan, that they may prosper; and they do not defend the rights of the poor” (Jer 5:28). Not all widows were eligible for support from the church, but only those who met the age requirements and displayed a life of humility and service to others (1 Tim 5:9-10). And, if a widow has children, they are to care for her (1 Tim 5:4). Younger widows were to seek remarriage and a godly life (1 Tim 5:11-14). And if a young woman has a dependent widow, she must care for her and not expect the church todo it (1 Tim 5:16).
Charles Caldwell Ryrie, _Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth_ (Chicago, IL: Moody Press,1999), 316.
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WHEN GOD GIVES US A TEST Posted on July 16, 2019 by Dr. Steven R. Cook God tests His people. It’s a fact that is repeated throughout Scripture (Exo 16:4; 20:20; Deu 13:3; Jud 3:1-2; Isa 48:10). He tests us with difficult situations in order to humble us, so that we will not look to ourselves for strength, but to Him. In the end, the test reveals that it is God who provides for us. In Genesis 22, Moses records an event in which “God tested Abraham” concerning his son Isaac (Gen 22:1). The Lord told Abraham, “Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you” (Gen 22:2). Abraham obeyed and did as the Lord instructed, right up to the moment that Isaac lay bound on the rock, with Abraham’s hand raised, ready to slay him with a knife (Gen 22:3-11). But God interrupted and told him, “Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me” (Gen 22:12). Abraham then turned and saw a ram caught in a thicket, which he took and offered to God “in the place of his son” (Gen 22:13). Abraham passed the test. He loved and trusted the Lord above all else, even his precious son, Isaac. Abraham learned that God provides for him; therefore, he named the place “The Lord Will Provide” (Hebrew יְהוָה יִרְאֶה _Yahweh Yireh_ or _Jehovah Jireh_) (Gen 22:14). The writer to the Hebrews mentions this event in the life of Abraham, and states: > By faith Abraham, when he was tested, offered up Isaac, and he who > had received the promises was offering up his only begotten son; it > was he to whom it was said, “IN ISAAC YOUR DESCENDANTS SHALL BE > CALLED.” He considered that God is able to raise people even from > the dead, from which he also received him back as a type. (Heb> 11:17-19)
In another situation, God tested the Israelites in the wilderness by placing them in a situation greater than their ability to cope. Moses spoke to them, saying, “You shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not” (Deu 8:2). God tested them for a purpose, to humble them and to teach them something important. He wanted them to know that He is their provider. Moses went on, saying, “He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD” (Deu 8:3). God never puts us in a difficult place, or calls us to a difficult task, without also providing the means to accomplish what He’s set before us. Our duty is to seek the Lord first, believing He will journey with us and provide for us all the way. David wrote, “they who seek the LORD shall not be in want of any good thing” (Psa 34:10). Our duty is to “seek the LORD and His strength; seek His face continually” (Psa 105:4). Often, we are distracted with the everyday concerns of this life and focus more on them than on God. Jesus informs us that God knows our needs and will provide for us (Mat 6:25-34), but our concern should be to “seek first His kingdom and His righteousness, and all these things will be added to you” (Mat 6:33). This means we should live each moment trusting God to provide. For this reason, Jesus said, “So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own” (Mat 6:34).Dr. Steven R. Cook
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* God Wrestled with Jacob* Psalm 23
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GOD’S GRACE IS SUFFICIENT Posted on July 1, 2019 by Dr. Steven R. Cook God will, at times, place us in difficult situations in order to humble and teach us. This happens because it’s our natural proclivity to be prideful and to rely on our own strength and resources. When this happens, He gives us hardship so we’ll cry out to Him for strength and guidance, and He always comes through. The apostle Paul learned a valuable lesson about God’s grace, but first he had to suffer beyond his ability to cope. The incident occurred when he received special revelation from God and this led him to be puffed up with pride (2 Cor 12:1-6), and the Lord gave him a “thorn in the flesh” to humble him (2 Cor 12:7). No one knows what the “thorn in the flesh” was, but it caused Paul a great amount of suffering. He prayed three times for the Lord to take it away (2 Cor 12:8), but God refused to remove it because it served His purpose. However, the Lord did not leave Paul without the means to handle the suffering, as He told him, “My grace is sufficient for you, for power is perfected in weakness” (2 Cor 12:9a). Paul wanted the thorn removed. God said no. But then He gave Paul grace that was sufficient to deal with the suffering. The word grace (χάρις _charis_), as it is used here, refers to divine enablement. It is the strength necessary to cope with a problem that is greater than our ability to handle on our own. God gives grace in proportion to our weakness. The greater our weakness, the more grace He gives. This is a moment by moment grace; always sufficient for the need, and the need is always changing. A problem for many of us is that we think about tomorrow’s problems from the standpoint of today’s grace. But tomorrow’s problems are different than today’s problems, and we cannot expect to deal with