Does Acts 13:48 Support Unconditional Election?

Posted on March 9, 2025 by Dr. Steven R. Cook

Acts 13:48 is often cited in support of unconditional election, the idea that God predestines certain individuals to eternal salvation while excluding others. The verse states, “When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed” (Acts 13:48). On the surface, this may appear to support deterministic election, but a closer examination of the context presents a different picture.

The key term here is τεταγμένοι (tetagmenoi), translated “appointed.” It is commonly understood as a perfect passive participle of τάσσω (tassō), which has a range of meanings, including “to bring about an order of things by arranging, arrange, put in place.”^[1] While the passive voice could imply an external appointment, there is a grammatical issue—Greek participles can also function in the middle voice, meaning the subject acts upon itself. Klein notes, “The form of the Greek verb could be middle or passive voice.”^[2] If tetagmenoi is middle rather than passive, a more accurate translation would be “disposed” or “inclined,” indicating that these Gentiles were already receptive to the message of eternal life, and that’s why they believed. This would mean the Gentiles were positive to God’s offer and inclined themselves to welcome the free gift of eternal life.

The overall context of Acts 13:42–48 supports this latter interpretation. In Acts 13:42, the Gentiles had already demonstrated positive volition, as “the people kept begging that these things might be spoken to them the next Sabbath” (Acts 13:42b). They were hungry for the gospel. In contrast, the Jewish leaders rejected the message, displaying negative volition. Luke records, “When the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming” (Acts 13:45). Recognizing their negative volition, Paul declared, “you reject it and judge yourselves unworthy of eternal life” (Acts 13:46). The word “reject” translates the Greek verb ἀπωθέω (apotheō), which appears in the middle voice, indicating that they voluntarily acted upon themselves to their own detriment. This means the rejection of the gospel was due to their negative volition, not because they were among the nonelect. Klein states, “In the context, the Jews fail to obtain eternal life because they reject the word of God, not because God did not elect them for salvation.”^[3] Robertson states, “The Jews here had voluntarily rejected the word of God.”^[4] By contrast, the Gentiles accepted the gospel because they were inclined to do so.

The context of Acts 13:42-48 favors the understanding that those disposed to eternal life (positive volition) believed, while those hardened against it (negative volition) rejected it. This passage does not teach an eternal decree of unconditional election; rather, it records the volitional response of those who were ready to receive the truth. This interpretation aligns with the rest of Scripture, as God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and “whoever believes in Him shall not perish, but have eternal life” (John 3:16). If Acts 13:48 taught that God preselected certain individuals while excluding others, it would contradict these passages. But when we understand tetagmenoi as referring to a self-disposition toward the truth, everything harmonizes.

What’s the bottom line? Acts 13:48 doesn’t support a deterministic view of election. Instead, it reinforces the principle of positive volition—those already inclined toward the truth believed when they heard it. No coercion. No pre-programmed faith. Eternal life is free for the taking. But man’s volition determines the outcome. God does not force salvation on a select few while slamming the door on the rest. He has made eternal life available to all (John 3:16; 1 Tim 2:4; 2 Pet 3:9). Anyone who wants it can have it—if they believe in Christ. Salvation is by grace alone through faith alone in Christ alone. No gimmicks, no fine print—just the pure, unadulterated grace of God.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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^[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 991.

^[2] William W. Klein, “Corporate and Personal Election,” in Calvinism: A Biblical and Theological Critique, ed. David L. Allen and Steve W. Lemke (Nashville, TN: B&H Academic, 2022), 345.

^[3] William W. Klein, “Corporate and Personal Election,” in Calvinism: A Biblical and Theological Critique, 345.

^[4] A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Acts 13:48.

Does Acts 2:38 Teach Baptismal Regeneration?

Posted on March 3, 2025 by Dr. Steven R. Cook

I spent two years studying Classical Greek at Texas Tech University before attending seminary in Fort Worth, Texas. My Greek professor, a Church of Christ minister, spent two semesters trying to convince me that water baptism was necessary for eternal salvation. We met several times outside the classroom—usually at Denny’s over coffee—and discussed nearly every New Testament passage on baptism. Of course, Acts 2:38 came up several times in our discussions. I am not a Greek scholar, but with four years of Greek study and a knowledge of how to use lexicons and grammar resources, I feel competent to analyze Acts 2:38 and provide an accurate interpretation.

Acts 2:38 is often mentioned in debates about salvation, baptism, and repentance. The verse states, “Peter said to them, ‘Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit’” (Acts 2:38 NASB). In context, Peter is addressing a Jewish audience on the Day of Pentecost after the Holy Spirit has descended, fulfilling Jesus’ promise (Acts 1:8). He has just finished preaching that Jesus is the Messiah whom they had rejected and crucified (Acts 2:23-24). The Jews, realizing their grave error, are “pierced to the heart” and ask, “Brethren, what shall we do?” (Acts 2:37). They were asking, “What should we do now in light of this realization?” Peter’s response in Acts 2:38 addresses both their justification (repentance leading to faith in Christ) and their public identification with Him (water baptism).

The word “repent” (metanoeō) means “to change one’s mind.” In this context, it does not mean turning from sin as a prerequisite for salvation but rather a change of mind about Jesus—acknowledging Him as the Messiah. Toussaint notes, “The Jews had rejected Jesus; now they were to trust in Him. Repentance was repeatedly part of the apostles’ message in Acts (Acts 2:38; 3:19; 5:31; 8:22; 11:18; 13:24; 17:30; 19:4; 20:21; 26:20).”^[1] According to Fruchtenbaum, “If these Jewish individuals would repent, that is, change their minds about Yeshua, they would be saved spiritually.”^[2] Faith alone in Christ alone is all that’s necessary for salvation (John 3:16; Rom 3:28; Acts 4:12; Eph 2:8-9).

The command to “be baptized” (baptisthētō) is in the aorist passive imperative, indicating an individual response that follows repentance. This differs from the verb “repent” (metanoēsate), which is a second-person plural imperative, indicating a general call to the group. The phrase “for the forgiveness of your sins” (eis aphesin tōn hamartiōn) contains the preposition eis, which can mean “for,” “unto,” or “because of.” (see A.T. Robertson, Word Pictures in the New Testament, Acts 2:38). Black notes, “The interpretation turns on the proper meaning of the Greek preposition eis, translated as ‘for.’ The usage in Acts 2:38 can be compared to the usage in Matthew 3:11, where baptism in water is a sign of repentance and not the basis or cause of repentance.”^[3] Given the consistent biblical teaching that salvation is by grace alone through faith alone (John 3:16; Acts 16:31; Eph 2:8-9), eis is best understood as “because of” rather than “in order to receive.” Fruchtenbaum states, “The Greek word translated in the verse as ‘unto’ is eis. It can also simply mean ‘on the basis of’ or ‘because of,’ as it does in Matthew 10:41 and 12:41. Just as the Ninevites repented because of the preaching of Jonah, these must now be baptized because of the remission of their sins—not in order to have their sins remitted, but because they have already had their sins remitted by repentance.”^[4] Ryrie notes:

This baptism was “for the remission of sins” (Acts 2:38). This does not mean in order that sins might be remitted, for everywhere in the New Testament sins are forgiven as a result of faith in Christ, not as a result of baptism. It means be baptized because of the remission of sins. The Greek preposition eis, for, has this meaning “because of” not only here but also in such a passage as Matthew 12:41 where the meaning can only be “they repented because of (not in order to) the preaching of Jonah.^[5]

Water baptism is not a requirement for forgiveness but is performed because sins have already been forgiven through faith in Christ. Radmacher states, “Believers are baptized in view of God’s work of forgiveness, not in order to receive that forgiveness. God’s forgiveness in Christ gives baptism its significance. Baptism is a public declaration that a person’s sins have been forgiven because of Christ’s work on the Cross.”^[6] Wallace notes, “Water baptism is not a cause of salvation, but a picture; and as such it serves both as a public acknowledgment (by those present) and a public confession (by the convert) that one has been Spirit-baptized.”^[7] Additionally, the phrase, “you will receive” (lēmpsesthe) is in the future active indicative, meaning the Holy Spirit is received after repentance, not necessarily after baptism.

It is important to recognize that Acts is a transitional book. The events in Acts 2 mark the beginning of the Church Age, shifting from Israel under the Old Covenant to the body of Christ. Peter’s audience consists of Jews who were under the Mosaic Law and now must transition to the new dispensation. Because salvation is by faith alone (Rom 4:5; Eph 2:8-9), and baptism is a work, it cannot be a requirement for salvation. Peter’s call to repentance is a call to faith in Christ, while baptism is an outward identification with that faith.

Many misinterpret Acts 2:38 as teaching baptismal regeneration, the false doctrine that baptism is necessary for salvation. However, the broader New Testament contradicts this view. Scripture consistently teaches salvation by faith alone (John 3:16; Acts 16:31; Rom 3:28; 4:4-5; Gal 2:16; Eph 2:8-9). The thief on the cross was saved without baptism (Luke 23:42-43). In Acts 10:44-48, Cornelius and other Gentiles receive the Holy Spirit before being baptized, proving that baptism is not required for receiving the Spirit or for salvation.

Paul wrote, “For Christ did not send me to baptize, but to preach the gospel” (1 Cor 1:17). Here, Paul draws a clear distinction between the gospel message and the act of water baptism. The gospel, by its very nature, is the power of God for salvation to everyone who believes (Rom 1:16). If water baptism were a necessary component of the gospel, Paul’s statement would be incoherent. Instead, he deliberately separates water baptism from the gospel. Water baptism, while an important act of obedience and public identification with Christ (Matt 28:19; Acts 8:36-38), is not a prerequisite for salvation. To incorporate baptism as a requirement would be to adulterate the gospel by introducing a works-based element, which contradicts the doctrine of justification by faith alone (Rom 3:28; Gal 2:16). Therefore, water baptism follows salvation but is not part of the gospel itself, nor does it contribute in any way to eternal life.

In conclusion, Acts 2:38 does not teach baptismal regeneration but must be understood in its dispensational and linguistic context. Peter calls his Jewish listeners to change their minds about Jesus and to be baptized as a public testimony of their faith. The passage, when properly interpreted, harmonizes with the broader biblical doctrine of salvation by grace alone through faith alone.

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

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

Related Articles:

^[1] Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, vol. 2 (Wheaton, IL: Victor Books, 1985), 359.

^[2] Arnold G. Fruchtenbaum, The Book of Acts, ed. Christiane K. Jurik, First Edition, Ariel’s Bible Commentary (San Antonio, TX: Ariel Ministries, 2020), 79.

^[3] Thomas D. Lea and David Alan Black, The New Testament: Its Background and Message, 2nd ed. (Nashville, TN: Broadman & Holman Publishers, 2003), 292.

^[4] Arnold G. Fruchtenbaum, The Book of Acts, 79–80.

^[5] Charles C. Ryrie, Acts of the Apostles, Everyman’s Bible Commentary (Chicago: Moody Press, 1961), 24.

^[6] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1370.

^[7] Daniel B. Wallace, Greek Grammar Beyond the Basics – Exegetical Syntax of the New Testament (Zondervan Publishing House and Galaxie Software, 1996), 371.

Confession of Sins for the Christian

Posted on January 28, 2025 by Dr. Steven R. Cook

The Bible mentions two kinds of forgiveness: judicial forgiveness, which removes the eternal penalty of sin at salvation (Eph 1:7), and parental forgiveness, which restores fellowship with God when believers confess their sins (1 John 1:9). At the moment of faith in Christ (John 3:16), the benefits of the cross are applied to us, and we receive forgiveness of sins and eternal life. Scripture affirms that “everyone who believes in Him receives forgiveness of sins” (Acts 10:43b; cf. Eph 1:7). This forgiveness is judicial in nature, granted by God as Judge. It is through the work of the cross that all our sins—past, present, and future—are completely forgiven at the moment of salvation (Col 2:13-14; Heb 10:10, 14). As a result, the threat of eternal separation from God in hell is forever removed, as Paul declares, “Therefore there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). This judicial forgiveness secures our eternal standing before God and establishes an unbreakable relationship with Him as His children (John 1:12; 10:28; Rom 8:15-17).

Though Christians possess eternal life and are never in danger of the lake of fire, we continue to have a sin nature (1 John 1:8) and commit personal acts of sin (1 John 1:10). There are no sinless saints, for “there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20), and “we all stumble in many ways” (Jam 3:2). While our eternal standing before God as Judge is secure, our daily fellowship with Him as Father can be disrupted by sin. When this occurs, we are directed to seek forgiveness—not to regain salvation, but to restore fellowship. The apostle John instructs believers, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Fruchtenbaum correctly states, “This is not a salvation verse; it is simply a verse which deals with the sins committed by people who already are believers.”^[1] This is a familial forgiveness, rooted in our relationship with God as our loving Father (Matt 6:9). Just as a misbehaving child may strain their relationship with a parent without dissolving it, so too sin hinders our communion with God without altering our secure position in His family. The confession of sin and the subsequent forgiveness granted by God are mentioned throughout the Bible (Psa 32:5; 51:1-4; Neh 1:6; Dan 9:4-5; Matt 3:6).

When Christians sin—and we all sin—we step outside of God’s will and grieve the Holy Spirit (Eph 4:30). In that moment, we are in a state of carnality, operating according to our sin nature (Rom 7:14-25; Gal 5:16-17). As disobedient children of God, we become subject to His loving discipline if we remain in that state (Heb 12:6; Rev 3:19). Restoration to fellowship with God requires His forgiveness, granted as a Father to His child, which brings us back into His will. It is never God’s will that we sin (1 John 2:1), but when we sin, it is always His will that we confess our sins to Him (1 John 1:9), receive His forgiveness and be restored to fellowship.

1 John 1:9 begins with the conditional particle “if” (ean, ἐάν), indicating that confession is not automatic but requires the believer’s volitional participation. In other words, each Christian must choose to come to God and confess their sin directly to Him. The Greek word for “confess” (homologeō, ὁμολογέω) means “to say the same thing” or “to agree.” Confession involves agreeing with God about the nature of one’s sin, acknowledging it for what it is without excuse or evasion. It is a personal admission to God of specific sins. The plural “sins” (hamartias, ἁμαρτίας) means individual acts of sin are in view and not the Christian’s sin nature.

The phrase “He is faithful and righteous” highlights God’s character as the basis for forgiveness. God’s faithfulness means He will act consistently with His promises. God cannot lie (Heb 6:18). He always keeps His Word. He is true to His relationship with believers, which ensures that He will forgive when confession occurs. God’s righteousness refers to His moral integrity and justice. Forgiving sin is not an act of compromise for God; rather, it is consistent with His righteous nature because Christ has already borne the penalty for all sin on the cross (Rom 3:24-26; 1 John 2:2). His forgiveness is legally and morally just. God always forgives our sins. The verb “to forgive” (aphiēmi, ἀφίημι) means to send away or release. This forgiveness does not pertain to eternal salvation, as justification before God is a once-for-all act (Rom 3:28; 5:1; Eph 2:8-9). Instead, it refers to the restoration of fellowship with God. Sin disrupts fellowship, and forgiveness restores the believer to intimate communion with Him (1 John 1:6-7).

And John tells us He will “cleanse us from all unrighteousness.” The term “cleanse” (katharizō, καθαρίζω) speaks of purification. This purification pertains to “all unrighteousness” (adikia, ἀδικία), which includes sins that may not have been explicitly confessed, for “All unrighteousness is sin” (1 John 5:17a). This demonstrates God’s comprehensive work of restoration when the believer comes to Him in humility and confession. While confession focuses on known sins, God’s grace extends to cleansing the believer of any unnamed sins or lingering unrighteousness. That is, when Christians confess their known sins to God, He forgives the specific sins that are named, and cleanses His child from all other sins that were not confessed. According to MacDonald:

“The forgiveness John speaks about here is parental, not judicial. Judicial forgiveness means forgiveness from the penalty of sins, which the sinner receives when he believes on the Lord Jesus Christ. It is called judicial because it is granted by God acting as Judge. But what about sins which a person commits after conversion? As far as the penalty is concerned, the price has already been paid by the Lord Jesus on the cross of Calvary. But as far as fellowship in the family of God is concerned, the sinning saint needs parental forgiveness, that is, the forgiveness of His Father. He obtains it by confessing his sin. We need judicial forgiveness only once; that takes care of the penalty of all our sins—past, present, and future. But we need parental forgiveness throughout our Christian life.”^[2]

1 John 1:9 encourages believers to maintain transparency with God by regularly confessing sins. This practice keeps the believer in close fellowship with the Lord and provides ongoing assurance of His forgiveness and cleansing. It also fosters humility and reliance on God’s grace. As believers walk in the light (1 John 1:7), they can trust that God’s faithfulness and righteousness will sustain them in their relationship with Him.

