The Bema Seat of Christ

Posted on February 2, 2026 by Dr. Steven R. Cook

The Bema Seat is the future event when every Church-age believer stands before Christ for an evaluation of his life and service. The term bēma (βῆμα) denotes a raised platform or tribunal where officials rendered decisions or awarded prizes (Acts 18:12; 2 Cor 5:10). Paul employed this imagery to describe the believer’s personal review before Christ. The Bema Seat evaluation will occur in heaven after the Church is raptured and before the Second Coming. Only Church-age believers will appear there, for this judgment concerns the Body of Christ, not Israel or unbelievers (Rom 14:10–12; 2 Cor 5:10). Each believer will stand individually before the Lord, who alone discerns the motives, thoughts, and deeds of His people. Pentecost observes, “The judgment is not to determine what is ethically good or evil, but rather that which is acceptable and that which is worthless. It is not the Lord’s purpose here to chasten His child for his sins, but to reward his service for those things done in the name of the Lord” (J. Dwight Pentecost, Things to Come [Grand Rapids, MI: Zondervan, 1958], 223).

The evaluation at the Bema Seat is not for sin but for works. All sins—past, present, and future—were fully judged in Christ at the cross (John 19:30; Rom 8:1; 2 Cor 5:21; 1 Pet 3:18). Salvation is a free gift received by faith alone in Christ alone (Rom 6:23; Eph 2:8–9), but rewards are granted for faithful obedience and Spirit-empowered service after salvation (Eph 2:10; Gal 6:10). Paul explains that “each one’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work” (1 Cor 3:13). The test is qualitative, not quantitative. Works done in fellowship with the Spirit and according to divine truth will endure and be rewarded (1 Cor 3:14; Col 3:23–24), whereas those done in the flesh, motivated by pride or human approbation, will be consumed (1 Cor 3:15).

Scripture portrays several symbols of reward, such as crowns that signify honor, authority, and recognition before the Lord. These include the imperishable crown for disciplined living (1 Cor 9:25), the crown of rejoicing for faithful evangelism (1 Th 2:19), the crown of righteousness for loving Christ’s appearing (2 Tim 4:8), the crown of life for enduring trials under divine viewpoint (Jam 1:12; Rev 2:10), and the crown of glory for faithful shepherding (1 Pet 5:4). Beyond these, believers will receive varying degrees of glory and responsibility in the coming kingdom (Luke 19:17; Rev 22:12). These rewards are manifestations of grace, not human merit, for even the ability to serve is supplied by God (Phil 2:13).

Unfaithfulness or carnality will result in loss of reward, not loss of salvation. Paul clarifies, “If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire” (1 Cor 3:15). The believer’s eternal security remains unshaken (John 10:28–29), yet some will forfeit opportunities for honor and service in Christ’s future kingdom. Scripture does not support the idea of eternal regret. After the evaluation, all believers will experience perfect joy and fellowship, for “He will wipe away every tear from their eyes” (Rev 21:4).

The doctrine of the Bema Seat motivates believers to live purposefully, gratefully, and with an eternal perspective. It teaches that every act done in fellowship with the Lord has eternal value (Col 3:17). The believer’s stewardship of time, truth, and talent matters, for “whatever good thing each one does, this he will receive back from the Lord” (Eph 6:8). Awareness of future evaluation encourages humility, dependence on divine power, and diligence in serving others (1 Cor 15:58). The Bema Seat is therefore not a place of fear but of joy and gratitude. It reveals how God’s grace was used in time and magnifies the faithfulness of the One who saves, sustains, and rewards His people. For the faithful believer, it will be a moment of commendation and honor, where the Lord says, “Well done, good and faithful servant…enter into the joy of your master” (Matt 25:21).

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

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Hebrews and the Struggle of First-Century Jewish Believers

Posted on December 29, 2025 by Dr. Steven R. Cook

The book of Hebrews was written to first-century Jewish believers who were at a crossroads. They were believers secure in Christ yet deeply shaped by Jewish religious tradition, facing intense social and spiritual pressure to retreat to familiar forms. The writer of Hebrews exhorted the Jewish believers to move forward to maturity by faith in the finished work of Christ rather than drift back into the Mosaic Law. Fruchtenbaum notes, “The overall context of Hebrews is dealing with Jewish believers who were undergoing tremendous, severe persecution. Because of this persecution, they were seriously considering going back into Judaism…The Judaism warned against includes the Judaism of the Levitical system, Rabbinic Judaism, and the Judaism that rejected the Messiahship of Jesus.”^[1]

The Struggle Explained

Imagine a fifty-year-old Jewish man and woman born and raised in Jerusalem in the early first century. Torah and temple life shaped their understanding of God. From childhood they watched priests ascend the steps, wearing white garments stained with blood, as morning and evening sacrifices were offered before the Lord (Ex. 29:38–42; Heb. 9:6). They learned that access to God was regulated by the Mosaic Law (Lev. 18:1–5; 27:34), mediated through priests (Lev. 8–9; Num. 18:1–7), and centered on the temple (Deut. 12:5–7; 1 Kgs. 8:29). Holiness meant separation (Lev. 20:26). Forgiveness required sacrifice (Lev. 17:11). Nearness demanded priestly mediation (Lev. 16; Ps. 24:3–4). The Psalms gave them language for worship (Ps. 100:1–5), and the prophets trained them to expect Messiah (Isa. 11:1–5; Jer. 23:5–6; Mic. 5:2), the Son of David who would reign in Jerusalem (2 Sam. 7:12–16; Isa. 9:6–7).

Then the name Jesus of Nazareth reached their ears. Reports spread of miracles that echoed Isaiah’s promises: the blind seeing, the lame walking, the dead raised (Isa. 35:5–6; Matt. 11:4–5). They learned that Jesus forgave sins, a prerogative belonging to God alone (Mark 2:5–10), taught Scripture with unrivaled authority (Matt. 7:28–29; Luke 24:27), and spoke of God as His Father in a unique sense, making Himself equal with God (John 5:18). They also learned that Jesus was rejected by Israel’s leadership (Matt. 26:3–4) and by His own people (John 1:11), betrayed by a close companion in fulfillment of Scripture (Ps. 41:9; John 13:18), condemned through false testimony in a sham trial (Matt. 26:59–61), and delivered to the Romans to be crucified (Ps. 22:16–18; Isa. 53:12; Luke 22:37; Acts 2:22–23).

Gradually, they came to understand that Scripture aligned with the life and death of Jesus. Jesus fulfilled the prophecies of the Messiah’s birth (Isa. 7:14; Mic. 5:2), His Abrahamic and Davidic lineage (2 Sam. 7:12–16; Matt. 1:1), His suffering (Isa. 53:3–6), death (Isa. 53:8–12; Ps. 22:14–18; Zech. 12:10), and resurrection (Ps. 16:10; Acts 2:31; 13:35), all with perfect accuracy (Luke 24:27, 44; Acts 2:24–32). They learned that Jesus died as the Lamb of God who takes away the sin of the world (John 1:29; Isa. 53:6–7), was buried, and rose on the third day according to the Scriptures (1 Cor. 15:3–4). At a point in time, persuasion gave way to faith. They recognized Jesus as God in the flesh (John 1:1, 14; Col. 2:9), the promised Messiah (Matt. 16:16), and the only Savior (John 14:6; Acts 4:12). By faith alone in Christ alone, they received eternal life and complete forgiveness of sins (John 3:16; Acts 10:43). Their standing before God was settled forever (John 10:28; Heb. 10:10–14), and they rejoiced in their new life.

But salvation did not erase decades of habit overnight. The temple still stood. The smoke still rose. The rituals remained familiar. They were now taught that the priesthood had changed, and therefore the law governing worship had changed with it, “for when the priesthood is changed, of necessity there takes place a change of law also” (Heb. 7:12). The former commandment had been set aside as “weak and useless” (Heb. 7:18). The old covenant was “made obsolete” and was “growing old” and “ready to disappear” (Heb. 8:13). Animal sacrifices could never remove sins, for “it is impossible for the blood of bulls and goats to take away sins” (Heb. 10:4). In contrast, Christ’s sacrifice was once for all, final and sufficient: He “has been manifested to put away sin by the sacrifice of Himself” (Heb. 9:26), and “by one offering He has perfected for all time those who are sanctified” (Heb. 10:14). This demanded a reorientation of thought and life. To walk as believers under a new covenant (Heb. 8:6; 8:13; 10:16), and a new law code, “under the law of Christ” (1 Cor. 9:21; cf. Gal. 6:2).

The cost of their new life became personal. Family urged them to return to temple practices. Friends warned them not to abandon the traditions of the fathers. As they refused, doors closed and relationships cooled. They endured reproach, loss, and isolation (Heb. 10:32–34). Though they loved Jesus, Christianity felt small and exposed. The temple was visible and familiar, and the pull backward was constant. To return would imply that Christ’s work was incomplete and that the cross required supplementation. They struggled within.

The writer of Hebrews makes the issue plain. Returning would not forfeit salvation, but it would dishonor the Son and invite severe temporal discipline (Heb. 10:26–31; 12:5–11). Shadows are no substitute for substance (Heb. 10:1). Therefore the exhortations are urgent and pastoral: do not drift (Heb. 2:1); do not harden your heart (Heb. 3:12–13); do not shrink back (Heb. 10:38–39). Draw near with confidence to the throne of grace, because you have a great High Priest in heaven (Heb. 4:14–16). Hold fast your confession, not because salvation is fragile, but because Christ is faithful (Heb. 10:23). Endure discipline as sons (Heb. 12:6–8). Fix your eyes on Jesus and run your race with endurance (Heb. 12:1–2).

Hebrews is written to these believers: secure in Christ, pressured by culture, tempted by familiarity, and summoned forward by truth. The question is never whether they will be saved. The question is whether they will advance to maturity by faith or retreat into shadows God has already set aside.

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

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^[1] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 12.

The Coming Seven Year Tribulation

Posted on December 1, 2025 by Dr. Steven R. Cook

The seven-year Tribulation refers to the future time of unprecedented distress that will fall upon the earth after the church is removed to heaven at the Rapture (1 Th 4:13–18; 1 Cor 15:51-52). This period is anchored in Daniel’s prophecy of the “seventy weeks” (Dan 9:24–27), where the final “week” (a heptad of years) is reserved for God’s dealings with Israel and the nations (Rev 6–19) before the establishment of Messiah’s earthly kingdom (2 Sam 7:12–16; Isa 2:2–4; Isa 9:6–7; Jer 23:5–6; 30:7; Ezek 37:24–28; Zech 14:3–9; Matt 19:28; 24:21-22; Luke 1:32–33; Acts 1:6–7; Rev 20:1–6). The event that begins this period is the confirmation of a covenant between “the prince who is to come” (the Antichrist) and unbelieving Israel (Dan 9:27). This covenant will likely promise Israel’s security and religious freedom, including the reinstitution of temple worship (2 Th 2:3–4; Rev 11:1–2), but it’s a façade for deception, as the Antichrist’s true character will be revealed in the middle of the Tribulation (Matt 24:15; Dan 9:27; Rev 13:4–7). Importantly, the Rapture of the church does not initiate the Tribulation but rather marks the conclusion of the church age, which began at Pentecost in Acts 2. The Tribulation formally begins with the signing of this covenant between the Antichrist and Israel. Fruchtenbaum clarifies, “The Rapture precedes the Tribulation, but it does not begin the Tribulation, a fact confused by many Pretribulationists. It is not the Rapture, but the seven-year covenant which begins the Tribulation. The Rapture will merely come some time before this, and may very well precede the Tribulation by a good number of years” (Arnold G. Fruchtenbaum, The Footsteps of the Messiah, p. 155).

The term Tribulation designates the entire seven-year period revealed in Daniel’s prophecy of the seventy weeks (Dan 9:27), a future era of unparalleled upheaval and divine judgment. The first half of this period is marked by the Antichrist’s deceptive rise, political consolidation, and restrained but mounting judgments. Jesus described this stage as “the beginning of birth pangs” (Matt 24:8), emphasizing that while distress is genuine, it steadily intensifies in both frequency and severity. During this time, the seal and trumpet judgments unfold (Rev 6–9), bringing economic collapse, ecological devastation, warfare, famine, and widespread death. Yet these judgments, though severe, remain restrained compared to what is to come.

The second half of the seven years is specifically called the Great Tribulation (Matt 24:21), when the full measure of God’s wrath is unleashed upon a rebellious world. Scripture identifies this climactic period as lasting “a time, times, and half a time” (Dan 7:25; 12:7; Rev 12:14), “forty-two months” (Rev 11:2; 13:5), or “1,260 days” (Rev 11:3; 12:6), underscoring its exact duration of three-and-a-half years. It begins at the midpoint when the Antichrist breaks his covenant with Israel, sets up the abomination of desolation in the temple (Dan 9:27; Matt 24:15; 2 Th 2:4), and demands global worship. During these final forty-two months (Rev 11:2; 13:5), the bowl judgments are poured out (Rev 16), unleashing the most catastrophic expressions of divine wrath. At the same time, the persecution of Israel intensifies as the Antichrist seeks to eradicate God’s covenant people (Rev 12:13–17), and worldwide rebellion against the Lord reaches its peak. According to Thomas Ice, “the Bible distinguishes between the tribulation period (seven years) and what is known as the great tribulation (the final three and a half years). In Matthew 24:9 the term ‘tribulation’ most likely refers to the full seven-year period of the tribulation. On the other hand, Matthew 24:21 speaks of the ‘great tribulation,’ which begins with the abomination of desolation that takes place after the midpoint of the seven-year period (Matt 24:15).” (Timothy J. Demy & Thomas Ice, Answers to Common Questions about the End Times, p. 65).

The coming seven-year Tribulation must be understood as an eschatological necessity: God’s appointed means to bring an end to human rebellion (Jer 25:31-33; Rev 6:15-17), to purify Israel for her Messiah (Ezek 20:37-38; Zech 13:8-9; Rom 11:26), and to prepare the nations for the visible return and reign of Christ (Matt 24:29-30; Rev 19:11-16). Thus, the Tribulation is both a period of judgment and of hope, for it paves the way for the long-awaited kingdom of God on earth (Dan 2:44; Zech 14:9; Rev 20:1-6) and the millennial blessings that will follow (Isa 11:6-9; Amos 9:13-15).

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

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The Coming Rapture of the Church

Posted on November 17, 2025 by Dr. Steven R. Cook

The Rapture of the church is the future event in which Christ will descend from heaven to gather His bride, the church, to Himself. Paul describes it as a mystery previously unrevealed but now made known, declaring, “Behold, I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed” (1 Cor 15:51-52). The term rapture comes from the Latin rapio, a translation of the Greek harpazō, meaning to seize or snatch away, as found in Paul’s statement that believers will be “caught up together with them in the clouds to meet the Lord in the air” (1 Th 4:17). This supernatural catching away involves the bodily resurrection of deceased believers, the transformation of living saints into their glorified bodies, and the collective meeting of the entire church with Christ in the air. According to Ryrie, “At the rapture some mortals (living) will only need to put on immortality, while those whose bodies have seen corruption (dead) will need to put on incorruption through resurrection. Both routes to heaven involve change—the living need to be translated and the dead raised. The last generation of Christians will not experience death.” (Charles Ryrie, A Survey of Bible Doctrine, p. 166). Unlike the Second Coming, where Christ visibly descends to the earth in judgment and to establish His earthly kingdom (Rev 19:11-16; Zech 14:4), the Rapture is Christ’s coming for His saints and constitutes the blessed hope of the church (Tit 2:13).

The comfort of the Rapture lies in the believer’s assurance of eternal union with Christ and deliverance from divine wrath. Paul emphasizes this comfort by saying, “For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore comfort one another with these words” (1 Th 4:16-18). This event is imminent, meaning it could occur at any moment, without warning signs, in keeping with Jesus’ promise: “I go and prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John 14:2-3). The Rapture of the church is the believer’s hope not only of escaping the coming wrath (1 Th 1:10; 5:9) but also of entering into the joyful presence of Christ, where death and sorrow will forever be abolished (Rev 21:4). The Rapture thus motivates holy living, strengthens faith amidst trials, and orients the believer’s heart toward eternal realities. Fruchtenbaum states, “As each day ends, it brings the believer one day closer to the time when the Rapture may occur. Because of this imminency, it is time for believers to awaken out of sleep and to live a life consistent with the position of being sons of light.” (Arnold G. Fruchtenbaum, The Footsteps of the Messiah, p. 154).

In God’s sovereign plan, the removal of the church through the Rapture may serve as a divine reset upon the world stage, preparing the way for the rise of global events prophesied for the Tribulation period. With the restraining influence of the church and the indwelling Holy Spirit’s unique ministry through it removed (2 Th 2:6-7), the world will be positioned for the ascent of the man of lawlessness (2 Th 2:8) and the formation of a one-world system of government, economy, and religion (Dan 7:23-25; Rev 13:1-18; 17:1-18). Current movements toward globalism, international financial consolidation, ecumenical religious cooperation, and increasing hostility toward Israel may be viewed as preparatory shadows of what will unfold in full after the Rapture. God, who “changes the times and the epochs; He removes kings and establishes kings” (Dan 2:21), will sovereignly direct history toward its appointed climax. Thus, while the church eagerly waits for Christ from heaven, the world is unknowingly being set in motion toward the fulfillment of the very events Scripture foretells, events which will ultimately display both God’s judgment on rebellious humanity and His faithfulness to Israel and His covenant promises.

To be ready for the Rapture and the events that follow, a person must first belong to Christ, and this happens only through faith in Him, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). Jesus is the eternal Son of God (John 1:1; Heb 1:8), who became truly human while never ceasing to be divine (John 1:14; Col 2:9). He lived a perfectly sinless life, for “in Him there is no sin” (1 John 3:5), and at the cross He died in our place, bearing the penalty for our sins as the just for the unjust (Mark 10:45; 1 Pet 3:18). He was buried, and on the third day He rose again according to the Scriptures, conquering sin and death (1 Cor 15:3-4). Because of His finished work, He now offers eternal life as a free gift to all who believe in Him, for “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Becoming a Christian does not come through works, rituals, or self-effort, but through trusting in Christ alone for salvation. The matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Those who place their faith in Him are forgiven all their sins, declared righteous, and delivered from “the wrath to come” (1 Th 1:10). Jesus Himself assures, “I give eternal life to them, and they will never perish; and no one will snatch them out of My hand” (John 10:28). This is the simple yet profound promise of the gospel—eternal life through faith in Christ alone (John 3:16; Acts 4:12).

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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Israel’s Land Not Fully Possessed

Posted on October 18, 2025 by Dr. Steven R. Cook

God promised to give the nation of Israel a specific territory as an everlasting possession. The Lord said to Abram, “For all the land which you see, I will give it to you and to your descendants forever” (Gen 13:15). This unconditional covenantal grant of land was reaffirmed to Isaac and Jacob (Gen 26:3; 28:13), encompassing a vast region “from the river of Egypt as far as the great river, the river Euphrates” (Gen 15:18). Historically, Israel has never possessed the full extent of this promised territory. However, many covenant theologians assert that God has already fulfilled His land promise to Israel, appealing to certain Old Testament passages as proof. They point, for example, to Joshua’s record: “So Joshua took the whole land, according to all that the Lord had spoken to Moses… Thus the land had rest from war” (Josh 11:23), and again, “the Lord gave Israel all the land which He had sworn to give to their fathers, and they possessed it and lived in it… Not one of the good promises which the Lord had made to the house of Israel failed; all came to pass” (Josh 21:43–45; cf. Josh 23:14). These verses are taken as evidence, by covenant theologians, that the Abrahamic land grant found its completion in the conquest under Joshua. Additionally, the statement that “Solomon ruled over all the kingdoms from the River to the land of the Philistines and to the border of Egypt” (1 Ki 4:21) is taken as evidence that Israel’s territory extended to the full Abrahamic boundaries (Gen 15:18). Even Nehemiah’s affirmation, “You… made a covenant with him to give the land… and You have fulfilled Your promise, for You are righteous” (Neh 9:7–8), is cited as confirmation that the divine land promise was fully realized.

However, though God fulfilled His promise in bringing Israel into the land, the narrative of Joshua makes it clear that large portions of territory remained unconquered. The Lord said to Joshua, “You are old and advanced in years, and very much of the land remains to be possessed” (Josh 13:1). Scripture further records that “the sons of Manasseh could not take possession of these cities” (Josh 17:12), that “they did not drive them out completely” (Josh 17:13), and that “they did not drive out the Canaanites who lived in Gezer” (Josh 16:10; cf. 15:63; 23:12–13). Following Joshua’s death, the book of Judges repeatedly affirms Israel’s incomplete obedience, stating that the tribes “did not drive out” the Canaanites from numerous regions (Judg 1:19, 21, 27–36). These repeated statements demonstrate that, while Israel possessed the land in principle under God’s covenant faithfulness, the full territorial boundaries promised to Abraham were not yet realized in practice. Fruchtenbaum notes, “Never in Old Testament history did Israel possess, dwell, and settle in all of the Promised Land. Nor did it ever happen in Jewish history since. However, the Palestinian Covenant guarantees that some day it will.”^[1]

The conquest under Joshua and the later monarchy under Solomon cannot be regarded as the final fulfillment of the Abrahamic Covenant. Numerous prophecies anticipated Israel’s future inheritance of the land (Amos 9:14–15), and the nation never possessed the full extent of the territory promised to Abraham, which stretched eastward to the Euphrates (Gen 15:18). Israel’s occupation was neither permanent—since the Babylonian exile removed them from the land—nor complete, as Judges records that many Canaanite cities remained unconquered (Judg 1:27–34). The land described in Joshua 21 corresponded only to the Mosaic boundaries of Numbers 34, not the larger Abrahamic grant. Even in the New Testament era, Israel still awaited national restoration (Acts 1:6–8; Rom 11:25).

The book of Joshua, therefore, celebrates God’s covenant faithfulness in bringing His people into the land (Josh 21:43–45), yet it also acknowledges that their occupation was partial and temporary rather than ultimate and complete (Josh 13:1; 23:12–13). According to Phillips, “Not even during the great days of David and Solomon did Israel possess more than a tithe of the total land grant that is hers under the Abrahamic covenant.”^[2] Geisler states that Israel “did not possess all the land that was promised to Abraham, namely, east of Jordan all the way to the Euphrates (Gen 15:18)… they did not possess it forever, as promised to Abraham, but were later dispossessed of it by the Babylonian captivity.”^[3] Campbell adds, “This did not mean that every corner of the land was in Israel’s possession, for God Himself had told Israel they would conquer the land gradually (Deut 7:22).”^[4] The conquest fulfilled God’s word to that generation, but not the full scope of the Abrahamic promise, which extends “from the river of Egypt as far as the great river, the river Euphrates” (Gen 15:18). Campbell further states, “Joshua 21:43 refers to the extent of the land as outlined in Numbers 34 and not to the ultimate extent as it will be in the messianic kingdom (Gen 15:18–21). Also, though Israel possessed the land at this time it was later dispossessed, whereas the Abrahamic Covenant promised Israel that she would possess the land forever (Gen 17:8).”^[5]

Joshua 21:43 must be read in light of other passages of Scripture. It means that God fulfilled His word to that generation by granting the land they actually claimed in faith. The Lord had said, “Every place on which the sole of your foot treads, I have given it to you, just as I spoke to Moses” (Josh 1:3). God’s word to Joshua, therefore, was limited to the immediate context of conquest and distribution, not to the ultimate fulfillment of the covenant made with Abraham, Isaac, and Jacob. Regarding the remaining nations in the land, Joshua reminded Israel, “The Lord your God, He will thrust them out from before you and drive them from before you; and you will possess their land, just as the Lord your God promised you” (Josh 23:5). Yet even by the end of Joshua’s life, those nations still occupied significant portions of Canaan, a fact repeatedly acknowledged in the text (Josh 13:1–6; 23:12–13). Consequently, Joshua’s declaration that “the Lord gave Israel all the land” (21:43) should be understood through what scholars identify as representative universalism—a Hebrew idiom in which a part is spoken of as the whole. This linguistic feature is common in Scripture, where comprehensive terms convey theological completeness rather than exhaustive literal scope. Thomas Constable observes:

It was common among the Semites to regard a part of the whole as the whole (cf. Deut 26:5–10; 1 Kings 13:32; Jer 31:5; 2 Sam 5:6–10; Rev 14:1; 22:2; Rom 15:19–24). The name for this viewpoint is “representative universalism.” Some students of this passage believe that the writer was taking this view here. He was speaking in universal terms. He regarded the individual kings, towns, and areas that had been subdued as representative of the entire land of Canaan.^[6]

This idiom appears elsewhere in the Old Testament. When Scripture says that “all the earth” came to Egypt to buy grain from Joseph (Gen 41:57), it does not mean every person on the globe. Similarly, “all Judea” and “all Jerusalem” going out to John the Baptist (Mark 1:5) or Solomon ruling “over all the kingdoms from the Euphrates River to the land of the Philistines and to the border of Egypt” (1 Ki 4:21) communicate general, not absolute, universality. Joshua’s use of this idiom expresses the theological truth that God had completely fulfilled what He promised to that generation. He had given them victory, possession, and rest. The remaining land would be conquered gradually, contingent upon Israel’s continued faith and obedience (Josh 23:5–13; cf. Judg 1:19, 27–36).

Therefore, the statements “the Lord gave Israel all the land” and “not one word has failed” (Josh 21:43–45; 23:14) should be understood as declarations of God’s proven covenant faithfulness within the historical framework of Joshua’s leadership. They do not mean that every geographical boundary of the Abrahamic Covenant was realized, but that God had done all He promised at that stage in redemptive history. Israel’s rest in the land (Josh 22:4; 23:1) was temporary and conditional, anticipating a greater rest that remains for the people of God (cf. Heb 4:8–9).