tomorrow’s problems with today’s grace. Today’s grace is for today, and tomorrow’s grace will be given to us tomorrow, when we need it. We simply trust the Lord that He sees our needs and will provide for us in each moment. We become relaxed when we realize and accept this. When Paul came to understand God’s grace and how it worked in his life, he responded properly, saying, “Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” (2 Cor 12:9b). Paul’s weakness, which ebbed and flowed, was always matched by God’s power to do His will. Paul learned to depend on God, day by day, hour by hour, and moment by moment, as the need required. Because God’s grace is always sufficient for the need, Paul could actually boast about his afflictions and weaknesses, for when he was weak, God would supply His strength. Weakness is a blessing if it teaches us to look to God more and to ourselves less. Paul applied this to all of his situations, saying, “Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong” (2 Cor 12:10). Our weakness and God’s power are simultaneously at work in us, much like they were in Christ when He faced the cross, or in Paul, as he dealt with his thorn in the flesh. “The greater we sense our weakness, the more we will sense God’s power (cf. Eph 3:16; Phil 4:13).” > This grace of Christ (13:14) was adequate for Paul, weak as he was, > precisely because (_gar_, “for”) divine power finds its full > scope and strength only in human weakness—the greater the > Christian’s acknowledged weakness, the more evident Christ’s > enabling strength (cf. Eph 3:16; Phil 4:13). But it is not simply > that weakness is a prerequisite for power. Both weakness and power > existed simultaneously in Paul’s life (note vv. 9b, 10b), as they > did in Christ’s ministry and death. Indeed, the cross of Christ > forms the supreme example of “power-in-weakness.” We struggle with suffering for at least two reasons: 1) because it leaves us feeling helpless and vulnerable, and 2) because it’s an affront to our pride. We don’t like to think of ourselves as weak. But suffering is our friend when it exposes our weakness and leads us to lean on Christ every moment of every day, for it’s in that hardship that our faith grows and God’s grace is greatest.Dr. Steven R. Cook
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* God’s Favor Toward His People * Why Believers Show No Grace Tom Constable, _Tom Constable’s Expository Notes on the Bible_ (Galaxie Software, 2003), 2 Co 12:9. Murray J. Harris, “2 Corinthians,” in _The Expositor’s Bible Commentary: Romans through Galatians_, ed. Frank E. Gaebelein, vol. 10 (Grand Rapids, MI: Zondervan Publishing House, 1976), 397.SHARE THIS:
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HOW TO DEAL WITH JEALOUSY Posted on June 13, 2019 by Dr. Steven R. Cook Jealousy is mentioned throughout the Bible both in a healthy and unhealthy sense. The word _jealousy_ translates the Hebrew קָנָא _qanah_ and Greek ζηλόω _zeloo_. Though closely related terms, there is a difference between envy and jealousy. Whereas the envious desire what belongs to another, the jealous desire to protect what belongs to self. Scripture reveals that God is jealous. The Lord states, “I, the LORD your God, am a jealous God” (Exo 20:5b; cf. 34:14; Deu 32:16, 21; Na 1:2). This statement occurs within the context of God forbidding His people to worship idols (Exo 20:3-4). Idolatry is thievery. It seeks to steal God’s glory, and He’ll have none of it. He declares, “I am the LORD, that is My name; I will not give My glory to another, nor My praise to graven images” (Isa 42:8). Likewise, God is jealous to protect His name, saying, “I will be jealous for My holy name” (Eze 39:25), which means He is jealous to protect His reputation. And, God is jealous for Israel, saying, “I am exceedingly jealous for Zion, yes, with great wrath I am jealous for her” (Zec 8:2). In this sense, jealousy means God is committed to the protection of His people. > People sometimes have trouble thinking that jealousy is a desirable > attribute in God. This is because jealousy for our own honor as > human beings is almost always wrong. We are not to be proud, but > humble. Yet we must realize that the reason pride is wrong is a > theological reason: it is that we do not deserve the honor that > belongs to God alone (cf. 1 Cor. 4:7; Rev. 4:11). But what about jealousy among people? Is it ever right? Yes. There are times when jealousy is right. Jealousy is born out of a strong sense of relationship that is intolerant of rivals and this can be healthy, if the rival is real and it threatens a godly relationship. If God’s values are our values, and we regard as precious what He regards as precious, then His jealousy will be our jealousy and we will be angry alongside Him and seek to protect what He loves. Elijah the prophet said “I have been very jealous for the LORD, the God of hosts” (1 Ki 19:10a). This jealousy—or zeal—in Elijah sought to protect what was good, namely God’s character and the walk of His people who were being led astray by false prophets. Elijah’s jealousy was provoked by his fellow Israelites, who “have forsaken Your covenant, torn down Your altars and killed Your prophets with the sword” (1 Ki 19:10b). Paul too had this kind of jealousy for the church at Corinth, saying, “For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin” (2 Cor 11:2). Paul wanted to protect the church’s purity of devotion to Christ, as they were in danger of being led astray by false teaching and into worldly values and practices (2 Cor 11:3-4). Godly jealousy seeks to protect God’s relationship with others and naturally feels threatened by anythingthat would harm it.