In summary, judicial forgiveness is a once-for-all act accomplished at salvation, while familial forgiveness is ongoing and necessary for maintaining intimacy with God. Both stem from God’s grace, mediated through the person and work of Christ. Recognizing these distinctions enables believers to rest in the security of eternal life while actively pursuing restored fellowship with God through confession (Psa 32:2-5; 1 John 1:9). Thus, the believer can rejoice in the promise of eternal forgiveness while humbly seeking daily cleansing to walk in close fellowship with the Lord.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

Related Articles:

^[1] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition (San Antonio, TX: Ariel Ministries, 2016), 95.

^[2] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2310–2311.

Biblical Strategies for Dealing with a Toxic Supervisor

Posted on July 31, 2024 by Dr. Steven R. Cook

A Scolding Boss Some years ago, I suffered under a toxic boss who had a very controlling personality. She meticulously managed her public image, maintaining a polished but fake charm, and used relationships to maintain her power. Despite her initial charm, her character flaws became evident over time. On several occasions, I witnessed her using intimidation tactics with staff, shutting them down in an unjust and cold manner. Over the years, I saw others suffer under her abusive leadership, with most resigning out of frustration. Her noxious behavior created a psychologically harmful work environment, undermining trust and morale among the staff. Many avoided her whenever possible.

For years, I felt dread toward her due to her overly critical, unpredictable, and harsh behavior. Other employees shared this sentiment, anticipating her criticism or unfair treatment. This dread created a tense work environment, damaging morale and productivity. As a bully boss, she used her authority to intimidate and mistreat employees through cold looks, constant criticism, unfair demands, and threats. This pervasive anxiety affected every aspect of the workday, leading to unwarranted stress, decreased job satisfaction, and physical symptoms like tense muscles and migraines (which I experienced for years). Her poor leadership broke down team cohesion. Over time, I noticed that she would hide her behavior by presenting a completely different persona to the board or outside observers. She acted charming, competent, or even supportive in their presence, creating a stark contrast with how she treated us. This made it difficult for me and others to prove her bullying.

Cold Bully Boss I tried to reason with her on multiple occasions about work-related matters, but she wouldn’t listen and appeared closed-minded. She then began a process of elimination by marginalizing me, ignoring me in person, and in public settings. This tactic made me feel isolated, devalued, and unsupported, which felt like a betrayal and was very demoralizing. Her acts of rejection, ignoring me, and social isolation were very painful and caused me to experience psychological and emotional disequilibrium. Her lack of communication created uncertainty, making me feel insecure about my job status, performance, and future with the company. Her betrayal as a trusted supervisor hurt me. Biblically, David experienced the pain of betrayal, lamenting, “My friend, the one I trusted completely, the one who shared my food, has turned against me” (Psalm 41:9). Even Jesus “was deeply troubled” when Judas was about to betray Him (John 13:21). As people, none of us are exempt from the hurt caused when a trusted person turns against us for no good reason.

Having never experienced this kind of toxic behavior before, I found myself mentally and emotionally derailed and, for a while, did not know how to deal with it. I was completely caught off guard, and it took me several months to recognize the pattern of what was happening, to make sense of my mental and emotional state, and develop a strategy to fight against feeling devalued as a human being. For a short time, I experienced depression and sought professional medical help from my doctor, which was helpful.

As a Christian, I naturally turned to the Lord, prayed constantly, read a lot of Scripture, claimed Bible promises, and decided to live by faith. I was hurt but chose not to hate. In dealing with the hurt and challenges posed by my toxic supervisor, I began a journey of developing biblical coping mechanisms that helped sustain me mentally and emotionally.

A Thinking Man My first course of action was to reprioritize my life and give attention to what mattered most. The years of dealing with a toxic boss had negatively impacted my marriage. After reflecting on my situation at work, I decided to step down from my position and assume a lesser role that removed me from daily interaction with my supervisor. I had to take a cut in pay, but I thought it was necessary given my painful circumstances at work. The subsequent separation from my boss was healthy, as it removed me from the line of fire. It took me a few months to recalibrate my thoughts and feelings, but after seeking medical help and digging deeply into God’s Word, the dark clouds rolled away, and the sun began to shine again in my life. What follows are some of the practices I employed during my time of dealing with a toxic boss, and these continue to be part of my daily routine.

Meditate on God’s Word. David wrote of the righteous person who delights “in the law of the LORD, and in His law he meditates day and night” (Psa 1:2; cf. Josh 1:8). Elsewhere it is written, “O how I love Your law! It is my meditation all the day” (Psa 119:97). Paul wrote, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God” (Col 3:16). Meditating on Scripture involves more than just reading it. It encompasses a consistent practice of engaging with the text, allowing its teachings to permeate the mind. This process includes regularly reading passages from the Bible and taking time to ponder their meanings and implications. Throughout the day, meditation on Scripture encourages reflection on how its principles apply to daily life. This practice helps integrate biblical wisdom into everyday living and supports spiritual growth. This was essential for me during this difficult time.
Manage my thoughts. Disciplining my mind to focus on God rather than my problems was critical. Isaiah wrote, “You keep him in perfect peace whose mind is stayed on you, because he trusts in you” (Isa 26:3). 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). I learned that the stability of the Christian life depends, to a large degree, on the biblical content and continuity of my thinking. It’s not only what I think but also what I continue to think about that brings mental peace. If I focus on problems rather than God, my peace fades.
Live by faith. I understand the Christian life starts and ends with faith, which provides stability for my soul during difficult times. God said, “My righteous one shall live by faith” (Heb 10:38a). I need to trust God at His Word, claiming His promises and obeying His directives. Scripture teaches me to “walk by faith, not by sight” (2 Cor 5:7) and to “Trust in the LORD with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight” (Prov 3:5-6). As a Christian, I need to “trust in Him at all times” (Psa 62:8a) because “God is our refuge and strength, a very present help in trouble” (Psa 46:1). My challenge was to make sure my faith was greater than my feelings.
Don’t complain. It’s easy for me to start complaining when I’m under attack, especially if I feel it’s unjust. However, I must be careful because once I start down this road, it becomes increasingly difficult to turn back, and complaining does not solve my problems. Scripture tells me, “Do all things without complaining or arguing” (Phil 2:14) and “Be hospitable to one another without complaint” (1 Pet 4:9). I must admit, this was challenging for me, but I realize complaining fixes nothing and can actually create a path for mental attitude sins to develop. As difficult as it was for me, I chose a faith response to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God’s will for you [me] in Christ Jesus” (1 Th 5:16-18). This helped shield my soul from the intruding darkness that confronted me.
Pray for leadership. God’s Word directs me to pray for leaders, and I made it a discipline to pray for my boss on a daily basis. Paul wrote, “I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity” (1 Tim 2:1-2). Praying for leadership is an act of faith and obedience to God, even though a leader may be unjust. I did not approve of my supervisor’s values and practices, but I did not hate her either. I chose to pray for her and to seek God’s best in her life.
Respect leadership. Respecting leadership can be challenging, especially when I realize those in positions of leadership may not operate according to the same ethical standards that guide me. It helps me to understand that respect does not mean approval. Peter wrote, “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. For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly” (1 Pet 2:18-19). This was accomplished by faith and not feelings.
Realize God uses difficulties to develop my character. God sometimes places me in the furnace of affliction to burn away the dross of weak character and to refine the golden qualities He wants to see in me. And whenever He turns up the heat, He never takes His hand off the thermostat. My response is always to be one of faith, as I trust Him in the trial. Paul wrote, “we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). To “rejoice” in problems is surely an act of faith. James wrote similarly, saying, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance; and let endurance have its perfect result, so that you may be mature and complete, lacking in nothing” (Jam 1:2-4). My faith was not always as strong as I would have liked, and there were times when darkness invaded my soul. Still, I learned to apply these verses to my boss and situation and, over time, grew stronger.
Disassociate when possible. David wrote, “I do not associate with deceitful men, or consort with those who are dishonest” (Psa 26:4). David wanted to be a person of humility, truth, and righteousness, and because he understood that “Bad company corrupts good character” (1 Cor 15:33), he chose to disassociate from people marked by deceit and dishonesty. David’s choice to separate highlights his commitment to a life of integrity and devotion to God. Spiritual health sometimes necessitates, when possible, separating from those who operate by worldly values that are contrary to God and His Word.
Avoid trouble when possible. God’s Word directs me to make good choices, and sometimes this means being wise by avoiding unethical and harmful people. Solomon wrote, “A shrewd person sees danger and hides himself, but the naïve keep right on going and suffer for it” (Prov 22:3). It is valid, when possible, to avoid the attacks of abusive leaders. David twice fled when Saul tried to kill him with a spear (1 Sam 18:11; 19:10) and refused to retaliate, even when he had the opportunity (1 Sam 24:4-6). Obadiah hid one hundred prophets of the Lord from the hostile attacks of Ahab and Jezebel (1 Ki 18:1-4). Jehosheba hid Joash from the attacks of Athaliah, “So he was hidden with her in the house of the LORD six years, while Athaliah was reigning over the land” (2 Ki 11:3). Twice, it is recorded that Jesus “hid Himself” from some of the hostile Jewish leadership who wanted to kill Him (John 8:59; 12:36). When possible, to mitigate conflict, I avoided my boss by taking a path that circumvented her office or walking past the breakroom when she was there.
Defend yourself legally when necessary. Some leaders are abusive, and there may be times when legal action is required as a means of self-protection. On one occasion, the apostle Paul used legal force and exercised his rights as a Roman citizen to protect himself from a flogging (Acts 22:25-29). As Paul was about to be whipped, he asked, “Is it lawful for you to scourge a man who is a Roman and uncondemned?” (Acts 22:25). Once the Roman commander was aware of Paul’s legal status, they “immediately let go of him” (Acts 22:29). On another occasion, when Paul felt he was not getting a fair trial (Acts 25:7-12), he said, “I appeal to Caesar” (Acts 25:11), which was the highest court in the land. Christians have the right, like any law-abiding citizen, to protect themselves by means of legal action against unjust suffering. I did not pursue this option, partly because I did not know what my legal rights were, and the agency did not have an HR at the time to help guide me, so I absorbed the injustice and moved on as best I could.
Let God deal out retribution. It is valid for Christians to operate from a place of justice, but never revenge. Scripture states, “Do not say, ‘I will repay evil;’ wait for the LORD, and He will save you” (Prov 20:22). It also says, “Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God” (Rom 12:17-19a). Additionally, it is written, “See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people” (1 Th 5:15). Peter wrote, “All of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing” (1 Pet 3:8-9). God will dispense justice in His time and way, as Paul states, “It is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted” (2 Th 1:6-7). I chose to operate from a divine viewpoint and to place the matter in God’s hands, letting Him administer justice as He sees fit.
Forgive the offender. I chose to forgive my boss, even though she did not apologize or change her behavior. I think of the words of Jesus, who said, “But if you do not forgive others their sins, your Father will not forgive your sins” (Matt 6:15). It’s interesting that Jesus prayed for those who crucified Him, saying, “Father, forgive them” (Luke 23:34). This did not remove the guilt of His attackers but did express the heart of Jesus toward those who harmed Him. Wanting to be like my Savior, I chose to have a forgiving heart toward my boss. Unconditional forgiveness benefits me personally, for holding on to unforgiveness is like drinking poison and hoping the other person dies. It doesn’t work out very well for me.
Maintain integrity. Despite the toxic environment, I needed to act with integrity and pursue righteousness. David wrote, “May integrity and honesty protect me, for I put my hope in You” (Psa 25:21). Solomon wrote, “Whoever walks in integrity walks securely, but whoever takes crooked paths will be found out” (Prov 10:9), and “The integrity of the upright guides them, but the unfaithful are destroyed by their duplicity” (Prov 11:3). Pursuing integrity meant pursuing God’s will for me, being honest with Him and truthful with others, and abiding by the ethical standards set forth in Scripture.
Take time to rest and pray. As a caregiver, it’s important that I make time to rest and pray, for I cannot pour from an empty vessel. Even Jesus, during His earthly ministry, made time to get away by Himself to rest and pray. In Luke’s Gospel, we’re told, “Jesus Himself would often slip away to the wilderness and pray” (Luke 5:16), and “He went off to the mountain to pray, and He spent the whole night in prayer to God” (Luke 6:12; cf. Matt 14:23). Making time for rest is a necessity for good mental health. Lewis Sperry Chafer wrote, “It is a serious thing to remove the element of relaxation and play from any life. We cannot be normal physically, mentally, or spiritually if we neglect the vital factor in human life. God has provided that our joy shall be full” (Lewis S. Chafer, He That Is Spiritual, p. 61).

In summary, I endured years of dealing with a toxic supervisor, which led to intense emotional and psychological struggles. Initially, I grappled with feelings of betrayal and isolation, but I turned to God and His Word for support and guidance. By employing biblical coping strategies, I found strength, peace, and resilience in the midst of my adversity while maintaining my faith and integrity. I also had to reprioritize my life and make hard choices that ultimately brought about marital, social, and psychological stability.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Interestingly, even after Judas betrayed Jesus with a kiss (Matt 26:49), Jesus still called him “Friend” (Matt 26:50), which was a final act of grace from a heart of love. Nevertheless, Jesus was troubled by Judas’s betrayal.

When Jesus was Forsaken by the Father

Posted on July 9, 2024 by Dr. Steven R. Cook

Introduction

The main point of this article is that Jesus, in His humanity, experienced a judicial separation from God the Father for three hours while bearing the punishment for our sins on the cross. Jesus’ judicial separation from the Father was necessary for Him to atone for humanity’s sins.

Jesus Bore our Sins on the Cross

Jesus Crucified The Bible teaches that sin creates a separation between God and people. Isaiah wrote, “Your iniquities have made a separation between you and your God, and your sins have hidden His face from you so that He does not hear” (Isa 59:2). When Jesus died on the cross, He took all our sins upon Himself and died in our place. Scripture states, “The LORD has laid on him the iniquity of us all” (Isa 53:6) and “He will bear their iniquities” (Isa 53:11). Additionally, Jesus gave “His life a ransom for many” (Mark 10:45), “Christ died for us” (Rom 5:8), was “an offering for sin…in the flesh” (Rom 8:3), “Christ died for our sins” (1 Cor 15:3), was made “to be sin on our behalf” (2 Cor 5:21), “tasted death for everyone” (Heb 2:9), was “offered once to bear the sins of many” (Heb 9:28), “bore our sins in His body on the cross” (1 Pet 2:24), and “Christ also died for sins once for all, the just for the unjust” (1 Pet 3:18).

Jesus bore our sins without being contaminated by them due to His unique nature as the theanthropic person. As both fully God and fully man, Jesus’ divine nature was incorruptible and could not be tainted by sin, while His humanity was perfectly sinless and in complete obedience to God the Father (John 1:1, 14; Col 2:9; Heb 4:15; 1 John 3:5). The Bible teaches that our sins were imputed to Jesus, meaning they were legally credited to His account without making Him a sinner in essence (2 Cor 5:21). He bore the penalty and punishment for our sins as our substitute, fulfilling His role as the sacrificial lamb (John 1:29; 1 Pet 1:18-19). This act satisfied God’s justice while preserving Jesus’ purity. Theologically, God’s justice required a payment for sin, which Jesus provided in His mercy without becoming inherently sinful. This concept is rooted in Old Testament sacrificial practices, where an unblemished lamb would bear the sins of the people symbolically. Jesus perfectly fulfilled this typology as the ultimate, spotless Lamb of God (Heb 9:12-14). Thus, through imputation and substitutionary atonement, Jesus took the punishment for our sins while remaining the sinless and spotless Lamb of God.

Jesus was Forsaken on the Cross

While Jesus was bearing our sins on the cross, He was briefly separated from God the Father. This is reflected in His words, “My God, my God, why have you forsaken me?” (Matt 27:46). The word “forsaken” translates the Greek verb egkataleipō (ἐγκαταλείπω), which, according to BDAG, means “to separate connection with someone or something; forsake, abandon, desert.”^[1] The same Greek word is used elsewhere to describe the literal separation of one person from another (2 Tim 4:10, 16). When Jesus used the word “forsaken,” He was referring to the Father’s judicial separation from Him while He was bearing the punishment for our sins.

In the context of Matthew 27:46, Jesus’ use of egkataleipō (aorist, active, indicative) underscores the fact of His experience on the cross. The aorist tense emphasizes that the forsaking was a specific, singular event in time. This was a definitive historical act, occurring during the hours Jesus hung on the cross. The active voice indicates that God the Father was the one who actively forsook Jesus, underscoring that this was a deliberate judicial decision rather than a passive occurrence. The indicative mood confirms that this forsaking was an actual historical event, a factual separation that Jesus experienced. This was not merely an expression of feeling but a declaration of reality.