The Abrahamic Covenant itself remains unconditional and eternal, rooted in God’s sovereign promise and not dependent upon Israel’s obedience (Gen 12:1–3; 15:18–21; 17:7–8). Israel’s possession under Joshua was real but provisional. Their later disobedience brought discipline and dispersion, but not the cancellation of God’s covenantal oath. The full and everlasting fulfillment awaits the future Messianic Kingdom, when Israel will dwell securely in all the territory promised to Abraham, Isaac, and Jacob (Gen 15:18; Isa 11:10–16; Ezek 47:13–23; Zech 14:9–11). Thus, Joshua’s record stands as a powerful testimony to divine faithfulness—God did everything He promised in that generation, and He will yet do all He has pledged in the ages to come.

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] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 632.

^[2] John Phillips, Exploring the Minor Prophets (Kregel Publications; WORDsearch Corp., 2009), Ob 19–20.

^[3] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 579.

^[4] Donald K. Campbell, “Joshua,” in The Bible Knowledge Commentary vol. 1 (Wheaton, IL: Victor Books, 1985), 364.

^[5] Ibid., 365.

^[6] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Josh 21:43.

Holiness, Righteousness, and the Sin Unto Death

Posted on August 24, 2025 by Dr. Steven R. Cook

God expects His people to live holy and righteous lives (1 Pet 1:15–16). While “holy” and “righteous” are closely related terms in Scripture, they are not synonymous. Both describe essential aspects of the believer’s life that reflect God’s character, yet they highlight different dimensions of that reflection. Righteousness (Hebrew: ṣedeq, Greek: dikaiosynē) primarily refers to conformity to God’s standard of right conduct. It emphasizes moral behavior, uprightness, and justice in thought, word, and deed—living in alignment with God’s revealed will (Deut 6:25; Rom 6:13; 1 John 3:7). Righteousness is relational in nature; it touches how we respond to God’s commands and how we treat others. For the believer, practical righteousness flows out of positional righteousness—the imputed righteousness of Christ granted at the moment of faith (Rom 4:5; 2 Cor 5:21; Phil 3:9). From that unchanging standing in grace, we are called to walk in daily obedience, bearing the fruit of righteous living (Phil 1:11; Tit 2:12). Righteousness, then, is an ethical calling that shows up in our relationships, decisions, and conduct.

Holiness (Hebrew: qōdesh, Greek: hagiosynē) is a related but distinct concept that emphasizes being set apart. Holiness begins with position—God sets believers apart unto Himself—and continues in practice as we live in a manner consistent with that calling (Lev 11:44; 1 Pet 1:15–16). To be holy is to be separated from what is common, defiled, or profane, and devoted to what is sacred. Holiness stresses distinctiveness; it is not primarily about ethical behavior but about belonging to God. Whereas righteousness focuses on doing what is right, holiness is concerned with being God’s—living in such a way that our lives bear the unmistakable mark of His ownership and purity. Holiness and righteousness are not in tension but in tandem. A believer who is living righteously is demonstrating the outward fruit of a holy life; likewise, one who is truly holy will pursue righteous conduct. As Paul affirmed, we are to present ourselves to God as “instruments of righteousness” (Rom 6:13) while also seeking to “perfect holiness in the fear of God” (2 Cor 7:1). Holiness is consecration; righteousness is expression. Together, they describe the sacred identity and the moral integrity of those who walk with the Lord.

If God’s people fail to live holy and righteous lives—if they persist in defiance of His revealed will—the consequences can be serious, even culminating in physical death. Though our eternal salvation remains secure (John 10:28; Rom 8:1), Scripture is clear that divine discipline is a present reality for the believer. God’s grace does not nullify His holiness, and His patience is not a license to sin. Rebellion, especially when prolonged and defiant, may provoke the Lord to act in judgment, sometimes by removing the believer from this life. This is not loss of salvation but a temporal, and sometimes terminal, discipline from a holy and loving Father. Though eternal salvation is never forfeited for those in Christ (John 10:28; Rom 8:1), divine discipline is real and sometimes severe. Scripture records multiple instances where God brought death upon His own people as a direct response to defiant disobedience, particularly during key dispensational shifts when the purity of His revelation and administration were at stake.

In Leviticus 10, Nadab and Abihu, the sons of Aaron, were struck dead by the Lord for offering “strange fire” before Him—unauthorized incense not prescribed in His worship protocol. This judgment came immediately after the inauguration of the Mosaic Law and the tabernacle worship system. Their sin wasn’t a mere misstep; it was a flagrant disregard for God’s holiness at a critical moment when He was revealing the standards for worship under the newly established theocratic nation of Israel. God declared, “By those who come near Me I will be treated as holy, and before all the people I will be honored” (Lev 10:3). In other words, when God initiates a new stewardship of truth, He may enforce conformity with heightened judgment to underscore the seriousness of the transition.

A similar pattern appears in Acts 5, during the early days of the Church Age. Ananias and Sapphira lied about the proceeds from the sale of their property, pretending to give the full amount to the apostles while secretly holding some back. Their deceit wasn’t simply about money—it was hypocrisy in the heart of the infant church during a formative moment of divine testimony. God struck both husband and wife dead, and “great fear came over the whole church” (Acts 5:11). Here again, the severity of judgment served to protect the purity and testimony of the church in its early stage, demonstrating that while grace secures eternal life, God’s holiness demands integrity in service and stewardship.

Another sobering example appears in 1 Corinthians 11:30-32, where Paul rebukes the Corinthian believers for partaking of the Lord’s Supper in an unworthy manner. Their careless and self-centered behavior at the communion table dishonored Christ and divided the body. Paul states plainly, “For this reason many among you are weak and sick, and a number sleep” (v. 30)—a clear reference to physical death. Yet even in this, he clarifies, “When we are judged, we are disciplined by the Lord so that we will not be condemned along with the world” (v. 32). Their salvation was never at stake, but their health—and for some, their lives—was.

These episodes teach that God’s discipline varies in intensity and purpose across dispensations, often serving to affirm His holiness and guard the integrity of new revelation. While He remains gracious and longsuffering, He also acts decisively when believers trifle with His truth. We would do well to remember that God’s grace does not cancel His justice, and His patience is not license for presumption. In every age, conformity to His revealed will brings blessing; defiance invites discipline—even death, if necessary, to preserve His glory. Scripture supports this sobering reality in other cases as well, such as the man Uzzah, who was struck dead for touching the Ark of the Covenant contrary to God’s command (2 Sam 6:6–7), and the warning in 1 John 5:16 that there is a “sin leading to death,” reminding us that under certain conditions, physical death may be God’s final and decisive act of discipline for the believer.

In summary, God calls His people to live lives marked by holiness and righteousness—not as a condition of salvation, but as a reflection of their relationship with Him—and when believers persist in defiance of His revealed will, divine discipline may follow, including, in some cases, physical death as a solemn expression of His holiness and justice, particularly during critical moments of redemptive history (1 Pet 1:15–16; Rom 6:13; 2 Cor 7:1).

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

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Why and How I Pray for Israel

Posted on August 2, 2025 by Dr. Steven R. Cook

Israel’s Future in God’s Faithfulness

From Genesis to Revelation, the story of Israel is the story of a chosen people uniquely called and covenanted by God—not because of their merit, but because of His faithfulness. The Abrahamic Covenant (Gen 12:1-3; 15:1-21; 17:1-8) remains in effect to this day. It is an unconditional, unilateral promise in which God swore to give Abraham’s descendants a land, a nation, and a blessing, and it has never been annulled or replaced. Even though the majority of Israel remains in unbelief, they are still God’s covenant people, and “they are beloved for the sake of the fathers” (Rom 11:28). Their future restoration is not only prophesied—it is guaranteed by God’s own character.

Scripture teaches that Israel is presently under divine discipline. After centuries of rebellion, culminating in the rejection of their Messiah, Jesus declared, “Behold, your house is being left to you desolate!” (Matt 23:38). Fruchtenbaum notes, “Because of their rejection of His messiahship, in place of being gathered they are going to be scattered” (A. G. Fruchtenbaum, Israelology, 783). Yet this was not a cancellation of the covenant, as Jesus added, “For I tell you, you will not see Me again, until you say, ‘Blessed is He who comes in the name of the Lord’” (Matt 23:39). That future confession will come at His Second Coming, when the Jewish leadership will lead the nation in receiving their Messiah. Until then, Israel is undergoing “a partial hardening…until the fullness of the Gentiles has come in” (Rom 11:25), after which “all Israel will be saved” (Rom 11:26). This discipline is temporary and purposeful—God is preserving His people through chastening, preparing them for repentance and restoration. His hand has never left them.

My Love for Israel

I love Israel, because they are God’s chosen people, and set apart for a unique role in history. Scripture declares, “The Lord your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth” (Deut 7:6). This choosing was not based on merit, but on God’s faithfulness and love: “The Lord did not set His love on you nor choose you because you were more in number than any of the peoples…but because the Lord loved you and kept the oath which He swore to your forefathers” (Deut 7:7-8). Though Israel has often stumbled, God’s love for them endures. He says, “I have loved you with an everlasting love; therefore, I have drawn you with lovingkindness” (Jer 31:3). Even now, during a time of national unbelief, Paul reminds us that “they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable” (Rom 11:28-29). Israel remains the apple of His eye (Zech 2:8), and He will fulfill every promise He made to the patriarchs, bringing about their future restoration when they turn to the Messiah in faith (Zech 12:10; Rom 11:26).

My Prayers for Israel

Lately, when I’ve been praying for Israel, I keep thinking about Moses and how he interceded for his people during a time of deep disobedience, when they turned from the Lord to worship a golden calf (Ex 32:1-6). The Lord saw their corruption (Ex 32:7-8) and said to Moses, “I have seen this people, and behold, they are an obstinate people” (Ex 32:9). God’s anger burned against them, and He declared, “Now then let Me alone, that My anger may burn against them and that I may destroy them; and I will make of you a great nation” (Ex 32:10). Interestingly, Moses stood in the gap and prayed for Israel, appealing to God’s character and covenant promises. His intercession serves as a wonderful example for how I pray for Israel today. There are three parts to Moses prayer (Ex 32:11-13).

First, Moses reminded God that Israel belonged to Him, saying, “Why does Your anger burn against Your people whom You have brought out from the land of Egypt?” (Ex 32:11). Moses did not refer to Israel as his people, but as God’s people—chosen, delivered, and set apart by Him. To say they were God’s people was to anchor their identity, destiny, and security in His covenant faithfulness. Moses interceded not on the basis of Israel’s worthiness, but on the grounds of God’s unchanging commitment to those He had called His own (Deut 7:6-8).

Second, Moses appealed to God’s reputation, saying, “Why should the Egyptians speak, saying, ‘With evil intent He brought them out to kill them in the mountains?’” (Ex 32:12). Moses cared about how the world would perceive God’s actions. This principle still stands. When I pray for Israel, I pray not merely for their safety or national success, but for God’s name—His reputation—to be magnified in how He deals with them. The nations are watching, and Israel’s story is ultimately about God’s glory and faithfulness. Whether through judgment or mercy, His dealings must demonstrate His justice, His love, and His covenant fidelity.

Finally, Moses appealed to God’s covenant promises, saying, “Remember Abraham, Isaac, and Israel, Your servants to whom You swore by Yourself, and said to them, ‘I will multiply your descendants’” (Ex 32:13). Moses took God back to His Word—not to hold Him hostage to it, but to show that he trusted in God’s integrity. Moses knew that God keeps His promises to His people. When I pray for Israel, I echo this appeal. I’m not asking for blessing based on Israel’s righteousness, but on God’s faithfulness. (Gen 12:1-3; 15:18; 17:7-8; Psa 105:8-11; Rom 11:28-29). I ask God to act in accordance with His promises—not only because He is just, but because He delights in faithful love (Mic 7:18-20).

My Prayer for Israel:

O Lord, You are the faithful God who keeps everlasting promises to the fathers (Deut 7:9), and Israel remains Your covenant people—called by Your name, formed by Your hand, and beloved for the sake of the patriarchs (Isa 43:1, 21; Rom 11:28). I pray for the peace of Jerusalem (Psa 122:6), that Your purposes may be fulfilled and Your name glorified among the nations (Isa 66:18-20; Ezek 36:23). For the sake of Your great name, act in mercy and power; do not let the nations say that You have forsaken Your people (Jer 33:24-26). Show that You are the God who disciplines yet restores, whose wrath is just and whose mercy is abundant (Hos 11:8-9; Mic 7:18-19). You swore to bless Abraham’s descendants and make them many (Gen 12:2-3; 15:5; 22:17), and I trust You will keep that Word, for You are God and cannot lie (Num 23:19; Tit 1:2; Heb 6:18). Until Messiah returns, raise up laborers to proclaim the gospel, to pray for Your people, and to support Israel in ways that honor and glorify You and bring blessing to them. I ask this in Jesus’ name, Amen.

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

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Pray for Israel, God’s Chosen People

Posted on June 27, 2025 by Dr. Steven R. Cook

Israel is God’s covenant nation, uniquely chosen out of all the peoples of the earth to serve His redemptive purposes in history. This divine selection was not based on national merit or numerical strength but solely on God’s sovereign love and fidelity to the promises made to Abraham, Isaac, and Jacob (Deut 7:6-9). The Abrahamic covenant—unconditional and everlasting (Gen 17:7)—established Israel as the vehicle through which God would bless the world. Though Israel’s national history has been marked by cycles of rebellion and judgment, God’s covenantal commitment to them has never been nullified. Even in their present condition of unbelief, they remain “beloved for the sake of the fathers” (Rom 11:28).

Romans 11 is a theologically rich affirmation of Israel’s future. Paul warns the Gentile believers not to become arrogant, for Israel’s partial hardening is neither total nor final (Rom 11:25). A future national conversion awaits, when “all Israel will be saved” (Rom 11:26)—a statement best understood as referring to a future generation of ethnic Israelites who will turn to Christ at His second coming. This redemptive climax will fulfill Isaiah’s prophecy that “The Deliverer will come from Zion, He will remove ungodliness from Jacob” (Rom 11:26; cf. Isa 59:20-21). God is not done with Israel. Their rejection is temporary; their restoration is certain.

God’s love for Israel is not fickle or reactive. The Lord told Israel, “I have loved you with an everlasting love; therefore, I have drawn you with lovingkindness” (Jer 31:3). This divine affection transcends the nation’s failures and persists through the ages. Israel’s unbelief cannot undo God’s unilateral promises. Paul makes this crystal clear, saying, “for the gifts and the calling of God are irrevocable” (Rom 11:29). The word ametamelētos (ἀμεταμέλητος) used here denotes a decision not subject to regret or reversal. God does not rescind His covenants; His Word is settled (Psa 119:89). God cannot lie (Num 23:19; Heb 6:18). The Abrahamic, Davidic, and New Covenants remain intact, awaiting full fulfillment in God’s prophetic timetable.

Israel’s current unbelief, while tragic, is part of a divine mystery that allows for the ingathering of the Gentiles (Rom 11:11-15). Yet this does not render the Church a “new Israel” or spiritual replacement. That theological misstep—replacement theology—must be categorically rejected. The Church and Israel remain distinct in Scripture. The Church is the body of Christ, a mystery not revealed in the Old Testament (Eph 3:1-6), while Israel is the nation with whom God made historical and prophetic covenants. To confuse or conflate the two is to violate the integrity of biblical teaching.

In light of God’s enduring plan for Israel, Christians are not to harbor disdain or indifference but compassion and intercession. The psalmist exhorts, “Pray for the peace of Jerusalem: ‘May they prosper who love you’” (Psa 122:6). This is not a call to sentimentalism but a theological mandate rooted in God’s redemptive agenda. We are to emulate Moses, who—though grieved by Israel’s sin at Sinai—interceded for them with boldness and reverence (Ex 32:11-14). God relented, not because Israel was deserving, but because He is faithful to His covenant and responsive to the prayer of the righteous.

Today, many Jews live in secular unbelief, and the modern state of Israel, while providentially preserved, is not yet the spiritual remnant foreseen in Romans 11. But the existence of national Israel is a staging ground for God’s eschatological purposes. He will regather them not only to the land but to Himself. The current partial blindness will be removed, and a national revival will occur when they look upon Him whom they pierced (Zech 12:10). Until then, we wait with hope and pray with urgency, knowing that the God who chose Israel will restore Israel.

Let us not forget: God’s faithfulness to Israel is the visible proof of His integrity to all mankind. If He can abandon the nation He swore to uphold, then no promise is secure. But He cannot lie (Heb 6:18; Tit 1:2), and He will not change (Mal 3:6). Israel’s story is not over. The covenant nation remains beloved. And the final chapters, already written in prophecy, will unfold just as God decreed. For the believer who understands this, praying for Israel is not optional—it is obedient alignment with the heart of God and the arc of redemptive history.

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

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Israel, Globalism, and the Rapture

Posted on June 20, 2025 by Dr. Steven R. Cook

The Rapture of the Church is imminent—it could happen at any moment, without warning or prerequisite signs. However, while no event must occur before the Rapture, Scripture does reveal the conditions of the world leading up to the seven-year Tribulation that follows. As we observe present global trends, it appears that the stage is being set for the fulfillment of end-times prophecy. These developments, though not signs of the Rapture itself, may indicate how close the Tribulation—and thus the Rapture—may be.

The most significant prophetic development in modern history is the rebirth of Israel in 1948. After nearly two millennia of dispersion, the Jewish people were regathered to their ancient homeland in fulfillment of passages such as Ezekiel 36–37. This regathering is essential for later events in Daniel’s 70th week (Dan 9:27) and the book of Revelation. Alongside Israel’s return is the growing global focus on Jerusalem, which Zechariah foretold would become a burdensome stone for the nations (Zech 12:2-3). Today, political pressure continues to mount for the division of Jerusalem, in direct defiance of God’s covenant purposes (Joel 3:2).

In tandem with these geopolitical shifts, we see the rise of globalism. Revelation 13 describes a future one-world government under the Antichrist. Although the Antichrist cannot appear until after the Rapture (2 Th 2:6-8), the groundwork for centralized global control is clearly underway. Institutions such as the United Nations and the World Economic Forum openly advocate for global governance, digital identification, and economic systems that would allow for global compliance—precursors to the mark of the beast system in Revelation 13:16-17. Technological advances now enable worldwide surveillance, biometric tracking, and central bank digital currencies (CBDCs), all of which could be tools of totalitarian control during the Tribulation.

In the spiritual realm, the apostasy of the professing church is another powerful indicator. Paul warned of a falling away from the faith in the last days (1 Tim 4:1-3; 2 Tim 3:1-5), and that’s exactly what we’re witnessing. Many churches are abandoning sound doctrine in favor of entertainment, social agendas, or ecumenical compromise. The Gospel is often distorted—either by works-based systems or watered down to moralistic self-help. The rise of false teachers, doctrinal confusion, and biblical illiteracy is precisely what Scripture foretold.

Meanwhile, society at large is spiraling into moral chaos. Paul’s vivid description of last-days culture in 2 Timothy 3:1-5 reads like today’s headlines: people are lovers of self, arrogant, disobedient to parents, and lovers of pleasure rather than lovers of God. From the normalization of sin to the celebration of rebellion against divine design, the moral fabric of civilization is unraveling. Godlessness is promoted while righteousness is increasingly ridiculed.

Another fascinating development is the preparation for a third Jewish temple. According to Daniel 9:27 and 2 Thessalonians 2:4, the Tribulation temple must be present for the Antichrist to desecrate it mid-week. Today, groups such as the Temple Institute have recreated priestly garments, temple instruments, and have even bred red heifers for ritual purification. The desire and readiness for temple worship are alive and well in Jerusalem, awaiting only political opportunity.

Equally remarkable is the alignment of nations foretold in Ezekiel 38–39. Russia (Rosh), Iran (Persia), and Turkey (Togarmah) are all forging alliances today, united by hostility toward Israel. These are precisely the nations listed in Ezekiel’s prophecy of a northern coalition that will invade Israel. Though this invasion will be sovereignly thwarted by God, its precursors are visible on today’s geopolitical stage.

Economic instability is also setting the stage. Revelation 6:5-6 describes global hyperinflation and food shortages in the Tribulation. While these judgments have not yet arrived, current economic turmoil—soaring debt, inflation, unstable markets, and supply chain failures—highlight the fragility of modern economies and how quickly the world could tip into chaos when divine restraint is removed.

Lastly, there has been a dramatic rise in occultism and spiritual deception. Paul warned that in the latter times, many would follow deceitful spirits and doctrines of demons (1 Tim 4:1). This trend is exploding today through New Age mysticism, witchcraft, astrology, and Satanism—all marketed as personal empowerment and heavily promoted through media and pop culture. Spiritual darkness is gaining traction, especially among the youth.

Taken together, these developments create a compelling picture. While the Rapture itself is signless and could happen at any time, the stage-setting for the Tribulation strongly suggests that we may be living in the final moments before Christ calls His Church home. We are not looking for signs—we are listening for the shout (1 Th 4:16-17). Until then, we walk by faith, proclaim the gospel of grace, and remain steadfast in hope, knowing our blessed hope is Christ Himself (Tit 2:13).

Friend, if you’ve never trusted in Jesus Christ as your Savior, now is the time. The gospel of grace is the good news that the eternal Son of God took on human flesh (John 1:1, 14), lived a sinless life in perfect obedience to the Father (1 John 3:5), and willingly died a substitutionary death in our place (Rom 5:8; 2 Pet 3:18). On the cross, He bore all our sins—past, present, and future—in full (1 Pet 2:24). He was buried, and on the third day He rose again bodily, just as the Scriptures foretold (1 Cor 15:3-4). Through His finished work (John 19:30), Jesus offers complete forgiveness of sins (Acts 10:43) and eternal life as a free gift—freely given, never earned (Rom 6:23; Eph 2:8-9). This gift is available to anyone who believes in Him alone for salvation (John 3:16; Acts 16:31). You don’t need to clean yourself up, make promises, or prove yourself worthy. Simply believe in Jesus as your Savior, “for whoever believes in Him shall not perish, but have eternal life” (John 3:16).

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

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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World Events that Imply the Rapture is Near

Posted on May 11, 2025 by Dr. Steven R. Cook

While we do not know the day or hour of the rapture of the church (1 Th 4:13-18), we can be discerning of the times and alert to developments that appear to be setting the stage for the coming Tribulation (1 Th 5:4-6). According to Scripture, the rapture will occur prior to the Tribulation, and it stands to reason that we may observe certain precursors unfolding before the Lord calls His church to heaven. In light of this, it seems that several world events and technological advances today align with what Scripture describes as dominant features of the Tribulation period, especially the rise of the Antichrist, a centralized global government, and a unified economic system (Dan 7:23-25; Rev 13:16-17). With this in mind, we identify several trends and developments that may help us see how the world is being prepared for these future realities:

First, Israel’s presence in the land. One of the most remarkable signs of stage-setting is Israel’s existence as a sovereign nation after nearly 2,000 years of dispersion. The rebirth of the nation in 1948 fulfills key aspects of biblical prophecy regarding Israel’s physical regathering (Ezek 36:24; Amos 9:14-15). While the current return is largely political and secular, it lays the foundation for God’s future dealings with Israel during the Tribulation, culminating in the nation’s spiritual restoration at Christ’s second coming (Zech 12:10; Rom 11:26). Israel’s control over Jerusalem and Jewish settlement in the land provide the geopolitical framework necessary for Daniel’s 70th week to unfold (Dan 9:24-27).

Second, hostility in the Middle East. The persistent hostility surrounding Israel, including terror threats, international pressures, and regional instability, reflects the prophetic picture of nations gathered against Jerusalem in the last days (Zech 12:2-3; 14:2). This unrelenting opposition makes the idea of a peace agreement increasingly appealing—creating fertile ground for the rise of the Antichrist, who will broker a temporary covenant with Israel, deceptively promising peace and security (Dan 9:27). His eventual betrayal will trigger unprecedented global conflict and fulfill Jesus’ warning of the “abomination of desolation” (Matt 24:15).

Third, a desire to rebuild the temple. Alongside Israel’s political resurgence, there is growing interest among Jewish groups to rebuild the temple in Jerusalem. The Temple Institute and similar organizations have already crafted priestly garments, temple vessels, and architectural plans, eagerly awaiting the restoration of temple worship. Prophecy indicates that a future temple will exist during the Tribulation (2 Th 2:4; Rev 11:1-2), where the Antichrist will desecrate the holy place. These modern preparations, though incomplete, show that the logistical and ideological groundwork for this prophetic temple is actively advancing.

Fourth, there is a move toward globalism and centralized control. We’re witnessing increasing calls for global governance to address transnational issues like climate change, pandemics, and economic instability. Organizations like the United Nations, World Economic Forum, and International Monetary Fund frequently promote global solutions, with language that echoes visions of a world unified under centralized authority. Though well-intentioned on the surface, such trends provide the ideological and bureaucratic infrastructure for the kind of world government over which the Antichrist will ultimately preside (Rev 13:7-8).

Fifth, digital currencies and cashless economies. The rise of central bank digital currencies (CBDCs) is another remarkable development. Nations like China, and even the European Union and United States, are exploring or piloting digital currencies issued by governments. Such systems allow for unprecedented control over buying and selling, aligning with the technology implied in Revelation 13:16-17, where the Beast’s economic system requires a “mark” to buy or sell. While these technologies aren’t the mark of the beast (which won’t be implemented until the Antichrist’s reign), they show the increasing feasibility of a controlled, trackable, and mandatory economic system.

Sixth, advancements in surveillance technology. Mass surveillance through facial recognition, biometric databases, artificial intelligence, and global data networks is becoming normalized. Governments and corporations have more tools than ever to monitor individuals’ movements, communications, and transactions. The Antichrist’s regime will exercise total control over people’s religious, political, and economic activities (Rev 13:15-17), and modern surveillance tools could easily facilitate such global oversight.

Seventh, religious ecumenism and push toward religious unity. In the past few decades, we’ve seen growing efforts to unite world religions under a common banner, with interfaith dialogues, joint worship services, and ecumenical partnerships becoming commonplace. Revelation 17 describes a future false religious system (the harlot) that will initially have global influence before being destroyed by the Beast. The momentum toward religious pluralism and tolerance today reflects a mindset that could be co-opted into the future religious system of the Tribulation.