But there is a sinful jealousy that is born out of the sin nature (Gal 5:19-20) and does not seek God’s interests or the best interests of others. Sinful jealousy desires to possess and protect what God forbids. “In contrast to righteous jealousy, the sinful perversion is based on the belief that one is entitled to something to which one has no natural right.” Not having a “natural right” to something means it was acquired selfishly, apart from God’s will. This can be a relationship, education, career, or material possessions. There’s nothing wrong with any of these things, except that they can be pursued and possessed purely for self-interest, contrary to God’s will. If we ignore God and His will for our life, and selfishly enter into a relationship with another person, and that relationship becomes threatened by another selfish person, or the selfish actions of our partner, then we have no biblical right to protect that relationship. Jealousy will naturally arise, but it becomes a sinful jealousy if we seek to protect what was sinfully acquired. Sinful jealousy cares nothing about God or others and will seek to destroy rather than protect and edify. It is selfish, irrational, and can even lead to violence. This is what happened when Joseph’s brothers sought to kill him. First, they were “jealous of him” (Gen 37:11), and their sinful jealousy led them to harm him (Gen 37:18-28). James wrote, “But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and _so _lie against the truth…For where jealousy and selfish ambition exist, there is disorder and every evil thing” (Jam 3:14, 16). It was because of sinful jealousy that the Sadducees rose up in anger and attacked the apostles and put them in prison (Acts 5:17-18). This was because the apostles’ teaching threatened their pride and pseudo authority in the community. Paul had experienced jealous men who opposed his ministry (Acts 13:45), and, at times, they attacked the innocent (Acts 17:5). HOW TO DEAL WITH SINFUL JEALOUSY Sinful jealousy is a beast. It rears its ugly head to protect what has been obtained by sinful choice (i.e. a relationship, job, money, etc.), it operates on irrational fear, and, if left to feed on fear, will seek to destroy what threatens. To deal with sinful jealousy, a few things need to change. First, it is necessary to operate from a biblical perspective. God is all-knowing and all-good, and what He reveals and commands in Scripture is for our best interest. Furthermore, God’s Word defines reality and helps us to understand ourselves and the world in which we live. If we’re not thinking biblically, then human viewpoint will lead the way and all thoughts and actions will be rationalized from a purely human perspective. But this is not what’s expected of the Christian. We’re called to think biblically, in every aspect of our lives, and to make choices consistent with God’s revealed will. As we study the Bible, we realize it touches all of life, including matters related to family, social issues, education, finances, politics, science, art, etc. For example, the Bible teaches that marriage is between one man and one woman (Gen. 2:24), that a Christian should only marry another Christian (1 Cor 7:39), and that the relationship between the husband and wife should be loving and respectful (Eph 5:22-33). The mature Christian learns God’s Word, and then integrates it into all aspects of her/his life. Operating from a biblical perspective allows us to differentiate righteous jealousy from sinful jealousy, and to act according to God’sexpectation.
Second, as we study Scripture, we come to realize that we own nothing. Everything, including our own lives, belongs to the Lord. Scripture reveals, “The earth is the LORD’S, and all it contains, the world, and those who dwell in it” (Psa 24:1; cf. 89:11). Job understood this very well, for even when he lost his business, family, and health, he could say, “The LORD gave and the LORD has taken away. Blessed be the name of the LORD” (Job 1:21). Biblically minded Christians hold nothing tightly, for we know our possessions are on loan and can be taken at any moment (this includes family members); how much more those things we acquire through sinful choices. When we come to the place where we recognize God’s sovereign ownership of our lives and possessions, we can consciously live each moment by faith, with a relaxed mental attitude, knowing He is the One who gives and takes away. And, if God decides to take something away, by faith we can accept it, deal with the sorrow, and “know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). Third, we handle sinful jealousy in ourselves by pursuing Christian love, for jealousy cannot exist where love predominates. I’m speaking here about jealousy as it pertains to personal relationships. The apostle Paul, when describing the virtue of Christian love (1 Cor 13:4-8), writes about what love is and is not, and states in plain language, “Love…is not jealous” (1 Cor 13:4). Christian love is the answer to sinful jealousy. However, it is important to understand that Christian love is never manufactured on our own; rather, it is derived from God and is part of our healthy walk with Him. It is a reflection of God’s love toward us. The apostle John writes, “We love, because He first loved us” (1 John 4:19). That’s the order. And what was our state when God first loved us? He loved us when we were sinners and in a state of hostility toward Him. Paul states, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). In another place he writes, “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Eph. 2:4-5). God’s great love springs from His character and not from any beauty or worth found in the object of His love. God loves because, “God is love” (1 John 4:8b). Over time, as we walk with God, His love becomes ingrained within us and overtakes our hearts, and the conditional human love we’re so familiar with—that is natural to us all—is exchanged for His greater love, which is selfless and sacrificial. And God’s love is gracious in that it seeks to meet the needs of others without compensation. Grace refers to kind acts freely conferred on others, without expectation of return, and deriving its source in the abundance and open-handedness of the giver. Jesus explained this kind of gracious love when He said, “love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men” (Luke 6:35). God’s Word gives us the standard for love and mature believers will display it in their lives. But love does not arise automatically in the Christian life, and it is typically not the first responder in a conflict. Love is learned, and once learned, it is applied by an act of the will by Christians who choose to love others. Love is not easy, and at times can be risky because we may be hurt. This is because the objects of our love can be offensive, and at times may hurt us. Christian love is not an emotion, for we are commanded to love, and a person cannot manufacture an emotion purely as an act of the will. Emotion follows thought. We are to love others regardless of how we feel. Mature believers learn to overcome their emotions and love others according to their needs. J. I. Packer states: > Love is a principle of action rather than of emotion. It is a > purpose of honoring and benefiting the other party. It is a matter > of doing things for people out of compassion for their need, whether > or not we feel personal affection for them. It is by their active > love to one another that Jesus’ disciples are to be recognized > (John 13:34–35). This kind of love takes time. It is the product of spiritual growth that occurs in the life of the believer who is advancing in her/his Christian walk. Those who know the Lord and walk with Him manifest His character in their lives. They love because He loves. They are gracious because He is gracious. They are kind because He is kind. They are merciful because He is merciful. Walk closely with the Lord and love will grow. Love as God loves and sinful jealousy willdepart.