Looking to the Cross 5 Theologically, this judicial separation signifies that Jesus, in His humanity, bore the full weight of God’s wrath for sin. The forsaking was part of the punishment that was due for humanity’s sins, which Jesus took upon Himself. This highlights the substitutionary nature of Jesus’ death (Isa 53:6, 10; Mark 10:45; Rom 5:8; 1 Cor 15:3-4; 1 Pet 3:18): He was forsaken so that believers will never be forsaken, emphasizing the completeness of His atoning work. Furthermore, Jesus’ cry to the Father was drawn from Psalm 22:1, where David said, “”My God, my God, why have You forsaken me?” Whether one understands Psalm 22 as prophetic or Messianic, Allen Ross notes, “what is certain is that Jesus appropriated this psalm to himself in his greatest sufferings, and thereafter the evangelists and apostles saw the connections between the psalm and his passion.”^[2] In the context of Matthew’s Gospel, Jesus employed these words while being forsaken by the Father. According to Ross, “for Jesus to be abandoned to death by the Father in heaven meant that His death would accomplish our redemption. Or, to put it more precisely, because the Father ‘abandoned’ Him who died in our place, He will never abandon us who have come to faith in Him.”^[3]

These words, spoken from Jesus’ humanity (not His deity), indicate that He was alone while being judged by God the Father. This was a judicial act as Jesus bore our sins. John Walvoord states, “God the Father had to turn away as Jesus bore the curse and identified Himself with the sins of the whole world.”^[4] William MacDonald states, “Because God is holy, He cannot overlook sin…When God, as Judge, looked down and saw our sins upon the sinless Substitute, He withdrew from the Son of His love.”^[5] Since Jesus actually bore our sins, it follows that He experienced the same kind death we face: separation from God. Warren Wiersbe states, “It was during the time of darkness that Jesus had been made sin for us (2 Cor 5:21). He had been forsaken by the Father! That darkness was a symbol of the judgment that He endured when He was ‘made a curse’ for us (Gal. 3:13).”^[6]

Some might argue that Jesus was not actually forsaken but only felt that way while on the cross. Jesus certainly felt forsaken because He was forsaken. Jesus’ feelings agreed with the facts of the situation. And He knew exactly why He was forsaken: He was being judged for our sins “to give His life a ransom for many” (Mark 10:45). D. A. Carson states, “It is better to take the words at face value: Jesus is conscious of being abandoned by his Father.”^[7] Jesus’ words must be understood as coming from His humanity and not His deity, for there can be no separation within the Trinity itself. Such a thing is not possible. According to Charles Ryrie, “In that work He had to be forsaken by God, and yet at the same time there was no splitting up of the trinity.”^[8] Jesus’ separation from the Father was a judicial act, not one that broke the essence of the trinity.

The abandonment of Jesus in His humanity was temporary. It was only for the three hours as He was bearing our sins on the cross that He experienced judicial separation from God the Father. Previously, Jesus had told His disciples, “I go to the Father” (John 14:28; 16:10, 17), which meant He knew the work on the cross was temporary. And after He’d paid the full price for our sins, He said, “It is finished” (John 19:30a). This meant the temporary suffering of Christ was over, and the payment for our sins had been paid in full. Then, being fully restored to His Father, Jesus said, “Father, into Your hands I commit My spirit” (Luke 23:46). Then Jesus died physically, when “He bowed His head and gave up His spirit” (John 19:30). Afterwards, His body was placed in a grave, and He was resurrected three days later and seen alive by many (1 Cor 15:3-8). Jesus conquered sin and death by means of His death and resurrection.

Summary

Scripture reveals Jesus experienced a judicial separation from God the Father for three hours while bearing the punishment for our sins on the cross. This separation was necessary for Jesus to bear our sins sacrificially, fulfilling Old Testament prophecies and typologies that emphasized the need for a sinless substitute to take on the sins of others. Despite bearing our sins, Jesus remained sinless (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). His death on the cross, culminating in His cry “My God, my God, why have you forsaken me?” (Matt 27:46), underscores the depth of His sacrifice and the fulfillment of God’s redemptive plan. Jesus’ resurrection three days later demonstrated His victory over sin and death, securing salvation for all who believe in Him. His forsakenness on the cross was a moment of divine judgment, reflecting God’s holiness and justice, yet also revealing His immense love and provision for humanity’s reconciliation with Him (Rom 5:8; 1 Pet 3:18).

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

Related Articles:

—

^[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 273.

^[2] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 1, (Grand Rapids, MI: Kregel Academic, 2011–2013), 527–528.

^[3] Ibid., 531.

^[4] John F. Walvoord, Matthew: Thy Kingdom Come (Galaxie Software, 2007), 235.

^[5] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1309.

^[6] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 103.

^[7] D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke, ed. Frank E. Gaebelein, vol. 8 (Grand Rapids, MI: Zondervan Publishing House, 1984), 579.

^[8] Charles C. Ryrie, Biblical Theology of the New Testament (Dubuque, IA: ECS Ministries, 2005), 63.

A Trustworthy Statement – 2 Timothy 2:11-13

Posted on November 26, 2022 by Dr. Steven R. Cook

It is a trustworthy statement: For if we died with Him, we will also live with Him; If we endure, we will also reign with Him; If we deny Him, He also will deny us; If we are faithless, He remains faithful, for He cannot deny Himself. (2 Tim 2:11-13)

Introduction

Occasionally, a student of Scripture will encounter a passage that is challenging to interpret. An understanding of the author’s language, as well as his historical and cultural background, can shed light on his writings. And maintaining a consistent literal approach to the text is always best. This means preferring a plain reading of Scripture, which protects the reader from fanciful interpretations. According to Charles Ryrie, “If one does not use the plain, normal, or literal method of interpretation, all objectivity is lost.”[1] David Cooper writes, “When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, and literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, clearly indicate otherwise.”[2]

2 Timothy 2:11-13 – A Difficult Passage

It is a trustworthy statement In 2 Timothy 2:11-13, Paul provided Timothy a short theological statement that seems to reflect a doctrinal creed in the early church. The words may have been set to music as a hymn. Paul’s statement can be broken into four parts, each beginning with a conditional clause (εἰ). The four parts are: “if we died with Him”, “if we endure”, “if we deny Him”, and “if we are faithless.” Paul introduces these four parts with the phrase, It is a trustworthy statement (πιστὸς ὁ λόγος). The phrase is common to Paul, as he employs the exact wording elsewhere (1 Tim 1:15; 3:1; 4:9; Tit 3:8). The phrase is intended to emphasize the trustworthiness of what follows. The NASB changes the typeset in verses 11-13 to show the saying is poetic or hymnic in nature. According to Thomas Constable, “It may have been part of a baptismal ceremony, a hymn, or a catechism. It consists of four couplets: two positive and two negative. Each couplet represents a condition that Paul assumed to be real, not hypothetical, since each is a first-class condition in the Greek text.”^[3] Paul’s four couplets are as follows:

First, “For if we died with Him, we will also live with Him” (2 Tim 2:11b). This phrase parallels Paul’s words in Romans, where he states, “Now if we have died with Christ, we believe that we shall also live with Him” (Rom 6:8; cf. Col 3:3). The phrase, For if we died with Him (εἰ γὰρ συναπεθάνομεν) refers to our being united with Christ in His death on the cross. In a very real sense, we were with Jesus on the cross. His death is our death. Death means separation. Spiritual death is separation from God in time. The Second Death is separation from God in eternity (Rev 20:14). Those who died with Christ will never experience the Second Death in the Lake of Fire. As Christians, we died with Christ when He died on the cross (Rom 6:8-11). He bore the punishment that rightfully belongs to us. Though Christ’s death is sufficient for all (Heb 2:9; 1 John 2:2), it is effective to those who believe in Him as Savior (John 3:16; Eph 1:7). The blessed benefit for us who have trusted Christ as Savior is that we will live with Him (καὶ συζήσομεν). The phrase, we will live, translates the future active indicative of συζάω suzao. The future tense points to a reality yet to come for the Christian, and the indicative mood is declarative for a statement of fact. This seems to refer to the future resurrection life that is ours in Christ (1 Cor 15:20-23).

Second, “if we endure, we will also reign with Him” (2 Tim 2:12a). The phrase if we endure (εἰ ὑπομένομεν) refers to phase two of the Christian life; that is, our sanctification, in which we advance to spiritual maturity, which glorifies God and edifies others. Biblically, there are three aspects to our salvation: justification, sanctification, and glorification. Put differently, it means we are saved from the penalty of sin (John 5:24; Rom 8:1, 34; Gal 2:16), the power of sin (Rom 6:11; Col 3:5), and ultimately from the presence of sin (1 John 3:2-3, 5; cf. Rom 8:17). The first and third aspects of our salvation are entirely the work of God. However, our sanctification requires us to exercise our minds and wills in conformity with the mind and will of God. As Christians, we must endure the hardships of life and advance spiritually. To endure (ὑπομένω hupomeno), according to BDAG, means “to maintain a belief or course of action in the face of opposition, stand one’s ground, hold out, endure.”^[4] It means we don’t back down or give up in the face of pressure or opposition. This requires reinforcement in one’s soul, a doctrinal fortress in one’s thinking that enables the Christian to remain strong when circumstances get tough. This statement was intended to encourage Timothy to face difficulties with the certainty that there will be a future reward for obedience; namely, the blessing and honor that we will also reign with Him (καὶ συμβασιλεύσομεν).

There are two major aspects of God’s reign over His creation. First is His ongoing universal rule. According to Scripture, “God is the King of all the earth…He reigns over the nations; He sits on His holy throne” (Psa 47:7-8). The Bible reveals “The LORD is King forever and ever” (Psa 10:16a), and the “LORD has established His throne in the heavens, and His sovereignty rules over all” (Psa 103:19), and He “works all things after the counsel of His will” (Eph 1:11b). God is supreme over all His creation, for “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Psa 135:6). It is God “who changes the times and the seasons; He removes kings and establishes kings” (Dan 2:21), and “the Most High is ruler over the realm of mankind, and bestows it on whom He wishes and sets over it the lowliest of men” (Dan 4:17), and “He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35).

Second is the future time when God will rule through His Son, Jesus, who is the ideal theocratic administrator over His creation. God 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). In the future, “the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever” (Dan 2:44). This refers to the future earthly kingdom of Christ, when Jesus will be given “dominion, glory and a kingdom, that all the peoples, nations and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed” (Dan 7:14). The establishment of Christ’s earthly kingdom will occur after the seven-year Tribulation; at which time it will be said, “The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever” (Rev 11:15; cf. 20:4). Jesus’ kingdom and reign is prophesied all throughout Scripture and will come to pass, because God will make it happen (2 Sam 7:16; Psa 89:3-4, 35-37; Isa 9:6-7; Jer 23:5; 33:15; Luke 1:31-33; Matt 19:28; 25:31; Rev 11:15; 20:4-6). And, for believers who are obedient-to-the-Word in this life, we will reign with Christ in the eschaton (Rev 5:10; 20:4-6). Our reigning with Christ in His millennial kingdom is what Paul is referring to in 2 Timothy 2:12.

Third, “if we deny Him, He also will deny us” (2 Tim 2:12b). To deny (ἀρνέομαι arneomai), according to BDAG, means “to disclaim association with a person or event, deny, repudiate, disown.”^[5] Though this word is used of unbelievers in several NT passages (Acts 3:13-14; 2 Pet 2:1; 1 John 2:22-23), it is also used of born-again Christians who fail to live as they should (1 Tim 5:8). The apostle Peter publicly denied (ἀρνέομαι arneomai) Jesus three times (Matt 26:70-74; John 18:25-27), yet did so as a believer, not an unbeliever. In the context of Paul’s words to Timothy, the phrase if we deny Him (εἰ ἀρνησόμεθα) refers to the potential reality that we, as Christians, may fail in our calling to walk with the Lord and advance to spiritual maturity. That is, we may choose to walk according to the flesh and Satan’s world-system, which is a very real possibility and danger (1 John 2:15). Some Bible teachers, mainly Arminians, take this verse as a prooftext that we can forfeit our salvation. However, John Piper, a Strict-Calvinist, uses this verse to argue that a person who denies Jesus proves he was never saved. Piper states, “The ‘we’ here includes Paul. If Paul denies Christ, Christ will deny him. The salvation of the elect depends on their not denying Christ and on their enduring in faith and obedience.”^[6] But is that Paul’s meaning? Is Paul writing about Christian salvation? The Arminian and Calvinist would say “yes.” However, if we look at the statement in its context, we see where Paul had just said, “if we endure, we will also reign with Him” (2 Tim 2:12a). To change the subject from reigning with Christ—a reward for faithfulness—to salvation, is to switch horses midstream, which breaks the logical flow of Paul’s statement, and is hermeneutically inconsistent. It is better to take this statement as referring to Christian rewards, not as a prooftext that one can lose his salvation, or as evidence he was never saved from the outset. According to Geisler:

There is a better way, though, to understand Paul’s teaching. The immediate context reveals that he is speaking about a denial of reward, not of eternal life [bold mine]. The preceding phrase says, “If we endure, we shall also reign with Him.” Reigning is part of a believer’s reward (cf. Rev 20:6; 22:12), and he has already received eternal life, whether he is rewarded or not (cf. 1 Cor 3:15).^[7]

The phrase, He also will deny us (κἀκεῖνος ἀρνήσεται ἡμᾶς), does not mean Jesus reverses our salvation with the result that we will be cast into the Lake of Fire with unbelievers, or as proof that we were never saved. Paul is not talking about salvation. He’s talking about rewards. It means Jesus will deny us the right to reign with Him in His millennial kingdom. Jesus said, “For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels” (Mark 8:38). It is a serious and shameful thing if a Christian succumbs to pressures of a fallen world and denies Christ in this life. Such a one may even be subject to divine discipline (Heb 12:5-11), and forfeit rewards in the future (1 Cor 3:15). The apostle John wrote, “Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward” (2 John 1:8). Rewards are the blessings promised to Christians who, by faith, overcome trials (Rev 2:7, 11, 17, 26; 3:5, 12; 21).

Fourth, “if we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). Some Bible scholars believe Paul shifts here to talk about unbelievers who are faithless (i.e., MacDonald, Farstad). However, Paul’s use of we—which would include himself and Timothy—rules out that possibility. To be faithless (ἀπιστέω apisteo), according to BDAG, refers to “one lacking a sense of obligation (of disloyal soldiers) of relation of humans to God or Jesus.”^[8] It speaks of the potential disloyalty that Christians can display when they turn away from the Lord and fail to think and walk as they should. The active voice means the Christian produces the action of being unfaithful to the Lord. The present tense implies ongoing action, which means this is not the occasional failure, but continuing failure. The action means the Christian fails in regard to his sanctification, or life as a disciple.

Though Christians belong to the kingdom of Christ (Acts 26:18; Col 1:13), it is possible for a believer to live carnally (1 Cor 3:1-3) and help Satan advance his agenda by loving his world-system (Jam 4:4; 1 John 2:15). Christians who abandon their walk with the Lord are in real danger of divine discipline if they choose a path of faithlessness (Heb 12:5-11). Failure to advance spiritually means loss of reward (1 Cor 3:15), not loss of eternal life, which cannot happen (John 10:28; Rom 8:1; 33-39).

The phrase, He remains faithful (ἐκεῖνος πιστὸς μένει), means God honors His Word to reward us for faithfulness, or deny us reward for unfaithfulness. God has integrity and always keeps His Word. If we are faithless, God remains faithful, as Paul stated, for He cannot deny Himself (ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται). We are not always our best selves, but what God is, He always is, and cannot be otherwise! When God makes a promise, He always keeps His Word. We must realize that “God is not a man, that He should lie” (Num 23:19a), and “the Glory of Israel will not lie or change His mind” (1 Sam 15:29a), for “it is impossible for God to lie” (Heb 6:18; cf. Tit 1:2). The faithfulness of God is proclaimed elsewhere in Scripture (Deut 7:9; Rom 3:3-4; 1 Cor 1:9; 10:13; 2 Cor 1:18; 1 Th 5:24; 2 Th 3:3; Heb 10:23; 13:5). If we can’t trust God at His Word, who can we trust? Failure to trust God at His Word leaves us on a sea of uncertainty that results in great cognitive instability, where fear dominates our souls and steals our confidence and joy. But God is faithful to His Word, and when we’re living by faith, it produces stability within us.