Eighth, erosion of traditional values and increasing moral lawlessness. Paul warned that “the mystery of lawlessness is already at work” (2 Th 2:7), and indeed we see accelerating moral confusion, hostility toward biblical truth, and the breakdown of social norms and divine institutions. This increasing lawlessness paves the way for a leader who will appear to provide solutions but will ultimately be “the lawless one” (2 Th 2:8).

Ninth, wars, instability, and calls for peace. Jesus described wars, rumors of wars, and global instability as “the beginning of birth pangs” (Matt 24:6-8). While these are not signs of the rapture, they foreshadow the geopolitical chaos that will characterize the Tribulation and create the conditions for the Antichrist to emerge as a false messiah offering peace (Dan 9:27).

All of these trends point to the increasing plausibility of a world political, economic, and religious system under centralized control—exactly the environment Scripture describes in the Tribulation. As believers, we should avoid date-setting or sensationalism, but at the same time, we can recognize the convergence of these developments as part of God’s providential orchestration of history (Isa 46:10). In practical terms, these observations should motivate us to walk wisely, redeem the time (Eph 5:15-16), and stay focused on proclaiming the gospel of grace to a world that desperately needs it (2 Cor 5:20). Rather than retreat in fear, we can take courage knowing that our “blessed hope” is not in political solutions or economic stability, but in the imminent return of our Lord Jesus Christ (Tit 2:13). And while the world may be unknowingly setting the stage for the Antichrist, we’re joyfully awaiting Christ Himself!

As someone once quipped, “When you see Christmas decorations going up, you know Thanksgiving is near.” In a similar way, if the world is preparing for the events of the Tribulation, how much closer must the rapture be? As Christians, we do not live in fear but in confidence in God, for we know He is directing human history toward the return of Christ. We are “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit 2:13).

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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What Must I Believe to Be Saved?

Posted on May 4, 2024 by Dr. Steven R. Cook

The Terms of Salvation

God requires that certain information be believed before He saves someone. This means saving faith requires content. Though faith alone is the only requirement by God, the content of faith has changed throughout the ages, depending on what God revealed at a particular time. What God revealed to Adam and Eve was different than what He revealed to Abraham, and what He revealed to Abraham was different than what He reveals to us. Before addressing the content of saving faith, let’s look at what it means to believe.

What it Means to Believe

Curious Look The word believe, in the OT, derives from the Hebrew verb aman (אָמַן) which means “to regard something as trustworthy, to believe in.”^[1] And in the NT, the Greek verb pisteuō (πιστεύω) means “to consider something to be true and therefore worthy of one’s trust.”^[2] In Genesis we see where Abraham “believed [aman] in the LORD; and He reckoned it to him as righteousness” (Gen 15:6). When citing this passage in the NT (Rom 4:3; Gal 3:6; Jam 2:23), the writers used the Greek verb pisteuō (πιστεύω) in place of the Hebrew verb aman (אָמַן), which shows the words are synonymous. Faith, as a verb, is used of trust in God (Gen 15:6; Heb 11:6; cf. Rom 4:3), trust in Jesus (Acts 16:31; 1 Pet 1:8), and trust in Scripture (John 2:22).[3] Biblically, faith means having an attitude of confidence in God, being certain that He will keep His Word and do as He promised, for He cannot lie (Num 23:19; Heb 6:18; Tit 1:2). When faith is exercised, it trusts solely in the object and no one else. Abraham is an example of a believer who trusted God at His Word, for “with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, and being fully assured that what God had promised, He was able also to perform” (Rom 4:20-21).

To believe is to have a mental conviction that a testimony is true or that someone or something is reliable and worthy of confidence. Faith starts with mental assent and results in placing one’s faith in the object itself. For example, one can assent that a chair is structurally sound and able to support a person, and then, by faith, sit in the chair and relax. Or one can assent that an automobile is safe to drive, and then, trusting the car, get behind the wheel and drive it to a desired destination. Faith always demands an object, is exercised with a view to receiving a benefit, and the object gets the credit for doing what it was supposed to do. For Christians, Jesus is the object of our faith, eternal life is the benefit we receive, and Christ gets all the glory as the One who saves. When we believe in Jesus, we acknowledge that He is the incarnate Son of God (John 1:1, 14), that our salvation was accomplished by means of His death, burial, and resurrection (1 Cor 15:3-4), and we trust in Him alone to save us eternally (Acts 4:12; 16:31). Christ alone saves. Nothing more. The following illustration is helpful:

“Many people misunderstand what the Bible means by “believe.” Belief basically means trust. As an example, imagine you are stranded on one side of a river. The only way across is via a tightrope suspended overhead. A man on the other side has a wheelbarrow and says he can rescue you. Being a skilled acrobat, he crosses the tightrope with the wheelbarrow successfully. Now, you believe that the man himself can cross the tightrope, but in order to be saved, you have to trust him to get you over the tightrope in the wheelbarrow! Will you believe in him or not? Similarly, trusting Jesus for salvation means trusting him to do for you what you cannot do for yourself. There’s no way we can earn heaven; we must trust Jesus to carry us there.”^[4]

The Content of Saving Faith

Eternal salvation has always been by grace alone through faith alone; however, the content of faith (i.e., what is believed), has changed throughout the ages. According to Arnold Fruchtenbaum, “Indeed, there always was, always is, and always will be only one means of salvation: by grace through faith.”^[5] Though grace and faith are constants, the content of faith has changed over time, depending on what God revealed to each person or generation, as divine revelation came in stages. William MacDonald sates, “From Adam to Christ, God saved those who put their faith in Him on the basis of whatever revelation He gave them. Abraham, for example, believed God, and it was reckoned to him for righteousness (Gen 15:6).”^[6] According to Norman Geisler, “the revealed content of the gospel varied from age to age in the progress of revelation.”^[7] Charles Ryrie notes, “The basis of salvation is always the death of Christ; the means is always faith; the object is always God (though man’s understanding of God before and after the Incarnation is obviously different); but the content of faith depends on the particular revelation God was pleased to give at a certain time.”^[8] Thomas Constable adds, “The basis of salvation is always the death of Christ. No one is saved except by what He accomplished at Calvary. The requirement for salvation is always faith. It is never works. The object of faith is always the Person of God. The content of faith is always a promise from God.”^[9] The following examples demonstrate that the content of faith has changed over time.

First, after the historic fall of Adam and Eve (Gen 3:1-7), the content of saving faith was God’s promise of an offspring of Eve who would crush the head of the serpent. In the presence of Adam and Eve, God told Satan, “I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel” (Gen 3:15). This is commonly regarded as the protoevangelium; that is, the first gospel message. The crushing of Satan’s head—a fatal blow—was accomplished by the Lord Jesus at the cross where He triumphed over sin and death. How much Adam and Eve understood about this prophecy is not known. However, it is assumed they trusted God at His word concerning the future offspring that would crush the serpent’s head. Shortly after giving the promises, God killed an animal, which meant shedding its blood, and made clothes from its hide and gave it to them to wear (Gen 3:21). Arnold Fruchtenbaum notes, “The covering of animal skins, which required the shedding of blood to give them the atonement, replaced the covering of fig leaves. Then the verse states: and clothed them. Physically, He clothed their nakedness, but spiritually, He also covered their sin by making for them their atonement.”^[10] And according to Charles Ryrie, “When Adam looked upon the coats of skins with which God had clothed him and his wife, he did not see what the believer today sees looking back on the cross of Calvary.”^[11] We should not assume that Adam and Eve understood the death, burial, and resurrection of Messiah. What they understood was God’s promise of a future offspring who would crush the serpent, and then they witnessed God killing an animal, taking its skin, and making clothing for them. When they believed God’s promise and accepted His provision, it resulted in their salvation.

Second, in the book of Genesis we have the record of Abraham’s salvation. Moses wrote that Abraham “believed in the LORD; and He reckoned it to him as righteousness” (Gen 15:6). The content of Abraham’s faith was the promise of God concerning the Abrahamic covenant (Gen 12:1-3), especially as it related to God giving him a biological descendant (Gen 15:1-6). Abraham accepted God’s promise as true and reliable, which meant he trusted in God Himself. And when Abraham believed in Yahweh, we’re told that God “reckoned it to him as righteousness” (Gen 15:6b).^[12] Concerning Abraham’s faith in God, Arnold Fruchtenbaum states, “The content of his faith was the promises of God. The object of his faith was Jehovah.”^[13] According to J. Carl Laney Jr., “God had just promised Abraham, an elderly man with a barren wife, that his descendants would be as numerous as the stars. In spite of the physical hindrances to the fulfillment of this promise, Abraham trusted God…Because Abraham accepted God’s word as true and reliable, God declared him righteous, and therefore acceptable.”^[14] Paul cited Genesis 15:6 in Romans (Rom 4:3) and Galatians (Gal 3:6) when making his case that believers are justified by faith alone, and not by any works of the Law (Rom 4:4-5).

Third, in the book of Ruth we find a good example of a Gentile who came to trust in the Lord. Ruth told her mother-in-law, Naomi, “Your people shall be my people, and your God, my God” (Ruth 1:16). Here is an expression of faith in the Lord Himself. God directed Israel to serve as His witnesses (Isa 43:10), telling others, “I, even I, am the LORD, and there is no savior besides Me” (Isa 43:11). For a Gentile to be saved, it meant trusting in Yahweh alone and not pagan idols. It also meant not trusting in works, which is what pagan idolatry required. Concerning this verse, Warren Wiersbe states, “Ruth’s statement in Ruth 1:16-17 is one of the most magnificent confessions found anywhere in Scripture…[as] she confessed her faith in the true and living God and her decision to worship Him alone.”^[15] And Arnold Fruchtenbaum notes, “Ruth invoked the name of God in her oath and not the name of Chemosh. This shows in whom she truly believed.”^[16] What’s interesting is that after Ruth married Boaz (Ruth 4:13), she was brought into the family line that led to King David (Ruth 4:18-22), and the Messiah Himself (Matt 1:1, 5). Ruth was among the Gentiles in the OT who believed in Yahweh and were saved. Other Gentile believers include Melchizedek (Gen 14:18), Rahab (Matt 1:5; Heb 11:31), and likely the Queen of Sheba (1 Ki 10:1-13), Naaman the Aramean (2 Ki 5:15-19), the Ninevites (Jonah 3:5, 9-10), Nebuchadnezzar (Dan 2:47; 3:29; 4:34-37),[17] and the Magi who came from the east to worship Messiah (Matt 2:1-2, 11).

Fourth, during the time of Jesus’ life and ministry—but prior to His death on the cross—people were directed to believe the gospel of the kingdom (Matt 3:1-2; 4:17; Mark 1:14-15). The gospel of the kingdom directed Israelites to look to Jesus as the promised Messiah. This meant looking to Jesus as the “the Lamb of God who takes away the sin of the world!” (John 1:29; cf. Isa 53:4-11). Faith in Jesus would result in their spiritual and eternal salvation. The object of their faith is Christ alone. John wrote, “whoever believes in Him will have eternal life” (John 3:15), and “God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He who believes in the Son has eternal life” (John 3:36). And Jesus pointed others to Himself, saying, “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:40), and “Truly, truly, I say to you, he who believes has eternal life” (John 6:47; cf., John 10:28).

The gospel of the kingdom also pertained to Israel’s theocratic kingdom, where God would rule over His people through Jesus, the descendant of David and rightful King of the nation (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). John the Baptist preached, “Repent, for the kingdom of heaven is at hand” (Matt 3:2). To be “at hand” meant the earthly kingdom was being offered to Israel. Additionally, the gospel of the kingdom was preached by Jesus and His disciples even after John had been arrested. Mark wrote, “Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel’” (Mark 1:14-15; cf. Matt 9:35; 10:5-7). Norman Geisler correctly states, “The messianic kingdom is a visible, earthly, political kingdom promised to Israel in which Christ, her Messiah, will reign from a throne in Jerusalem over the whole earth, with His apostles and other disciples serving Him.”^[18] Merrill F. Unger states, “The Gospel of the Kingdom [is] the good news that God’s purpose is to establish an earthly mediatorial kingdom in fulfillment of the Davidic covenant (2 Sam 7:16).”^[19] If the leadership and people Israel would change their minds (i.e., repent) and accept Jesus as their rightful King, they would experience national deliverance from Gentile tyranny, which they were experiencing, being under the rule of Rome. According to Arnold Fruchtenbaum, “Jesus went around Israel, city to city and synagogue to synagogue, proclaiming His Messiahship and preaching the gospel of the Kingdom. He was offering to Israel the Kingdom of the Jewish prophets, but the Kingdom was preconditioned by Israel’s acceptance of Him as the Messianic King.”^[20] We know that Israel rejected Jesus as the Messiah (Matt 12:24-32; 27:20-23), and the result was judgment upon them (Matt 23:37-39; Rom 11:25-26). Afterwards, Jesus was crucified for the sins of the world (John 3:16; 1 John 2:2), was buried, and raised again on the third day (1 Cor 15:3-4). The crucifixion of Jesus was part of God’s predetermined plan for the redemption of humanity, regardless of Israel’s response. The gospel of the kingdom was postponed until the time of the Tribulation. According to Merrill F. Unger, “Two proclamations of the gospel of the kingdom are mentioned, one already past, beginning with the ministry of John the Baptist, carried on by our Lord and His disciples, and ending with the Jewish rejection of the Messiah. The other preaching is yet future (Matt 24:14), during the Great Tribulation, and heralding the second advent of the King.”^[21]

The gospel of the kingdom that was preached by John the Baptist, and Jesus and His disciples, cannot be the gospel of grace that is preached by Christians today. Why? The content of the gospels are different. Paul preached “the gospel of the grace of God” (Acts 20:24), which was “to everyone who believes, to the Jew first and also to the Greek” (Rom 1:16), whereas the gospel of the kingdom was solely “to the lost sheep of the house of Israel” (Matt 10:6). Furthermore, the gospel of grace includes “the cross of Christ” (1 Cor 1:17), telling us that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). But the death, burial, and resurrection of Jesus was not communicated by the disciples when they preached the “gospel of the kingdom” (Matt 4:23). How do we know this? After Jesus had been rejected by the leadership of Israel, Matthew tells us, “Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day” (Matt 16:21). Apparently the disciples did not like what Jesus said, as Matthew tells us, “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 was an enemy of the cross, trying to prevent Jesus from going to the cross, and he was rebuked for it. The Lord 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). If Peter had had his way, Jesus would never have gone to the cross. The second time Jesus spoke about the events of His crucifixion (Matt 17:22-23), we’re told the disciples “were deeply grieved” (Matt 17:23b), implying they did not fully understand the significance of the cross. Jesus mentioned His crucifixion to His disciples a third time (Matt 20:18-19), but there was no response. Later, Peter tried to defend Jesus with a sword to prevent His arrest, which implied he did not understand the significance of the cross (Matt 26:51-52). Though they were saved by faith alone in Christ alone, they did not grasp the significance of the cross, for if they had, they would not have opposed His arrest or crucifixion. In fact, the disciples did not understand Jesus’ resurrection until after it happened (John 20:1-8), which is what John revealed, saying, “For as yet they did not understand the Scripture, that He must rise again from the dead” (John 20:9). After Jesus’ resurrection, they finally understood His words.

If the gospel of the kingdom that was preached by John the Baptist and Jesus’ disciples included the death burial and resurrection of Jesus, then Peter would not have been surprised and reacted so strongly to Jesus’ words. He would have thought, “Oh yeah, that’s what we’ve been preaching all along, and now the time is near for His death.” But that was not Peter’s reaction. Peter tried to stop Jesus from going to the cross (Matt 16:22; 26:51-52). Renald Showers correctly notes, “The language indicates that although the disciples had already been preaching one gospel [of the kingdom], up to this point Jesus had never told them about His coming death, burial, and resurrection. Therefore, the first gospel contained nothing concerning Jesus’ death, burial, and resurrection.”^[22]

Fifth, for those living in the church age, the content of faith is the good news that Jesus—the Messiah—died for our sins, was buried, and resurrected on the third day (1 Cor 15:3-4). When people accept this as historically true, and then place their faith in Jesus, they experience salvation. According to Fruchtenbaum, “we must believe that Yeshua died for our sins as our substitute, that He was buried and rose again, and that He therefore has provided salvation. Thus, one trusts Yeshua for one’s salvation.”^[23] According to Robert B. Thieme Jr., “First Corinthians 15:3-4 defines the boundaries of the Gospel, beginning with the work of Christ and ending with His resurrection…Any Gospel message that strays from the cross or denies Jesus Christ’s resurrection from physical death is inaccurate and out of bounds.”[24] Today we understand the saving gospel message as, “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Knowing the good news of what God accomplished for us through Christ at the cross, we must then “Believe in the Lord Jesus” (Acts 16:31), and trust exclusively in Him as our Savior, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). Salvation is by grace alone (Rom 3:24; Eph 2:8-9), through faith alone (Rom 3:28; 5:1; Gal 2:16; Eph 2:8-9), in Christ alone (John 14:6; Acts 4:12. And when we believe in Christ as Savior, we are forgiven all our sins (Acts 10:43; Eph 1:7), given eternal life (John 10:28), become children of God (John 1:12; Gal 3:26), are “rescued us from the domain of darkness, and transferred to the kingdom of His beloved Son” (Col 1:13), become citizens of heaven (Phil 3:20), and are blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3).

Sixth, during the seven-year tribulation many will be saved, both Jews and Gentiles. The apostle John described 144,000 Jewish believers, taken from the twelve tribes of Israel, who are called “bond-servants of our God” (Rev 7:3), and who will be sealed by the Lord (Rev 7:4). After describing these Jewish believers, John then saw “a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes” (Rev 7:9). When John asked, “where have they come from?” (Rev 7:13), the answer was given, “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb” (Rev 7:14). The last clause that mentions “the blood of the Lamb” speaks of the work of Jesus Christ on the cross, “the blood of Christ” (1 Pet 1:19) which purchased our salvation. But what did these Tribulational saints believe that resulted in their salvation?

In the Olivet Discourse (Matthew chapters 24-25), Jesus prophesied about the future tribulation and His second coming and said, “This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come” (Matt 24:14). The gospel of the kingdom that was offered to Israel during Messiah’s first coming is similar to the gospel message preached during the time of the Tribulation. J. Dwight Pentecost notes, “Although the news at the first advent was restricted to Israel, prior to the second advent it will be announced not only to Israel but to the whole world.”^[25] William MacDonald states, “the gospel of the kingdom is the good news that Christ is coming to set up His kingdom on earth, and that those who receive Him by faith during the Tribulation will enjoy the blessings of His Millennial Reign.”^[26] The gospel of the kingdom offers both spiritual and national deliverance to those living during the tribulation. According to J. Dwight Pentecost. “This was the Gospel Christ proclaimed as He offered Israel the covenanted kingdom and invited them to put faith in Him. This same message will be proclaimed again during the years of the Tribulation period preceding Messiah’s second advent to the earth.”^[27] The first part of its message directs people to look to Jesus as “the Lamb of God who takes away the sin of the world!” (John 1:29). This results in spiritual and eternal salvation. The second part of the gospel of the kingdom pertains to Israel’s theocratic kingdom, where God will rule over His people and the world, through Jesus, the descendant of David and rightful King of the nation. This gospel will last until the seven years are completed, and then, as Jesus said, “the end will come” (Matt 24:14b). The “end” refers to the end of the seven year tribulation, when Jesus returns and puts down all rebellion (Rev 19:11-21) and establishes His kingdom on earth for a thousand years (Rev 20:1-6). It is at that time, “when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne” (Matt 25:31), and He will reign for “a thousand years” (Rev 20:6). According to Louis A. Barbieri Jr.:

“Though this will be a terrible time of persecution, the Lord will have servants who will witness and spread the good news concerning Christ and His soon-coming kingdom. This message will be similar to that preached by John the Baptist, Jesus, and the disciples at the beginning of Matthew’s Gospel, but this message will clearly identify Jesus in His true character as the coming Messiah. This is not exactly the same message the church is proclaiming today. The message preached today in the Church Age and the message proclaimed in the Tribulation period calls for turning to the Savior for salvation. However, in the Tribulation the message will stress the coming kingdom, and those who then turn to the Savior for salvation will be allowed entrance into the kingdom. Apparently many will respond to that message (cf. Rev 7:9-10).”^[28]

J. Dwight Pentecost adds:

“The Gospel of the kingdom is the message that John the Baptist proclaimed to Israel. It involved first a call to repentance, then an invitation to behold or to look by faith to the Lamb of God that takes away the sin of the world (John 1:29). This is the same message that will be proclaimed in the world during that period Christ called, literally, “the tribulation, the great one” (Matt 24:21). This future period is the unfulfilled seven years of Daniel’s prophecy of the seventy weeks (Dan 9:24-27). During this period the Gospel of the kingdom will be preached to Gentiles by 144,000 who will be sovereignly redeemed and commissioned to be God’s servants (Rev 7:1-8). They will proclaim salvation by grace through faith based on blood so that men can have “washed their robes and made them white in the blood of the Lamb” (Rev 7:14). The same message will be proclaimed by the two witnesses (Rev 11:3), prophets God will raise up to bring a message to the nation Israel. Indeed, their message is no different than the one the prophets have always brought to a disobedient covenant people down through the ages.”^[29]

In summary, saving faith is always a response to God and a promise He has made. Today, God the Holy Spirit draws people to Christ, convicting them of one particular sin, and that is the sin of not trusting in Jesus as Savior. Jesus specified the particular sin, saying, “because they do not believe in Me” (John 16:9). When people respond positively to the work of the Holy Spirit, they will believe in Jesus as Savior, accepting the truth “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). And having accepted this good news, they will then turn to Christ as Savior, and “Believe in the Lord Jesus” (Acts 16:31), and be saved.

Dr. Steven R. Cook

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^[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 64.

^[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 816.

[3] The NT also presents faith as a noun (πίστις pistis), which often refers to “that which evokes trust and faith…the state of being someone in whom confidence can be placed, faithfulness, reliability, fidelity” (BDAG 818). The word is used with reference to God who is trustworthy (Rom 3:3; 4:19-21), and of people who possess faith (Matt 9:2, 22; 21:21), which can be great (Matt 15:28; cf. Acts 6:5; 11:23-24), small (Matt 17:19-20), or absent (Mark 4:39-40; cf. Luke 8:25). It is also used of Scripture itself as a body of reliable teaching (i.e. Acts 14:22; 16:5; Rom 14:22; Gal 1:23; 2 Tim 4:7). And we see faith as an adjective (πιστός pistos), which describes someone “being worthy of belief or trust, trustworthy, faithful, dependable, inspiring trust/faith” (BDAG 820). The word is used God (1 Cor 1:9; 10:13; 2 Tim 2:13; Heb 10:23; Rev 1:5), and of people (Matt 25:23; 1 Cor 4:17; Col 1:7; 1 Tim 1:12; 2 Tim 2:2; Heb 3:5).

^[4] Michael Klassen and William W. Klein, “Romans,” in The Apologetics Study Bible for Students, ed. Sean McDowell (Nashville, TN: Holman Bible Publishers, 2017), 1410.

^[5] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis, 1st ed. (San Antonio, TX: Ariel Ministries, 2008), 275.

^[6] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1690.

^[7] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 484.

^[8] Charles Caldwell Ryrie, Dispensationalism, Rev. and expanded. (Chicago: Moody Publishers, 1995), 140.

^[9] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ex 12:43.

^[10] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis, 110.

^[11] Charles C. Ryrie, Dispensationalism, 134.

^[12] In his commentary on Genesis, Allen Ross notes, “The text does not necessarily mean that Abram came to faith here. Hebrews 11:8 asserts that he left Ur by faith. Genesis 15:6 simply reports at this point the fact that Abram believed, and for that belief God had credited him with righteousness.” (Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis, Grand Rapids, MI: Baker Books, 1998, 310).

^[13] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis, 275.

^[14] J. Carl Laney Jr., “Soteriology”, Understanding Christian Theology, 238–239.

^[15] Warren W. Wiersbe, Be Committed, “Be” Commentary Series (Wheaton, IL: Victor Books, 1993), 21.

^[16] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Books of Judges and Ruth, 1st ed. (San Antonio, TX: Ariel Ministries, 2006), 300.

[17] It’s very likely that Nebuchadnezzar trusted God after being humbled by the Lord (see Daniel 4:1-37). Throughout the decades of Nebuchadnezzar’s life, he’d had interactions with Daniel, Hananiah, Mishael and Azariah, and the king gained knowledge about God. From his own mouth, Nebuchadnezzar said to Daniel, “Surely your God is a God of gods and a Lord of kings” (Dan 2:47), and to Hananiah, Mishael and Azariah he declared, “no other god is able to deliver in this way” (Dan 3:29). After the king had suffered for seven years, he eventually came to the place where he said, “I blessed the Most High and praised and honored Him who lives forever” (Dan 4:34), and “Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven” (Dan 4:37). Though one cannot be dogmatic, Nebuchadnezzar’s final words strongly imply salvific faith in God—at least as he understood Him from his interactions with the Hebrews—and the result was one of worship to the Lord. If one accepts Nebuchadnezzar’s words as an expression of his conversion, it means he trusted in the God of Israel.

^[18] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 461.

^[19] Merrill F. Unger, “Gospel,” ed. R.K. Harrison, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988), 493.

^[20] Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 294.

^[21] Merrill F. Unger, “Gospel,” ed. R.K. Harrison, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).

^[22] Renald E. Showers, There Really Is a Difference!: A Comparison of Covenant and Dispensational Theology (Bellmawr, NJ: The Friends of Israel Gospel Ministry, Inc., 1990), 3–4.

^[23] 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), 6.

[24] Robert B. Thieme, Jr. “Gospel”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 113

^[25] J. Dwight Pentecost, Things to Come: A Study in Biblical Eschatology (Grand Rapids, MI: Zondervan, 1958), 472.