SUMMARY
Jealousy can be either healthy or unhealthy, depending on the motivation of the heart. God is jealous. He is jealous to protect His glory (Isa 42:8), His name (Eze 39:25; cf. Isa 42:8), and His people (Zec 8:2). When we love what God loves, then we’ll possess a godly jealousy, like Elijah (1 Ki 19:10) and Paul (2 Cor 11:2). But when we care little about God, then sinful jealousy will dominate our hearts, and we’ll seek to destroy rather than protect and edify others, such as when Joseph’s brothers tried to kill him (Gen 37:11-28), or when the Sadducees attacked and imprisoned the apostles (Acts 5:17-18). We overcome sinful jealousy by: 1) placing God’s Word at the center of our lives and letting it direct our thoughts, words and actions (Psa 1:2; 2 Cor 10:5), 2) realizing the Lord owns everything (Psa 24:1; 89:11), and that He is free to leave or take whatever we have, including possessions, family, or health (Job 1:6-21), and, 3) that sinful jealousy cannot exist in a heart saturated with God’s love, for “Love…is not jealous” (1 Cor 13:4).Dr. Steven R. Cook
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* The Gospel Message * Reasons why we Obey God * Steps to Spiritual Growth * Learning to Live by Faith * The Righteous Lifestyle of the Believer Sometimes קָנָא _qanah_ is translated _envy_, such as, “Do not envy a man of violence and do not choose any of his ways” (Pro 3:31), and “Do not let your heart envy sinners, but _live _in the fear of the LORD always” (Pro 23:17). The Septuagint uses ζηλόω _zeloo_ in both instances; however, when writing about _envy_, the NT writers chose φθόνος _phthonos_ rather than ζηλόω _zeloo_. Asaph mentions God’s jealousy when he writes, “For they provoked Him with their high places and aroused His jealousy with their graven images. When God heard, He was filled with wrath and greatly abhorred Israel.” (Psa 78:58-59; cf. 1 Ki 14:22). God’s jealousy (and anger) rises both because of the violation of a promise, and because idolatry is really the worship of demons, which destroys those whom God loves (1 Cor 10:19-22). Wayne A. Grudem, _Systematic Theology: An Introduction to Biblical Doctrine_ (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 205. We must be careful not to feel threatened over an imaginary rival, for this can lead us down a dangerous road. Allen C. Myers, _The Eerdmans Bible Dictionary_ (Grand Rapids, MI: Eerdmans, 1987), 556. Apart from divine revelation, we’re left to invent or borrow systems of thought with no greater reference point than ourselves, which means the foundation for knowledge is based on nothing more than our finite ability to observe and reason what is. The problem is that human perception only approximates reality but never fully encompasses or understands it; therefore, all systems of human thought are limited and subject to change (reading the various publications of the DSM prove my point). Scripture tells us why things exist, why the world is the way it is, and how to live successfully in God’s will. Any system of thought that simultaneously competes with God’s Word results in cognitive dissonance, and if not resolved, will render the believer ineffective. At the moment we believe the Gospel message and are born again, we enter into our Christianity with a lifetime of human viewpoint that must be dislodged and replaced with a thorough knowledge of God’s Word. Too often, when we come to believe in Christ as Savior, we assume that God will accept our human viewpoint—which may be organized and moral—as an adequate system from which He will direct our lives. We assume He wants to rearrange the furniture in our mental home to make it more beautiful. But the reality is God does not want to rearrange the furniture in our minds; rather, He wants to tear down the entire house along with its foundation and start over. He wants to destroy all the thoughts and values that are contrary to His revealed will. But we’re required to participate in this process. We must be willing to submit to Him and begin the lifelong process of learning Scripture. This is a process that occupies all our time, every day, morning and evening, and has both defensive and offensive aspects. Defensively, we must guard our minds against worldliness that comes to us from multiple avenues such as TV, radio, music, literature, art, and conversations. Solomon tells us, “Watch over your heart with all diligence, for from it _flow _the springs of life” (Pro 4:23). Positively, we acquire divine viewpoint through the daily study of God’s Word. David writes about the godly believer, saying, “But his delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). For, “The law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple” (Psa 19:7’ cf. 2 Tim2:15; 3:16-17).
J. I. Packer, “Love” _Concise Theology: A Guide to Historic Christian Beliefs_ (Wheaton, IL: Tyndale House, 1993).SHARE THIS:
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WHEN GOD USES EVIL ACTIONS FOR HIS GOOD Posted on March 10, 2019 by Dr. Steven R. Cook > And we know that God causes all things to work together for good to > those who love God, to those who are called according to His purpose> (Rom. 8:28).
When I read this verse I’m reminded of Joseph, the son of Jacob, who at a young age was sold into captivity by his brothers who hated him (Gen. 37). Joseph was carried to Egypt by slave-traders where he was sold to a man named Potiphar. After a short time, Potiphar’s wife also treated Joseph unjustly and lied about him, which resulted in his incarceration for several years (Gen. 39). But the Lord was with Joseph and orchestrated his release from prison and promotion to the right hand of Pharaoh (Gen. 40-41). God then blessed Egypt with seven years of agricultural prosperity before sending seven years of famine upon the land. These events set the stage for God to move Joseph’s brothers geographically into Egypt and to bring them directly to the feet of Joseph (Gen. 42-45). Once there, Joseph’s brothers were afraid of him, fearing he would retaliate for the evil that was done to him. But Joseph interpreted the events of life—including the evil actions of his brothers—from the divine perspective, and this gave him the spiritual capacity to respond to his brothers with love rather than hate, with grace rather than revenge. Joseph told his brothers, “Now do not be grieved or angry with yourselves, because you sold me here, for God sent me before you to preserve life. For the famine has been in the land these two years, and there are still five years in which there will be neither plowing nor harvesting. God sent me before you to preserve for you a remnant in the earth, and to keep you alive by a great deliverance” (Gen. 45:5-7). And later he said, “As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive” (Gen. 50:20). Joseph operated from the divine perspective, whereas his brothers operated merely from their human viewpoint. From the divine perspective, Joseph realized God had orchestrated all the events of his life for a specific purpose and had incorporated the evil actions of his brothers to help develop his character and to strengthen his faith. Joseph’s divine perspective and strong faith enabled him to stand in God’s will and to show love and grace to those who soughthis harm.