Summary

Because we have trusted Christ as our Savior, we are positionally united with Him in His death at the cross and will enjoy a future resurrection in the eternal state; however, not all will receive the same reward. If we learn and live God’s Word and advance to spiritual maturity, we will be rewarded with the right to reign with Jesus in His earthly millennial kingdom. Discipleship can be tough, but God will honor His faithful children in the millennial kingdom and the eternal state. But if we turn to a life of carnality and deny Jesus’ authority over our lives, marginalizing His Word and failing to walk with Him, then He will deny us future rewards, which also includes the reward of reigning with Him. Though we may be unfaithful—and may suffer divine discipline in this life—we are never in fear of losing our salvation, for God promised us eternal life, and He always keeps His Word. But, though we cannot forfeit our salvation, we can forfeit future rewards, which God is faithful to deny us if we fail to advance spiritually. In all this, we can say with Paul, “It is a trustworthy statement: For if we died with Him, we will also live with Him; ¹² If we endure, we will also reign with Him; If we deny Him, He also will deny us; ¹³ If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:11-13).

Dr. Steven R. Cook

Related Articles:

[1] Charles C. Ryrie, Dispensationalism (Chicago, Ill. Moody Press, 1995), 82.

[2] David L. Cooper, The God of Israel (Los Angeles: Biblical Research Society, 1945), iii.

^[3] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), 2 Tim 2:11.

^[4] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1039.

^[5] Ibid., 132.

^[6] John Piper, Brothers, We Are Not Professionals: A Plea to Pastors for Radical Ministry (Nashville, TN: Broadman & Holman Publishers, 2002), 107.

^[7] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 330–331.

^[8] William Arndt et al, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 103.

The Armor of God

Posted on May 15, 2021 by Dr. Steven R. Cook

In his letter to the church at Ephesus, the apostle Paul set forth the Christian armor which, in many ways, is a picture of the healthy Christian life. It is something we intentionally put on and use to defend ourselves when we come under attack. The assaults ultimately come from Satan who has well developed strategies of warfare and demonic soldiers to command. Satan and his fallen angels knowingly and intentionally attack. They are behind every act of terror the world has ever known, they do not relent of their activities, and they are not reformable. In addition to these fallen angels, Satan also has useful idiots—unbelievers and carnal Christians—who assist him in his efforts. These people help make up Satan’s world-system that seeks to envelop and enslave everyone it can. Satan’s system is philosophical, social, political, economic, religious, and cultural. These are all things external to us, but which are intended to penetrate our thoughts and impact our values, speech and practices. Furthermore, Satan has an inside agent within every person, which is the sinful nature which naturally resonates with all that is sinful and prideful. Warren Wiersbe writes:

As Christians, we face three enemies: the world, the flesh, and the devil (Eph 2:1–3). “The world” refers to the system around us that is opposed to God, that caters to “the lust of the flesh, and the lust of the eyes, and the pride of life” (1 John 2:15–17). “Society apart from God” is a simple, but accurate, definition of “the world.” “The flesh” is the old nature that we inherited from Adam, a nature that is opposed to God and can do nothing spiritual to please God. By His death and resurrection, Christ overcame the world (John 16:33; Gal 6:14), and the flesh (Rom 6:1–6; Gal 2:20), and the devil (Eph 1:19–23). In other words, as believers, we do not fight for victory—we fight from victory! The Spirit of God enables us, by faith, to appropriate Christ’s victory for ourselves.^[1]

The apostle Paul addressed the subject of spiritual forces throughout his letter to the Christians living in Ephesus (Eph 1:21; 2:2; 3:10; 4:27).[2] He then mentions the armor available to them—and us—toward the close of his epistle (Eph 6:10-17). Paul opens his section about our spiritual armor, writing, “Finally, be strong in the Lord and in the strength of His might” (Eph 6:10). The word Finally (Τοῦ λοιποῦ) pertains to closing matters about how to live consistently concerning their new life in Christ. There are dangers that will threaten their walk with the Lord, and these believers need a divine perspective of the world and a divine strength to live successfully in it. Harold Hoehner writes:

From Eph 4:1 to 6:9 Paul gives practical applications for the believers concerning how to live out their new position in Christ before both believers and unbelievers. Now, in his final section (6:10-20), he describes the continual warfare of wicked forces against believers and accordingly exhorts them to be strengthened in the Lord in order to be able to stand against the wicked schemes of the devil. The struggle of believers ultimately is not a human conflict but is a battle against wicked spiritual forces.[3]

The Greek verb ἐνδυναμόω endunamoo, translated “be strong”, is a present passive imperative. The present tense relates to ongoing action, the passive voice means the subject receives what is provided, and the imperative mood means we are commanded to accept it. The prepositional phrase ἐν κυρίῳ en kurio, translated “in the Lord”, means that Jesus Himself is the sphere within which our strength is found. The strength is not in us. We are weak. It’s Him and His strength we need. We are to be strong “in the strength of His might” (Eph 6:10b). William MacDonald states:

Every true child of God soon learns that the Christian life is a warfare. The hosts of Satan are committed to hinder and obstruct the work of Christ and to knock the individual soldier out of combat. The more effective a believer is for the Lord, the more he will experience the savage attacks of the enemy: the devil does not waste his ammunition on nominal Christians. In our own strength we are no match for the devil. So the first preparatory command is that we should be continually strengthened in the Lord and in the boundless resources of His might. God’s best soldiers are those who are conscious of their own weakness and ineffectiveness, and who rely solely on Him. “God has chosen the weak things of the world to put to shame the things which are mighty” (1 Cor. 1:27b). Our weakness commends itself to the power of His might.^[4]

Roman Armor Paul continues, saying, “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil” (Eph 6:11). Put on translates the Greek verb ἐνδύω enduo which is an aorist middle imperative. The middle voice means we are to dress ourselves, thus acting in our own self-interest. The imperative mood means it’s a command that we can and should obey. The armor Paul described could refer to the armor God Himself wore as a warrior (Isa 11:5; 59:17); however, it was more likely drawn from the Roman guard that supervised his house arrest (Acts 26:29; 28:17; cf., Eph 3:1; 4:1; 6:20; Phil 1:7, 13; 2 Tim 1:8). Roman soldiers were seen most everywhere, so their attire would have been familiar to Paul’s audience. And just as a Roman soldier would not go into battle wearing only part of his armor, so the Christian must put on the full armor (πανοπλία panoplia) provided to him by God. Our enemy, the devil, is a brilliant commander who has manufactured schemes or strategies (μεθοδεία methodeia) he employs against the human race, and God’s people in particular. The same term—μεθοδεία methodeia—is used of false teachers who engage “in deceitful scheming” (Eph 4:14), in order to trap immature Christians with false doctrine. “The devil has various stratagems—discouragement, frustration, confusion, moral failure, and doctrinal error. He knows our weakest point and aims for it. If he cannot disable us by one method, he will try for another.”^[5] Satan has many demons and carnally minded people on his side, and he fights dirty. As Christians, we don’t go hunting for the devil; rather, we stand firm (ἵστημι histemi) against his attacks when he comes against us. This is accomplished by following God’s will. Thomas Constable writes:

From other Scripture we know that Satan is behind all of our temptations having received permission to assail us from God (e.g., Job 1–2). He uses the world system and our flesh (sinful nature) as his tools. He also attacks us directly himself and through his angelic emissaries. God has given us specific instruction in Scripture about how to combat these attacks. We are to resist the devil (1 Peter 5:8–9), flee the temptations of the world system (the lust of the flesh, the lust of the eyes, and the pride of life; 1 John 2:15–17; 1 Tim 6:11; 2 Tim 2:22), and deny the flesh (Rom 6:12–13; 7:18–24; 8:13). How do we know the source of a given temptation so we can respond to it appropriately? Satan has consistently aimed his personal attacks at getting people to doubt, to deny, to disregard, and to disobey the revealed will of God (cf. Gen 3; Matt 4). The world system seeks to get people to believe that they do not need God but can get along very well without Him (1 John 2). The flesh tempts us to think that we can find satisfaction, joy, and fulfillment on the physical, material level of life alone (Rom 7).^[6]

Angelic Warfare Paul continues, saying, “For 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). Though we live in a physical world and interact with other people—both saved and lost—our ultimate struggle is against unseen spiritual forces. In this verse, Paul ransacks the Greek vocabulary for power-words to describe a definite group of demonic forces he calls “rulers…powers…world forces of this darkness…[and] spiritual forces of wickedness.” Warren Wiersbe writes:

This suggests a definite army of demonic creatures that assist Satan in his attacks against believers. The Apostle John hinted that one third of the angels fell with Satan when he rebelled against God (Rev 12:4), and Daniel wrote that Satan’s angels struggle against God’s angels for control of the affairs of nations (Dan 10:13–20). A spiritual battle is going on in this world, and in the sphere of “the heavenlies,” and you and I are a part of this battle. Knowing this makes “walking in victory” a vitally important thing to us—and to God.^[7]

It could be Paul’s classifications refer to ruling demonic forces with various degrees of authority over the world, such as Generals, Colonels, Majors, and so on, right down to frontline troops. The scope of their influence is global, and their general character is wicked. I think it can be said with certainty that these fallen angels are behind all sinful pleasures and pressures that entice or push people into conformity with Satan’s world-system. We are not able to identify these unseen forces except by their activities. When someone lies, hates, steals, murders, or is enticed or pressured to commit any sin, we know the ultimate source is from Satan, his demons, his world-system, and/or the sinful nature within each of us. A person’s words and actions reveal the ultimate source of influence.[8] To stand in opposition to these forces means we’re in for a fight. Thomas Constable writes:

If we want to obey God and resist the devil, we are in for a struggle. It is not easy to become a mature Christian nor is it automatic. It takes diligent, sustained effort. This is part of our human responsibility in progressive sanctification. This struggle does not take place on the physical level primarily, though saying no to certain temptations may involve certain physical behavior. It is essentially warfare on the spiritual level with an enemy that we cannot see. This enemy is Satan and his hosts as well as the philosophies he promotes that people implement.^[9]

God has not left us defenseless against this unseen enemy. He has provided armor for our protection. Paul writes, “Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm” (Eph 6:13). As the Son of God, Jesus had the authority to deal with Satan directly (Matt 4:1-11), and we know He interacted with demons and cast them out of men (Matt 8:16). Later, Jesus delegated authority to His disciples so they could cast out demons (Matt 10:1, 8). And, the apostle Paul also cast out demons during his missionary journeys (Acts 16:16-18; 19:11-12). But we are not commanded to engage Satan and/or his demons directly; rather, we appeal to God, who handles them Himself, or sends His holy angels to do the work. The command given to us as Christians is to be aware that we have an enemy that seeks our harm (1 Pet 5:8), and that he has demonic forces that war against us (Eph 6:12).[10] We stand against Satan and his demonic forces by wearing God’s armor so that when we are attacked, we will be able to resist the assault. The word resist translates the Greek word ἀνθίστημι anthistemi, which means to stand against. We don’t search out the fight; rather, we stand against the enemy when he comes. And, as we seek to live in God’s will, the attacks will come. Paul speaks of the evil day, which is the day when evil forces attack us, trying to get us to give up ground we’ve taken for Christ. And having done everything in preparation of that day, we simply stand firm. Grant Osborne writes:

The battle has been joined, and the forces of the enemy are in attack mode, coming at us fast and furiously. Paul changes his imperative from “put on” (clothing imagery) to “take up” (weapon imagery). This is a stronger verb, often used in a military setting, that speaks of an emergency situation in a battle that is already in process. The soldiers are arming themselves one piece at a time, but they are in a hurry lest the encroaching hostile forces catch them unprepared.^[11]

As Christians, we realize dark spiritual forces are at work in the world and against us. Though we live in this reality, our sphere of influence is more directly related to people around us who have been manipulated by Satan and his forces. Ours is a battle of the mind, as we pray for others and speak God’s truth in love, hoping they will turn to God and be rescued from Satan’s kingdom of darkness (Acts 26:18; Col 1:13-14). As we engage in Christian ministry, sharing the gospel and teaching God’s Word, it is our hope that “they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will” (2 Tim 2:26). When people do not turn to God, but choose to follow Satan and embrace his world-system, we then focus our efforts on others, seeking their liberation from the enemy captor.

Paul describes the weapons of our armor, saying, “Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness” (Eph 6:14). Stand firm translates the Greek verb ἵστημι histemi which is an aorist active imperative. This implies a sense of urgency. The active voice means the subject produces the action of the verb. It’s our responsibility to stand against Satan and his forces. The imperative mood makes this a command. The armor is put on in order of priority. After putting on a tunic, a Roman soldier would put on a thick leather belt. This belt was used to tuck his tunic in so that his legs would be free to move about. It also helped keep the breastplate in place and held his sword. The belt of truth refers to the truth of God’s Word. The palmist wrote, “The sum of Your word is truth, and every one of Your righteous ordinances is everlasting” (Psa 119:160). And Jesus prayed to the Father, saying, “Sanctify them in the truth; Your word is truth (John 17:17). Biblical truth is what should govern our lives. This is the truth of God’s Word lived out daily in our thoughts, words, and actions. As we live out God’s Word, this produces Christian integrity and a life of faithfulness to the Lord and others. Warren Wiersbe states:

The girdle holds the other parts of the armor together, and truth is the integrating force in the life of the victorious Christian. A man of integrity, with a clear conscience, can face the enemy without fear. The girdle also held the sword. Unless we practice the truth, we cannot use the Word of truth. Once a lie gets into the life of a believer, everything begins to fall apart.^[12]

Soldier's Breastplate In addition to the belt of truth, we are told to “put on the breastplate of righteousness.” The breastplate of righteousness refers to the righteous life we live in conformity to God’s truth. Objectively, it is true that we are positionally righteous before God because the righteousness of Christ has been imputed to us at the moment of salvation (Rom 3:21-26; 5:17; 2 Cor 5:21; Phil 3:9); however, Paul seems to be referring to our subjective righteousness; that is, our righteous lifestyle. Harold Hoehner writes:

Like the belt of truth, the breastplate of righteousness is likely a subjective genitive. This means it refers to the believer’s righteous lifestyle, of which the Christian has a part to play, as we make choices to live by God’s Word. As a soldier’s breastplate protected his chest from an enemy’s attacks, so sanctifying, righteous living (Rom 6:13; 14:17) guards a believer’s heart against the assaults of the devil (cf. Isa 59:17; James 4:7).^[13]

And Warren Wiersbe adds:

This piece of armor, made of metal plates or chains, covered the body from the neck to the waist, both front and back. It symbolizes the believer’s righteousness in Christ (2 Cor. 5:21) as well as his righteous life in Christ (Eph. 4:24). Satan is the accuser, but he cannot accuse the believer who is living a godly life in the power of the Spirit. The life we live either fortifies us against Satan’s attacks or makes it easier for him to defeat us (2 Cor. 6:1–10). When Satan accuses the Christian, it is the righteousness of Christ that assures the believer of his salvation. But our positional righteousness in Christ, without practical righteousness in the daily life, only gives Satan opportunity to attack us.^[14]

Soldier's Shoes Moving on to the next piece of armor, Paul states, “and having shod your feet with the preparation of the gospel of peace” (Eph 6:15). Roman soldiers had some of the best footwear in the ancient world. Their shoes were comparable to cleats that gripped the terrain. Scripture teaches the gospel that brought us peace with God (Rom 5:1-2) is to be shared with others that they might know peace with Him and peace with other people. Because Paul presents the Christian as standing against an attack (verses 11-16), it’s probably best to take his meaning as the surefootedness that comes to us in battle, knowing we have peace with God. However, it’s possible Paul also envisions this as the gospel that we bring to others as we advance in the devil’s world. Thomas Constable writes:

The gospel that has brought peace to the Christian enables him or her to stand firmly against temptation. Likewise the gospel is what enables us to move forward against our enemies (cf. Isa. 52:7). The preparation of the gospel of peace probably refers to the gospel the Christian soldier has believed that enables him to stand his ground when attacked. We must be so familiar with the gospel that we can share it with others (cf. 1 Pet. 3:15).^[15]

Paul continues, saying, “in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one” (Eph 6:16). The Roman shield was large, approximately 2 ½ feet wide and 4 feet long. It was commonly overlaid with leather, and soldiers would wet their shields during times of battle in order to help extinguish the fiery arrows their enemy would shoot at them. And, when in battle, Roman soldiers would stand side by side with their shields, like a wall of defense, making them practically impenetrable to attacks. The phrase of faith is likely a genitive of content, meaning the shield consists of faith. When we live by faith, we are able to extinguish the fiery darts that Satan throws at us, which would certainly cause damage if they got through. This faith is trust in God, His promises and commands. William MacDonald writes:

In addition, the soldier must take the shield of faith so that when the fiery darts of the wicked one come zooming at him, they will hit the shield and fall harmlessly to the ground. Faith here is firm confidence in the Lord and in His word. When temptations burn, when circumstances are adverse, when doubts assail, when shipwreck threatens, faith looks up and says, “I believe God.”^[16]

Roman Helmet Paul adds, saying, “And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Eph 6:17). The helmet obviously protects the head. Here, I believe it is designed to protect our thinking. The helmet of salvation is the confidence of present and future salvation we have in the Lord (John 10:28; 1 Th 5:8-9). At salvation, the believer is forgiven all sins (Eph 1:7), given eternal life (John 10:28), has peace with God (Rom 5:1), and will never face condemnation from the Lord (Rom 8:1). We know God is for us (Rom 8:29-36), and that “we overwhelmingly conquer through Him who loved us” (Rom 8:37). Thomas Constable writes:

Since Christians are to put this salvation on, the salvation or deliverance in view seems to refer to the present and future deliverance we need when under attack by Satan (cf. 1 Thess. 5:8). We have already received salvation from condemnation. We receive this present salvation (deliverance) as we receive all salvation, namely by calling on God and requesting it (cf. 1:15–23; Joel 2:32; Acts 2:21; Rom. 10:13). This salvation is evidently similar to a helmet because deliverance involves a mental choice, namely trust in God rather than self, and obedience to Him. Confidence in God becomes our salvation and so protects our thinking when we are under attack.^[17]

Roman Sword The sword (μάχαιρα machaira) was the Roman offensive weapon. It was a short double-edged sword. Romans also carried spears, but Paul did not include that in his list of armor. Unlike the other pieces of armor, Paul tells us the sword of the Spirit is the word of God. The word (ῥῆμα rhema) refers to “that which is said, word, saying, expression, or statement of any kind.”^[18] The sword of the Spirit refers to the revealed word of Scripture we use to fight back when under attack. Jesus, when under assault by Satan, cited specific passages of God’s Word which were appropriate to the specific temptations (see Matt 4:4, 7, 10). William MacDonald writes:

Finally, the soldier takes the sword of the Spirit, which is the word of God. The classic illustration of this is our Lord’s use of this sword in His encounter with Satan. Three times He quoted the word of God—not just random verses but the appropriate verses which the Holy Spirit gave Him for that occasion (Luke 4:1–13). The word of God here does not mean the whole Bible, but the particular portion of the Bible which best suits the occasion.^[19]

Praying Hands Paul closes, saying, “With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints” (Eph 6:18). Prayer is important to the Christian life, as it is the communication channel between us and God. It’s important that we know to call out to the Lord, Who is the source of all our logistical support. Praying in the Spirit means praying in the power of the Spirit. We pray for ourselves, and we pray for God’s people, who are also under spiritual attack. Harold Hoehner states:

The manner in which a soldier takes up these last two pieces of armor is suggested by two Greek participles: “praying” and “being alert.” When the enemy attacks—and on all occasions—Christians are to pray continually in the Spirit (i.e., in the power and sphere of the Spirit; cf. Jude 20). With all kinds of prayers and requests suggests the thoroughness and intensity of their praying. And like reliable soldiers, they are to be keeping alert, literally, “in all persistence” (en pasē proskarterēsei; the noun is used only here in the NT). Their requests are to be for all the saints because of Satan’s spiritual warfare against Christ and the church.^[20]

The battles we face are part of an ongoing war that will not end until Christ returns and suppresses all rebellion against Him, both demonic and human. Fighting effectively against Satan and his demonic forces requires a deep knowledge of God and His Word. Jesus had a well-developed knowledge of OT Scripture and this is what He used to defend Himself when attacked by the devil (Matt 4:1-11).

Dr. Steven R. Cook

Related Articles:

^[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 56–57.

[2] In the first half of his letter, he wrote about the believer’s union with Christ (Eph 1:12; 2:6-7, 13; 3:6), the spiritual assets available (Eph 1:3), and the unity of Jewish and Gentile believers (Eph 2:11-22). In Ephesians 4:1 through 6:9 Paul provides practical application to his readers, telling them to walk in a manner worthy of their calling (Eph 4:1), to walk in love (Eph 5:2), to walk as children of light (Eph 5:8), and to walk as wise men (Eph 5:15). The subject of love is also important to Paul and he addresses it in Ephesians more than any of his other letters, using both the noun (ἀγάπη) and verb (ἀγαπάω) a total of 19 times (out of a total of 107 times throughout all his letters).

[3] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, Mich. Baker Academic, 2002), 820.

^[4] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1951.

^[5] Ibid., 1952.

^[6] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Eph 6:11.

^[7] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 57.

[8] Examples of this are found throughout Scripture. When the Pharisees attacked Jesus, He knew the ultimate source of their words and actions, saying, “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies” (John 8:44). Later, when Jesus revealed to His disciples that He would go to the cross and die (Matt 16:21), this did not set well with Peter. Matthew records, “Peter took Him aside and began to rebuke Him, saying, ‘God forbid it, Lord! This shall never happen to You’” (Matt 16:22). For a brief moment, Peter—a believer—became an enemy of the cross. Satan was behind Peter, motivating him to defy the Lord. Matthew records Jesus’ rebuke, saying “But He turned and said to Peter, ‘Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.’” (Matt 16:23). Here, Jesus rebuked Peter for being Satan’s mouthpiece. When Paul and Barnabas were on the island of Paphos and sharing the gospel with a proconsul by the name of Sergius Paulus (Acts 13:6-7), there was a Jewish false prophet who opposed them. Luke records, “Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith” (Acts 13:8). Paul identified this man by his words and actions and rebuked him, saying, “You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord?” (Acts 13:10). The apostle John wrote, “By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother” (1 John 3:10). Again, words and actions reveal the source of influence.

^[9] Tom Constable, Tom Constable’s Expository Notes on the Bible, Eph 6:12.

[10] To this, we can also add that we live in a world that is systemically hostile to God (1 John 2:15-17), and that we have a sinful nature that influences us to walk independently of the Lord (Rom 7:18, 21; 8:5-7; Gal 5:17).

^[11] Grant R. Osborne, Ephesians: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2017), 227.

^[12] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 58.

^[13] 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), 643.

^[14] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 58.

^[15] Tom Constable, Tom Constable’s Expository Notes on the Bible, Eph 6:15.

^[16] William MacDonald, Believer’s Bible Commentary, 1952.

^[17] Tom Constable, Tom Constable’s Expository Notes on the Bible, Eph 6:17.

^[18] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 905.

^[19] William MacDonald, Believer’s Bible Commentary, 1953.

^[20] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary, 644.

The Call of Matthew

Posted on January 24, 2021 by Dr. Steven R. Cook

As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector’s booth; and He said to him, “Follow Me!” And he got up and followed Him. Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples. When the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?” But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. “But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” (Matt 9:9-13) [Audio message at end]

The above passage is Matthew’s personal account of being called by Jesus to be His disciple. The location of the event was probably in or near the city of Capernaum. The event occurred shortly after Jesus had demonstrated His power to forgive sins and heal disease (Matt 9:1-12). Matthew opens his account by telling us, “As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector’s booth; and He said to him, ‘Follow Me!’ And he got up and followed Him” (Matt 9:9). This Matthew is the author of the Gospel that bears his name. He is also called Levi by Mark and Luke (Mark 2:14; Luke 5:27).

Money table Matthew was identified according to his occupation as a tax collector. Tax collectors sat in booths at the entry points of cities and cross sections of commerce, collecting taxes for the Roman government, and sometimes taking a little extra for themselves. Matthew would have been regarded by many as no better than a robber. Being a tax collector for the Romans would have made Matthew despised by his fellow Jews, who would have regarded him as a traitor, an enemy of the state who took Jewish money and gave it to their overlords. Donald Hagner comments:

Tax collectors, or tax farmers, in that culture were despised as greedy, self-serving, and parasitic. They grew rich at the expense of the poor by extorting from them more than was required by their superiors in order to fill their own pockets. They furthermore often compromised regulations for purity in their handling of pagan money and their dealings with Gentiles. That Jesus should call a tax collector to be his disciple must have been in itself scandalous. We hear no objection to that here, but when in the following narrative Jesus fraternizes with tax collectors and sinners (the “lower” end of society), we do encounter a protest.^[1]

Jesus called Matthew while he was working, telling him, “Follow Me!” The word follow translates the Greek verb ἀκολουθέω akoloutheo, which means, “to move behind someone in the same direction, come after…to follow or accompany someone who takes the lead, accompany, go along with.”^[2] In this context, the word connotes following Jesus as a disciple. This began Matthew’s journey as a disciple of Jesus, and Matthew would eventually be counted among the apostles (Matt 10:1-4). In an instant, Matthew walked away from a lucrative and secure job to follow Jesus. This was a radical move for sure. Though he forfeited earthly riches, he obtained new life, a greater sense of destiny, and a personal relationship with the King of kings and Lord of lords. He also secured for himself riches in heaven, which are far greater than anything this world could offer.

Matthew recorded a big dinner he gave for Jesus, telling us, “Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples” (Matt 9:10). Luke reveals the dinner was actually a “big reception” (Luke 5:29), revealing Matthew was financially well off. The banquet included several of Matthew’s friends who were fellow tax collectors, and a group of people identified as “sinners” (Grk. ἁμαρτωλός hamartolos). Sinners were the irreligious, “who did not observe the Law in detail and therefore were shunned by observers of traditional precepts.”^[3] These were the outsiders who did not play along with the religious hypocrisy of the Pharisees, and were condemned for it. Matthew did not care. He was once classified among them, and now he’d been transformed and was ready to move on with a new life as a disciple of the One who was truly righteous. Matthew’s dinner party for Jesus was, in itself, a form of public confession concerning his new life.

But the antagonists soon arrived and, in typical fashion, began meddling in other people’s business. Matthew records the event, saying, “When the Pharisees saw this, they said to His disciples, ‘Why is your Teacher eating with the tax collectors and sinners?’” (Matt 9:11). In the first century Jewish culture, when people fellowshipped at a table of food, it was regarded as a picture of friendship and acceptance. The Pharisees were befuddled when they saw Jesus and His disciples eating with the dregs of society. In addition, the Pharisees had a growing abhorrence toward Jesus, so their observations were filtered through a lens of hatred. This prompted them to bring a question; not for clarification, but to impugn His character. The question they asked implied guilt by association. But Jesus’ disciples did not answer the Pharisees; rather, “when Jesus heard this, He said, ‘It is not those who are healthy who need a physician, but those who are sick’” (Matt 9:12). There was a common image in Jewish culture that compared teachers with physicians. These were regarded as soul-doctors who helped bring about spiritual and mental wellbeing. Of course, to need healing, one must admit sickness, and this the Pharisees were not willing to do. William MacDonald writes:

The Pharisees considered themselves healthy and were unwilling to confess their need for Jesus. The tax collectors and sinners, by contrast, were more willing to acknowledge their true condition and to seek Christ’s saving grace. So the charge was true! Jesus did eat with sinners. If He had eaten with the Pharisees, the charge would still have been true—perhaps even more so! If Jesus hadn’t eaten with sinners in a world like ours, He would always have eaten alone. But it is important to remember that when He ate with sinners, He never indulged in their evil ways or compromised His testimony. He used the occasion to call men to truth and holiness.^[4]

The Pharisees were correct that Jesus was a Teacher, and He promptly gave them something to learn. Jesus said, “But go and learn what this means: ‘I desire compassion, and not sacrifice,’ for I did not come to call the righteous, but sinners” (Matt 9:13). The phrase “go and learn” was a common expression used by rabbis when pointing them to a particular passage of Scripture to be considered. This was a poke at the Pharisees, for even though they regarded themselves as the experts of the Law, Jesus treated them as though they were novices. And the passage Jesus pointed them to was Hosea 6:6, which states, “I desire compassion, and not sacrifice.” Certainly, sacrifice was important to God, and there is much in the Mosaic Law that explains this, especially in the book of Leviticus. However, the activity of sacrifice, no matter how great the offering or sophisticated the occasion, meant nothing to God if the worshipper lacked the qualities of compassion, kindness, and mercy found in the One to whom the offering was brought. Hosea, and other OT prophets mentioned this repeatedly. Note the following examples:

For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise. (Psa 51:16-17)

To do righteousness and justice is desired by the LORD more than sacrifice. (Pro 21:3)

What are your multiplied sacrifices to Me? Says the LORD. I have had enough of burnt offerings of rams, and the fat of fed cattle. And I take no pleasure in the blood of bulls, lambs, or goats. When you come to appear before Me, who requires of you this trampling of My courts? Bring your worthless offerings no longer, incense is an abomination to Me. New moon and sabbath, the calling of assemblies—I cannot endure iniquity and the solemn assembly. I hate your new moon festivals and your appointed feasts, they have become a burden to Me. I am weary of bearing them. So, when you spread out your hands in prayer, I will hide My eyes from you, yes, even though you multiply prayers, I will not listen. Your hands are covered with blood. Wash yourselves, make yourselves clean; remove the evil of your deeds from My sight. Cease to do evil, learn to do good; seek justice, reprove the ruthless; defend the orphan, plead for the widow. (Isa 1:11-17)

For I delight in mercy rather than sacrifice, and in the knowledge of God rather than burnt offerings. (Hos 6:6)

With what shall I come to the LORD and bow myself before the God on high? Shall I come to Him with burnt offerings, with yearling calves? ⁷ Does the LORD take delight in thousands of rams, in ten thousand rivers of oil? Shall I present my firstborn for my rebellious acts, the fruit of my body for the sin of my soul? ⁸ He has told you, O man, what is good; and what the LORD requires of you: to do justice, to love kindness, and to walk humbly with your God (Mic 6:6-8)

The Pharisees, like the religious apostates in Hosea’s day, performed the outward rituals of sacrifice at the temple, but their hearts were far from God. They were careful to keep the ceremonial practices, but failed to capture the greater heart qualities the Lord expected of those who claimed to know and walk with Him. How the Pharisees treated the tax collectors and sinners demonstrated this.

In summary, Jesus called Matthew to be His disciple, and the tax collector left everything to begin a new life with Jesus. Matthew celebrated his new life as a disciple by hosting a dinner party for Jesus and inviting other tax collectors and irreligious sinners to come and meet his new Master. The Pharisees arrived and filtered the event through their hate filled heart, and then tried to trap Jesus with a question concerning His company, which question implied His guilt. But Jesus corrected the Pharisees by pointing out He’d come to heal the sick and therefore needed to be among them. Jesus then instructed the Pharisees to learn a lesson from the book of Hosea, that God desires compassion and not sacrifice. How Jesus treated the tax collectors and sinners demonstrated His compassion, and how the Pharisees treated them demonstrated their self-righteous pride and hatred.

Dr. Steven R. Cook

Audio Message

Related Articles:

^[1] Donald A. Hagner, Matthew 1–13, vol. 33A, Word Biblical Commentary (Dallas: Word, Incorporated, 1993), 238.

^[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 36.

^[3] Ibid., 51.

^[4] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1235.

The Bible as Divine Revelation

Posted on January 17, 2021 by Dr. Steven R. Cook

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 reveal certain things to us.[1] Certainly, there are many who approach the Bible with suspicion and doubt, believing they have sound judgment independent of any absolutes beyond themselves. Some even hate the thought of recognizing the Bible as God’s Word. The implication is obvious, for if the Bible is God’s Word, and He judges some things right and other things wrong, then we are beholden to Him in all we think and do. Rather than prejudge the Bible, we should approach it openly, letting it speak for itself. In this way, we may suspend judgment until we’ve heard its message.