^[26] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1294.

^[27] J. Dwight Pentecost, Thy Kingdom Come: Tracing God’s Kingdom Program and Covenant Promises throughout History (Grand Rapids, MI: Kregel Publications, 1995), 311.

^[28] Louis A. Barbieri Jr., “Matthew,” 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), 77.

^[29] J. Dwight Pentecost, Thy Kingdom Come, 121–122.

Jesus’ Return with His Saints

Posted on November 19, 2023 by Dr. Steven R. Cook

Jesus Coming with His Saints When Jesus returns to the earth after the time of the seven year Tribulation, He will establish His kingdom on earth.[1] This is a time when humanity will be saved from the tyranny of Satan who currently rules over the earth.[2] At His Second Coming, it is written, “And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses” (Rev 19:14). Concerning this passage, Radmacher states, “The armies in heaven may be angelic hosts (Rev 5:11; Matt 26:53), but Revelation 17:14 speaks of those with the Lord at His coming as being ‘called, chosen, and faithful,’ all terms for believers (Rom 1:7; Eph 1:1; 1 Pet 2:9).”^[3] Wiersbe adds, “Certainly the angels are a part of this army (Matt 25:31; 2 Th 1:7); but so are the saints (1 Th 3:13; 2 Th 1:10).”^[4] Norman Geisler states:

“Before the Tribulation, Christ comes for His bride (1 Th 4:16–17; John 14:3); then, at the end of the Tribulation, He will return with all His saints. Jude wrote, “See, the Lord is coming with thousands upon thousands of his holy ones” (Jude 1:14; cf., Matt 24:29–31). He cannot come with them until He has first come for them; we have identified the time interval between these events as seven years.”^[5]

Wayne House comments:

“It is important to remember that when we say “the second coming” of Christ, we are not talking about the rapture that occurs prior to the second coming. The rapture is most clearly presented in 1 Thessalonians 4:13–18. It is characterized in the Bible as a “translation coming” (1 Cor 15:51–52; 1 Th 4:15–17) in which Christ comes for His church. The second advent is Christ returning with His saints, descending from heaven to establish His earthly kingdom (Zech 14:4–5; Matt 24:27–31).”^[6]

At His Second Coming, Jesus will put down all rebellion, both human and satanic. The two main leaders of the world, the Antichrist and his false prophet, will be defeated and “thrown alive into the lake of fire which burns with brimstone” (Rev 19:20). Furthermore, those people who followed Antichrist “were killed with the sword which came from the mouth of Him who sat on the horse, and all the birds were filled with their flesh” (Rev 19:21). Afterwards, the Lord will send one of His angels to arrest and imprison Satan (Rev 20:1-3). John wrote about this angel, saying, “And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer” (Rev 20:2-3a). This will be a time of global deliverance from evil as Messiah reigns over all the earth in perfect righteousness.

Dr. Steven R. Cook

Related Articles:

[1] The subject of Messiah’s earthly kingdom is found throughout the OT (Dan 2:44; 7:13-14; 2 Sam 7:16; Psa 89:3-4, 34-37; Isa 9:6-7; Jer 23:5-6) and the NT (Matt 6:9-10; 19:28; 25:31; Luke 1:31-33; Rev 19:11-16; Rev 20:4-6).

[2] Three times Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9). Satan continues to attack God’s people today (1 Pet 5:8), practices deception (2 Cor 11:13-15), and has well developed strategies of warfare (Eph 6:10-12). Furthermore, humanity is living in an “evil age” (Gal 1:4), under “the dominion of Satan” (Acts 26:18), whose sphere of influence is called “the domain of darkness” (Col 1:13).

^[3] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1762.

^[4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 618.

^[5] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 618–619.

^[6] H. Wayne House and Timothy J. Demy, Answers to Common Questions about Jesus (Grand Rapids, MI: Kregel Publications, 2011), 75–76.

Jesus’ Return for His Saints

Posted on November 17, 2023 by Dr. Steven R. Cook

Jesus Coming for His Saints The eschatological subject of the Rapture of the church can be related the study of Soteriology because it is regarded as a form of deliverance. When Messiah returns at the end of the church age, He will deliver His church from an evil world and a coming judgment that will last for seven years (Read Revelation chapters 6-18). A distinction is here drawn between Jesus coming for His saints at the Rapture, and Jesus coming with His saints at His Second Coming (Dan 7:13-14; Matt 19:28; 25:31; Rev 19:11-21). Jesus is now in heaven preparing a place for believers to be with Him there (John 14:1-3). Paul revealed Jesus will return for His church and that all Christians will be “caught up” to meet the Lord in the air (1 Th 4:13-18).

The doctrine of the Rapture was first presented by the Lord Jesus when He provided new information to His apostles on the night before His crucifixion. After speaking of His soon departure (John 13:33), Jesus comforted them, saying, “Let not your heart be troubled; believe in God, believe also in Me. In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to Myself; that where I am, there you may be also” (John 14:1-3). The place where Jesus was going was heaven. The purpose of His going was to prepare a place for them. And, at some unspecified time, Jesus promised He would come again to receive them to Himself, that they may be with Him.

Paul described this as a time when “we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor 15:51-53). And, when writing to the church at Thessalonica, Paul explained, “the dead in Christ shall rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord” (1 Th 4:16b-17). According to BDAG, the meaning of caught up (ἁρπάζω) is “to grab or seize suddenly so as to remove or gain control, snatch/take away.”^[1] John Walvoord states, “The important point is that the verse says Christ will come for believers and take them from the earth to heaven, where they will be in His presence till they return with Him to the earth to reign. The Rapture will mean that all believers ‘will be with the Lord forever,’ enjoying Him and His presence for all eternity.”^[2]

As Christians, we are “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit 2:13). This Rapture is immanent, meaning it may occur at any time and without prior notice. All Christians who are alive at the time of the Rapture will be caught up to meet the Lord in the air, will go with Him to heaven, and be saved from the wrath to be poured out during the seven-year Tribulation. Our future is not one of judgment; rather, we are assured we will be saved from God’s future wrath, both in time and eternity (Rom 5:9; 1 Thess 1:10; 5:9; Rev 3:10).

Dr. Steven R. Cook

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), 134.

^[2] John Walvoord, eds. Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 1265.

Who is the One Who Saves?

Posted on October 13, 2023 by Dr. Steven R. Cook

There are four basic views concerning who saves. First is autosoterism (auto = self + soter = savior) which is a belief that entrance into heaven is entirely by good works. Autosoterists don’t feel they need salvation from an outside source. Their good works are enough. Second is syntheosoterism (syn = with + theo = God + soter = savior) which is a belief that people partner with God and contribute to their initial salvation by good works, or a promise to perform them. These frontload the gospel with some human requirement in addition to faith in Jesus (i.e., turn from all their sin, keep the Sabbath, water baptism, etc.). Third is posttheosoterism (post – after + theo = God + soter = savior) which is the belief that salvation is by grace alone, through faith alone, in Christ alone, but later, after being saved, the Christians are persuaded they must perform good works to keep themselves saved (like the Christians in Galatia). Last is solatheosoterism (sola = alone + theo = God + soter = savior), which is the belief that salvation is entirely a work of God through Christ and is provided by grace alone, though faith alone, in Christ alone, plus nothing more. In this view, salvation is a gift from God, freely given and freely received with no requirement of good works before, during, or after receiving salvation. These understand that good works should follow salvation (Eph 2:10), but they are never the condition of it. These four views are unpacked in the rest of this article.

Autosoterism

The autosoterists believe that, from beginning to end, they save themselves by adhering to a moral code that will secure their entrance into heaven. In this system of thought, the Bible becomes a moral guide to one’s path to heaven (perhaps among other guides). I’ve personally heard people say, “I’ll keep the Ten Commandments and hope God lets me into heaven,” or “I’ll love God and my neighbor and trust that He will let me into His kingdom when I die.” According to this view, a person need only obey God’s laws to be saved from hell and accepted into heaven. In this system, eternal life is earned by human effort rather than received as God’s free gift through faith in Jesus Christ (Rom. 3:28; 4:4-5; Eph. 2:8-9; Tit. 3:5). From beginning to end, this is a works-salvation.

The problem with autosoterism—among several—is that those who think they can save themselves by works fail to grasp God’s absolute standard of righteousness to gain entrance into heaven. The Bible reveals God is holy (Psa 99:9; Isa 6:3), which means He is perfectly righteous and completely set apart from sin (Psa 99:9; 1 Pet 1:14-16). Because God is holy, He cannot have anything to do with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Autosoterists also fail to understand the biblical teaching about sin and total depravity, in which sin permeates every aspect of our being—intellect, body, will, and sensibilities—and that we are helpless to correct our fallen position. The biblical teaching is that all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), sinners by choice (Isa 59:2; Jam 1:14-15), and completely helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Rom 4:4-5; Eph 2:8-9; Tit 3:5). Paul wrote, “we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28), and “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16).

Furthermore, autosoterists are trapped in a vague system of rules-for-salvation that can never provide assurance of their salvation. No matter how much good they do, there is always that nagging question, “have I done enough?” The reason they can never have assurance of their salvation is because the Bible does not teach that salvation is by human works, either in total or in part. Those who approach God by their works are in want of any passage of Scripture that can provide them assurance they’ve done enough to secure their place in heaven. For if one performs a hundred good works during a lifetime, how do they know that God doesn’t require a hundred and one, or a hundred and two? They don’t, because the Bible does not teach salvation by works. Autosoterists are not saved, as they trust entirely in their good works to save them.

Syntheosoterism

The syntheosoterists are those who think good works are required in addition to their initial act of faith in Jesus. These teach faith in Christ, but then muddy the gospel by adding something we do, such as turning from sins, keeping the Sabbath, water baptism, promising to live a moral life, joining a church, receiving sacraments, etc. I don’t believe these persons are saved, as human activity is added to the gospel message from the beginning. We observe an example of this in the early church in which “Some men came down from Judea and began teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’” (Acts 15:1). This teaching caused a huge reaction in Paul and Barnabas, who had “great dissension and debate with them” (Acts 15:2). The simple gospel message was: “we are saved through the grace of the Lord Jesus” (Acts 15:11). But some Judaizers from Judea were presenting a false gospel which frontloaded the message with a requirement to follow to the Law of Moses; specifically, circumcision. Concerning Acts 15:1, Arnold Fruchtenbaum states:

“Verse 1 describes the issue that led to the debate: Gentile circumcision. After their first missionary journey, Paul and Barnabas gave a report to the church of Antioch and spent some time with the Believers there. Eventually, certain men came down from Judea. They were members of the “circumcision party,” mentioned earlier, in Acts 11:2, who had challenged Peter about going into the home of an uncircumcised Gentile. Acts 15:24 makes it clear that these men had not been sent by the church of Jerusalem, but that they simply came down to Antioch of their own accord. In Galatians 2:4, Paul made reference to this same Jerusalem Council and describe these men as false brethren. They came to Antioch to teach. The Greek tense of the verb “teach” means they began to teach, and they kept at it with determination. The false teachers picked on the brethren, meaning the Gentile believers, because they were not circumcised. To these Gentile believers, they said: except ye be circumcised after the manner of Moses, ye cannot be saved. This was the Judaizers dictum: Believing Gentiles are not saved until they are circumcised. Today certain groups teach another heresy, namely, that believers are not saved until they have been baptized. Both statements are equally wrong. Both involve salvation by works and salvation through ritual.”[2]

If any human works or religious rituals are added to the simple gospel message, it is rendered null and void. A gospel message that includes human works is no gospel at all. Such a message saves no one. Warren Wiersbe states:

“God pronounces a solemn anathema on anyone who preaches any other Gospel than the Gospel of the grace of God found in Jesus Christ His Son (Gal 1:1–9). When any religious leader says, “Unless you belong to our group, you cannot be saved!” or, “Unless you participate in our ceremonies and keep our rules, you cannot be saved!” he is adding to the Gospel and denying the finished work of Jesus Christ. Paul wrote his Epistle to the Galatians to make it clear that salvation is wholly by God’s grace, through faith in Christ, plus nothing!”^[3]

Posttheosoterism

The posttheosoterists are those who believe they are saved initially by grace alone, through faith alone, in Christ alone, but then later adopt a works-system to continue to be saved. I think many in this camp were saved when they heard and responded positively to the simple gospel message (perhaps as a child), placing their faith in Christ alone for salvation, but then later were persuaded to accept a system of legalistic teaching that told them they must do good works to continue to be saved. These would be similar to the Christians Paul wrote to in Galatia, who said, “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel” (Gal 1:6). These were believers whom Paul called brethren (Gal 1:11; 3:15; 4:12, 28, 31; 5:11, 13; 6:1, 18), declaring they were “sons of God through faith in Christ Jesus” (Gal 3:26). The Christians in Galatia had trusted in Christ as their Savior; however, some “false brethren” (Gal 2:4) came among them and taught they must adhere to the Law of Moses to be saved. These were false teachers. According to Fruchtenbaum, “The problem that Paul was dealing with in his epistle to the Galatians concerns a group that has come to be known as ‘the Judaizers.’ These people felt that the Gentiles must obey the Law of Moses in order to be saved (Acts 15:1 and 5).”^[4] Paul, in an effort to correct the false teaching, posed a few simple questions to the Galatian Christians, saying, “This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Gal 3:2-3). The Christians in Galatia had trusted in Christ as their Savior and had received the Holy Spirit. They were saved. Yet, the legalism of the Judaizers had corrupted the concept of faith alone in Christ alone. Fruchtenbaum notes, “Too many believers think they can and need to add to their salvation. By grace through faith alone does not seem to satisfy. People add the keeping of some of the laws of Moses to their salvation. Others believe their baptism plays a role in it. Again others throw what is commonly known as Lordship salvation into the mix.”^[5] I think posttheosoterism describes many Christians today, who truly trusted Christ as their Savior, but then later were led to believe they needed good works to keep themselves saved. Chafer states, “True salvation is wholly a work of God. It is said to be both a finished work and a gift, and, therefore, it lays no obligation upon the saved one to complete it himself, or to make after payments of service for it.”^[6]

I personally trusted Christ as my Savior at age eight; however, shortly afterwards I was taught I needed to keep myself saved by ceasing to sin and also by doing good works. Though I did not lose my salvation (which is impossible), the joy I had when I trusted Christ as my Savior was lost, as I became trapped in a vicious system of trying to keep my salvation by good works. Subsequently, I believed I lost my salvation every time I sinned (which was daily), and felt I needed to come groveling back to God as a failure, and trusting Christ over and over again in order to be saved. Eventually, exhaustion took its toll, and after several years I walked away from God, thinking the Christian life was impossible. It was not until roughly fifteen years later that my assurance of salvation rested in Christ alone, and the joy of my salvation was restored.

Because pride is the default setting of the human heart; it’s our natural proclivity to think we can fix the problem of sin and righteousness and either earn God’s approval by our own efforts, or at least participate in the effort. Pride must die for salvation to occur, as we come to God with the empty hands of faith, offering nothing, but only receiving the salvation which He offers to us by grace alone, through faith alone, in Christ alone. Human efforts to save are useless. Lewis Chafer notes, “No one under any circumstances could forgive his own sin, impart eternal life to himself, clothe himself in the righteousness of God, or write his name in heaven.”^[7]

Solatheosoterism

Solatheosoterism is the correct biblical view. This teaches that our spiritual salvation is by grace alone, through faith alone, in Christ alone, plus nothing more. No good works are required for our salvation before, during, or after we trust in Christ. As stated before, good works should follow salvation (Eph 2:10), but they are never the condition of it. This is the record of Scripture in the OT, as “Salvation belongs to the LORD” (Psa 3:8), and “Our God is a God of salvation” (Psa 68:20 CSB), and “Salvation is from the LORD” (Jon 2:9). In the NT we read about Jesus, and that “He will save His people from their sins” (Matt 1:21), and “He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13a), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5), and it is “God who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:8b-9). In these verses, salvation is always in one direction, from God to us.

Scripture reveals we are helpless, ungodly, sinners, and enemies of God (Rom 5:6-10), and prior to our salvation, we were dead in our trespasses and sins (Eph 2:1). Salvation is never what we do for God; rather, it’s what He’s done for us through the death of His Son, who paid the full penalty for all our sins on the cross at Calvary. Having paid the full price for our sins, there is nothing that remains for us to pay. Christ paid it all, and our spiritual salvation was completed at the cross, where Jesus said, “It is finished” (John 19:30). According to Francis Schaeffer, “Salvation is the whole process that results from the finished work of Jesus Christ as He died in space and time upon the cross.”^[8] And Lewis Chafer notes, “As for revelation, it is the testimony of the Scriptures, without exception, that every feature of man’s salvation from its inception to the final perfection in heaven is a work of God for man and not a work of man for God.”^[9]

No one has the means to redeem his own soul, nor the soul of another. Jesus asked, “what will a man give in exchange for his soul?” (Matt 16:26). The answer is nothing! If Jesus had not paid our sin-debt to God, there would be no hope of ever being liberated from spiritual slavery, for “no man can by any means redeem his brother or give to God a ransom for him—for the redemption of his soul is costly, and he should cease trying forever” (Psa 49:7-8). However, Paul writes of the “redemption which is in Christ Jesus” (Rom 3:24b), and this speaks to the payment He made on behalf of sinners. The word redemption translates the Greek apolutrosis (ἀπολύτρωσις) which means to “release from a captive condition.”[10] Redemption refers to the payment of a debt that one gives in order to liberate another from slavery. Jesus declared “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45), and the apostle Paul tells us that Jesus “gave Himself as a ransom for all” (1 Tim 2:6). When we turn to Christ as our only Savior “we have redemption through His blood, the forgiveness of our trespasses” (Eph 1:7; cf. Col 1:13-14). Because Jesus died in our place, He is able to set us free from our spiritual bondage and give us eternal life, but it is only because of His shed blood on the cross that He can do this, for we “were not redeemed with perishable things like silver or gold…but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). The blood of Christ is necessary, for “without shedding of blood there is no forgiveness” (Heb 9:22). And the blood of Christ is the coin of the heavenly realm that paid our sin debt. He paid it all, and there’s nothing more for us to pay. Salvation is a gift from God. If we have to pay for it, it ceases to be a gift.

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] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 254.

[2] Arnold G. Fruchtenbaum, The Book of Acts (San Antonio, TX, Published by Ariel Ministries, 2022), 316.

^[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 461.

^[4] 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), 9.

^[5] Ibid., 1.

^[6] Lewis Sperry Chafer, Satan (New York: Gospel Publishing House, 1909), 111.

^[7] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 7.

^[8] Francis A. Schaeffer, Death in the City (Wheaton, IL: Crossway, 2002), 100.

^[9] Lewis Sperry Chafer, Systematic Theology, vol. 3, p. 6.

[10] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, rev. and ed. Frederick W. Danker, 3rd ed. (Chicago: University of Chicago Press, 2000), 117.

God Loves Israel

Posted on January 15, 2023 by Dr. Steven R. Cook

Israel Flag Israel is a special nation that was created by God Himself. The Lord said of Israel, “I am the LORD, your Holy One, the Creator of Israel, your King” (Isa 43:15). This makes Israel unique among all the nations of the world! He even calls Israel, “My glory” (Isa 46:13). And God loves Israel, declaring, “I have loved you with an everlasting love; therefore I have drawn you with lovingkindness” (Jer 31:3). God is eternal, and His love is eternal, which means it never fades for His people, Israel. To possess the love of God is to love that which He loves. One cannot claim to have God’s love, and simultaneously hate Israel, His chosen people. There is no place for anti-Semitism in the heart of anyone, especially the Christian! According to Lewis S. Chafer, “When the Christian loves with a divine compassion he will acknowledge what God loves. Therefore, he too must love Israel.”^[1]

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

If it be inquired, as constantly it is, who put Christ to death? It may be pointed out that He was offered by the Father (Psa 22:15; John 3:16; Rom 3:25), of His own free will (John 10:17; Heb 7:27; 9:14; 10:12), by the Spirit (Heb 9:14), and by men—Herod, Pilate, the Gentiles, and Israel (Acts 2:23; 4:27). To this may be added that part of His death was contributed by Satan (cf. Gen 3:15).[3]

God, who loves Israel with an everlasting love, continues to keep His Word to them. Israel has a future hope because of the promises and covenants God made through the patriarchs and prophets (Gen 12:1-3; 15:18; 17:8; Deut 30:1-10; 2 Sam 7:16; Psa 89:33-37; Jer 31:31-33). Though unbelieving Israel is currently under divine discipline (Matt 23:37-39), God’s covenants and promises are still in effect (Rom 9:1-5), and will remain in force until Jesus returns and is accepted as their Messiah.

Furthermore, it is wrong to think the church has replaced Israel, for “God has not rejected His people whom He foreknew” (Rom 11:2), even though there is a “partial hardening” among them until Messiah returns (Rom 11:25-27). Until then, unbelieving Israel is under spiritual darkness and divine judgment. The apostle Paul—a biological Jew himself—revealed that God’s promises and covenants are still valid for Israel, and wished all would come to faith in Christ. Paul said:

I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart [for unbelieving Israelites]. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh [to whom Paul is related biologically], who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh [i.e. Messiah], who is over all, God blessed forever. Amen. (Rom 9:1-5)

Today, Jews and Gentiles alike become partakers of the church, the body of Christ (Eph 1:22-23; cf. 1 Cor 10:32), when they believe in Jesus as their Savior (Gal 3:26-28). These believe the gospel message, that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Christians are looking forward to the rapture of the church, in which He will catch us away (ἁρπάζω harpazo – to seize, catch up, snatch away) to heaven (1 Th 4:13-17). Until God resumes His prophetic plans for Israel, Christian are called to love them, pray for them, and share the gospel of grace that they may turn to Jesus as the Messiah and be saved (Rom 1:16; 1 Cor 1:18-24; 15:3-4).

Dr. Steven R. Cook

Related Articles:

^[1] Lewis S. Chafer, “Israel” in Systematic Theology, Vol. 7 (Grand Rapids, MI., Kregel Publications, 1993), 206.

[2] Even Jesus, at the time He was pronouncing judgment upon the nation because of their rejection of Him, still had great affection for them, saying, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling” (Matt 23:37). There is great tenderness in the heart of Jesus for His people.

[3] Lewis S. Chafer, “Christology” in Systematic Theology, Vol. 7 (Grand Rapids, MI., Kregel Publications, 1993), 80.

Christians Under the Law of Christ

Posted on September 4, 2022 by Dr. Steven R. Cook

Law-Scroll God gives law to humans living in every age. He gave commands to the first humans living in the sinless environment of the Garden of Eden (Gen 1:26-30; 2:15-17). He gave commands to Noah (Gen 6-9). He gave commands to Abraham (Gen 12:1; 17:10-14). He gave commands to the Israelites—known as the Mosaic Law—after delivering them from their bondage in Egypt (Ex 20 – Deut 34). He has given commands to Christians (Romans 1 to Revelation 3). These biblical distinctions are important, for though all Scripture is written for the benefit of the Christian, only some portions of it speak specifically to him and command his walk with the Lord. Just as the Christian would not try to obey the commands God gave to Adam in Genesis 1-2, or the commands God gave to Noah in Genesis 6-9, so he should not try to obey the commands God gave to Israel in Exodus through Deuteronomy. Romans chapter 1 through Revelation chapter 3 marks the specific body of Scripture that directs the Christian life both regarding specific commands and divine principles. Charles Ryrie states:

Adam lived under laws, the sum of which may be called the code of Adam or the code of Eden. Noah was expected to obey the laws of God, so there was a Noahic code. We know that God revealed many commands and laws to Abraham (Gen 26:5). They may be called the Abrahamic code. The Mosaic code contained all the laws of the Law. And today we live under the law of Christ (Gal 6:2) or the law of the Spirit of life in Christ (Rom 8:2). This code contains the hundreds of specific commandments recorded in the New Testament.^[1]

Israel and the Church are both the people of God, but they operate under distinct law codes. The Mosaic Law was given specifically to the nation of Israel and referred to “the statutes and ordinances and laws which the LORD established between Himself and the sons of Israel through Moses at Mount Sinai” (Lev 26:46). The Mosaic Law revealed the holy character of God (Lev 11:45; cf. Rom 7:12), was given specifically to Israel circa 1445 BC (Lev 27:34), was regarded as a unit of laws (613 total), was to be taken as a whole (Gal 3:10; 5:3; Jam 2:10) and existed for nearly 1500 years before being rendered inoperative (Heb 7:18; 8:13; cf. Rom 7:1-4). Jesus was born under the Mosaic Law (Gal 4:4), and directed others to abide by it (Matt 8:1-4; 23:1-3). However, on the night before He was crucified, Jesus provided teaching to His disciples that pertained to the dispensation of the Church (John chapters 13-17); then He went to the cross and died for our sins, just as He’d prophesied (Matt 16:21; 17:22-23; 20:18-19; Mark 10:45).