Through Scripture, God gives His people the capacity to see all of life from His vantage point. Having God’s perspective allows us to rise above the daily grind of life and the petty actions of others and realize there is a sovereign God who rules over His creation and directs the activities of mankind—even evil activities—for His own good and the good of His people. For this reason, we can understand Paul’s words and know “that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28). Let’s face the day with God in mind and let faith rise above our circumstancesand feelings.
Dr. Steven R. Cook
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ALEXANDER THE COPPERSMITH Posted on February 3, 2019 by Dr. Steven R. Cook There are times when it’s necessary to specifically name a person as hostile in order to warn others to avoid unnecessary harm. This was true of the apostle Paul, who warned his friend, Timothy, about a man named Alexander. The warning came at a time when Paul was in prison (2 Tim. 1:8, 16) and wrote to his friend Timothy, saying, “Make every effort to come to me soon” (2 Tim. 4:9). Paul informed Timothy his support of friends had diminished for various reasons, saying, “Demas, having loved this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia” (2 Tim. 4:10), and “Tychicus I have sent to Ephesus” (2 Tim. 4:12). He informed Timothy, “Only Luke is with me” (2 Tim. 4:11a). Knowing that Timothy would come to visit him, he requested, “Pick up Mark and bring him with you, for he is useful to me for service” (2 Tim. 4:11b), and “When you come bring the cloak which I left at Troas with Carpus, and the books, especially the parchments” (2 Tim. 4:13). Then, Paul’s tone quickly changed, saying, “Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds. Be on guard against him yourself, for he vigorously opposed our teaching” (2 Tim. 4:14-15). Why this comment by Paul? It seems likely Paul imagined the route his friend Timothy would take as he navigated through the streets of Rome to get to him and realized the possibility that Timothy might encounter this dangerous man, so he warned him to be on guard. Because Alexander was a common name, Paul carefully identified him by his profession, as _the coppersmith_. Paul informed his friend that Alexander “did me much harm” (2 Tim. 4:14a). Paul did not state what the specific harm was, but clearly he’d been marked by his encounter with Alexander and carried the memory of the hurt. As a Christian, Paul did not seek personal vengeance against Alexander, but rather, put the matter in the Lord’s hands, saying, “the Lord will repay with him according to his deeds” (2 Tim. 4:14b). Because God is the one who dispenses justice, we are commanded, “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Rom. 12:19). Paul knew God would deal with Alexander in His own time and way and that the punishment would be equitable payment for the harm done to him. Though Paul did not seek retaliation, neither did he desire another hostile encounter with the man who hurt him. More so, Paul sought to warn his friend, Timothy, who was coming to him, lest he suffer unnecessary hostility. Paul told Timothy, “Be on guard against him yourself, for he vigorously opposed our teaching” (2 Tim. 4:15). The word _guard_ translates the Greek verb φυλάσσω _phulasso_, which means _to guard,_ _watch_, or _protect_. The form of the verb tells us that Timothy is to act now (present tense), that he is to act in his own interests (middle voice), and that the action is mandatory (imperative mood). Like all God’s enemies, Alexander was hostile to the teaching of Christianity and sought to harm those who carried its message. He’d certainly left his mark on Paul, who was concerned that others might be hurt by him as well. As Christians, we realize there are times when it’s valid to specifically name a person as hostile in order to warn others to avoid unnecessary harm. And, as God’s children, we are not to seek revenge when hurt by others (Rom. 12:19), but realize God is righteous and will dispense equitable justice upon those who hurt us (Ps. 62:12; 2Thess. 1:6).
Steven R. Cook, D.Min.RELATED ARTICLES:
* When Believers Hide * Early Church Persecutions * A Primer on Christian Separation * The Worthless Person * Dealing with Fools * Learning to Live by Faith The word _coppersmith_ translates the Greek word χαλκεύς _chalkeus_, which literally means _a worker of metal_ and perhaps points to Alexander’s profession as a manufacturer of idols. One cannot be dogmatic here, but it makes good sense to understand that Alexander was connected with the idol industry, for “he vigorously opposed” Paul’s teaching (2 Tim. 4:15b), which teaching forbid the manufacture of idols and idol worship (Ex. 20:3-5; 1 Thess. 1:9-10), identifying it as the worship of demons (1 Cor. 10:20-21). We should realize that theology is never neutral and touches matters social and economic. Paul’s teaching would have directly threatened Alexander’s profession and income, for as people turned to Christ as Savior, they would have stopped worshipping idols and even influenced others to turn from that wicked practice as well. The word “repay” translates the Greek verb ἀποδίδωμι _apodidomi_, which means _to give up_, _give back_, or _repay_. The verb is in the future tense and anticipates imminent action by the Lord, who always dispenses the proper judgment at the proper time. As Christians, we are never called to seek revenge upon those who have hurt us, but rather, to put the matter in the Lord’s hands. Scripture teaches that God repays people according to their actions, as David writes, “For You recompense a man according to his work” (Ps. 62:12b; cf. Prov. 24:12; Jer. 15:15), and to the Christians at Thessalonica, Paul wrote, “it is only just for God to repay with affliction those who afflict you” (2 Thess.1:6).