The word “Bible” comes from the Greek word βίβλος biblos which means scroll or book. The Bible is a library of sixty-six books, composed by approximately forty human authors spanning nearly fifteen hundred years. According to Chafer, “The purpose of God in providing the Bible is that man, to whom the Bible is addressed, may be possessed of dependable information regarding things tangible and intangible, temporal and eternal, visible and invisible, earthly and heavenly.”[2]

The Bible is God’s special revelation to mankind. God has provided both general and special revelation about Himself. General revelation refers to what God has revealed about Himself through nature, as “The heavens are telling of the glory of God; and their expanse is declaring the work of His hands. Day to day pours forth speech, and night to night reveals knowledge. (Psa 19:1-2). And God’s attributes are revealed, “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made” (Rom 1:20). General revelation tells us that God exists, but does not reveal specifics about His mind or character. That’s where special revelation is given. God has provided special revelation about Himself both directly and indirectly (Ex 19:9; 1 Sam 3:1-14; Isa 6:9-10). Direct revelation means God spoke directly to people (Gen 8:15; Ex 6:2; 20:1-17; Matt 3:17; 2 Pet 1:17-18). For example, when God spoke to the Israelites at Mount Sinai (Ex 20:1), His voice was audibly heard in such a way that had we been there with a recording device, we could have captured those words and replayed them for others to hear. God also spoke directly by means of dreams (Gen 28:12; 31:11; Dan 7:1; 12:8-9), and visions (Num 12:6; Isa 6:1; 1 Ki 22:19). However, God also spoke through angels (Dan 10:10-21), prophets (2 Sam 23:2; Luke 1:70), apostles (Eph 2:20; 3:5; 2 Pet 3:2), and most clearly through His Son, Jesus Christ (John 1:1, 14, 18; Heb 1:1-3; cf. Acts 10:9-16; 27:21-26). The writer of Hebrews states, “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power.” (Heb 1:1-3a)

Bible scroll Furthermore, God has revealed Himself in writing; that is, in the Scriptures (2 Tim 3:16-17; 2 Pet 1:20-21). God, on several occasions, commanded His prophets to record what He had revealed to them. He told Moses, “Write this in a book” (Ex 17:14), and “Write down these words” (Ex 34:27). To Isaiah He said, “Now go, write it on a tablet before them and inscribe it on a scroll” (Isa 30:8), and to Jeremiah He commanded, “Write all the words which I have spoken to you in a book” (Jer 30:2). The divine revelation that was given came by means of God the Holy Spirit. On three occasions Luke makes this very claim, saying, “Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus” (Acts 1:16; cf. Psa 109:8), and “the Holy Spirit, through the mouth of our father David Your servant, said, ‘Why did the Gentiles rage, and the people devise futile things’” (Acts 4:24-25; cf. Psa 2:1), and “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers” (Acts 28:25; cf. Isa 6:9). In each of these examples, the prophets were the mouthpiece of God, reveling His thoughts and expectations to people.

When writing to his friend, Timothy, Paul said, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Tim 3:16). The word Scripture (γραφή graphe) refers to the written word and not the spoken word. The word inspired (θεόπνευστος theopneustos) literally means God-breathed, and refers to that which originated with God and was breathed into existence by Him; namely, the Scriptures. To be near Scripture, studying and learning it, is to be near to God, close His breath. Paul’s writings originated with God, for his message was “not in words taught by human wisdom, but in those taught by the Spirit” (1 Cor 2:13). And, when writing to the Church at Thessalonica, Paul said, we “thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe” (1 Th 2:13). Paul also equated the writings of Moses and Luke as Scripture, uniting Deuteronomy 25:4 and Luke 10:7, saying, “For the Scripture says, ‘you shall not muzzle the ox while he is threshing,’ and ‘The laborer is worthy of his wages’” (1 Tim 5:18).

The apostle Peter expressed similar ideas about Scripture, saying, “But know this first of all, that no prophecy of Scripture [γραφή graphe] is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God. (2 Pet 1:20-21). Here, Scripture refers again to the written word, which is not the product of human invention. Rather, Peter tells us that Scripture was made by men who were “moved by the Holy Spirit” (2 Pet 1:21b). The word “moved” translates the Greek word φέρω phero, which means to be pulled along by another. Luke uses the same Greek word elsewhere for ships that were carried along by wind and not by their own power (Acts 27:15, 17). Peter also regarded the writings of Paul as Scripture (2 Pet 3:15-16).

Though the Bible was written by fallible men, each was superintended by God the Holy Spirit, who guided them in such a way that what they wrote, without compromising their personal choices of words and literary styles, penned God’s inerrant Word (verbal plenary inspiration). Some of the various literary styles include historical narrative, law, poetry, psalms, proverbs, parables, and symbolism.

There is a parallel between the written Word and Jesus, the Living Word. Just as God took a sinful woman, Mary, and supernaturally produced a sinless and perfect Person, Jesus; so God took sinful men and used them to produce a perfect book that accurately reflects His thoughts and will for mankind. The human authors wrote under the direction and superintending care of God the Holy Spirit (Ex 17:14; 34:27; Isa 30:8; Jer 30:2; Luke 1:3; 1 Cor 14:37; Rev 1:11), so that what is written is the inerrant and infallible “word of God” (1 Thess 2:13; cf. Psa 12:6-7; Rom 15:4; 2 Tim 3:16-17; 2 Pet 1:20). In this way, the Bible is a dual authorship. Chafer notes, “By the term Dual Authorship, two facts are indicated, namely, that, on the divine side, the Scriptures are the Word of God in the sense that they originate with Him and are the expression of His mind alone; and, on the human side, certain men have been chosen of God for the high honor and responsibility of receiving God’s Word and transcribing it into written form.”^[3]

The Bible is truth. The writers of Scripture regarded God’s Word as truth, saying, “Now, O Lord GOD, You are God, and Your words are truth” (2 Sam 7:28), “You are near, O LORD, and all Your commandments are truth” (Psa 119:151), “the sum of Your word is truth, and every one of Your righteous ordinances is everlasting” (Psa 119:160), and Jesus said of the Father, “Your word is truth” (John 17:17b). The Bible, being the source of God’s absolute truth in all it affirms, communicates information we could never know independently of it. Our ability to reason, aided by the Holy Spirit, allows us to understand what is said. And, once understood, we are called to a faith response. First, by trusting in Christ as our Savior (John 3:16; 1 Cor 15:3-4), and then by reforming our thinking, values, and behavior to live in conformity with God’s will (Rom 12:1-2; Eph 4:1; Phi 1:27; Col 1:10).

The Bible provides absolute standards for ethics. The Bible alone provides absolute standards for what is true and right. It does not address every issue in life, but what it does address is what God deems important for us to know. If God does not exist, and there is no revelation concerning moral absolutes, then we’re left adrift on a sea of relativistic thinking with no way to know anything for certain. Furthermore, we’re unfit to declare any behavior right or wrong, as every evaluation would be mere human opinion. To say we affirm or disapprove something, without an absolute standard to back it up, becomes nothing more than a personal psychology report. Francis Schaeffer understood this well, saying, “If there is no absolute moral standard, then one cannot say in a final sense that anything is right or wrong. By absolute we mean that which always applies, that which provides a final or ultimate standard. There must be an absolute if there are to be morals, and there must be an absolute if there are to be real values. If there is no absolute beyond man’s ideas, then there is no final appeal to judge between individuals and groups whose moral judgments conflict. We are merely left with conflicting opinions.”^[4]

This is deeply felt within American culture, where morals are personal and constantly shifting, which is consistent with a postmodern mindset. It’s also becoming more obvious among political leaders. The problem with many political leaders, whether Republican or Democrat, Conservative or Liberal, is they operate by no ultimate standard beyond themselves, so values are manufactured or borrowed as a matter of political expediency. Ashford states, “In their pure forms, both ascribe ultimacy to something other than God. Both lack transcendent norms of their own. And thus, both can lead to a variety of social, cultural, and political ills.”^[5] If there are no absolutes, then we must conclude that what is, is right, and the conversation is over. But this would lead to a folding of the hands and eventual despair.

The Bible is authoritative. Not only is the Bible informative, but it’s also authoritative, rightly commanding belief and behavior. Everyone has an ultimate source of truth and authority. For most people, it’s themselves, their reasonings, experiences, or feelings. For the growing and mature Christian, it’s God and His Word. Paul regarded his writings as authoritative, saying to the Christians at Corinth, “the things which I write to you are the Lord’s commandment” (1 Cor 14:37). Lightner states, “The authority of Scripture means that it is God’s absolute standard of truth in all that it affirms. The Bible’s teachings are his criteria for all judgment and evaluation. The authority of God himself has been mediated to man in the Bible in propositions. Scripture doctrine is binding.”^[6]

By faith, we accept Scripture as true, and in humility, we submit ourselves to the God who gave it. In contrast, liberal theologians exalt reason, experience, or feelings above God’s Word. When this happens, authority shifts from God to the individual. Ryrie correctly states, “liberalism has certainly made human reason the judge of truth and often the creator of truth. Reason becomes autonomous, governed by no higher or outside authority, but also severely limited by its finitude and fallibility.”^[7] If we turn away from God and His Word as that which informs and guides us, we’re left adrift on a sea of speculation and human opinion. To disregard the Bible’s content is to do great self-harm. To acknowledge the Bible as authoritative means we are willing to submit and obey its Author. Harrison observes, “God’s authority is unconditional and absolute (Psa 29:10; Isa 40), making Him supreme over nature and human history alike. From this intrinsic authority comes that of governments (Rom 13:1–7), employers (Eph 6:5–9), parents (Eph 6:1–4), church elders (Heb 13:7, 17), and others in positions of power. Similarly, the angels function under divine authority (Luke 1:19–20), and evil spirits are also subject to God’s power (Eph 6:11–12).”^[8]

The Bible is dynamic. The Bible is effective to accomplish what God desires. As Christians, we put forth Scripture, knowing “the Word of God is alive and powerful” and able to accomplish what God intends (Heb 4:12 KJV). The Lord states, “For as the rain and the snow come down from heaven, and do not return there without watering the earth and making it bear and sprout, and furnishing seed to the sower and bread to the eater; so will My word be which goes forth from My mouth; it will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it.” (Isa 55:10-11)

Just as rain and snow bring forth vegetation out of parched ground, so God’s Word, when it goes forth, is effective to produce spiritual life and growth in the heart that welcomes it. As Christians, we trust God and His Word will accomplish what He intends. We are to put forth the Word of God, but we do not determine its effect. We’re responsible for the clear output of Scripture, but we do not control the outcome. That’s between God and the person who hears His Word. Chafer comments, “The Word of God is active and dynamic. Isaiah declares that it will “accomplish” that which God purposes for it to do (Isa. 55:11), Jeremiah likens the Word of God to fire and to a hammer that breaks in pieces the rock (Jer. 23:29), and in Hebrews 4:12 it is said to be “quick and powerful”—that is, living and active. Happy is he who through knowledge of the Scriptures is able to wield this living power.”^[9]

God’s Word is also likened to the rays of the sun which impacts all it touches, for as the saying goes, the same sun that softens the wax hardens the clay. There is nothing wrong with the sun. It accomplishes what God intends with differing effects. Likewise, when God’s Word goes forth, it influences what it touches, and those who are positive to God will be softened by its rays, but those who are negative will be hardened.

The Bible is beneficial to those who accept and live in its light. Not only is it truth, but it benefits those who learn and live by it. 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), “Your word is a lamp to my feet and a light to my path” (Psa 119:105), “the unfolding of Your words gives light; it gives understanding to the simple” (Psa 119:130), and “you will know the truth, and the truth will make you free” (John 8:32). The truth set forth in Scripture provides a metanarrative; that is, an overarching account that coherently explains our world.

Scripture is beneficial in that it reveals there is one God who exists as three distinct Persons within the Trinity (Matt 28:19; 2 Cor 13:14; 1 Pet 1:2): God the Father (Gal 1:1; Eph 6:23; Phil 2:11), God the Son (John 1:1, 14, 18; 8:58; 20:28; Col 2:9; Heb 1:8), and God the Holy Spirit (Acts 5:3-4; 1 Cor 2:11-12; 2 Cor 13:14). All three are co-equal, co-infinite, co-eternal, and worthy of all praise and service. The Bible also reveals the origins of the universe (Gen 1:1), mankind (Gen 1:26-27), marriage (Gen 2:18-24), sin (Gen 3:1-8), moral absolutes (Ex 20:1-17), the creation of Israel (Isa 43:1), salvation through Jesus (John 3:16; Eph 2:8-9), the church (Acts 20:28; 1 Cor 10:32), the existence of Satan (Job 1:6-12), angels and demons (Heb 1:13-14; Rev 16:14), heaven and hell (Rev 4:1-2; 20:14-15), and the future (Rev 21-22). The Bible does not reveal all there is to know about God or His plans and actions, but only what He deems important (Deut 29:29; cf. John 21:25).

How to Read the Bible

We live our lives on the assumption that language serves as a reliable vehicle for the expression of ideas.[10] Our survival and success depend on the plain use of language whether we’re reading the words on highway signs, food packages, or work documents. A nonliteral reading of the instructions on a medicine bottle could be fatal and we could suffer if we failed to take plainly the words on tax documents, legal papers, or instructions on how to use a chain saw.

The Bible was originally written in Hebrew and Koine Greek (some chapters in Daniel were written in Aramaic). Behind each human author was the divine Author who communicated His thoughts through them and superintended their writings so that what they wrote reveals His mind, His work in creation, His will for mankind, His plan for history, and His provision of salvation through His Son, Jesus Christ. The Bible is written in propositional terms and understood and accepted by those whom the Holy Spirit illumines (1 Cor 2:14-16; 2 Cor 3:14-16; 4:3-4). According to Chafer, “To the mind that by saving grace has been rescued from the insanity of sin and is enlightened by the Spirit of God, the Bible becomes what it actually is, the very Word of God to man which imparts treasures of knowledge as marvelous as the realms of light from whence they proceed.”^[11]

The Bible is divinely inspired. Though there are different views of inspiration, verbal plenary inspiration best fits what Scripture says about itself. Verbal plenary inspiration teaches that Scripture originates with God (inspired – 1 Cor 2:12-13; 2 Pet 1:21), pertains to the very words themselves (verbal – Matt 5:17-18; cf. Gal 3:16), and extends to all of Scripture (plenary – 2 Tim 3:16).

Several English translations accurately communicate the original meaning of the biblical author (such as the ESV, HCSB, KJV, NKJV, NET, NAS), and most people read the Bible plainly as they would any other book, understanding the words and phrases according to their contextual usage. There are some passages in the Bible that are difficult to comprehend, but most of it is simple to understand. The Bible consists mostly of historical narrative which reveals how God acted in the lives of people. Other biblical genres include law, prophecy, psalms, proverbs, poetry, parables, and epistles. These literary genres require a literal reading in order to identify how the author is communicating so we can know what he is saying. Many liberal teachers advocate a nonliteral, non-grammatical, non-historical reading of the Bible, which opens the floodgates of speculation and allows the imagination of readers to make the Bible say whatever they want it to say. Ironically, those who advocate a nonliteral reading of the Bible expect their words to be taken literally. A plain reading of Scripture protects the reader from fanciful interpretations. Ryrie states, “If one does not use the plain, normal, or literal method of interpretation, all objectivity is lost.”[12] David Cooper writes, “When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, and literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, clearly indicate otherwise.”[13]

A normal reading of the Bible is commonly called the grammatical-historical method of interpretation. The grammatical-historical method of interpretation means the Christian reads the Bible in a plain manner, paying attention to the normal rules of grammar and the meaning of words as they were commonly used in their historical setting.[14] A normal reading also considers each word and verse in the light of its immediate context, as well as the larger context of the book, and the whole Bible.

In summary, the Bible is God’s special written revelation to mankind, it is true in all it affirms, provides absolute standards for ethics, is authoritative to command, is dynamic in its effect, and beneficial to those who accept and live in its light.

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

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Though I will quote Bible scholars throughout this article, the main focus—and ultimate authority—will be the Bible itself.

[2] Lewis S. Chafer, Systematic Theology, Vol. 1 (Grand Rapids, Mich. Kregel Publication, 1993), 105.

^[3] Lewis S. Chafer, “Bibliology” Bibliotheca Sacra, 94 (1937): 398-399.

^[4] Francis A. Schaeffer, How Should We Then Live?: The Rise and Decline of Western Thought and Culture, 50th L’Abri Anniversary Edition. (Wheaton, IL: Crossway, 2005), 145.

^[5] Bruce R. Ashford; eds. David S. Dockery and Trevin Wax, Christian Worldview Handbook (Nashville, TN: Holman Reference, 2019).

^[6] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 15–16.

^[7] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 20.

^[8] R.K. Harrison, “Authority,” ed. Merrill F. Unger, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).

^[9] Lewis Sperry Chafer, Systematic Theology, Vol. 1, 45.

[10] A portion of this article is taken from my book, The Christian Life: A Study of Biblical Spirituality, pages 32-35.

^[11] Lewis Sperry Chafer, Systematic Theology, Vol 8, 44.

[12] Charles C. Ryrie, Dispensationalism (Chicago, Ill. Moody Press, 1995), 82.

[13] David L. Cooper, The God of Israel (Los Angeles: Biblical Research Society, 1945), iii.

[14] For further reading on the subject of hermeneutics, I recommend Basic Biblical Interpretation by Roy B. Zuck, and Protestant Biblical Interpretation by Bernard Ramm.