The Mosaic Law was never a means of justification before God, as that has always been by faith alone in God and His promises (Rom 3:24-28; 4:1-5; Gal 2:16, 21; 3:21; Eph 2:8-9). Over time, the Mosaic Law became perverted into a system of works whereby men sought to earn their salvation before God. Merrill F. Unger states:

By nature the Law is not grace (Rom 10:5; Gal 3:10; Heb 10:28). It is holy, righteous, good, and spiritual (Rom 7:12, 14). In its ministry it declares and proves all men guilty (Rom 3:19). Yet it justifies no one (Rom 3:20). It cannot impart righteousness or life (Gal 3:21). It causes offenses to abound (Rom 5:20; 7:7-13; 1 Cor 15:56). It served as an instructor until Christ appeared (Gal 3:24). In relationship to the believer, the Law emphatically does not save anyone (Gal 2:21). A believer does not live under the Law (Rom 6:14; 8:4), but he stands and grows in grace (Rom 5:2; 2 Pet 3:18). The nation, Israel, alone was the recipient of the Law (Ex 20:2).[2]

The New Testament reveals the Mosaic Law was regarded as a “yoke” which Israel had not “been able to bear” because their sinful flesh was weak (Acts 15:1-11). There is no fault with the Mosaic Law, for it “is holy, and the commandment is holy and righteous and good” (Rom 7:12). The Mosaic Law is holy because it comes from God who is holy. Because the Mosaic Law is holy, it exposes the faults of people and shows them to be sinful (Rom 3:20), and among many, it actually stimulates their sinful nature (Rom 5:20; 7:7-8). Paul made clear that the Mosaic Law was not the rule of life for the Christian (Rom 6:14). He even referred to it as a “ministry of death” (2 Cor 3:7) and a “ministry of condemnation” (2 Cor 3:9). Paul stated that it was intended to be temporary (Gal 3:19), that it was never the basis for justification (Gal 2:16, 21; 3:21, Rom 24-28; 4:1-5; Eph 2:8-9), but was intended to lead people to Christ that they may be justified by faith (Gal 3:24). Now that Christ has come and fulfilled every aspect of the Law and died on the cross, the Mosaic Law, in its entirety, has been rendered inoperative as a rule of life (Matt 5:17-18; Rom 10:1-4; Heb 8:13). According to Fruchtenbaum, “As a rule of life, the Law of Moses was temporary … [and] came to an end with the death of the Messiah.”[3] The Christian living in the dispensation of the church age is now under the Law of Christ (1 Cor 9:21; Gal 6:2).

God is the Author of both the Mosaic Law as well as the Law of Christ; therefore, it is not surprising that He chose to incorporate some of the laws He gave to Israel into the law-code which He has given to the Church. When trying to understand which laws have carried over and which have not, the general rule is: what God has not restated, has been altogether abrogated. Charles Ryrie states, “The Mosaic Law was done away in its entirety as a code. It has been replaced by the law of Christ. The law of Christ contains some new commands (1 Tim 4:4), some old ones (Rom 13:9), and some revised ones (Rom 13:4, with reference to capital punishment).”^[4] The Church is no more under the Mosaic Law than a Canadian is under US law, as laws only have authority to its citizenry. Thomas Constable states:

The law of Christ is the code of commandments under which Christians live. Some of the commandments Christ and His apostles gave us are the same as those that Moses gave the Israelites. However, this does not mean that we are under the Mosaic Code. Residents of the United States live under a code of laws that is similar to, but different from, the code of laws that govern residents of England. Some of our laws are the same as theirs, and others are different. Because some laws are the same we should not conclude that the codes are the same. Christians no longer live under the Mosaic Law; we live under a new code, the law of Christ (cf. 5:1).^[5]

Though rendered inoperative as a rule of life, the Mosaic Law can be used to teach such things as God’s holiness, people’s sinfulness, the need for atonement, and the ultimate need for people to trust in Christ for salvation (Rom 3:10-25; 5:20; 10:1-4). All Scripture is for us, though not all Scripture is to us (1 Cor 10:11). And being under the grace-system does not mean believers are without law and can therefore sin as they please (Rom 6:14-16; Tit 2:11-12). The New Testament speaks of “the perfect law of liberty” (Jam 1:25), “the royal law” (Jam 2:8), the “Law of Christ” (Gal 6:2), and “the law of the spirit of life in Christ Jesus” (Rom 8:2). Henry Thiessen states:

The believer has been made free from the law, but liberty does not mean license. To offset this danger of antinomianism, the Scriptures teach that we have not only been delivered from the law, but also “joined to another, to Him who was raised from the dead, that we might bear fruit for God” (Rom 7:4). We are thus not “without the law of God but under the law of Christ” (1 Cor 9:21; cf. Gal 6:2). Freedom from law should not result in license, but love (Gal 5:13; cf. 1 Pet 2:16). The believer is, consequently, to keep his eyes on Christ as his example and teacher, and by the Holy Spirit to fulfill his law (Rom 8:4; Gal 5:18).^[6]

Arnold Fruchtenbaum adds:

The Law of Moses has been disannulled and we are now under a new law. This new law is called the Law of Christ in Galatians 6:2 and the Law of the Spirit of Life in Romans 8:2. This is a brand new law, totally separate from the Law of Moses. The Law of Christ contains all the individual commandments from Christ and the Apostles applicable to a New Testament believer. A simple comparison of the details will show that it is not and cannot be the same as the Law of Moses. Four observations are worth noting. First, many commandments are the same as those of the Law of Moses. For example, nine of the Ten Commandments are also in the Law of Christ. But, second, many are different from the Law of Moses. For example, there is no Sabbath law now (Rom 14:5; Col 2:16) and no dietary code (Mark 7:19; Rom 14:20). Third, some commandments in the Law of Moses are intensified by the Law of Christ. The Law of Moses said: love thy neighbor as thyself (Lev 19:18). This made man the standard. The Law of Christ said: love one another, even as I have loved you (John 15:12). This makes the Messiah the standard and He loved us enough to die for us. Fourth, the Law of the Messiah provides a new motivation. The Law of Moses was based on the conditional Mosaic Covenant and so the motivation was: do, in order to be blessed. The Law of Christ is based on the unconditional New Covenant and so the motivation is: you have been and are blessed, therefore, do. The reason there is so much confusion over the relationship of the Law of Moses and the Law of Christ is that many commandments are similar to those found in the Mosaic Law, and many have concluded that certain sections of the law have, therefore, been retained.^[7]

The Church is not Israel and is not under the Mosaic Law as the rule for life. Just as Israel had a clear body of Scripture which guided their walk with the Lord, so the Church has a body of Scripture that guides us. According to Fruchtenbaum, “The rule of life for the saint today is found in the epistles of the New Testament. As with the Law of Moses, instructions and commandments of the New Testament are not the means of salvation but they are a ‘heavenly rule of life’ for those who are heavenly citizens through the power of God.”^[8] Christians living under the Law of Christ have both positive and negative commands that direct their lives. Where the Scripture does not provide specific commands, it gives divine principles that guide the Christian’s walk (i.e., to walk in love, to glorify God in all things, etc.).

In Scripture, we learn that Israel is a nation (Ex 19:6), but the church is not a nation (Rom 10:19). God’s program for Israel focused on the land promised to Abraham (Gen 12:1; 15:18; 17:8), whereas the church is called to go out to many lands (Matt 28:19-20; Acts 1:8). Israel was mentioned throughout the Old Testament and recognized by other nations (Num 14:15; Josh 5:1), but the church was a mystery not known in the Old Testament (Eph 3:1-6; Col 1:26-27; cf. Rom 16:25-26).[9] Israel was under “the Law” of Moses (John 1:17), whereas the Church is under the “Law of Christ” (1 Cor 9:21; Gal 6:2). Israel had a priesthood that was specific to the tribe of Levi (Num 3:6-7), whereas all Christians are priests to God (Rev 1:6). Israel worshipped first at the Tabernacle and later the Temple (Ex 40:18-38; 2 Ch 8:14-16), but for Christians, their body is the temple of the Lord and they gather locally where they want (1 Cor 6:19-20; cf. 1 Cor 16:19; Col 4:15). Israel offered animal sacrifices to God (Lev 4:1-35), but Christians offer spiritual sacrifices (1 Pet 2:5; cf. Rom 12:1; Heb 13:15). Israel was required to tithe from the produce of their land (Deut 14:22-23; 28-29; Num 18:21), but there is no tithe required from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor 9:7).

Dr. Steven R. Cook

Related Articles:

^[1] Charles Ryrie, Basic Theology (Chicago, IL: Moody Press, 1999), 351.

[2] Merrill F. Unger, Unger’s Commentary on the Old Testament (Chattanooga, TN., AMG Publishers, 2002), 125.

[3] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 373.

^[4] Charles Ryrie, Basic Theology (Chicago, IL: Moody Press, 1999), 351-52.

^[5] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Gal. 6:2.

^[6] Henry Clarence Thiessen and Vernon D. Doerksen, Lectures in Systematic Theology (Grand Rapids, MI; Cambridge: William B. Eerdmans Publishing Company, 1979), 171.

^[7] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 650-51.

^[8] Ibid., 379.

[9] A mystery (musterion) is something “which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets” (Eph. 3:5). Paul then states what that mystery is, “that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel” (Eph. 3:6).

Our Spiritual Blessings in Christ

Posted on September 1, 2022 by Dr. Steven R. Cook

Bible As God’s children, we simultaneously live and operate in two realms. Physically, we live in the material world that God created (though damaged by our sin), and it is here we spend our time learning, working, playing, resting, and touching the lives of those whom God places in our path. It is here we must advance by learning God’s Word and living wisely in His will (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). Making good choices from day to day—rooted in God’s Word—is paramount to this life, as well as the one to come. As believers, we are to “seek first His kingdom and His righteousness” (Matt 6:33), and trust that “God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19). This requires faith (2 Cor 5:7; Heb 10:38; 11:6). But we also live in a spiritual realm that touches things real, but unseen. As Christians, we are to be led by God the Holy Spirit, to be “filled with the Spirit” (Eph 5:18), and to “walk by the Spirit” (Gal 5:16). Furthermore, we face attacks from the spiritual realm, as Paul warns us that “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). As advancing Christians, we are to “be filled with the knowledge of His will in all spiritual wisdom and understanding” (Col 1:9). And because the mind is the primary battleground, “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). Knowledge of God and His Word provides a basis for living effectively in both the physical and spiritual realm. God’s Word reveals He’s provided us a portfolio of spiritual blessings that benefit us in this life and, if understood and applied, will result in great rewards in the eternal state (1 Cor 3:14-15; 2 Cor 5:10).

As Christians living in the dispensation of the church age, God has bestowed on us many good things. Though He blesses some Christians materially (1 Tim 6:17-19), His main focus is on giving us spiritual blessings which are far better. Paul wrote that God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). According to Harold Hoehner, “Every spiritual blessing (eulogia) refers to every spiritual enrichment needed for the spiritual life. Since these benefits have already been bestowed on believers, they should not ask for them but rather appropriate them by faith.”^[1] Warren Wiersbe states:

In the Old Testament, God promised His earthly people, Israel, material blessings as a reward for their obedience (Deut 28:1–13). Today, He promises to supply all our needs “according to His riches in glory by Christ Jesus” (Phil 4:19), but He does not promise to shield us from either poverty or pain. The Father has given us every blessing of the Spirit, everything we need for a successful, satisfying Christian life. The spiritual is far more important than the material.^[2]

Some of our spiritual blessings are as follows:

We are the special objects of His love: “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8), and “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10).
We are forgiven all our sins: “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, ¹⁴ having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:13-14; cf. Eph 1:7; Heb 10:10-14).
We are given eternal life: Jesus said, “My sheep hear My voice, and I know them, and they follow Me; ²⁸ and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand (John 10:27-28; cf. John 3:16; 20:31).
We are made alive together with Christ: “God, being rich in mercy, because of His great love with which He loved us, ⁵ even when we were dead in our transgressions, made us alive together with Christ” (Eph 2:4-5).
We are raised up and seated with Christ: God “raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus” (Eph 2:6).
We are the recipients of God’s grace: “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; ⁹ not as a result of works, so that no one may boast” (Eph 2:8-9).
We are created to perform good works: “We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10).
We are given freedom in Christ: “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery” (Gal 5:1; cf. Gal 5:13; 1 Pet 2:16).
We are given a spiritual gift to serve others: “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10; cf. Rom 12:6-8; Eph 4:11).
We are children of God: “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1a; cf. John 3:6; Gal 3:26; 1 Pet 1:23; Tit 3:5).
We are made ambassadors for Christ: “We are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20).
We are gifted with God’s righteousness: “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor 5:21; cf. Rom 4:3-5; 5:17; Phil 3:9).
We are justified before God: “Being justified as a gift by His grace through the redemption which is in Christ Jesus…For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:24, 28).
We have peace with God: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1).
We will never be condemned: “Therefore there is now no condemnation for those who are in Christ Jesus” (Rom 8:1).
We are given citizenship in heaven: “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil 3:20).
We are transferred to the kingdom of Christ: “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13; cf. Acts 26:18; 1 Th 2:12).
We are all saints in Christ Jesus: “So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household” (Eph 2:19; cf. Eph 1:18-19).
We are made priests to God: “He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen.” (Rev 1:6).
We are God’s chosen: “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (Eph 1:4; cf. Rom 8:29-33).
We are the recipients of His faithfulness: “He Himself has said, ‘I will never desert you, nor will I ever forsake you’” (Heb 13:5; cf. Phil 1:6; 1 Th 5:24).
We have been raised with Christ to walk in newness of life: “We have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Rom 6:4; cf. Rom 6:10-13).
We are members of the Church, the body of Christ: “For just as we have many members in one body and all the members do not have the same function, ⁵ so we, who are many, are one body in Christ, and individually members one of another” (Rom 12:4-5), and “He put all things in subjection under His feet, and gave Him as head over all things to the church, ²³ which is His body, the fullness of Him who fills all in all” (Eph 1:22-23; cf. Col 1:18).
We are indwelt with the Holy Spirit: “Do you not know that you are a temple of God and that the Spirit of God dwells in you? (1 Cor 3:16; cf. 1 Cor 6:19).
We are sealed with the Holy Spirit: “having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph 1:13b; cf. 2 Cor 5:5).
We are enabled to walk with God: “I say, walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16).
We are empowered to live godly: “His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence” (2 Pet 1:3).
We have Scripture to train us in righteousness: “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; ¹⁷ so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17).
We are guaranteed a new home in heaven: “In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. ³ If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John 14:2-3).
We are guaranteed resurrection bodies: “I tell you a mystery; we will not all sleep, but we will all be changed, ⁵² in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. ⁵³ For this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor 15:51-53).
We have special access to God’s throne of grace: “Let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16).
We will be glorified in eternity: “When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (Col 3:4), for Christ “will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil 3:21).

The Gifts of God In these blessings from God we observe “the riches of His grace” (Eph 1:7). These are bestowed on us at the moment we trusted Christ as our Savior, and we come to know and appreciate them the more we study God’s Word and grasp His goodness toward us. Such blessings are intended to motivate us to service, to live a life in appreciation for all God has done for us. With Paul, “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, ¹⁹ and what is the surpassing greatness of His power toward us who believe” (Eph 1:18-19a).

Dr. Steven R. Cook

Related Articles:

^[1] 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), 616.

^[2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 9.

Advancing to Spiritual Maturity

Posted on March 19, 2022 by Dr. Steven R. Cook

OIG2.w Spirituality is the life the Christian enjoys when properly living in dependence upon the Holy Spirit and walking according to Scripture. This advance assumes one has believed in Christ as Savior and has spiritual life (John 3:16; 6:28-29; 20:31; Acts 4:12; Rom 5:6-10; Eph 2:8-9; Tit 3:5; 1 Pet 1:3, 23). Salvation is by grace alone, through faith alone, in Christ alone. Only Christ’s atoning work on the cross is sufficient to satisfy God’s righteous demands toward our sin (1 John 2:2). No works are necessary for us to be saved. We need only Christ. When the Philippian Jailer asked the apostle Paul, “What must I do to be saved?” (Acts 16:30). Paul replied, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Believing in Christ means we trust Him to do for us that which we cannot do for ourselves; to save us. It means we trust solely in Him and nothing more. Though good works should follow our salvation, they are never the condition of it.

Once we are born again, God desires that we advance to spiritual maturity, which glorifies Him and blesses us and others. The information taught in this article applies only to the Christian, for “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned” (1 Cor 2:14 NET; cf. John 8:43-44).[1]

A Woman Reading Her Bible The advance to spiritual maturity is a process that takes time as Christians learn and live God’s Word on a regular basis. There is always opposition, for we live in a fallen world and are confronted with many obstacles and distractions that seek to push or pull us away from God. Though constant distractions are all around us, we move forward by “destroying speculations and every lofty thing raised up against the knowledge of God, and are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Bringing our thoughts into captivity means focusing our minds on God and His Word (Isa 26:3; Prov 3:5-6; Col 3:1-2), and not allowing our thoughts to be bogged down and trapped with the cares of this world (Matt 6:25-34). Biblically, several things are necessary for us to reach spiritual maturity, and these are as follows.

Be in submission to God. Scripture tells us to “Submit to God” (Jam 4:7), and to “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Submission is a will surrendered to the will of another. Being in submission to God is a sign of positive volition that we’ve prioritized our relationship with Him above all else, and that we trust Him to guide and provide in all things. Like a good friend, He is naturally in our thoughts, and we live every day conscious of Him, being sensitive to what may offend, and making every effort to please Him through a life of faith. When we yield to God, His Word opens up to us, as Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17; cf. Luke 24:45; Acts 16:14; 1 John 5:20).

Continually study God’s Word. Ezra, the priest, was one who “had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezr 7:10). The growing believer is one whose “delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). As Christians, we understand that “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). We cannot live what we do not know, and learning God’s Word necessarily precedes living His will. From regeneration onward, we study God’s Word in order to grow spiritually, that we might reach Christian maturity. God helps His people by means of Pastors and Teachers (Eph 4:11), whom He has given to His church “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13). Pastors and Teachers have an obligation to communicate God’s Word accurately. Christians have the individual responsibility of studying God’s Word in order to live the best life and grow to maturity (2 Tim 2:15; Heb 5:12-14; 1 Pet 2:2; 2 Pet 3:18).

Live by faith. Faith as a verb (πιστεύω pisteuo) means to believe, trust, or have confidence in someone or something. It is used of trust in God (Heb 11:6; cf. Rom 4:3), Jesus (Acts 16:31; 1 Pet 1:8), and Scripture (John 2:22). Faith as a noun (πίστις pistis) often refers to that which evokes trust. It is used with reference to God who is trustworthy (Rom 3:3; 4:19-21), and of people who possess faith (Matt 9:2, 22; 21:21). It is also used of Scripture itself as a body of reliable teaching (Acts 14:22; 16:5; Rom 14:22; Gal 1:23; 2 Tim 4:7). Faith as an adjective (πιστός pistos), describes someone who is trustworthy or dependable. The word is used both of man (Matt 25:23; 1 Cor 4:17; Col 1:7; 1 Tim 1:12), and God (1 Cor 1:9; 10:13; 2 Tim 2:13; Heb 10:23; Rev 1:5). Living by faith means we trust God at His Word. Christian faith starts with knowledge, as Paul wrote, “faith comes by hearing, and hearing by the word of God” (Rom 10:17 KJV). The writer to the Hebrews states, “But my righteous one shall live by faith; and if he shrinks back, my soul has no pleasure in him” (Heb 10:38; cf. Heb 3:7—4:2), for “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6). It is possible to learn God’s Word and not believe it. For example, the Exodus generation heard God’s Word and understood it; however, “the word they heard did not profit them, because it was not united by faith in those who heard” (Heb 4:2). Our faith is effective when God’s Word is more real and dominant than our experiences, feelings, or circumstances.

Do not Love the World. The apostle John warns Christians, saying, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world” (1 John 2:15-16). When John writes and tells the Christian “Do not love the world”, he’s not talking about the physical planet. The Greek word κόσμος kosmos as it is used by the apostle John and others most often refers to “that which is hostile to God…lost in sin, wholly at odds with anything divine, ruined and depraved.”[2] The world, or world-system, originated with Satan and consists of those philosophies and values that perpetually influence humanity to think and behave contrary to God and His Word. The world-system is mankind and society functioning without God, and is first and foremost a mindset that is antithetical to divine viewpoint. Lewis S. Chafer explains:

The kosmos is a vast order or system that Satan has promoted which conforms to his ideals, aims, and methods. It is civilization now functioning apart from God-a civilization in which none of its promoters really expect God to share; who assign to God no consideration in respect to their projects, nor do they ascribe any causality to Him. This system embraces its godless governments, conflicts, armaments, jealousies; its education, culture, religions of morality, and pride. It is that sphere in which man lives. It is what he sees, what he employs. To the uncounted multitude it is all they ever know so long as they live on this earth. It is properly styled “The Satanic System” which phrase is in many instances a justified interpretation of the so-meaningful word, kosmos.[3]

Satan’s world system is a spiritual darkness that envelopes and permeates the human race, influencing every aspect of thought and behavior in such a way that the depraved nature of man is magnified while God is excluded. We should be careful to understand that Satan’s system is a buffet that offers something for everyone who rejects God, whether he is moral or immoral, religious or irreligious, educated or simple, rich or poor. Satan is careful to make sure there’s even something for the Christian in his world-system, which is why the Bible repeatedly warns the believer not to love the world or the things in the world. We are to be set apart (Col 2:8; Jam 1:27; 4:4; 1 John 2:15-16). Robert Lightner states:

The world is the Christian’s enemy because it represents an anti-God system, a philosophy that is diametrically opposed to the will and plan of God. It is a system headed by the devil and therefore at odds with God (2 Cor 4:4). Likewise, the world hates the believer who lives for Christ (John 17:14). The Lord never kept this a secret from his own. He told them often of the coming conflict with the world (e.g., John 15:18-20; 16:1-3; 32-33; cf. 2 Tim 3:1-12). It is in this wicked world we must rear our families and earn our livelihoods. We are in it, yet are not to be a part of it.[4]

Do not Quench the Spirit. Paul wrote to the church at Thessalonica and said, “Do not quench the Spirit” (1 Th 5:19). The word “quench” translates the Greek word σβέννυμι sbennumi which means to “stifle or suppress.”[5] The word carries the idea of dowsing water on a fire so as to extinguish it. To “quench the Spirit” is to resist His revealed will and not follow as He leads. The Holy Spirit wants to work in our lives, but we must let Him have His way, and this means yielding, or submitting to Him on a regular basis, as opportunity permits; however, the Spirit does not force us to be spiritual, therefore He can be resisted. John Walvoord states, “Quenching the Spirit may simply be defined as being unyielded to Him, or saying, ‘No.’ The issue is, therefore, the question of willingness to do His will.”[6]

Do not Grieve the Spirit. To the church at Ephesus, Paul wrote, “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph 4:30). The Spirit is a Person, and He is grieved with us as Christians when we sin and act contrary to His holy character. Our sin hurts our relationship with Him and hinders His work in our lives. Grieving the Spirit is a willful act on our part when we think and behave sinfully. John Walvoord writes:

The Scriptures often testify to the fact that the Spirit of God is holy and that He is a person. The indwelling presence of this holy person constitutes the body of a believer a temple of God. In the nature of the case, the presence of sin in any form grieves the Holy Spirit. Accordingly, when the Christian is exhorted to “grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption” (Eph 4:30), it is an appeal to allow nothing in his life contrary to the holiness of the Spirit. It is clear that the one cause of grieving the Holy Spirit is sin.[7]

When the Christian is walking as he should, according to Scripture, then the Holy Spirit can work through him to touch the lives of others. When the Christian commits sin, then the Spirit is grieved and His ministry to others is diminished, and the Spirit must then begin to work on the heart of the Christian to bring him back into fellowship. Lewis S. Chafer states, “Sin destroys spirituality. It is necessarily so; for where sin is tolerated in the believer’s daily life, the Spirit, who indwells him, must then turn from His blessed ministry through him, to a pleading ministry to him.”[8]

Restore Broken Fellowship with God Through Confession of Personal Sin. All believers sin, and there are none who attain perfection in this life (Pro 20:9; Eccl 7:20; 1 John 1:8-10). For this reason, familial forgiveness is necessary for a healthy relationship with God. David understood the folly of trying to conceal his sins, which resulted in psychological disequilibrium and pain; however, when he confessed his sin, God forgave him (Psa 32:2-5). John wrote, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). God forgives because it is His nature to do so, for He “merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15; cf. Psa 103:8-14). And He is able to forgive because Christ has atoned for our sins at the cross, satisfying the Father’s righteous demands regarding our offenses. The apostle John wrote, “My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; ² and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:1-2). The challenge for many believers is to trust God at His word and accept His forgiveness and not operate on guilty feelings. William MacDonald states:

The forgiveness John speaks about here [i.e., 1 John 1:9] is parental, not judicial. Judicial forgiveness means forgiveness from the penalty of sins, which the sinner receives when he believes on the Lord Jesus Christ. It is called judicial because it is granted by God acting as Judge. But what about sins which a person commits after conversion? As far as the penalty is concerned, the price has already been paid by the Lord Jesus on the cross of Calvary. But as far as fellowship in the family of God is concerned, the sinning saint needs parental forgiveness, that is, the forgiveness of His Father. He obtains it by confessing his sin. We need judicial forgiveness only once; that takes care of the penalty of all our sins—past, present, and future. But we need parental forgiveness throughout our Christian life.^[9]

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

“Be filled with the Spirit” is God’s command, and He expects us to obey. The command is plural, so it applies to all Christians and not just to a select few. The verb is in the present tense, “keep on being filled”, so it is an experience we should enjoy constantly and not just on special occasions. And the verb is passive. We do not fill ourselves but permit the Spirit to fill us. The verb “fill” has nothing to do with contents or quantity, as though we are empty vessels that need a required amount of spiritual fuel to keep going. In the Bible, filled means “controlled by.” “They… were filled with wrath” (Luke 4:28) means “they were controlled by wrath” and for that reason tried to kill Jesus. “The Jews were filled with envy” (Acts 13:45) means that the Jews were controlled by envy and opposed the ministry of Paul and Barnabas. To be “filled with the Spirit” means to be constantly controlled by the Spirit in our mind, emotions, and will…But how can a person tell whether or not he is filled with the Spirit? Paul stated that there are three evidences of the fullness of the Spirit in the life of the believer: he is joyful (Eph. 5:19), thankful (Eph. 5:20), and submissive (Eph. 5:21–33). Paul said nothing about miracles or tongues, or other special manifestations.[10]

Lewis S. Chafer wrote:

To be filled with the Spirit is to have the Spirit fulfilling in us all that God intended Him to do when he placed Him there. To be filled is not the problem of getting more of the Spirit: it is rather the problem of the Spirit getting more of us. We shall never have more of the Spirit than the anointing which every true Christian has received. On the other hand, the Spirit may have all of the believer and thus be able to manifest in him the life and character of Christ. A spiritual person, then, is one who experiences the divine purpose and plan in his daily life through the power of the indwelling Spirit. The character of that life will be the out-lived Christ. The cause of that life will be the unhindered indwelling Spirit (Eph 3:16-21; 2 Cor 3:18).[11]

Charles Ryrie states:

To be filled with the Spirit means to be controlled by the Spirit. The clue to this definition is found in Ephesians 5:18 where there is contrast and comparison between drunkenness and Spirit-filling. It is the comparison which gives the clue, for just as a drunken person is controlled by the liquor which he consumes, so a Spirit-filled Christian is controlled by the Spirit. This will cause him to act in ways which are unnatural to him, not implying that such ways will be erratic or abnormal, but asserting that they will not be the ways of the old life. Control by the Spirit is a necessary part of spirituality.[12]

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

The New Testament calls the Christian life a “walk.” This walk begins with a step of faith when we trust Christ as our Savior. But salvation is not the end—it’s only the beginning—of spiritual life. “Walking” involves progress, and Christians are supposed to advance in the spiritual life. Just as a child must learn to walk and must overcome many difficulties in doing so, a Christian must learn to “walk in the light.”[13]

Charles Ryrie adds:

Constant dependence on the power of the indwelling Spirit of God is essential to spiritual growth and victory. By its very nature, walking is a succession of dependent acts. When one foot is lifted in order to place it front of the other one, it is done in faith—faith that the foot that remains on the ground will support the full weight of the body. You can only walk by the exercise of faith. You can live the Christian life only by dependence on the Holy Spirit. Such dependence will result in the Spirit’s control over the deeds of the flesh (Gal 5:17-21) and the Spirit’s production of the fruit of the Spirit (vv. 22-23). Dependence on the power of God and effort on the part of the believer are not mutually exclusive. Self-discipline and Spirit-dependence can and must be practiced at the same time in a balanced spiritual life. Dependence itself is an attitude, but that attitude does not come automatically; it usually requires cultivation. How many genuine Christians there are who live day after day without even sensing their need of dependence on Him. Experience, routine, pride, self-confidence all tend to drag all of us away from that conscious dependence on God which we must have in order to live and act righteously.[14]

Accept God’s Trials. Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). James said, “Consider it a great joy, my brothers, whenever you experience various trials, knowing that the testing of your faith produces endurance. But endurance must do its complete work, so that you may be mature and complete, lacking nothing” (Jam 1:2-4 CSB). The Lord uses the fire of trials to burn away the dross of our weak character and to refine those golden qualities consistent with His character. The growing believer learns to praise God in and for the trials, knowing He uses them to strengthen our faith and develop us into spiritually mature Christians. Trials can make us bitter or better, depending on how we respond to them.