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SUBMISSION TO AUTHORITY – PART III Posted on January 26, 2019 by Dr. Steven R. Cook This is my third and final article on the subject of submission to authority. The first article addressed God’s sovereign authority over His creation, as well as those persons to whom He’s delegated authority on earth to serve as administrative overseers to others; and these administrators can be believers or unbelievers. The second article addressed Satan, as well as his counterfeit leaders, who seek to lead others outside of the will of God; and these leaders are to be resisted. This third article will address submission to persons in authority, who may at times behave harshly, but neither commit sin, nor command their subordinates to commit sin. This article, like others, is subject to revision. Submission is based on the legitimate authority that has been delegated to a person despite their personality or character flaws. There are examples in Scripture of persons who are in a position of authority and who behave harshly toward subordinates, but their harsh behavior is not sinful, nor are they demanding those under their supervision to commit sin. The account of Sarai and Hagar in Genesis 16 provides a good example. The account opens, “Now Sarai, Abram’s wife had borne him no children, and she had an Egyptian maid whose name was Hagar (Gen. 16:1). A decade earlier, God had promised a son to Abram (Gen. 12:2; 13:15-16; 15:5), and though they’d tried to produce an heir, Sarai was not able. Because of impatience, Sarai proposed Abram marry her servant, Hagar, as a solution to their problem. “Sarai said to Abram, ‘Now behold, the LORD has prevented me from bearing children. Please go in to my maid; perhaps I will obtain children through her.’ And Abram listened to the voice of Sarai” (Gen. 16:2). And, “After Abram had lived ten years in the land of Canaan, Abram’s wife Sarai took Hagar the Egyptian, her maid, and gave her to her husband Abram as his wife” (Gen. 16:3). > In the legal custom of that day a barren woman could give her maid > to her husband as a wife, and the child born of that union was > regarded as the first wife’s child. If the husband said to the > slave-wife’s son, “You are my son,” then he was the adopted > son and heir. So Sarai’s suggestion was unobjectionable according > to the customs of that time. But God often repudiates social> customs.
What Sarai proposed to Abram was socially acceptable in their day; however, there’s nothing in Scripture that reveals they’d consulted the Lord about the matter, and we know from other Scripture that it was not God’s will, and that Ishmael would ultimately be rejected as Abram’s heir (see Gen. 21:1-12). Hagar’s status had been elevated from servant to servant-wife, and Abram “went in to Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her sight” (Gen. 16:4). Promotion is not always easy to handle, and it’s possible that Hagar became prideful about her new place, and for this reason despised Sarai and treated her disrespectfully. “Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society; when this eventually happened, Hagar become insolent, prompting Sarai’s anger.” Sarai got upset and said to Abram, “May the wrong done me be upon you. I gave my maid into your arms, but when she saw that she had conceived, I was despised in her sight. May the LORD judge between you and me” (Gen. 16:5). Sarai felt jilted by Hagar after she’d conceived, and she brought her complaint to her husband, Abram. At this point is appears Abram returned Hagar to servant status, saying to Sarai, “Behold, your maid is in your power; do to her what is good in your sight” (Gen. 16:6). Having been reduced to a servant again, we learn that “Sarai treated her harshly, and she fled from her presence” (Gen. 16:6). Hagar was probably hurt and confused over all that had happened to her and we can understand why she ran away. God, who is very compassionate, extended grace to Hagar and appeared to her while she was running away from her troubles. “Now the angel of the LORD found her by a spring of water in the wilderness, by the spring on the way to Shur” (Gen. 16:7). The “angel of the LORD” is later identified by Hagar as God Himself (vs. 13). And the Lord said to her, “where have you come from and where are you going?” And she replied, “I am fleeing from the presence of my mistress Sarai” (Gen. 16:8). God then said, “Return to your mistress, and submit yourself to her authority” (Gen. 16:9). The command to _return_ translates the Hebrew verb שׁוּב_ shub_ (Qal imperative), which is used of someone “who has shifted direction in a particular way and then shifted back from it in the opposite way. As long as there is no contrary factor the assumption is that such persons or people will turn back and reach the original point from which they departed.” God expected Hagar to return to Sarai, and once there, to _submit_ to her authority. _Submit_ is a rendering of the Hebrew verb עָנָה_ anah_, which commonly means _to be bowed down_, _afflicted_, or _humbled_. The verb form is imperative which means it’s a command, and the stem is reflexive (Hithpael), which means that Hagar is to act upon herself; in this case, to humble herself. No one is forcing Hagar into submission, as she must to do it to herself in compliance with the divine mandate. To obey the will of God she must submit herself to Sarai’s authority. Lastly, the word _authority_ translates the Hebrew noun יָד_ yad_, which is the word for _hand_. “The phrase ‘into (or ‘under’) someone’s hand’ conveys authority involving responsibility, care, and dominion over someone or something.” Here the word denotes the authority Sarai has over Hagar. It is possible that submission to Sarai’s mistreatment could be in view, hence the CSB translation, “You must go back to your mistress and submit to her mistreatment” (Gen. 16:9). It is likely that Sarai’s anger was not born out of a deep-seated hatred of Hagar, which might result in long lasting mistreatment of her; rather, it seems to be the anger of the moment which will pass with time. The command for Hagar to return and submit to Sarai’s authority was God’s will. God strengthened Hagar by telling her, “I will greatly multiply your descendants so that they will be too many to count” (Gen. 16:10), saying further, “Behold, you are with child, and you will bear a son; and you shall call his name Ishmael, because the LORD has given heed to your affliction” (Gen. 16:10-11). The name Ishmael (יִשְׁמָעֵאל_ Yishmael_) means, _God hears_, and speaks of the compassion God had for the cries of Hagar, who was suffering unjustly. God then described Ishmael, saying, “He will be a wild donkey of a man, his hand will be against everyone, and everyone’s hand _will be _against him; and he will live to the east of all his brothers” (Gen. 16:12). This description by God reveals that Ishmael, unlike his mother, would be free to live where he pleased. “The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a Bedouin; he would enjoy the freedom his mother sought.” These would have been very encouraging words to Hagar. Operating from divine viewpoint, Hagar stated, “You are a God who sees” (Gen. 16:13). Knowing that God was aware of her plight, and promised to bless her in the midst of her suffering, Hagar was internally strengthened and sustained by God’s Word as she returned to Sarai and submitted to her authority. Hagar’s return was an act of faith as she obeyed God’s Word. With every harsh word or action against her, Hagar could think of her son and rejoice in God’s blessing, which outweighed any hardship she would endure. The historical account closes with the statement, “So Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael. Abram was eighty-six years old when Hagar bore Ishmael to him” (Gen.16:15-16).