Authorial Intent

Posted on May 27, 2020 by Dr. Steven R. Cook

This picture is commonly used to argue that meaning is found in the reader who is free to interpret words or symbols based on his/her perspective. But this ignores what the author intended when he/she wrote the word or symbol in the first place. In everyday communication, meaning always originates with the author and the context of their writing.

If two people are looking at the same word or symbol and have opposing views, the first thing that should be done, if possible, is to contact the author and ask what was intended. If that’s not possible, then one should seek to orient to the word or symbol by looking at surrounding words or symbols. For example, if one sees the numbers 5 and 7 on either side of the number in question, then that means it’s a 6. If the nearby numbers are 8 and 10, then the number in question is a 9. Or, perhaps the number is in front of a building, in which case, the observer is helped by facing the front of the property.

Again, authorial intent and context always determines meaning. This is true when listening to a supervisor’s instruction, reading the words on a medicine bottle, following the speed limit on the freeway, paying one’s taxes, or reading the Bible.

If one does not have enough information to make an informed decision, then it’s best to suspend judgment rather than provide a dogmatic guess, or argue from one’s limited perspective.

Dr. Steven R. Cook

Seek Your Servant – Psalm 119:169-176

Posted on December 27, 2019 by Dr. Steven R. Cook

Let my cry come before You, O LORD; give me understanding according to Your word. ¹⁷⁰ Let my supplication come before You; deliver me according to Your word. ¹⁷¹ Let my lips utter praise, for You teach me Your statutes. ¹⁷² Let my tongue sing of Your word, for all Your commandments are righteousness. ¹⁷³ Let Your hand be ready to help me, for I have chosen Your precepts. ¹⁷⁴ I long for Your salvation, O LORD, and Your law is my delight. ¹⁷⁵ Let my soul live that it may praise You, and let Your ordinances help me. ¹⁷⁶ I have gone astray like a lost sheep; seek Your servant, for I do not forget Your commandments. (Psa 119:169-176 NASB)

This final section of Psalm 119 presents the psalmist as one who has wandered away from God, but cries for understanding and deliverance that he might praise and worship Him. At the opening of this pericope, the author appears spent, with nothing to bring to God but a “cry” for help and “supplication” for grace (Psa 119:169-170). He does not look beyond the Lord, but brings his requests directly before Him; literally, “before Your face” (פָּנִים panim). He desires God’s full attention as he asks for “understanding” and “deliverance” from Him. He asks for “understanding” that he might make sense of his difficulty and know how to respond to it. This is faith in action. He also requests “deliverance” from the Lord, that he might experience His concrete goodness. Both of these requests are given with the twice repeated phrase, “according to Your word.” All that he understands about God and could expect from Him was found in the special revelation of His Word.

The next two verses express the psalmists desire to praise and sing to God for two reasons: 1) “You teach me Your statutes” (Psa 119:171), and 2) “all Your commandments are righteousness” (Psa 119:172). God Himself is his teacher, and what is revealed are His statutes (חֹק choq). God’s statutes are His rules that establish the boundaries for living in a right relationship with Him. Those who love God love His statutes, because they remove ambiguity of expectation and illumine the path He sets for us that we might walk with Him. This is reinforced by the appositional clause, “all Your commandments are righteousness” (Psa 119:172b). The Lord’s commandments (מִצְוָה mitsvah) are right (צֶדֶק tsedeq) because they reflect His righteous character, and lead the believer into righteous living. Such revelation is worthy of praise and song to God.

The psalmist reveals he’s overwhelmed by something in his life, but he does not say what. Using anthropomorphic language, he cries, “Let Your hand be ready to help me” (Psa 119:173a). He realizes his own hand cannot do what is needed; so, he appeals to the hand that made him. The ground of his petition rests in the fact that he has chosen God’s precepts (Psa 119:173b). He has chosen them, not because there were no others, but because there were none better. The verse follows with the phrase, “I long for Your salvation, O LORD, and Your law is my delight” (Psa 119:174). Here is intentionality with the psalmist, as he requests help from the One whose laws are his delight. The word salvation (יְשׁוּעָה yeshuah) connotes physical deliverance, as the psalmist feels threatened by death. He asks, “let my soul live that it may praise you, and let Your ordinances help me” (Psa 119:175). By answering his request for salvation, God would be able to enjoy continued praise from His servant (which would cease if he died), and the servant would be able to continue doing what he loves, which is praising God. There is reciprocation here, for he desires to praise God and needs His help in doing so, and when God delivers, it becomes further grounds for praise.

With the three petitions—for help, for deliverance, and for life, there are four reasons stated for the prayers to be answered: 1) he has chosen God’s law and is resolved to obey it; 2) he has longed for deliverance from all hindrances so that he might obey freely; 3) the law is his devotion and delight; and 4) he desires to praise God for the answers to his prayer. In short, he is a believer who trusts the LORD for salvation, is committed to obeying his word, and will praise him throughout his life. Scripture teaches that God will bless such saints because this is what he desires from them.^[1]

Shepherd finding lost sheep The psalmist closes with the statement, “I have gone astray like a lost sheep; seek Your servant, for I do not forget Your commandments” (Psa 119:176). He previously used similar language, saying, “Before I was afflicted I went astray, but now I keep Your word” (Psa 119:67). Sheep that wander away from the shepherd find themselves without direction and protection, vulnerable to dangers. Even though the psalmist turned away from God’s path, His Word was still present in the stream of his consciousness, convicting him of sin and directing him back to the path of righteousness. Furthermore, the psalmist is simultaneously a “lost sheep” that has gone astray, as well as God’s “servant” who does not forget His commandments. Here is an example of what Luther called simul iustus et peccator (simultaneously righteous and a sinner). Believers are made right before God at the moment they trust in Christ as Savior. Their righteous status in God’s sight is not because of any righteousness of their own produced by good works (Eph 2:8-9; Tit 3:5); rather, it is because of the righteousness of Christ that is imputed to them freely at the moment of salvation (Rom 5:17; 2 Cor 5:21; Phil 3:9). Though saved, we continue to possess a sin nature and face ongoing temptations from a world-system that was created by Satan and is perpetuated by him and his demonic forces. We will walk in righteousness as we learn and live God’s Word, but biblical ignorance, coupled with our sinful proclivity, means we will occasionally wander away from God. But though we wander, we never wander so far that we escape the Holy Spirit Who constantly invades our thinking and reminds us of our need of a Shepherd to pull us back into God’s will. The prayer of the saint should always include a sense of helplessness, confession of sin, and acknowledgment that we need God’s Word to illumine our paths and mature us spiritually.

Throughout Psalm 119, the writer expresses his deep love for God and His Word and seizes every term within his vocabulary to describe it (i.e. laws, commands, precepts, ordinances, etc.). Furthermore, he describes himself as one who seeks for God’s Word diligently and delights when he finds it, and once obtained, obeys it. But in all his knowledge and application, there is not an ounce of academic pride, but rather, a profound sense of his sinfulness and unworthiness before the God who made him. He would not have been like the self-righteous Pharisee who boasted in his religious life (Luke 18:12); but rather, like the tax collector, who, “standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’” (Luke 18:13)

Dr. Steven R. Cook

Related Articles:

^[1] Allen P. Ross, A Commentary on the Psalms (90–150): Commentary, vol. 3, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2016), 594.

Establish Our Footsteps – Psalm 119:129-136

Posted on December 14, 2019 by Dr. Steven R. Cook

Your testimonies are wonderful; therefore, my soul observes them. The unfolding of Your words gives light; it gives understanding to the simple. I opened my mouth wide and panted, for I longed for Your commandments. Turn to me and be gracious to me, after Your manner with those who love Your name. Establish my footsteps in Your word, and do not let any iniquity have dominion over me. Redeem me from the oppression of man, that I may keep Your precepts. Make Your face shine upon Your servant, and teach me Your statutes. My eyes shed streams of water, because they do not keep Your law. (Psa 119:129-136 NASB)

papyrus-001 The first three verses of this pericope reveal the psalmist’s appreciation of God’s testimonies, words, and commandments. The word wonderful translates the Hebrew noun פֶּלֶא pele, which communicates something unusual or miraculous and refers to God’s acts in history, such as the exodus, where “He wrought wonders [פֶּלֶא pele] before their fathers in the land of Egypt” (Psa 78:12). The psalmist delights reading about God’s acts in history; no doubt because they reveal aspects of His character and ways. Knowledge of God and His ways is tremendously practical, as it provides a mental construct for the psalmist to know what to expect from God in the present, for the Lord does not change (Mal 3:6). This wealth of knowledge derives from Scripture, as he states, “The unfolding of Your words gives light; it gives understanding to the simple” (Psa 119:130). The unfolding refers to the unrolling of a scroll which contains written words on a page; words which give insight into realities one could never know, except that God has revealed them. Here is the precious light that comes from God, which penetrates into our darkness and exposes what is. That which “gives light” is followed by the appositional phrase, “it gives understanding to the simple.” The implied comparison is that God’s word, when opened and read, illumines the mind and brings understanding to the naïve. The psalmist, being very open to understanding God and His ways, states, “I opened my mouth wide and panted, for I longed for Your commandments” (Psa 119:131). Here is the picture of a little bird with its mouth open wide to receive the nourishment necessary for growth. He’s hungry and ready for what God has for him.

Next, he requests of God, “Turn to me and be gracious to me, after Your manner with those who love Your name” (Psa 119:132). Having learned about God’s acts in history, and seeing His grace towards others, the psalmist pleads for the same. The Hebrew verb חָנָן chanan, translated grace, is a Qal imperative and best understood as an imperative of request. Through divine revelation the psalmist has learned that God is gracious; that is, He treats us better than we deserve and provides the necessary resources to do His will. The psalmist does not want merely to read about God’s grace, he wants to experience it for himself. Here, the idea of grace is that of divine enablement, which is given to those “who love Your name.” A person’s name conjures up all we know about her/his character and ways, and this is true of God. The humble psalmist loves the Lord and seeks the grace to do His will. Illumination and grace are followed by a request for right guidance, as he entreats the Lord, “Establish my footsteps in Your word, and do not let any iniquity have dominion over me” (Psa 119:133). Only God’s word can provide stability for one’s walk, for all else is unstable. The request that God “not let any iniquity have dominion” over him likely refers to the iniquity of others and not his own. The next clause would support this, for he asks, “Redeem me from the oppression of man, that I may keep Your precepts” (Psa 119:134). Those who are hostile to God and His word possess an inborn proclivity to hate and oppress those who love and walk with Him. The psalmist knows oppression can upset his life, so he prays God will spare him from anything that would hinder his walk with the Lord. He wants to be governed by divine precepts, not human pressures.

He continues his requests, saying, “Make Your face shine upon Your servant, and teach me Your statutes” (Psa 119:135). The word shine is the same Hebrew word (אוֹר or) used previously of the light that was given through God’s word (vs. 130). The shining of God’s face upon His servant is a picture of grace, as He illumines the one who desires to do His will. The language here is similar to the blessing of Aaron which he was commanded to speak to Israel, saying, “The LORD bless you, and keep you; the LORD make His face shine on you, and be gracious to you; the LORD lift up His countenance on you, and give you peace” (Num 6:24-26).

In closing this section, the psalmist expresses his sorrow over those who disobey God, saying, “My eyes shed streams of water, because they do not keep Your law” (Psa 119:136). Here is true spirituality manifest in the heart of one who loves others and weeps because they reject God’s law (תּוֹרָה torah), His written revelation which illumines the mind and brightens the path of those who would otherwise walk in darkness. How terrible to live a life in darkness, fumbling and stumbling along, never seeing the path one is on; never knowing if danger lies ahead. “For someone who loves the word of God, lives obediently by it, and finds hope in its promises, to see the world mistreat it and reject it is very painful. Their attitude to the word is completely the opposite of the devout, who have found so much delight and benefit in it that they desire more from the LORD.”^[1]

Dr. Steven R. Cook

Related Articles:

^[1] Allen P. Ross, A Commentary on the Psalms (90–150): Commentary, vol. 3, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2016), 569.

God’s Word Sustains Us – Psalm 119:89-96

Posted on November 12, 2019 by Dr. Steven R. Cook

Forever, O LORD, Your word is settled in heaven. Your faithfulness continues throughout all generations; You established the earth, and it stands. They stand this day according to Your ordinances, for all things are Your servants. If Your law had not been my delight, then I would have perished in my affliction. I will never forget Your precepts, for by them You have revived me. I am Yours, save me; for I have sought Your precepts. The wicked wait for me to destroy me; I shall diligently consider Your testimonies. I have seen a limit to all perfection; Your commandment is exceedingly broad. (NASB)

Forever, O LORD, The psalmist opens with his focus on God, His Word, and His faithfulness to His people. He knows God’s Word is settled in heaven, and where the Word resides, there is stability (Psa 119:89). This is also true for the believer when God’s Word resides in her/his heart. Those who meditate on the Lord know He is faithful from one generation to the next (Psa 119:90a), for He “established the earth, and it stands” (Psa 119:90b). God’s Word is stable and His work is dependable; these reflect His character. Heaven and earth “stand this day according to Your ordinances, for all things are Your servants” (Psa 119:91).

The emphasis on creation’s standing is repeated in verse 91. “They stand” probably is to be interpreted with the heavens and the earth as the subject because the emphasis is on the established creation. The verb “stand” (עָמַד) emphasizes that what God created is fixed and permanent; it may also have the connotation of standing by to do the will of the sovereign, as attendants might present themselves before their king (Gen. 43:15) with the sense of becoming servants to a lord (1 Sam 16:22). This is confirmed in the second colon: “for all things are your servants.” All of creation exists because of obedience to God’s word; all of creation, therefore, exists to do his will.^[1]

Having set his mind upon the Lord and circulating divine viewpoint in the stream of his consciousness, the psalmist turns his focus on himself and his situation. His horizontal perspective becomes clear and hopeful in the light of God and His Word. He states, “If Your law had not been my delight, then I would have perished in my affliction” (Psa 119:92). Here is delight in the midst of hardship; a delight that is rooted in God’s Word and not the circumstances of life. Furthermore, he states, “I will never forget Your precepts, for by them You have revived me” (Psa 119:93). The word forget translates the Hebrew verb שָׁכַח shakach, which connotes not keeping God’s commands. It must be remembered that the psalmist is an Israelite in covenant relationship with God. The blessings and cursings in the relationship depend, to a large degree, on his faithfulness to walk in God’s commands (Lev 26; Deu 28). The Lord told His people, “Beware that you do not forget the LORD your God by not keeping His commandments and His ordinances and His statutes which I am commanding you today” (Deu 8:11). To forget God opens His people to idolatry (Deu 8:19), as well as continual fear of others and timidity of circumstances (Isa 51:12-13). But throughout the whole of Psalm 119, the psalmist repeatedly mentions that he will not “forget” God’s Word, saying “I shall delight in Your statutes; I shall not forget Your word” (Psa 119:16), “The cords of the wicked have encircled me, but I have not forgotten Your law” (Psa 119:61), “Though I have become like a wineskin in the smoke, I do not forget Your statutes” (Psa 119:83), “I will never forget Your precepts, for by them You have revived me” (Psa 119:93), “My life is continually in my hand, yet I do not forget Your law” (Psa 119:109), “I am small and despised, yet I do not forget Your precepts” (Psa 119:141), “Look upon my affliction and rescue me, for I do not forget Your law” (Psa 119:153), and “I have gone astray like a lost sheep; seek Your servant, for I do not forget Your commandments” (Psa 119:176). By staying focused and committed to God’s Word, he experienced personal revival (Psa 119:93b).

The psalmist also saw himself as God’s personal possession, for he states, “I am Yours, save me; for I have sought Your precepts” (Psa 119:94). He belonged to God, and to God he cried for help. His cry for help was also based on his being rightly related to God as one who sought His precepts. Though he walked with God, he also had relational problems with others, which is revealed in his statement, “The wicked wait for me to destroy me” (119:95a). All believers, at some time in their walk, encounter others who are out to cause them harm. As the psalmist had sought the Lord in the past, for guidance and strength, so he would do again, saying, “I shall diligently consider Your testimonies” (Psa 119:95b). The stability of believers is, to a large degree, predicated on the biblical content and continuity of our thinking. Though we cannot always influence the circumstances around us, we do not have to be controlled by them, as we can turn to the Lord and His Word. The psalmist closes this section, saying, “I have seen a limit to all perfection; Your commandment is exceedingly broad” (Psa 119:96). Another translation reads, “I realize that everything has its limits, but your commands are beyond full comprehension” (Psa 119:96 NET). Though there is a limit to all things created, God’s Word is boundless. In this pericope, the psalmist set his mind upon the Lord and contemplated His Word and faithfulness; and though he faced hardship, he was strengthened and sustained by learning and living God’s Word, which is boundless and never fails.