Pray to God. Prayer is essential to spiritual growth as we need to have upward communication with God to express ourselves to Him. Prayer is the means by which we make requests to God, believing He has certain answers ready for us, and that we just need to ask (Jam 4:2). Scripture directs us to “pray without ceasing” (1 Th 5:17), and “pray at all times in the Spirit” (Eph 6:18; cf. Jude 1:20). To pray in the Spirit means we pray in the power of the Holy Spirit as He directs and energizes our prayer life.

Worship and Give Thanks to the Lord. The writer to the Hebrews stated, “let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb 13:15). And Paul wrote to the Christians at Thessalonica, saying, “in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:18). To give thanks (εὐχαριστέω eucharisteo) is to have a daily attitude of gratitude toward God for His goodness and mercy toward us. Part of this attitude comes from knowing “that God works all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). God does this because He “is for us” (Rom 8:31).

Fellowship with Other Believers. The writer of Hebrews states, “let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near” (Heb 10:24-25). Spiritual growth ideally happens in community, for God expects us to exercise our spiritual gifts for the benefit of others (see Rom 12:10-13; 14:19; Eph 4:32; Phil 2:3-4; 1 Th 5:11-15).

Serve Others in Love. We are part of the body of Christ and God calls us to love and serve each other. Paul wrote, “you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13), and “while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). Peter states, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10). As Christians, we are told, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:3-4).

Take Advantage of the Time God Gives. Time is a resource we should manage properly. Paul writes, “Be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph 5:15-16). Solomon wrote, “Whatever you find to do with your hands, do it with all your might, because there is neither work nor planning nor knowledge nor wisdom in the grave, the place where you will eventually go” (Ecc 9:10 NET). God has determined the length of our days, as David wrote, “in Your book were all written the days that were ordained for my life when as yet there was not one of them” (Psa 139:16). Every moment is precious and we must make sure our days are not wasted on meaningless pursuits, but on learning God’s Word, living His will, and loving those whom the Lord places in our path.

As Christians, we will face ongoing worldly distractions in our lives which are designed by Satan to prevent spiritual growth. We have choices to make on a daily basis, for only we can choose to allow these distractions to stand between us and the Lord. As Christians, we experience our greatest blessings when we reach spiritual maturity and utilize the rich resources God has provided for us. However, learning takes time, as ignorance gives way to the light of God’s revelation. Frustration is often the handmaiden of ignorance, but spiritual success comes with knowledge of God and His Word.

Dr. Steven R. Cook

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[1] Unless otherwise stated, all Scripture quotes are taken from the New American Standard Bible, 1995 Update, published by the Lockman Foundation.

[2] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3^rd ed., rev. and ed. Fredrick William Danker (Chicago: University of Chicago Press, 2000), 562.

[3] Lewis S. Chafer, “Angelology Part 4” Bibliotheca Sacra 99 (1942): 282-283.

[4] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 206.

[5] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 917.

[6] John F. Walvoord, The Holy Spirit (Grand Rapids, MI., Zondervan Publishing, 1977), 197.

[7] Ibid., 200.

[8] Lewis S. Chafer, He that is Spiritual (Grand Rapids, Mich. Zondervan Publishing, 1967), 70.

^[9] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2310-11.

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

[11] Lewis S. Chafer, He that is Spiritual (Grand Rapids, Mich. Zondervan Publishing, 1967), 43-44.

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

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

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

The Seven Year Tribulation

Posted on October 17, 2020 by Dr. Steven R. Cook

There is coming a future time of tribulation upon the earth. Its severity is without historical precedent. Concerning this time, the angel, Gabriel, told Daniel, that it “will be a time of distress such as never occurred since there was a nation until that time” (Dan 12:1a). This time of tribulation is in keeping with unfulfilled prophecy given to Daniel that pertains to Israel (Dan 9:24-27). It is during this time that God’s wrath will be poured out upon the world—specifically those who are hostile to Him and His people. A brief walkthrough of Daniel’s prophecy is as follows.

Seventy weeks [i.e. 490 years] have been decreed for your people [Israel] and your holy city [Jerusalem], to finish the transgression, to make an end of sin, to make atonement for iniquity [fulfilled by Christ as His first coming], to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place [to be fulfilled by Christ at His second coming]. ²⁵ So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem [fulfilled by Artaxerxes Longimanus on March 5, 444 BC; see Neh 2:1-8] until Messiah the Prince there will be seven weeks [the 49 years to rebuild the city of Jerusalem] and sixty-two weeks [434 years]; it will be built again, with plaza and moat, even in times of distress. ²⁶ Then after the sixty-two weeks [49 years + 434 years = 483 years] the Messiah will be cut off and have nothing [March 30, AD 33 = Triumphal entry into Jerusalem], and the people of the prince who is to come [i.e. Romans] will destroy the city and the sanctuary [August, AD 70]. And its end will come with a flood; even to the end there will be war; desolations are determined [Josephus documented that 1,100,000 Jews were killed]. ²⁷ And he [he = the prince who is to come = Antichrist] will make a firm covenant with the many [many = unbelieving Israel] for one week [seven years], but in the middle of the week [3 ½ years] he will put a stop to sacrifice and grain offering [at the third Jewish temple, yet to be constructed]; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate [see Matt 24:15]. (Dan 9:24-27)

The present period from the day of Pentecost until the Rapture of the church is the time between the sixty-ninth and seventieth-seven. The seventieth-seven will be a time for the fulfillment of prophecy pertaining to Israel. The seven-year tribulation precedes the second coming of Jesus who is prophesied to set up His kingdom on earth (2 Sam 7:16; Psa 89:3-4; 34-37; Dan 7:13-14; Luke 1:30-33; 22:28-30; Acts 1:3-6; Rev 20:4-6). The whole seven years is called a time of “tribulation” (Matt 24:9); however, the last three and half years are called the “great tribulation” (Matt 24:21; cf. Rev 7:14). Isaiah called it “the day of the Lord” (Isa 13:6-13; cf. Joel 2:1-2; Amos 5:18-20), and Jeremiah called it “the time of Jacob’s distress” (Jer 30:7). The angel, Gabriel, revealed to Daniel that it will be “a time of distress such as never occurred since there was a nation until that time” (Dan 12:1). The tribulation is the period in which God destroys the rebellion of: 1) Satan and his angels, 2) and unbelieving Israel and Gentiles. At the close of the tribulation, Satan will be defeated and bound for a thousand years (Rev 12:7-9; 20:1-3), the Antichrist and his false prophet are cast into the Lake of Fire (Rev 19:20), and all unbelievers are destroyed in judgment (Rev 19:19-21; cf. Matt 24:37-41), leaving only believing Jews and Gentiles to enter His kingdom on earth (Matt 25:31-46). In all the judgments, God is righteous and just, whereas men are wicked and “deserve” wrath (Rev 16:5-7; cf. 19:2). There is a dominant motif in all of Scripture which reveals “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5; cf. Jam 4:6). This is certainly true during the seven-year tribulation. God opposes those who:

Try to hide and flee from Him (Rev 6:15-16)
Seek death rather than conform to His will (Rev 9:6)
Do not repent of their rebellion (Rev 9:20-21)
Rejoice and celebrate at the death of His servants (Rev 11:7-10)
Side with the Satan (Rev 13:3-4)
Blaspheme and curse God’s name (Rev 16:8-9, 11, 21)
Make war with Jesus Christ (Rev 19:19)

God’s grace is witnessed toward:

The 144,000 Jews He saves and calls to service (Rev 7:4-8).
The many who have been saved during the tribulation (Rev 7:9-17).
His two prophetic witnesses whom He resurrects (Rev 11:11-12).
The nations to whom He sends His gospel message (Rev 14:6-7).
Those who enter into His kingdom after the Tribulation (Rev 20:4-6).

Burning World The seven-year tribulation is part of God’s future history upon the world. It is the time period in which He pours out judgment upon the world because of wickedness. In all His actions He is sovereign and just. According to His sovereignty, “our God is in the heavens; He does whatever He pleases” (Psa 115:3; cf. 135:6), for “All the inhabitants of the earth are accounted as nothing, but 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). Of God’s judgments, the holy angels declare, “Righteous are You, who are and who were, O Holy One, because You judged these things; for they [wicked unbelievers] poured out the blood of saints and prophets, and You have given them blood to drink. They deserve it” (Rev 16:5-6). And the martyred saints agree, saying, “Yes, O Lord God, the Almighty, true and righteous are Your judgments” (Rev 16:7).

Dr. Steven R. Cook

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The Biblical Teaching on Tithes

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

tithe

I took this picture with my camera phone while passing through an apartment complex one day. The person living in the apartment apparently thought the message important enough to stick on the front of her door for others to read as they passed by. It certainly reveals her theology. So, will you “tithe if you love Jesus”?

The word tithe means “to give a tenth.” Prior to the giving of the Mosaic Law (ca. 1445 B.C.), we see an example of Abraham giving Melchizedek a tenth of the spoils of war which he had accumulated after he had defeated Chedorlaomer at the Valley of Shaveh (Gen 14:17-20). Later, Jacob made a vow to give God a tenth of his possessions if God would be faithful to protect him on a journey (Gen 28:20-22). In the accounts of Abraham and Jacob, there was no mandate from heaven for them to give a tenth, and when they did give a tenth, it appears to be a one-time act, never repeated as far as Scripture is concerned. It was not until several centuries later that tithing became mandatory for the nation of Israel when they entered into the Mosaic Covenant and came under the Mosaic Law.

When God established the nation of Israel as a theocracy under the leadership of Moses and Aaron (ca.1445 B.C.), He gave them 613 commandments known as the Mosaic Law. This law-code was designed to regulate the values and behavior of the citizens of the nation, morally, religiously, socially, economically, etc. Within the Mosaic Law, God required Israel to pay several tithes, which was tantamount to a form of taxation. According to Ross, “The so-called tithe (‘a tenth’) added up to far more than a simple 10% annually, because there was a second tithe annually, and a third tithe in the third and fifth years…In the Old Testament economy all the giving covered the sanctuary offerings for God, the taxes for the nation, and charitable gifts all rolled together.”^[1]

The tithe consisted of produce and livestock (Lev 27:30-32), and was given to the Levites for their support for ministry (Num 18:21-24). The Levites, in turn, gave a tithe of the tithe to the Priests for their service (Num 18:25-28). Additionally, the worshipper could eat a portion of the sacrifice with his family and the Levites (Deut 12:17-19; 14:22-27). Lastly, a tithe was taken every third year to help the poor, the alien, the orphans and the widows. This tithe was comparable to a social welfare system for the most unfortunate in society. Moses wrote, “At the end of every third year you shall bring out all the tithe of your produce in that year, and shall deposit it in your town. The Levite, because he has no portion or inheritance among you, and the alien, the orphan and the widow who are in your town, shall come and eat and be satisfied, in order that the LORD your God may bless you in all the work of your hand which you do” (Deut 14:28-29)

tithe-storehouse The tithe was to be gathered into a “storehouse” (הָאוֹצָר בֵּית – bet ha otsar; Mal 3:10), which referred to a large room where “they put the grain offerings, the frankincense, the utensils and the tithes of grain, wine and oil prescribed for the Levites, the singers and the gatekeepers, and the contributions for the priests” (Neh 13:5). Withholding the tithe was a form of robbery to God, the Levites, and the less fortunate in society who depended on it for daily living (Mal 3:6-11).

Non-tithers-board Some pastors have grievously misapplied Malachi 3:8–10 by imposing it upon the Church, using the passage as a means to coerce believers through guilt and intimidation into financial giving. In extreme cases, some have demanded access to members’ tax returns or have publicly displayed individual contributions as a method of exerting social pressure. The misuse of this Old Testament text reveals both a lack of sound hermeneutical understanding and a deficiency in spiritual maturity among church leaders. In its original context, Malachi 3:8–10 pertains to Israel under the Mosaic Law, not to the Church of Jesus Christ in the present dispensation.

To be clear, Israel and the Church are both God’s people, but Israel was under “the Law” of Moses (John 1:17), whereas the Church is under the “Law of Christ” (1 Cor 9:11; Gal 6:2). Israel had a priesthood that was specific to the tribe of Levi (Num 3:6-7), whereas all Christians are priests to God (Rev 1:6). Israel worshipped first at the Tabernacle and later the Temple (Ex 40:18-38; 2 Chron 8:14-16), but for Christians, their body is the temple of the Lord and they gather locally where they want (1 Cor 6:19-20; cf. 1 Cor 16:19; Col 4:15). Israel offered animal sacrifices to God (Lev 4:1-35), but Christians offer spiritual sacrifices (1 Pet 2:5; cf. Rom 12:1; Heb 13:15). Israel was required to tithe from the produce of their land (Deut 14:22-23; 28-29; Num 18:21), but there is no tithe required from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor 9:7).

To Christians, the apostle Paul mentions systematic giving (1 Cor 16:1-2), but nowhere specifies an amount. Giving 10% of one’s income is fine, so long as it is understood that it’s a voluntary action and not required by the Lord. One could easily set aside a different amount to be given on a regular basis. Certainly, the financial support of the Pastor is in line with Scripture (Gal 6:6; 1 Tim 5:17-18), although the apostle Paul supported himself in his own ministry as an example to others of sacrificial living (Acts 20:32-35). Giving systematically and giving joyfully is consistent with the teaching of the New Testament (1 Cor 16:1-2; 2 Cor 9:7).

Lastly, we should realize all we have is on loan from God, for “the earth is the LORD’S, and all it contains, the world, and those who dwell in it” (Psa 24:1). The Lord declares, “every beast of the forest is Mine, the cattle on a thousand hills” (Psa 50:10), and “‘The silver is Mine and the gold is Mine’, declares the LORD of hosts” (Hag 2:8). When we give to the Lord, it’s a test of our love and loyalty to Him; for what we give is already His, and giving back to Him means we trust and support His work in the world. David captures this well when he says, “who am I and who are my people that we should be able to offer as generously as this? For all things come from You, and from Your hand we have given You” (1 Ch 29:14).

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

Related Articles:

^[1] Allen P. Ross, Malachi Then and Now: An Expository Commentary Based on Detailed Exegetical Analysis (Bellingham, WA: Lexham Press, 2016), 156.

The Old and New Priesthood

Posted on June 6, 2020 by Dr. Steven R. Cook

A priest was one who offered prayers, sacrifices, and worship to God on behalf of others. He also offered instruction, by speech and behavior, concerning how to properly approach God in righteousness. In the OT—before the Mosaic Law—few priests are mentioned. Melchizedek functioned as the king/priest of Salem (Gen 14:18-20; cf. Heb 7:1), and Jethro/Ruel (Moses’ father-in-law) as the priest of Midian (Ex 2:16-21; 3:1). Job served as the priest over his household, offering sacrifices for the sins of his family (Job 1:5). Most people worshipped and served God as non-priests. Men such as Noah, Abraham, Isaac and Jacob built temporary stone altars and worshipped God directly (Gen 8:20-21; Gen 12:7; 13:18; 26:24-25; 35:1-7). Before the Mosaic Law, it appears that sacrifice and worship were personal, simple, did not require special attire, and were not tied to a specific geographic location or facility.

After Israel was delivered from the bondage of Egypt, God established the Hebrews as a theocratic nation among the Gentile nations of the world. God originally intended the whole nation to be a kingdom of priests, saying, “and you shall be to Me a kingdom of priests and a holy nation” (Ex 19:6). However, because of the sin of worshipping the golden calf (Ex 32:1-35), God took that privilege from the nation and gave it solely to the tribe of Levi (Num 3:6-10).

Aaron was from the tribe of Levi, and he and his descendants constituted the priestly class in Israel, and other qualified Levites helped them in their priestly duties. The distinction between priests and Levites continued into the NT (John 1:19; Luke 10:31-32). The priests in Israel were not given land (Num 18:20, 23-24), but could live in one of forty-eight cities that were assigned to them (Num 35:7). Their living was derived from the tithe (Num 18:21, 24-28), and they could eat part of the animal sacrifice (Lev 5:13, 7:31-34), along with their family (Lev 10:12-15).

God required that Levitical priests could not have any physical defects (Lev 21:17-23), and restricted the age to twenty-five to fifty (Num 8:24-25). The Levitical priests originally served in the tabernacle, and later in the temple. Special clothing was required both for the priests and the high priest. Throughout the years of their priestly service they were required to:

Be holy in their behavior (Ex 19:6).
Teach God’s Law to others (Lev 10:8-11; Deut 31:9-13; 33:8-10; 2 Chron 17:7-9; Ezra 7:10; Mal 2:7).
Offer sacrifices for sin to God (Lev chapters 4, 9, 16).
Adjudicate legal matters (Deut 17:8-13; 19:16-17; 2 Chron 19:8-10).
Preserve the tabernacle and temple (Num 18:1-7).
Perform official duties in the Holy of Holies once a year (Ex 30:6-10; Lev 16).
Inspect persons, animals, and fabrics to make sure they were clean (Lev 1:3; Deu 15:21; Lev 13-15).
Receive the tithes (Num 18:21, 26; cf. Heb 7:5).
Pronounce God’s blessing on the nation (Num 6:22-27).

The death of Christ on the cross fulfilled the Mosaic Law and ended the OT animal sacrificial system and the Levitical priesthood (John 1:17; Rom 6:14; 8:3-4; 10:4; 2 Cor 3:1-13; Gal 5:18; Heb 8:13). Jesus is identified as a Priest according to the order of Melchizedek (Psa 110:4; Heb 7:11-19), and He offered Himself as the perfect sacrifice to atone for sin (Mark 10:45; Rom 8:3-4).

The Priesthood of all Believers Today, there is no specialized priesthood, and the Catholic Church—or any organization—is not justified in creating a priestly cast within the body of Christ. Presently, in the church age, every Christian, at the moment of salvation, becomes a priest to God. Peter writes of Christians, saying, “you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:5), and “you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet 2:9).[1] This is the work of the Lord Jesus Christ, who “has made us to be a kingdom, priests to His God and Father” (Rev 1:6), and “You have made them to be a kingdom and priests to our God; and they will reign upon the earth” (Rev 5:10; cf. 20:6). Furthermore, we do not worship at a temple; rather, “we are the temple of the living God” (2 Cor 6:16; cf. 1 Cor 3:16-17). And we do not bring animal sacrifices, but “offer up spiritual sacrifices” to God (1 Pet 2:5). The basic functions of the Christian priesthood include:

The continual giving of the body for service to the Lord (Rom 12:1-2).
Confessing our sins directly to God (1 John 1:6-9).
Sharing the gospel with others (Rom 15:15-16).
Offering praise to God (Heb 13:15).
Doing good works and sharing with others (Heb 13:16; cf. Phil 4:18).
Giving our lives for the benefit of others (Phil 2:17; cf. Phil 1:21-26; 2:3-4).
Walking in love (Eph 5:1-2; cf. 1 Pet 1:22).

The Christian becomes a priest at the moment of salvation; however, the practice of the priesthood begins when he/she surrenders their body as a “living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Unlike the OT animal sacrifices which surrendered their lives once, the Christian life is a moment by moment, continual surrender to God. This spiritual service is performed by the believer “to our God” (Rev 5:10), for the benefit of others (Gal 6:10; Phil 2:3-4; Heb 13:16).

Dr. Steven R. Cook

Related Articles:

[1] Dr. Arnold Fruchtenbaum argues that the references in 1 Peter 2:5-9 refers narrowly to Jewish Christians, and there is merit to his argument. He also makes clear that all Christians, both Jews and Gentiles, are priests to God, and references Revelation 1:6; 5:10, and 20:6 as his prooftexts. For further investigation, read Israelology, pages 720-722.

What is the Church?

Posted on May 18, 2018 by Dr. Steven R. Cook

[This article is included in the book: What is Dispensationalism?]

The church refers to the body of Christ which began on the day of Pentecost in Acts chapter 2. It is comprised of Jews and Gentiles who have accepted Jesus as Savior. The church exists universally as an organism, the global presence of Christians who form the body of Christ. The church also exists locally as an organization, a nearby assembly of believers who gather together for Bible study, worship, fellowship, and the practice of the ordinances of baptism and the Lord’s Supper. The Christian church is a mystery not revealed in the Old Testament and is separate from Israel, having a different identity and purpose.

The Meaning of Ekklesia

The term church is a common translation of the Greek word ekklesia, which means called out ones, assembly, congregation, or community of Christians.[1] The New Testament writers use the word both in a general and technical sense. When used in a general sense, the word refers to any assembly, such as an assembly of residents in a city (Acts 19:32, 39, 41). It is interesting that the assembly mentioned in Acts 19 refers to pagan worshippers of the Greek goddess Artemis and does not refer to believers at all (Acts 19:34-35). The word ekklesia is also applied to Israel as a general assembly or congregation (Matt. 18:17; Acts 7:38; Heb. 2:12). In Matthew 18:15-17 Jesus addresses the subject of discipline within the fellowship of a community (ekklesia); however, the evidence of the passage favors a Jewish assembly (i.e. a synagogue) and not the Christian church.[2] In Acts 7:38 Stephen is speaking to a Jewish audience and mentions “the congregation [ekklesia] in the wilderness.”[3] Stephen’s use of the word ekklesia simply refers to the assembly of Israelites who were brought out of Egypt by Moses. In Hebrews 2:12 the writer quotes Psalm 22:22, in which the Septuagint[4] has the term ekklesia, again, used in a general way of an assembly or congregation of Jewish people.