Submission to harsh authority is never easy, and like Hagar, we might feel tempted to run away. But as Christians who seek God’s will above all else, who desire to submit to His authority, we must be willing to subordinate ourselves to those whom He’s placed over us, even if those persons are at times harsh. And, like Hagar, we know God is a God who sees and that He will strengthen us to endure thehardships of life.
In the New Testament, the apostle Peter addressed the subject of suffering under harsh leadership. He wrote to Christian-servants who were dealing with harsh masters, saying, “Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable” (1 Pet. 2:18). We do not have servants and masters like those to whom Peter was writing, but certainly an employee and employer might serve as a suitable analog. The word _servant_ is a translation of the Greek word οἰκέτης _oiketes_ which refers to a _household servant_, as over against the general term for slave (δοῦλος _doulos_). The term _master_ translates the Greek word δεσπότης _despotes_ which refers to “one who has legal control and authority over persons, such as subjects or slaves, lord, master.” The word _master_ is used both positively and negatively, depending on the character of the individual. In fact, the word is used of God (Luke 2:29; Acts 4:24) and Jesus (2 Pet. 2:1; Jude 1:4). Biblically, some masters were recognized as _good and gentle_, while others were _unreasonable_. We’re always pleased to submit to a _good and gentle_ boss who is thoughtful, kind and generous; but the unreasonable boss is a challenge. The word _unreasonable_ translates the Greek word σκολιός _skolios_, which was used in secular Greek literature “of rivers and roads…also to the movements of snakes, and may refer, too, to a labyrinth or to ringlets or matted hair.” In this passage it refers “to being morally bent or twisted, crooked, unscrupulous, dishonest.” It is likely the _unreasonable_ boss is one who lives by a worldly ethic and is selfish, overbearing, controlling, and perhaps dishonest. It is only natural that we would recoil and rebel against such a person, except that we are governed by God’s Word and the Holy Spirit. “Obedience should not vary according to the temperament of the employer. Anyone can submit to an employer who is good and gentle. Believers are called to go beyond that and be respectful and obedient to the harsh, overbearing boss. This stands out as distinctly Christian behavior.” Submitting to a harsh employer does not mean obeying illegal or sinful commands, for this would be wrong. “This submission is not in the sense of carrying out devious activities but in the sense of complying with a crooked master who demands legitimate actions. Such obedience is the evidence of grace in an individual’slife.”
It is natural to ask why the Christian is to submit to an _unreasonable_ boss, especially if the boss is hostile toward an innocent worker. Peter answers, “For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly” (1 Pet. 2:19). The phrase, “For this finds favor,” communicates the idea of what is commendable in the sight of another; and in this instance, the other person is God. “The reason we should behave this way is that this behavior is God’s will (cf. vv. 13, 17). The fact that this is how God wants us to behave is sufficient reason for compliance. Our conscious commitment to God should move us to do what is right resulting in a clear conscience.” Christians are to operate according to divine viewpoint, which means God’s Word defines our reality and serves as a filter through which we interpret our experiences and bring our will into alignment with the will of God. Scripture serves as a divine guide to help us respond to various situations as God would have, and to operate according to the ethical standards He prescribes. The answer, Peter tells us, is a matter of “conscience toward God” for the Christian who works under a difficult boss. Peter goes on to say, “For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God” (1 Pet. 2:20). Certainly there’s nothing commendable about those who patiently endure harsh treatment, when such treatment is the result of being disobedient and doing wrong. However, it is commendable in the sight of God when His child patiently endures unjust suffering from the hand of an unreasonable supervisor. > Christian employees must never take advantage of Christian > employers. Each worker should do a good day’s work and honestly > earn his pay. Sometimes a Christian employee may be wronged by an > unbelieving coworker or supervisor. For conscience’ sake, he must > “take it” even though he is not in the wrong. A Christian’s > relationship to God is far more important than his relationship to > men. “For this is grace ” to bear reproach when you > are innocent (see Matt. 5:10–12). Anybody, including an > unbeliever, can “take it patiently” when he is in the wrong! It > takes a dedicated Christian to “take it” when he is in the > right. “This is grace with God.” God can give us > the grace to submit and “take it” and in this way glorify> God.