Dr. Steven R. Cook

Related Articles:

^[1] Allen P. Ross, A Commentary on the Psalms (90–150): Commentary, vol. 3, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2016), 541.

Choosing the Faithful Way – Psalm 119:25-32

Posted on September 20, 2019 by Dr. Steven R. Cook

My soul cleaves to the dust; revive me according to Your word. I have told of my ways, and You have answered me; teach me Your statutes. Make me understand the way of Your precepts, so I will meditate on Your wonders. My soul weeps because of grief; strengthen me according to Your word. Remove the false way from me, and graciously grant me Your law. I have chosen the faithful way; I have placed Your ordinances before me. I cling to Your testimonies; O LORD, do not put me to shame! I shall run the way of Your commandments, for You will enlarge my heart. (Ps 119:25-32 NASB)

Twice the author describes himself in a depressed state, saying, “My soul cleaves to the dust” (vs 25a), and “My soul weeps because of grief” (vs 28a). His condition is likely the result of suffering brought on by his commitment to know and live God’s Word (see Ps 119:17-24).[1] Many godly persons have expressed their emotions openly. Joseph, when reunited with his father, Israel, “fell on his neck and wept on his neck a long time” (Gen 46:29). When David learned about the death of his sons, he “tore his clothes and lay on the ground” (2 Sam 13:31). When the elders at Ephesus heard that Paul was leaving, “they began to weep aloud and embraced Paul, and repeatedly kissed him” (Acts 20:37). The display of emotion does not necessarily mean the believer is controlled by that emotion; for even during heightened emotive states the believer may still be governed by God’s Word, which keeps her/him on the right path.

Twice the author seeks God’s help, saying, “revive me according to your word” (vs 25b), and “strengthen me according to your word” (vs 28b). The words “revive” and “strengthen” (Piel imperatives) express an intensity to pursue and lay hold of that which lifts the soul; specifically, God’s Word. The idea in both of these verses is that the stressed-out-believer recharges her/his battery by means of Scripture (c.f. 119:107, 154), which “is living and active” (Heb 4:12) and transforms the mind and strengthens the life of those who lay hold of it.

The psalmist also states, “I have told of my ways, and You have answered me” (vs. 26). Here he reflects on past times when he spoke to the Lord and He responded to him. God’s past faithfulness encouraged him to know the Lord even more; therefore, he states, “teach me Your statutes. Make me understand the way of Your precepts, so I will meditate on Your wonders” (vss. 119:26b-27). His return on spiritual investments motivate him to know and invest more. Dr. Allen Ross states:

If he gains more knowledge and understanding of God’s word, he will be able to make more sense of this life and renew his commitment to live faithfully in spite of the dangers. When he gains more understanding, then he will meditate (וְאָשִׁיחָה; s.v. Ps. 119:15) on all God’s wondrous works. With the increase in knowledge and understanding there will be increase in devotion and praise.^[2]

We don’t know exactly what caused the psalmist’s grief (vs 28a), but it could be related to some deception that had led to his harm. This would explain the latter clause where he asks the Lord to “Remove the false way from me, and graciously grant me Your law” (Ps 119:29). Deception can bring hurt and derail the believer’s life, but God’s Word can “strengthen” the soul (vs. 28b) and keep it on the path of righteousness. He knows God’s Word guides him in truth and is a means of grace to strengthen him during troubling times.

The psalmist is not passively sitting around waiting for life to happen. He’s a man of action who will not idly sit by and do nothing. He states, “I have chosen the faithful way; I have placed Your ordinances before me. I cling to Your testimonies; O LORD, do not put me to shame! I shall run the way of Your commandments, for You will enlarge my heart” (Psa 119:30-32). I have chosen, I have placed, I cling, and I shall run depict the human will set in motion. But he is not wandering aimlessly or just staying busy as a means of ignoring some unpleasantness. No. He’s thoughtful, focused, and decisive about his direction. He has chosen the faithful way, Your ordinances, Your testimonies and Your commandments. The faithful way is the path of faithful obedience to the Lord, and His ordinances, testimonies and commandments are the specifics of what he will follow. As the psalmist clings to God’s testimonies, he asks that he not put me to shame. Of course, the Lord will not; and in fact, cannot let this happen, for He has integrity, always keeps His promises, and will not let His reputation be tarnished. With renewed enthusiasm, the psalmist runs in God’s commandments, knowing God will enlarge his heart. The heart is the seat of understanding and volition, and greater knowledge of Scripture results in greater capacity for service.

Summary:

Whoever this psalmist was, he expressed himself in honest ways as one who faced great distress, perhaps because of persecution for righteous living. When faced with threats, he cried out to the Lord for strength and doubled down on his commitment to know God and to run in His ways. His desire was to have enhanced knowledge of God’s Word, which would strengthen his soul and increase his capacity for righteous living. The benefit was a soul set free to run with God and a knowledge and capacity to do His will.

Dr. Steven R. Cook

Related Articles:

[1] The psalmist regarded himself as a “stranger in the earth” (Ps 119:19), whose soul “is crushed” (vs. 20), and was experiencing “reproach and contempt” (vs. 22). He suffered conflict with others, saying, “princes sit and talk against me” (vs. 24a), God’s “servant who meditates” on His statutes (vs. 24b).

^[2] Allen P. Ross, A Commentary on the Psalms (90–150): Commentary, vol. 3 (Grand Rapids, MI: Kregel Academic, 2016), 491.

The Lord is My Shepherd – Psalm 23

Posted on March 13, 2018 by Dr. Steven R. Cook

The 23^rd psalm is known and appreciated by many, but it belongs personally only to those who call God their shepherd. It is a song of David’s confidence in God who faithfully provides for him. David pictures God as a shepherd who guides, provides, and protects (vss. 1-4), and as a dinner host who nourishes and refreshes His guest (vs. 5-6). One gets the impression that David wrote this psalm at a time when he was experiencing hardship (perhaps when he was fleeing in the wilderness from Absalom). The psalm reveals a confidence in David’s soul, no doubt the result of his relationship with God and his trust in the LORD’s goodness and loyal-love. Whatever threat David was facing, he could rely on God’s goodness and lovingkindness, and David knew the end of his life would be “in the house of the LORD forever” (vs. 6).

God as Shepherd

The LORD is my shepherd, I shall not want. (Ps. 23:1)

David opens his psalm with a simple but profound statement, “The LORD is my shepherd.” The word LORD translates the proper name of God (Heb. יהוה YHWH), His covenant name, which means “I am who I am.” The meaning of YHWH most likely refers to God’s eternal nature, as the One who remains forever constant. When coupled with His other attributes, such as goodness and love, it means that those qualities are as enduring as the One who holds them. It is this exalted God, who created and rules over the universe, that David personally and affectionately refers to as “my shepherd.”[1]

In Israel, as in other ancient societies, a shepherd’s work was considered the lowest of all works. If a family needed a shepherd, it was always the youngest son, like David, who got this unpleasant assignment. Shepherds had to live with the sheep twenty-four hours a day, and the task of caring for them was unending. Day and night, summer and winter, in fair weather and foul, they labored to nourish, guide, and protect the sheep. Who in his right mind would choose to be a shepherd? Yet Jehovah has chosen to be our shepherd, David says. The great God of the universe has stooped to take just such care of you and me.^[2]

The LORD as shepherd metaphor resonated with David, for he had spent his younger days as a shepherd for his father (1 Sam. 16:11; 17:15, 34). God used David’s life experience as a shepherd to prepare him to lead His people, Israel. Scripture states, “He also chose David His servant and took him from the sheepfolds; from the care of the ewes with suckling lambs He brought him to shepherd Jacob His people, and Israel His inheritance. So he shepherded them according to the integrity of his heart, and guided them with his skillful hands” (Ps. 78:70-72).

In the New Testament, Jesus is the “Good Shepherd” (John 10:14), the “Great Shepherd” (Heb. 13:20), and the “Chief Shepherd” (1 Pet. 5:4), who provided teaching to those who needed spiritual nourishment (Mark 6:34). God often provides for His people through His under-shepherds, who are to feed them God’s Word (Lev. 10:11; Deut. 33:10; Ezra. 7:10; Jer. 10:21; 12:10; Mal. 2:7; John 21:15; Acts 20:28; 1 Pet. 5:1-2). God told Jeremiah, “I will give you shepherds after My own heart, who will feed you on knowledge and understanding” (Jer. 3:15). God’s Word is food for the soul (1 Cor. 3:2; Heb. 5:12-14; 1 Pet. 2:2).

Trusting in God as his divine-shepherd, David knew he would not be in want of anything. God’s resources are always enough for those under His care. Of course, the believer must distinguish between wants and needs, for too often we fall into the trap of confusing the former with the latter, not being content with what the Lord provides from day to day. Scripture states, “If we have food and covering, with these we shall be content” (1 Tim. 6:8).

He makes me lie down in green pastures; He leads me beside quiet waters. (Ps. 23:2)

God led David to “lie down in green pastures” and beside “quiet waters” which pictures a place of nourishment, safety and rest. The words “lie down” translate the Hebrew verb רָבַץ rabats, which in the hiphil stem means that God causes His sheep to lie down in restful places. It’s not that the LORD forces His sheep to lie down, but that He creates an environment free from harm and stress so that the naturally timid sheep can relax. The believer who refuses to go where God leads will never find safe and restful places.

He restores my soul; He guides me in the paths of righteousness for His name’s sake. (Ps. 23:3)

The phrase, “He restores my soul”, should probably be understood as the result of lying down in “green pastures” and being led “beside quiet waters” (vs. 2). A believer’s soul can be weakened and damaged by the stresses of life, and though we cannot always control our circumstances, we don’t have to be controlled by them either, as we can turn to God to guide us to those places that refresh us. David then states, “He guides me in paths of righteousness for His name’s sake.” Being guided in “paths of righteousness” means we are directed to walk where He leads, and in a way that conforms to His righteous character. The phrase “for His names sake” refers to God’s reputation. God’s guidance most often comes through His written Word, but He also guides providentially through circumstances as well as through the counsel of humble and godly people who know His Word and walk with Him. We should not make the mistake of thinking that right paths are easy paths, for the Scripture is abundantly clear that God tests the heart of His people (Ex. 16:4; Deut. 8:2; Jer. 20:12), and will permit us to face hardships in order to develop our character (Rom. 5:3-5; 2 Cor. 12:7-10; Jam. 1:2-4).

Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me (Ps. 23:4).

God, who led David to “green pastures” and “beside quiet waters” was also with him in difficult places, which David calls “the valley of the shadow of death.” There were scary places where death seemed to cast its shadow over David, perhaps at those times when he was walking alone with his sheep through narrow ravines where wild animals might attack without warning. David recounted a time when he was tending his father’s sheep, and said, “When a lion or a bear came and took a lamb from the flock, I went out after him and attacked him, and rescued it from his mouth; and when he rose up against me, I seized him by his beard and struck him and killed him” (1 Sam. 17:34-35). David knew his successes and victories were from God; therefore, he could say, “I fear no evil, for You are with me.” God’s presence[3] meant David would not face anything the Lord had not foreseen or foreplanned, and this gave David confidence because he knew the Lord would guide and strengthen him for whatever he faced, even death. David also said, “Your rod and Your staff, they comfort me.” The rod and staff were instruments used by the shepherd for protection and travel when walking. “The shepherd’s rod (a cudgel worn at the belt) beat off attacking animals and his staff (walking stick) kept the sheep away from physical dangers such as precipices.”^[4] Though enemies may be all around us, God is faithful to protect us and to keep us from wandering into dangerous places.

It is important to note that “the valley of the shadow of death” is as much God’s right path for us as the “green pastures” which lie beside “quiet waters.” That is, the Christian life is not always tranquil nor, as we say, a mountain-top experience. God gives us valleys also. It is in the valleys with their trials and dangers that we develop character.^[5]

God as Host and Loyal-provider

You prepare a table before me in the presence of my enemies; You have anointed my head with oil; my cup overflows. (Ps. 23:5)

That God would prepare a table for David to eat with Him means that God welcomed him into His presence. The picture is that of a host who lays out food for His guest to eat. The host who provides the food is also responsible for the guest’s safety while in his home. David describes God’s provision as being “in the presence of my enemies.” The word presence (Heb. נֶגֶד neged) can also be translated in sight of, in front of, or opposite to. Perhaps the idea is that God provides and protects His guest in the sight of his enemies so they know where God’s favor lies. David further states, “You have anointed my head with oil; my cup overflows.” This is a picture of God refreshing His guest with such abundance that he cannot contain it all. Such blessing includes things spiritual and material. Living in America, I regularly see Christians blessed with resources the rest of the world will never know and can only dream about. In truth, we live better than the kings of Europe did two centuries ago. We enjoy technological advances, improvements in modern medicine, mass transportation, an abundance of food resources, and many other blessings. Yet, many Christians fail to see all the Lord’s blessings and spend much of their time consumed with self and complaining like spoiled children. Not so with David, for He saw the Lord’s provision and gave thanks.

Surely goodness and lovingkindness will follow me all the days of my life, and I will dwell in the house of the LORD forever. (Ps. 23:6)

David has complete confidence in God and knows His “goodness and lovingkindness” will follow him. God’s goodness (Heb. טוֹב tob) carries the idea of that which is beneficial, pleasant, or favorable, and means that God will give us what we need. God’s lovingkindness (Heb. חֶסֶד chesed – often translated mercy) refers to His loyal commitment to render assistance to us when our circumstances are too great for us.[6] It is interesting to note that the word follow [Heb. רָדָף radaph] is used most commonly in the OT of someone who aggressively pursues or chases down his enemy to defeat him. Moses used the word to describe Abraham and his servants who “went in pursuit” of Chedorlaomer and his forces in order to retrieve his nephew Lot (Gen. 14:14-16), and of Pharaoh who determined to “chase after” Israel after they’d left Egypt (Ex. 14:4), and of Israel who would “chase” their enemies to defeat them (Lev. 26:7). However, David uses the verb in a unique and playful manner, picturing God as One who doggedly chases him down to overcome him with goodness and lovingkindness.

It is God who will pursue him and extend his loyal love to him every step of the way. He will not let David out of his faithful loving care. Why does this love “pursue” him? Was he trying to escape? (cf. Ps. 139:7). No matter where he went, or why, David knew that God would follow him with his love. He had been pursued often in his life; but no man chased him as persistently and effectively as the LORD.[7]

The final expression of God’s goodness and loyal love meant that David would “dwell in the house of the LORD forever.” The phrase “the house of the LORD” refers to the place where believers sought intimate fellowship with God. It was the place where God was worshipped (2 Sam. 12:20; Ps. 135:1-3), where the values of the world were excluded (Deut. 23:18), where believers brought their sacrifices (Ex. 23:19), where they enjoyed God’s beauty and meditated on His Word (Ps. 27:4), and where they enjoyed His abundant provision (Ps. 36:8). The house of the LORD is the place where the believer could enjoy God’s blessings forever (Heb. אֹרֶךְ orek), which word might better be translated as long as I live (CSB) or for the rest of my life (NET).

Summary

In this psalm of confidence, David pictures God as a shepherd who guides, provides, and protects His people (vss. 1-4), and as a host who nourishes and refreshes His guest (vs. 5-6). As sheep find provision and protection in the good Shepherd, and bounty by the good Host, so believers find blessing in God as we trust His guidance and walk with Him.

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[1] In the Old Testament, God is referred to as the Shepherd who leads, feeds, and protects His people (Isa. 40:11; Ps. 23:1-6; 80:1; 100:1-3; Ezek. 34:10-16). In several places believers are referred to as God’s sheep, as those under His care (Ps. 78:52; 79:13; 95:7; 100:3; Isa. 40:11; Ezek. 34:31; John 10:4, 16, 26-27).

^[2] James Montgomery Boice, Psalms 1–41: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2005), 207–208.

[3] There are other instances in Scripture where God’s presence gave His people confidence to face difficulties. God was with Jacob (Gen. 28:15), and Moses (Ex. 3:12), and He is with us (Matt. 28:20), and for us, always (Rom. 8:31).

^[4] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ps 23:4.

^[5] James Montgomery Boice, Psalms 1–41: An Expositional Commentary, 211.

[6] Allen P. Ross argues that goodness and lovingkindness probably form a hendiadys and translates the passages as “Surely, good loyal love will follow me” (Allen P. Ross, A Commentary on the Psalms, Vol. 1, p. 568).

[7] Allen P. Ross, A Commentary on the Psalms, Vol. 1 (Grand Rapids, Mich., Kregel Publications, 2011), 570.

Thinking on Scripture

Thinking on Scripture with Dr. Steven R. Cook

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