Curious Look When applied to Christians in the New Testament, ekklesia takes on a technical meaning and refers to those who have been joined to the spiritual body of Christ (1 Cor. 12:13; Eph. 1:22-23) by means of personal faith in Jesus as Savior (Acts 4:12; 1 Cor. 15:3-4; Eph. 2:8-9). The first reference to the Christian church occurs in Matthew 16:18 after Peter had confessed that Jesus is “the Christ, the Son of the living God” (Matt. 16:16), and based on the rock-solid truth of Peter’s statement, Jesus said, “I will build [future tense] My church [ekklesia]; and the gates of Hades shall not prevail against it” (Matt. 16:18). Jesus’ future tense statement reveals a church that was not in existence when He spoke. The Christian church began on the day of Pentecost, in Acts 2, when the Holy Spirit began His baptizing ministry of placing believers into the body of Christ. Concerning this work of the Holy Spirit, Paul writes, “For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit” (1 Cor. 12:13; cf. Gal. 3:26-28). “The Holy Spirit of God is the primary agent who identifies the believer with other believers. Each one is a member of the body, and each member is united with the other members and with Christ (Rom. 6:1–4).”^[5] The comparison of Acts 1:4-5 with Acts 2:1-4 and 11:15-17 make a compelling case for the church’s origin in Acts 2. It is mainly in the writings of Paul that the Christian church is identified as the body of Christ. Note the following Scriptures:

And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all. (Eph. 1:22-23)

For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body. (Eph. 5:23)

And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. (Col. 1:18)

I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church. (Col. 1:24)

Several times in the New Testament Jesus is referred to as the Head of the body, the church. The Greek word soma, translated body, occurs 142 times in the New Testament and is used most often of physical bodies; however, it is used “sixteen times to refer to the church, the body of Christ (Rom. 12:5; 1 Cor. 10:17; 12:13; Eph. 1:23; 2:16; 4:4, 12, 16; 5:23, 30; Col. 1:18, 24; 2:19; 3:15). With the exception of Eph. 5:28, in Ephesians it is always used metaphorically as a reference to the body of Christ, the church.”[6] Paul first learned about this identification when he, as an unbeliever, encountered the Lord Jesus on the road to Damascus when he was persecuting Christians and putting them in prison. While on the road, the Lord Jesus appeared to him in a bright light, which caused him to fall to the ground, and then a voice said, “Saul, Saul, why are you persecuting Me?” (Act 9:4; cf. 22:7; 26:14). When Paul asked, “who are You Lord?” The reply came, “I am Jesus, whom you are persecuting” (Acts 9:5). Paul learned that an attack on Christians is an attack on the Lord Jesus Christ Himself. “The question, ‘Why do you persecute Me?’ (cf. Acts 9:5) is filled with significance for it shows the union of Christ with His church. The Lord did not ask, ‘Why do you persecute My church?’ The reference to ‘Me’ gave Saul his first glimpse into the great doctrine of Christians being in Christ.”^[7] When a person believes in Jesus as Savior he/she is united to the body of Christ by means of the Holy Spirit. This is a new designation in which ethnic, social, and gender identity are all secondary to the believer’s new identity of being in Christ Jesus (Gal. 3:26-28).[8]

The Universal Church

The New Testament church is understood both in a universal and local sense. The universal church refers to the global existence of the body of Christ. This is the organic church as it exists all over the planet. Several passages in the New Testament communicate the idea of a universal church, such as when Paul said, “Give no offense, either to the Jews or to the Greeks or to the church of God” (1 Cor. 10:32), and “God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues” (1 Cor. 12:28), and “He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all” (Eph. 1:22-23; italics added). What is noticed in these and other places in Scripture is the use of the term church without a specific location (Matt. 16:18; Acts 8:3; 9:31; 20:28; Rom. 16:16; 1 Cor. 15:9; Eph. 3:10, 21; 5:23, 32; Col. 1:18, 24). Robert Lightner comments on this:

There are a number of usages of ekklesia that do not seem to refer to a local assembly of believers. Instead, they speak of that company of believers formed on the day of Pentecost into the body of Christ, which has been growing ever since as sinners trust Christ alone as Savior and are added to it. This company of the redeemed is called the church without consideration of whether or not those who are a part of it are members of local churches.^[9]

The universal church exists all over the earth. When the rapture of the church occurs, all believers, wherever they are on the planet, will be caught up to meet the Lord in the air (1 Thess. 4:13-18). That is, the church, as it exists globally, will be removed from the earth and taken to be with Christ. Also, whenever we meet another Christian, we are meeting someone who belongs to the global body of Christ, whether they belong to a local assembly or not.

The Local Church

First Century Christians The word church is also used to refer to a local assembly of those who regularly meet at a specific location (1 Cor. 1:2; Col. 1:2; Rev. 2-3). Luke mentions “the church which was at Jerusalem (Acts 8:1), and “the church that was at Antioch” (Acts 13:1). Paul mentions “the church in Cenchrea” (Rom. 16:1), “the church of God which is at Corinth” (1 Cor. 1:2), “the saints in Christ Jesus who are in Philippi” (Phil. 1:1), and “the saints and faithful brethren in Christ who are in Colosse” (Col. 1:2) (italics added). The apostle John wrote the book of Revelation to churches in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea (Revelation 2-3). These were all local churches that existed in ancient cities, where Christians lived and worked. However, we can narrow the local church down a little further and say that Christians met in the homes of specific church members within each city. The first church—which was Jewish—met “in the temple” in Jerusalem, as well as “from house to house” (Acts 2:46). As the church grew, and included Gentiles, the home continued as the primary meeting place for believers. Luke records Paul’s ministry to Christians in Ephesus and explained that he taught “publicly and from house to house” (Acts 20:20). Paul mentions several home churches such as the one run by Aquila and Priscilla and “the church that is in their house” (1 Cor. 16:19), and about “Nymphas and the church that is in his house” (Col. 4:15), and “to the beloved Apphia, Archippus our fellow soldier, and to the church in your house” (Phm. 1:2) (italics added).

Who were the members of these local house churches? From several writings in the New Testament we get a demographic breakdown of church members, which consisted of men and women (Eph. 5:22-23), parents and children (Eph. 6:1-4), slaves and free persons (Eph. 6:5-9), rich and poor (1 Tim. 6:17-19; Jam. 2:2-5), spiritual and carnal (1 Cor. 3:1-3; Gal. 6:1), mature and immature (1 Cor. 2:6; 1 Pet. 2:2). We can also surmise that home churches generally had few members because of the size of the homes (probably not exceeding 50 people) and the fellowship probably tended to be personal, with an emphasis on learning God’s Word and enjoying Christian fellowship. Luke gives us a snapshot of some of the values and practices of the early church in which he tells us “they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers” (Acts 2:42).

We also know the first century church had problems. Churches then, like churches now, are no better or worse than the people who make up their fellowship. Christians who were immature, carnal and selfish tended to cause trouble. Churches struggled with problems such as jealousy and strife (1 Cor. 3:1-3), fornication (1 Cor. 5:1-2), selfishness and drunkenness (1 Cor. 11:21), relationship conflicts (Phil. 4:2), and legalism (Gal. 5:1-12). But God expected all to be “filled with the Spirit” (Eph. 5:18), and to “walk by the Spirit” (Gal. 5:16), manifesting “the fruit of the Spirit”, which is “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, [and] self-control” (Gal 5:22-23). In the church, Christians were to learn Scripture (2 Tim. 2:15; 1 Pet. 2:2), grow in grace (2 Pet. 3:18), advance to spiritual maturity (Eph. 4:11-16; 2 Tim. 3:16-17), seek the interests of others over self (Phil. 2:3-4), love one another (1 Cor. 13:4-8a; 1 Thess. 3:11-12; 4:9; 1 Jo. 4:7-11), pray for one another (Jam. 5:16), encourage one another (1 Thess. 5:11), edify each other (Rom. 15:1-2; Eph. 4:29), be kind and forgiving (Eph. 4:32), serve one another (Gal. 5:13; 1 Pet. 4:10), and do good works (Eph. 2:10; Tit. 2:11-14). These Christian qualities made the church attractive and productive.

The primary purpose of the church is to glorify God. Paul states, “we who first trusted in Christ should be to the praise of His glory” (Eph. 1:12), and “to Him be glory in the church by Christ Jesus to all generations, forever and ever” (Eph. 3:21; cf. Rom. 11:36; 16:27; 1 Pet. 2:5). Other purposes of the church include evangelizing the lost (Matt. 28:18-20), edifying believers through biblical teaching so they might advance to spiritual maturity (Eph. 4:11-16), praying for one another (Jam. 5:16), and showing love (John 13:34).

A Divided Understanding of the Church

One of the dispensational distinctives is that Israel and the church are separate. The church, which is the body of Christ (Eph. 1:22-23), is a company of believers, made up of Jews and Gentiles (1 Cor. 10:32), who have been spiritually united with Christ by means of the baptism of the Holy Spirit at the moment of salvation (1 Cor. 12:13; Gal. 3:26-28). The church, as the body of Christ, was revealed to the apostles only in the New Testament (Eph. 1:22-23; 3:1-12; 5:32; Col. 1:24-27). However, covenant theologians see the church existing as one people of God, a single group of people that goes all the way back to Genesis. Covenant theologian Wayne Grudem states, “The church is the community of all true believers for all time.”^[10] And John Frame comments, “Israel was the church of the old covenant; the New Testament church is the Israel of the new covenant, what Paul calls ‘the Israel of God’ (Gal. 6:16).”^[11] Covenant theologians such as Charles Hodge, B. B. Warfield, Louis Berkhof, Edward Young, J. I. Packer, R. C. Sproul, John Piper, and many others argue that Israel is the church and the church is Israel; they are the same. Though I have a great love for covenant theologians and am profoundly thankful for much of their writings, I respectfully disagree with their understanding of the church.

When one reads back through the Old Testament there were basically two groups of people on the earth: Jews and Gentiles. This distinction began with the call of Abraham, when God called him into a special relationship and promised to bless the world through him (Gen. 12:1-3). Biblically, a Jew is a Jew because he/she is a biological descendant of Abraham, Isaac, and Jacob (Gen. 12:1-3; 15:5; 17:7, 19; 22:15-17; 28:13-14; Ex. 2:24-25). “The biblical basis for defining Jewishness lies in the Abrahamic Covenant which promised that a nation would descend from Abraham, Isaac, and Jacob in Genesis 12:2a; 13:16; 15:5; 17:1–2, 7; 22:17; 26:4, 24; and 28:14; from which a simple definition of Jewishness can be deduced.”^[12] A Gentile is anyone who is not a Jew. And a Gentile, no matter how hard he/she tried, could never be a biological Jew. Certainly Gentiles could participate in the Jewish blessings if he/she embraced God. Rahab and Ruth believed in God, but, though saved and in the line of Christ (Matt. 1:5), they were never regarded as biological Jews. Ruth continued to be called a Moabitess, even after her conversion (Ruth 2:2, 21; 4:5, 10). The Jew and Gentile distinction continued for millennia until the formation of the Christian church. Now, in the church age, there are three groups of people: Jews, Gentiles, and the church. This is why Paul makes the comment, “Give no offense, either to the Jews or to the Greeks or to the church of God” (1 Cor. 10:32; italics added). The church is now a third group that consists of Jews and Gentiles who have trusted in Christ as their Savior and been joined to the body of Christ.[13]

Though both Israel and Christians are the people of God, the Christian church is distinct from the nation of Israel. Several observations from the New Testament provide a compelling case. First, the term Israel occurs 73 times in the New Testament (30 times in the Gospels, 21 times in the book of Acts, 19 times in the Epistles, and 3 times in the book of Revelation), and not once does it refer to the church.[14] “The term Israel is either used of the nation or the people as a whole, or of the believing remnant within. It is never used of the Church in general or of Gentile believers in particular.”^[15] The fact that Israel is still called Israel, even after the church is formed, argues that Israel is not the church. Second, the word Jew occurs 186 times in the New Testament (84 times in the Gospels, 76 times in the book of Acts, 24 times in the Epistles, and 2 times in the book of Revelation), and refers to anyone who is a biological descendant of Abraham, Isaac, and Jacob. The word Jew is never used of Gentiles or the church. The fact that these distinctions continue throughout the New Testament make a compelling case that Israel and the church are separate groups of people.

The distinction between Israel and the church is verified by several facts. (1) In the New Testament natural Israel and Gentiles are contrasted after the church was clearly established (Acts 3:12; 4:8, 10; 5:21, 31, 35; 21:19). (2) Natural Israel and the church are clearly distinguished, showing that the church is not Israel (1 Cor. 10:32). The apostle’s distinction would be meaningless if Israel were the same as the church.^[16]

Additional biblical distinctions reveal that Israel is a nation (Ex. 19:6), but the church is not a nation (Rom. 10:19). God’s program for Israel focuses on the land promised to Abraham (Gen. 12:1; 15:18; 17:8), whereas the church is called to go out to many lands (Matt. 28:19-20; Acts 1:8). Israel was mentioned throughout the Old Testament and recognized by other nations (Num. 14:15; Josh. 5:1), but the church was a mystery not known in the Old Testament (Eph. 3:1-6; Col. 1:26-27; cf. Rom. 16:25-26).[17] Israel was under “the Law” of Moses (John 1:17), whereas the Church is under the “Law of Christ” (1 Cor. 9:21; Gal. 6:2). Israel had a priesthood that was specific to the tribe of Levi (Num. 3:6-7), whereas all Christians are priests to God (Rev. 1:6). Israel worshipped first at the Tabernacle and later the Temple (Ex. 40:18-38; 2 Chron. 8:14-16), but for Christians, their body is the temple of the Lord and they gather locally where they want (1 Cor. 6:19-20; cf. 1 Cor. 16:19; Col. 4:15). Israel offered animal sacrifices to God (Lev. 4:1-35), but Christians offer spiritual sacrifices (1 Pet. 2:5; cf. Rom. 12:1; Heb. 13:15). Israel was required to tithe from the produce of their land (Deut. 14:22-23; 28-29; Num. 18:21), but there is no tithe required from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor. 9:7). (See Chart Here)

In the New Testament, there are Jewish unbelievers (Acts 14:2; 19:8-9), and Jewish believers (Acts 10:45; 14:1). This is what Paul referred to when he said, “For they are not all Israel who are of Israel” (Rom. 9:6). That is, one could be a biological Jew and not belong to the remnant of saved Jews who accept Jesus as Messiah. In addition, there are Gentile unbelievers (Acts 14:2-7), and Gentile believers (Acts 13:48; 21:25). Both Jews and Gentiles are distinguished in several passages (Acts 4:27; 9:15; 14:2, 5; 21:11, 21; Rom. 3:29; 9:24), as well as Jews and Christians (Gal. 2:11-14), Gentiles and Christians (Acts 11:1), and all three at once (Acts 14:4-5; 1 Cor. 10:32). In the book of Galatians, Paul draws a distinction between Gentile and Jewish believers, where he states, “And as many as walk according to this rule, peace and mercy be upon them [Gentile Christians], and upon the Israel of God [Jewish Christians]” (Gal. 6:16). Covenant theologians commonly reference Galatians 6:16 to argue that the church and Israel are the same; but this fails to consider the language of the text. “The first group is the them, the uncircumcision, the Gentile Christians to and of whom he [Paul] had devoted most of the epistle. The second group is the Israel of God. These are the circumcision, the Jewish believers who, in contrast with the Judaizers, followed the rule of salvation by grace through faith alone.”^[18] These distinctions in the New Testament make a compelling argument that Jews, Gentiles, and Christians are seen as separate groups.[19]

God’s current plan in human history is being worked out through His church. However, we should never draw the conclusion that God is finished with Israel. He is not. Israel as a nation is under divine discipline (Matt. 23:37-39; Rom. 11:25-27), but God has a future plan to restore them and to bless the world through them. God’s covenant promises to Israel are still in effect (Gen. 12:1-3; Rom. 9:1-5; 11:1-2), which promises point to a future regathering of the nation of Israel in the Promised Land (Isa. 14:1; 60:21; Jer. 30:3; Ezek. 11:17; 20:42; 37:12; Amos 9:14-15), a King and kingdom (2 Sam. 7:16; Ps. 89:3-4, 34-37; Dan. 2:44; 7:13-14; Luke 1:31-33; Matt. 6:9-10; 19:28; 25:31), and a righteous rule (Isa. 9:6-7; Jer. 23:5-6; Rev. 11:15; 19:11-16), which will last for a thousand years (Rev. 20:4-6). Jesus is the son of David, the son of Abraham, and He will inherit the throne of His father and rule on earth.

Summary

The church is distinct from Israel and Gentiles. The church, which is the body of Christ (Eph. 1:22-23), is a company of believers, from Jews and Gentiles (1 Cor. 10:32), who have been spiritually united with Christ by means of the baptism of the Holy Spirit at the moment of salvation (1 Cor. 12:13; Gal. 3:26-28). More so, the church exists both in a universal and local sense, globally as an organism and locally as an organization. Once the church is caught up to heaven at the rapture (1 Thess. 4:13-18), God will resume His plan with national Israel and fulfill all the promises made to them through the covenants (Rom. 9:1-5; 11:1-2; 25-27).

Dr. Steven R. Cook

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[1] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, rev. and ed. Frederick W. Danker, 3rd ed. (Chicago: University of Chicago Press, 2000), 303-304.

[2] There are several reasons Matthew 18:17 does not refer to the Christian church: Firstly, the Christian church did not come into existence until after the resurrection of Jesus. To make Matthew 18:17 refer to the Christian church is to have the church in existence before the baptizing work of the Holy Spirit, which is how believers are joined to the body of Christ (1 Cor. 12:13; cf. Acts 1:5; 2:4; 11:15-16). Secondly, Jesus cites the Mosaic Law as the rule for judging the brother in Matthew 18, and this would have been expected of those living under that code (Deut. 17:6; 19:15). Currently, Christians are not living under the Mosaic Law (Rom. 6:14), but under the “Law of Christ” (Gal. 6:2; cf. Rom. 8:2; Jam. 1:25; 2:8). Thirdly, if the brother refuses to listen to the assembly, he is to be treated “as a Gentile” (Matt. 18:17), a term which would make no sense for the Christian church, since Jewish and Gentile identity is subservient to the greater identity of being united with Christ (Gal. 3:26-28).

[3] Unless otherwise stated, all Scripture quotes are taken from the New King James Version (Nashville: Thomas Nelson, 1982).

[4] The Septuagint, or LXX, refers to the Greek translation of the Hebrew Old Testament, which was translated circa 250 B.C.

^[5] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 229.

[6] Harold Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, Mich., Baker Book House, 2002), 290.

^[7] Stanley D. Toussaint, “Acts,” 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), 375–376.

[8] Prior to this transfer, every person is identified positionally as being in Adam (1 Cor. 15:21-22). However, at the moment of faith in Christ, the believer obtains a new identity and is said to be in Christ Jesus (ἐν Χριστῷ Ἰησοῦ). Paul stresses this positional identification several times in the New Testament (Rom. 8:1; 16:3; 1 Cor. 1:2, 30; Gal. 3:14, 26, 28; Eph. 1:1; 2:6, 13; 3:6).

^[9] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review, 228.

^[10] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 853.

^[11] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 235.

^[12] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 748.

[13] In one sense, Jews and Gentiles retain their ethnic and cultural identity, even after believing in Christ as Savior. However, in another sense, their new identity as a Christian, which is part of the body of Christ, supersedes whatever identity they had before (Gal. 3:26-28; Col. 3:9-11).

[14] The term Israel is used to refer to the biological descendants of Abraham, Isaac, and Jacob, both saved and lost (Matt. 2:6; 9:33; 10:6; 15:24, 31; 27:9; Mark 12:29; Luke 1:16, 54, 80; 2:25, 34; 4:25, 27; 22:30; 24:21; John 1:31; 3:10; Acts 1:6; 2:22, 36; 3:12; 4:10; 5:21, 31, 35; 7:23, 37, 42; 10:36; 13:16-17, 23-24; 21:28; 28:20; Rom. 9:4, 6, 27, 31; 10:19, 21; 11:1-2, 7, 25-26; 1 Cor. 10:18; 2 Cor. 3:7, 13; 11:22; Gal. 6:16; Eph. 2:12; Phil. 3:5; Heb. 8:8, 10; 11:22; Rev. 2:14; 7:4; 21:12), the God of Israel (Matt. 15:31; Luke 1:68), Jesus as the king of Israel (Matt. 27:42; Mark 15:32; John 1:49; 12:13), the land of Israel (Matt. 2:20-21), the cities of Israel (Matt. 10:23), and in contrast with Gentiles (Matt. 8:10; Luke 2:32; 7:9; Acts 4:27; 9:15).

^[15] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, 699.

^[16] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 462.

[17] A mystery (musterion) is something “which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets” (Eph. 3:5). Paul then states what that mystery is, “that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel” (Eph. 3:6).

^[18] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, 691.

[19] A Christian can be a spiritual descendant of Abraham by exercising faith in the same God as Abraham (Rom. 4:11; Gal. 3:29), but this should not be confused with the covenants and promises of God which are promised to national Israel (Rom. 9:1-5).

A Brief Analysis of the Millennial Kingdom

Posted on April 15, 2018 by Dr. Steven R. Cook

The Millennial Kingdom The Bible reveals two aspects of God’s rule over His creation. The first is His universal rule in which He sovereignly decrees whatsoever comes to pass and “works all things after the counsel of His will” (Eph. 1:11). There are times when God accomplishes His will immediately without the assistance of others (such as in the creation), and other times He chooses to work mediately through creatures, both intelligent (angels and people), and simple (Balaam’s donkey). Concerning God’s universal rule, Scripture reveals, “The LORD has established His throne in the heavens, and His sovereignty rules over all” (Ps. 103:19), and “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Ps. 135:6). Daniel writes, “His dominion is an everlasting dominion, and His kingdom endures from generation to generation. All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth” (Dan 4:34b-35a; cf. 5:21; 1 Chron. 29:11-12).

The second is God’s earthly rule in which He governs through a human mediatorial administrator. The first account of such a rule is found in Genesis where the Lord assigned Adam and Eve to rule over the whole world (Gen. 1:26-28). Theirs was a mediatorial kingdom, which may be defined as “the rule of God through a divinely chosen representative who not only speaks and acts for God but also represents the people before God; a rule which has especial reference to the earth; and having as its mediatorial ruler one who is always a member of the human race.”[1] However, through an act of disobedience (Gen. 3:1-7), Adam and Eve forfeited their rulership to Satan, a fallen angelic creature, who rules through deception (2 Cor. 11:3, 14; Rev 12:9; 20:3, 8), blindness (2 Cor. 4:3-4), and enslavement (Acts 26:18; Col. 1:13). Since the fall of Adam and Eve, Satan has had dominion over this world and is called “the ruler of this world” (John 14:30; 16:1), “the prince of the power of the air” (Eph. 2:2), and “the god of this world” (2 Cor. 4:4). When tempting Jesus, Satan offered Him “the kingdoms of the world” (Matt. 4:8-9), and they were his to give. However, the Bible also reveals that Satan has been judged (Gen. 3:15; John 16:11), and in the future will be cast out of heaven (Rev. 12:7-9), confined for a thousand years (Rev. 20:1-3), and eventually cast into the Lake of Fire forever (Rev. 20:10). It must always be remembered that God sovereignly permits Satan a limited form of rulership for a limited period of time, always restraining him and his demonic forces, if they seek to transgress the boundaries He’s established for them (Job. 1:6-12; 2:1-6; Mark 15:1-13; 2 Pet. 2:4).

Subsequent to Adam and Eve, God has worked to reestablish His kingdom on earth through the promises and covenants offered to Abraham (Gen. 12:1-3), the tribe of Judah (Gen. 49:10), the nation Israel (Ex. 19:5-6; Deut. 29:1-29; 30:1-10; Jer. 31:31-33), and king David (2 Sam. 7:16; Ps. 89:3-4, 34-37). When Jesus came, He repeatedly offered the earthly kingdom to Israel (Matt. 3:1-2; Matt. 4:17; 10:5-7), a literal kingdom they could physically enter into (Matt. 5:20; 6:10; Luke 19:11; Acts 1:3-6). But they rejected Him and His offer (Mark 15:12-15; John 19:15); therefore, the earthly kingdom was postponed for a future time (Matt. 21:43; cf. Matt. 19:28; 25:31; Luke 22:28-30; Acts 1:3-6; Rev. 20:4-6).

We are currently living in the church age, which will come to an end when the church is raptured to heaven (1 Thess. 4:13-18). Afterward, there will be a period of time known as the Tribulation, which will begin when the Antichrist signs a seven year peace treaty with Israel (Dan. 9:24-27; cf. Revelation chapters 6-18). The time of Tribulation will come to an end when Jesus returns to earth to put down rebellion (Rev. 19:11-21) and establish His kingdom (Matt. 25:31; Rev. 11:15; 20:1-6). After His second coming, Jesus will rule the whole earth, from Jerusalem, on the throne of David (2 Sam. 7:16; Ps. 89:3-4, 34-37; Jer. 23:5-6; 33:14-15; Dan. 2:44; 7:14, 27; Matt. 6:10; Luke 1:31-33; cf. Mark 11:9-10), He will rule absolutely with “a rod of iron” (Ps. 2:9; Rev. 19:15), and His reign will be marked by righteousness and peace on the earth (Isa. 11:1-9). Also, we know from Scripture that the earthly kingdom will last a thousand years (Rev. 20:1-6), and afterward will become an eternal kingdom (Dan. 2:44; 7:27; 1 Cor. 15:24). The word millennium is derived from the Latin words mille which means “thousand” and annum which means “year”. The word millennium translates the Greek word χίλιοι chilioi, which occurs six times in Revelation 20:1-6. The millennial kingdom will see Jesus seated on the throne of David, in Jerusalem, ruling over the world. He will rule the nations in righteousness, advocating for the poor and weak, as well as suppressing wickedness and rebellion (Isa. 9:6-7; 11:1-9; Jer. 23:5-6; 33:14-15). Satan will be bound during the reign of Christ (Rev. 20:1-3), and a new worship system will be implemented (see Ezekiel 40-46).

Steven R. Cook, D.Min.

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[1] Alva McClain, The Greatness of the Kingdom (Winona Lake, Ind. BMH Books, 2009), 41.