Biblically, there is no greater example of dealing with unjust suffering than the Lord Jesus Christ, and Peter points this out to his readers, saying, “For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps” (1 Pet. 2:21). The phrase, “For you have been called for this purpose” means that suffering is a part of the Christian life (Matt. 10:38, 16:24; Luke 14:27; Acts 14:22), and it is purposeful (Rom. 5:3-5; Jam. 1:2-4). Peter then points to Jesus, saying, “Christ also suffered for you.” Jesus suffered for doing good—which resulted in our salvation—and becomes our example for suffering while doing what is right. The word _example_ translates the Greek word ὑπογραμμός _hupogrammos_, which occurs only once in the Bible (a hapax legomenon), and means _to write under_. The word was used of a writing template that a child would use as a guide to practice proper writing or drawing. Here, the word is used of Christ, who is our model of example that we are to pattern our lives after. We are to copy Jesus and _follow in His steps_, even when it leads us to suffering. Jesus did not suffer as one who deserved punishment; rather, Peter describes Him as one “who committed no sin, nor was any deceit found in His mouth; and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet. 2:22-23). We know from Scripture why Jesus suffered and died, and we rejoice that He did, for without His sacrifice, we would be lost in sin and forever damned. But the suffering and death of Christ affects more than just our salvation, as it also serves as a template, a paradigm, for the believer to endure unjust suffering at the hands of harsh leaders. And as our example, Jesus did not revile or threaten His persecutors, but presented His case before the Supreme Court of heaven, “to Him who judges righteously.” Likewise, Christian servants, while living holy lives, free from the lust and tyranny of self-vindication, can submit to harsh supervisors, and do so with kindness, never seeking retaliation, but trusting that God sees and will judge righteously. We’re not always given the reason why we suffer unjustly at the hands of those who are in authority over us, but we know that God is sovereignly in control of all things, “And we know that God causes all things to work together for good to those who love God, to those who are called according to _His _purpose” (Rom. 8:28). Sometimes God uses difficult people or circumstances to shape our character to be more like the character of Christ. In this sense we can rejoice, because even though the suffering is difficult, it is purposeful, as God is using it to shape us into the people He wants. He has our best interests at heart, and the trials we face serve as a vehicle to transform us into better persons (Rom. 5:3-5; Jam. 1:2-4). We must always remember that God is more concerned with our Christian character than our creaturely comforts, and our behavior should always be motivated by a desire to please the Lord above all else.SUMMARY
Christians will, at times, suffer unjustly at the hands of those whom God has placed in authority over us, like the suffering Hagar experienced at the hand of Sarai. And, the harsh or immoral character of leaders should never dictate our response; rather, we should be governed by God’s Word, as we look to Christ as our example of unjust suffering. Lastly, we should obey those in authority over us, doing what they command, so long as they do not command us tosin.
Steven R. Cook, D.Min.RELATED ARTICLES:
* Submission to Authority – Part I * Submission to Authority – Part II * The Suffering Servant of Isaiah 53 * The Apostle Paul: Chosen to Suffer to Suffer for Christ * God Allows Suffering * The value of Suffering * A Theological Look at Suffering * Early Church Persecutions * Learning to Live by Faith * Bible Promises that Strengthen our Faith * Reasons why we obey God * The Faithfulness of the Lord It appears God intentionally created a dilemma in which Abram and Sarai were helpless to produce a son, so that it would be obvious in the end that what God had promised them, only He was able to execute (cf. Rom. 4:18-21). This leads to the principle that a promise delayed is not a promise denied. Allen P. Ross, “Genesis,” in _The Bible Knowledge Commentary: An Exposition of the Scriptures_, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 56. Biblical Studies Press, _The NET Bible First Edition Notes_ (Biblical Studies Press, 2006), Ge 16:3. Ludwig Koehler et al., _The Hebrew and Aramaic Lexicon of the Old Testament_ (Leiden: E.J. Brill, 1994–2000), 1429. Ralph H. Alexander, “844 יָד,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, _Theological Wordbook of the Old Testament_ (Chicago: Moody Press, 1999), 362. Biblical Studies Press, _The NET Bible First Edition Notes_ (Biblical Studies Press, 2006), Ge 16:12. Concerning slavery in the first century, the NT writers were not called to reform society, and so their letters were not written to governing officials who might affect political, economic, or social change. Rather, their sphere of authority was to the Christian church, and so they wrote to those who were members of those churches (husbands, wives, children, masters, slaves, free person, rich, poor, etc.), directing their values and behavior within the church. This is important to understand, because NT writers, though acknowledging the institution of slavery—which was very different than the American form of slavery—did not address the evils of that institution or its creators and managers. Slavery was common to the Roman world, and as many came to faith in Christ and were added to the church, it was proper that they should be addressed as equals, like all members of the body of Christ (Gal. 3:26-28). In his letter to the Ephesians, the apostle Paul addressed both slaves and masters who had believed in Christ as Savior, and made it very clear they both have one Master in Heaven, the Lord Jesus Christ (Eph. 6:9). And, when writing to his friend Philemon concerning the return of his runaway slave, Onesimus, Paul instructed Philemon to receive Onesimus “no longer as a slave, but more than a slave, a beloved brother” (Phm 1:16). However, there were times when a Christian-servant did not have a Christian-master, and submission to authority was strained. The word is used four times in the NT (Luke 16:13; Acts 10:7, Rom. 14:14, 1 Pet. 2:18). William Arndt et al., _A Greek-English Lexicon of the New Testament and Other Early Christian Literature_ (Chicago: University of Chicago Press, 2000), 220. Gerhard Kittel, Gerhard Friedrich, and Geoffrey William Bromiley, _Theological Dictionary of the New Testament_ (Grand Rapids, MI: W.B. Eerdmans, 1985), 1046. William Arndt et al., _A Greek-English Lexicon of the New Testament and Other Early Christian Literature_, 930. William MacDonald, _Believer’s Bible Commentary: Old and New Testaments_, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995),2264.
Arnold G. Fruchtenbaum, _The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude_, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 349. Tom Constable, _Tom Constable’s Expository Notes on the Bible_ (Galaxie Software, 2003), 1 Pe 2:19. Warren W. Wiersbe, _The Bible Exposition Commentary_, vol. 2 (Wheaton, IL: Victor Books, 1996), 406.SHARE THIS:
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