A Brief Analysis of Israel in History and Prophecy

Posted on April 15, 2018 by Dr. Steven R. Cook

The history of Israel starts with God who chose the nation to be His representatives from eternity past. Israel was created by God (Isa. 43:1, 15), and He loves them with an everlasting love (Jer. 31:1-3). God chose them because of who He is, not because of any greatness or goodness in them (Deut. 7:6-8). Israel began with a unilateral covenant which God made with Abraham, promising “I will make you a great nation” (Gen. 12:2). The Abrahamic covenant was later expanded with the Land Covenant (Deut. 29:1-29; 30:1-10), the Davidic Covenant (2 Sam. 7:16; Ps. 89:3-4, 34-37), and the New Covenant (Jer. 31:31-34). Though Abraham had children by different women (Sarah, Hagar, and Keturah), the Abrahamic promises were restated only through Isaac (Gen. 17:19-21) and Jacob (Gen. 28:10-15). Because of a crippling encounter with God, Jacob’s name was changed to Israel, which means “he who wrestles with God” (Gen. 32:24-30). The sons of Israel (i.e. Jacob) went into captivity in Egypt for four hundred years as God had foretold (Gen. 15:13), and remained there until He called them out through His servants Moses and Aaron (Ex. 3:1-10). God delivered Israel from Egyptian bondage through a series of ten plagues that destroyed Pharaoh and the nation (Exodus chapters 5-14). Then God entered into a bilateral covenant relationship with Israel at Mount Sinai (Ex. 19:1-8), and gave them 613 commands—which comprise the Mosaic Law—and these commands are commonly divided into moral, civil, and ceremonial codes. Under the Mosaic Law, Israel would know blessing if they obeyed God’s commands (Deut. 28:1-15), and cursing if they did not (Deut. 28:16-68). The nation of Israel remained in the wilderness for forty years while God tested and humbled them (Deut. 8:2-5). After Moses died, God brought the Israelites into the land of Canaan (i.e. the land promised to Abraham) under the leadership of Joshua (Deut. 31:23; Josh. 1:1-9), and there the land was divided, giving a portion to each of the descendants of Jacob. After Joshua died (Josh. 24:29-31), Israel repeatedly fell into idolatry and suffered divine discipline for their rebellion (read Judges). This went on for nearly 300 hundred years as Israel fell into a pattern of idolatry, after which God would send punishment, then the people would cry out to God, Who would relent of His judgment and send a judge to deliver them, then the people would serve God for a time, and then fall back into idolatry. The period of the Judges is marked by people who did not obey the Lord, but “did what was right in their own eyes” (Judg. 17:6; 21:25). Samuel was the last of Israel’s judges, and then the people cried for a king because they wanted to be like the other nations (1 Sam. 8:4-5). God gave them their request (1 Sam. 8:22), and Saul became the first king in Israel (1 Sam. 10:1). Though Saul started well, he quickly turned away from the Lord and would not obey God’s commands. Saul reigned for approximately 40 years and his leadership was basically a failure (1 Sam. 13:1; cf. Acts 13:21). Later, God raised up David to be king in Israel (1 Sam. 16:1-13), and David reigned for 40 years and was an ideal king who followed God and encouraged others to do the same (1 Ki. 2:10-11). God decreed David’s throne would be established forever through one of his descendants (2 Sam. 7:16; Ps. 89:3-4), and this is Jesus (Luke 1:31-33). Solomon reigned for 40 years after David (1 Ki. 2:12; 11:42-43), and though He was wise and did many good things (ruled well, built the temple, wrote Scripture, etc.), he eventually turned away from God and worshiped idols (1 Ki. 11:1-10), and the kingdom was divided afterward (1 Ki. 11:11-41). The nation was united under Saul, David, and Solomon.

Solomon’s son, Rehoboam, ruled over the two southern tribes (Judah) and Jeroboam ruled over the ten northern tribes (Israel). Israel—the northern kingdom—had 19 kings throughout its history and all were bad, as they led God’s people into idolatry (i.e. the “sins of Jeroboam” 1 Ki. 16:31; 2 Ki. 3:3; 10:31; 13:2). The ten northern tribes came under divine discipline because of their idolatry and were destroyed by the Assyrians in 722 B.C. Judah—the southern kingdom—had 20 kings throughout its history and 8 were good (some more than others), as they obeyed God and led others to do the same (they were committed to the Lord like David, 1 Ki. 15:11). However, Judah repeatedly fell into idolatry—as the 10 northern tribes had done—and were eventually destroyed by the Babylonians in 586 B.C. The dispersion of Israel was promised by God if they turned away from Him and served other gods (Deut. 28:63-68). Since the destruction by Babylon, Israel has been under Gentile dominance (Luke 21:24; Rom. 11:25). After a temporary regathering under Ezra and Nehemiah, Israel continued under Gentile dominance with the Medes & Persians, Greeks, and Romans. Because of their rejection of Jesus as Messiah, God disciplined Israel again in A.D. 70, and the Jews were scattered all over the world (Jam. 1:1; 1 Pet. 1:1). Israel’s current state is one of judgment (Matt. 23:37-39), and a “partial hardening” (Rom. 11:25).

Israel Present

For nearly 1900 years God has faithfully kept His word to disperse Israel because of their idolatry (Deut. 28:63-68) and their rejection of Jesus as Messiah (Matt. 23:37-39). Now, since 1948, Israelites are back in the Promised Land; even though the majority of them are atheists who reject God. This could be a fulfillment of prophecy in which God has regathered His people before the time of the judgment of the Tribulation (Ezek. 20:33-38; 22:17-22; Zeph. 2:1-2). Logically it makes sense that God will regather Israel as a nation (Ezek. 36:22-24) before He regenerates them and gives them a new heart (Ezek. 36:25-28). Dr. Arnold Fruchtenbaum argues two regatherings of Israel. The first is a regathering of Jews in unbelief, which sets the stage for the Tribulation. The second regathering is in belief, which prepares them for Messiah, who will rule over them during the millennium. Fruchtenbaum states:

First, there was to be a regathering in unbelief in preparation for judgment, namely the judgment of the Tribulation. This was to be followed by a second worldwide regathering in faith in preparation for blessings, namely the blessings of the messianic age. Once it is recognized that the Bible speaks of two such regatherings, it is easy to see how the present State of Israel fits into prophecy.^[1]

As Christians, we are glad to see Jews returning to the Promised Land and support the nation of Israel. This support is by no means a blanket endorsement of all Israel does, for the nation may behave immorally like any other nation. However, we recognize that God is working to set the stage for prophetic events, and that Israel being in the Promised Land is a part of that.

Israel Future

Israel has a future hope because of the promises and covenants God made through the patriarchs and prophets (Gen. 12:1-3; 13:15, 17; 15:18; 17:8; Deut. 29:1-29; 30:1-10; 2 Sam. 7:16; Ps. 89:33-37; Jer. 31:31-33). Though unbelieving Israel is currently under divine discipline (Matt. 23:37-39), and subject to a “partial hardening” (Rom. 11:25), God’s covenants and promises are still in effect (Rom. 9:1-5; 11:1), and will remain in force until Jesus returns and is accepted as their Messiah. Once Jesus returns, Israel will possess all of the land that was promised to them, and they will possess it forever.

Covenant theologians often argue that God has already fulfilled His promise to Abraham that his descendants would possess the land (see Josh. 21:43-45; 1 Ki. 4:21; Neh. 9:8). God was faithful to bring Abraham’s descendants into the Promised Land, and though they eventually came to control much of it under the reign of Solomon (1 Ki. 4:21-24), they did not possess it all, and this seems plain from other biblical passages where Israelites had to fight the old residents still in the land (Josh. 23:5-7; Judg. 1:21, 27-28). According to Fruchtenbaum, “The first chapter of Judges, recording events which took place after the death of Joshua (1:1), records how various tribes failed to take the land allotted to them (1:19, 21, 27, 29, 30, 31–32, 33, 34–36). Never in Old Testament history did Israel possess, dwell, and settle in all of the Promised Land. Nor did it ever happen in Jewish history since.”^[2] In fact, several of the prophets who lived after Solomon wrote about Israel’s future possession of the Promised Land (Isa. 14:1; 60:21; Jer. 30:3; Ezek. 11:17; 20:42; 37:12; Amos 9:14-15)

Furthermore, it was stated in Scripture that Abraham personally would possess the land, and that he and his descendants would possess it forever. Several times God said to Abraham, “For all the land which you see, I will give it to you [Abraham] and to your descendants forever” (Gen. 13:15), “Arise, walk about the land through its length and breadth; for I will give it to you [Abraham]” (Gen. 13:17), and “I will give to you [Abraham] and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God” (Gen. 17:8). Yet, Abraham has never possessed the land that was promised to Him. In fact, Stephen makes this very point in his speech in Acts, where he says, “But He [God] gave him [Abraham] no inheritance in it [the land], not even a foot of ground, and yet, even when he had no child, He promised that He would give it to him as a possession, and to his descendants after him” (Acts 7:5).

During his lifetime, Abraham did not possess the land God promised to him. But God will keep His word to Abraham and his descendants. God will, in the future, through resurrections, give both Abraham and Israel possession of all the Promised Land, and they will possess it forever. In addition, Israel will benefit from all the blessings of the New Covenant which are stated in Scripture (Jer. 31:31-34). Lastly, the nation of Israel will be blessed when Jesus, the Jewish Messiah, will be seated on His throne in Jerusalem, ruling over them “forever” (2 Sam. 7:16; Ps. 89:3-4, 34-37; Luke 1:31-33; cf. Matt. 19:28; 25:31).

Both Covenant and Dispensational theologians agree that God made promises to Abraham of land, seed, and blessing (Gen. 12:1-3; 13:13-17; 15:17; 17:26; Deut. 29:1-29; 30:1-10; 2 Sam. 7:16; Ps. 89:33-37; Jer. 31:31-33). The difference lies in that Covenant theologians believe that God has fulfilled all those promises to Abraham, whereas Dispensationalists believe God will fulfill those promises in the future.

Dr. Steven R. Cook

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^[1] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 716.

^[2] Ibid., 632.

God’s Righteousness in the Future

Posted on August 28, 2017 by Dr. Steven R. Cook

But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. (2 Pet. 3:13)

Righteousness God has a plan for the future and that plan involves His righteous rule over His people, both in time and eternity. Only a sovereign God Who possesses all the attributes of deity, such as omniscience, omnipotence, omnipresence, and so on, can work providentially in His creation to guarantee a future righteous rule. In one sense, God rules universally and eternally. He is always the sovereign Ruler of all His creation (Ps. 145:13; Jer. 10:10). Scripture reveals, “The LORD has established His throne in the heavens, and His sovereignty rules over all” (Ps. 103:19), and “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Ps. 135:6). Daniel writes, “His dominion is an everlasting dominion, and His kingdom endures from generation to generation. ³⁵ All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth” (Dan 4:34b-35a). From Genesis to Revelation, God sovereignly governs the lives of people and nations. People exist because God gives them life. David writes, “Know that the LORD Himself is God; it is He who has made us, and not we ourselves” (Ps. 100:3). He determines the duration of each person’s life, having final control over the day and cause of a person’s death. It is written, “In Your book were all written the days that were ordained for me, when as yet there was not one of them” (Ps. 139:16). And Hannah, in her prayer says, “The LORD kills and makes alive; He brings down to Sheol and raises up” (1 Sam. 2:6). People live and die as God decides, “For in Him we live and move and exist” (Acts 17:28). God controls when and where people will live in history, for “He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation” (Acts 17:26). Even the great rulers of this world exist because of His plan, for “It is He who changes the times and the seasons; He removes kings and establishes kings; He gives wisdom to wise men and knowledge to men of understanding” (Dan. 2:21). God has power over wealth and poverty, for “The LORD makes poor and rich; He brings low, He also exalts” (1 Sam. 2:7). God allows fallen angels and humans to produce sin and evil, but they never act beyond or against His sovereign will (Job 1:1-21; Ps. 105:12-15; 1 Kings 22:19-23; 2 Cor. 12:7-10).

It is because God is absolutely sovereign that He can providentially control His creation and the affairs of mankind and bring about His will on the earth. God’s providence refers to His wise and personal acts, whereby He creates and controls circumstances in order to direct history according to His predetermined plan, all for His glory and the benefit of His elect. People live in the flow of history and are moved by the circumstances God controls. God “causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). By His sovereign will God created all things in heaven and earth, and sustains and directs them as He desires. God “is before all things, and in Him all things hold together” (Col. 1:17). The Lord knows all things at all times. He knows when a sparrow falls to the ground (Matt. 10:29), and the ever-changing number of hairs on our head (Matt. 10:30). He knows our thoughts before we think them (Ps. 139:2), and our words before we speak them (Ps. 139:4). He knows our wickedness (Jer. 17:9; Mark 7:21-22), and chooses to love us by grace, in spite of our sinfulness (Matt. 5:45; Rom. 5:6-10; Eph. 2:1-9). Some He elects to purpose, even from the womb (Jer. 1:5; Gal. 1:15). Because God is righteous, all His actions are just. Because He is loving and good, He directs all things for His glory and the benefit of His elect. The wicked are also under God’s sovereign control, and He uses them for His own ends (Prov. 16:4).

God’s Righteous Kingdom Promised to David

One must distinguish God’s universal and eternal kingdom from His earthly kingdom. God has a specific plan for the future to establish an earthly kingdom that will be centered in Jerusalem with Jesus Christ ruling on the throne. This promise is rooted in the Davidic covenant where God promised David that one of his descendants would rule on his throne forever (2 Sam. 7:12-13). The Lord said to David, “Your house and your kingdom shall endure before Me forever; your throne shall be established forever” (2 Sam. 7:16). That this was a covenant promise from God to David is specified elsewhere, where God states, “I have made a covenant [בְּרִית berith] with My chosen; I have sworn to David My servant, ⁴ I will establish your seed forever and build up your throne to all generations” (Ps. 89:3-4), and He further declares, “Once I have sworn by My holiness; I will not lie to David. ³⁶ His descendants shall endure forever and his throne as the sun before Me. ³⁷ It shall be established forever like the moon, and the witness in the sky is faithful” (Ps 89:35-37). A forever-kingdom requires a forever-Person to rule over it. Jeremiah spoke prophetically about this King and kingdom, saying:

“Behold, the days are coming,” declares the LORD, “When I will raise up for David a righteous Branch; and He will reign as king and act wisely and do justice and righteousness in the land. ⁶ “In His days Judah will be saved, and Israel will dwell securely; and this is His name by which He will be called, ‘The LORD our righteousness.’” (Jer. 23:5-6)

“Behold, days are coming,” declares the LORD, “when I will fulfill the good word which I have spoken concerning the house of Israel and the house of Judah. ¹⁵ “In those days and at that time I will cause a righteous Branch of David to spring forth; and He shall execute justice and righteousness on the earth.” (Jer. 33:14-15)

It cannot be missed that this promised descendant of David is described as “a righteous Branch” who shall “reign as king and act wisely and do justice and righteousness in the land.” Concerning this King, justice and righteousness will be the chief characteristic of His rule over Israel and the earth. Daniel writes about the eternal nature of this future earthly kingdom, saying, “In the days of those kings 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). Earthly kingdoms come and go because their rulers die or are conquered. However, the future ruler of God’s kingdom on earth will never die, and this explains why it will “not be left for another people” and will last forever. It was also revealed to Daniel that God’s saints will participate in this kingdom, saying, “Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him” (Dan. 7:27). A king has authority and subjects over which to rule. The saints of all time shall know the righteous rule of God’s King on the earth.

Jesus – God’s Righteous King

Up until the conception of Jesus, no one knew by name Who the King would be. There was only anticipation of His coming. The promise that was given to David, and reiterated by Jeremiah and Daniel, was finally confirmed to Mary, that her Son, Jesus, would sit on David’s throne and would reign over the house of Jacob forever. Jesus is the forever-King that God has decreed to rule over His forever-kingdom. The angel Gabriel revealed this to Mary as follows:

The angel said to her, “Do not be afraid, Mary; for you have found favor with God. “And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end.” (Luke 1:30-33)

Several things are noticed about what Gabriel said to Mary: 1) the name of her Son is Jesus, which is derived from the Hebrew Joshua, which means “Yahweh saves.” 2) Gabriel said, “He will be great,” which speaks both of Him as a Person as well as His accomplishments. 3) He would be called “Son of the Most High,” which means He is equal with God the Father. 4) God would “give Him the throne of His father, David.” No doubt Mary would have thought of 2 Samuel 7:16 and perhaps Psalm 89:35-37, both of which reveal that God would raise a descendant of David to rule from his earthly throne in Jerusalem. 5) Jesus would “reign over the house of Jacob forever, and His kingdom will have no end.” The question, as one reads the Biblical text, is how did Mary understand what was said to her. It is natural that she would have understood the words in the plainest sense possible, that her Son, Jesus, would fulfill the Biblical promises concerning the son of David who would sit on His earthly throne and rule forever over Israel and the earth.^[1]

Jesus’ Offer of God’s Kingdom to Israel

As Jesus grew into manhood, His mother knew His identity, that He is the promised King of Israel and would set up the promised kingdom. Just before Jesus’ public ministry, John the Baptist came as His forerunner and proclaimed the offer of the kingdom, saying, “Repent, for the kingdom of heaven is at hand” (Matt. 3:2). Jesus also proclaimed this message, saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15).^[2] Both “repent” and “believe” are imperatives in Mark 1:15, which imply a volitional response of obedience from those who heard. These words are closely related and go together, like two sides of the same coin. Israelites were called to change their mind from whatever they were trusting in (i.e. repent), and to accept Jesus’ message that the kingdom was being offered to them (i.e. believe in Him as King and His offer of the kingdom). The concept of the Davidic kingdom was prominent in the minds of many Jews in Jesus’ day, so it’s not like He had to persuade them about His message. Jesus simply had to communicate the offer of the kingdom and wait for Israel’s response.

This concept was familiar to the Jews of Jesus’ day. In light of Old Testament prophecy (cf. 2 Sam. 7:8–17; Isa. 11:1–9; 24:23; Jer. 23:4–6; Micah 4:6–7; Zech. 9:9–10; 14:9) they were expecting a future messianic (Davidic) kingdom to be established on earth (cf. Matt. 20:21; Mark 10:37; 11:10; 12:35–37; 15:43; Luke 1:31–33; 2:25, 38; Acts 1:6). So Jesus did not have to arouse interest in His message. His hearers naturally understood His reference to the kingdom of God to be the long-awaited messianic kingdom predicted in the Old Testament.^[3]

Israel’s Rejection of the Kingdom

The arrival of the kingdom was contingent upon Israel’s repentance and belief. Jesus repeatedly proclaimed His offer of the kingdom (Matt. 4:17, 23; Mark 1:38; Luke 4:43; 8:1) and even sent His disciples out to all Israel to proclaim the message with validating signs (Matt. 10:5-8). Jesus confirmed His Messianic offer of the kingdom with many miracles (Matt. 11:2-5; 14:15-21; John 9:1-7; 10:37-38), which should have resulted in Israel’s acceptance of Him as their King. However, after much proof, Israel did not repent, and Jesus “began to denounce the cities in which most of His miracles were done, because they did not repent” (Matt. 11:20). It was the sad reality that “though He had performed so many signs before them, yet they were not believing in Him” (John 12:37). The Light of the world had come, but “men loved the darkness rather than the Light, for their deeds were evil” (John 3:19). The leadership of Israel did not deny Jesus was performing miracles, what they denied was the heavenly source behind His miracles, saying, “This man casts out demons only by Beelzebul the ruler of the demons” (Matt. 12:24). Israel’s rejection of Jesus as their King brought a pronouncement of judgment upon the nation (Matt. 23:37-39), but Israel’s leadership did not care, as they publicly told Pilate, “We have no king but Caesar” (John 19:15). So they crucified Jesus on a cross and treated Him as a lowly criminal (John 19:17-19). This was all in accordance with God’s providential plan (Acts 2:22-23; 4:27-28).

The Postponement of the Kingdom for a Future Time

The kingdom of God was postponed for a future time. Though postponed, its future fulfillment is certain, for Jesus told His disciples, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28; cf. Matt. 20:20-21). The Davidic kingdom will not arrive until the second coming of Jesus, for He says, “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne” (Matt. 25:31). Though they knew it was coming, His disciples did not know the exact time of its arrival. After Jesus death, burial and resurrection, His disciples asked, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6). But Jesus left them without a specific time, saying, “It is not for you to know times or epochs which the Father has fixed by His own authority” (Act 1:7). So, God has implemented the current church age, which is part of His eternal plan (Eph. 3:1-10; Col. 1:24-27), until such a time that He will establish His kingdom on the earth.

God Will Justly Reward Christians

Between the first and second coming of Jesus, there is the church age, and the following seven year Tribulation. The church age is marked by grace, whereas the seven year Tribulation will be a time of God’s wrath upon the earth. Christians, who live in the church age, will not face God’s wrath during the Tribulation (1 Thess. 1:10; cf. Rom. 5:9; 1 Thess. 5:9), for God will rapture His church at the end of the church age and take those Christians who are alive at that time directly to heaven (1 Thess. 4:13-18). Christians are not looking forward to a time of punishment upon the earth, but rather, we are “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit. 2:13). After the church is raptured to heaven, God will then dispense rewards to His faithful children who learned and lived His will during their lives on the earth. It is right for Christians to think that God will justly reward them in the future for the life of obedience they now live. Speaking about future rewards, Paul writes:

According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it. ¹¹ For no man can lay a foundation other than the one which is laid, which is Jesus Christ. ¹² Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, ¹³ each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work. ¹⁴ If any man’s work which he has built on it remains, he will receive a reward. ¹⁵ If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire. (1 Cor. 3:10-15)

This event will take place in heaven, after the rapture of the church, in which God will justly reward Christians. Paul himself personally expected a reward from God, saying, “in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing” (2 Tim. 4:8). “Because he had been faithful Paul did not dread dying but looked forward to seeing His Lord. On the day of rewards for Christians (the judgment seat of Christ; 1:12, 18; 2 Cor. 5:10) Paul was confident that the Lord would give him a reward that was proper.”^[4] The future appearance of Christ at the rapture is important, and those who long for it will be rewarded.

God Will Suppress Rebellion before the Kingdom is Established

Sin is upon the earth, and it will continue to have a negative impact because people are temporarily permitted to continue in rebellion against God. However, Scripture reveals a time will come in which God will bring in everlasting righteousness, which will extend into eternity. A future day will come in which God will pour out His wrath upon the earth and will suppress all rebellion, both human and demonic.

The Book of Revelation, chapters 6-19, reveal this time of judgment upon the earth. In His wrath, God will put down the rebellion of Satan and his angels, unbelieving Israel, and unbelieving Gentiles. In all His judgments, God is righteous and just, whereas men are wicked and deserve wrath (Rev. 16:6-7; cf. 19:2). The hearts of men are corrupt, and rather than turning to God during this time of wrath, they try to flee and hide from Him (Rev. 6:15-16), they seek death rather than conform to His will (Rev. 9:6), they refuse to repent of their rebellion (Rev. 9:20-21), they rejoice and celebrate at the persecution and death of God’s servants (Rev. 11:7-10), they align themselves with the Satan (Rev. 13:3-4), they willfully blaspheme the holy name of God (Rev. 16:8-9, 11, 21), and they gather together to make war against Jesus Christ (Rev. 19:19). During the tribulation, God will punish those who killed the saints, as John writes:

“And I heard the angel of the waters saying, ‘Righteous are You, who are and who were, O Holy One, because You judged these things; ⁶ for they poured out the blood of saints and prophets, and You have given them blood to drink. They deserve it.’ ⁷ And I heard the altar saying, ‘Yes, O Lord God, the Almighty, true and righteous are Your judgments’” (Rev. 16:5-7).

We should not see the seven year Tribulation solely as a time of judgment and gloom, for God’s love and grace are also manifest. This is obvious in the kindness He shows to the 144,000 Jews He saves and calls to service (Rev. 7:4-8), to the martyrs who have died for their faith in Jesus (Rev. 7:9-17), to the two prophetic witnesses whom He resurrects (Rev. 11:11-12), to the nations who hear His gospel message (Rev. 14:6-7), and to those who enter into His kingdom after the Tribulation (Rev. 20:4-6).

Toward the end of the seven year Tribulation, it is recorded that God will judge Babylon, which is described as the “great harlot” that has corrupted the earth and killed His saints. Future Babylon has both religious and commercial aspects to it. In its entirety, future Babylon is a satanic system that unites religious and commercial practices that, at their core, are independent of God. John writes about God’s judgment, saying, “After these things I heard something like a loud voice of a great multitude in heaven, saying, ‘Hallelujah! Salvation and glory and power belong to our God; ² because His judgments are true and righteous; for He has judged the great harlot who was corrupting the earth with her immorality, and He has avenged the blood of His bond-servants on her’” (Rev. 19:1-2). God’s righteous judgment upon this great immoral system is just. “God has indeed vindicated the injustice visited on his servants by meting out true justice on the great prostitute, Babylon. She deserves the sentence because she corrupted the earth (cf. 11:18; Jer. 51:25) and killed the saints of God (cf. 18:24).”^[5] At the close of the Tribulation, Satan will be defeated and eventually bound for a thousand years (Rev. 12:7-9; 20:1-3), all unbelievers will be defeated (Rev. 19:19-21; cf. Matt. 24:29-35:46), leaving only believing Jews and Gentiles to enter His kingdom on earth (Rev. 19:19-21; cf. Matt. 24:29-35:46).

At His first coming, Jesus did no come to judge the world, but to save it. John writes, “For God did not send the Son into the world to judge the world, but that the world might be saved through Him” (Joh 3:17). Later Jesus states, “If anyone hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world” (John 12:14; cf. Luke 19:10; 1 John 4:14). However, at His second coming, Jesus will judge the world, and He will judge it in righteousness. Concerning this, the apostle Paul wrote, “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, ³¹ because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead” (Acts 17:30-31). This teaching is not popular and frightens some. This was true when Paul was defending himself before Felix, as Luke writes, “But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, ‘Go away for the present, and when I find time I will summon you’” (Acts 24:25). The future becomes a fearful place for those who know they live sinful lives outside of God’s will.

The end of the Tribulation marks the end of the age of the Gentiles, a period starting with the Babylonian exile in 586 B.C. and culminating with the return of Christ to establish His millennial kingdom on earth. The apostle John writes about the second coming of Jesus, saying, “And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war” (Rev. 19:11). “The rider obviously is Jesus Christ, returning to the earth in glory. That He is coming as Judge is further supported by the fact that He is dressed in a robe dipped in blood (19:13; cf. Isa. 63:2–3; Rev. 14:20).”^[6]

After Christ puts down earthly rebellion, He will then judge those that survived the Tribulation. Matthew writes, “So it will be at the end of the age; the angels will come forth and take out the wicked from among the righteous” (Matt. 13:49). Of the wicked, it is said of them, “These will go away into eternal punishment, but the righteous into eternal life” (Matt. 25:46). This is a judgment that must take place before Christ sets up His kingdom. “The righteous and the ungodly will be sent away to their respective final places. There is no hint that the verdict can be changed. In concluding his teaching about the last judgment, Jesus said that those on his left hand ‘will go away to eternal punishment, but the righteous to eternal life’” (Matt. 25:46).^[7]

There will be a Future Resurrection of the Righteous

To be resurrected means a person who has died will receive a new body that will never experience death. Concerning resurrections in general, Daniel wrote, “Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt” (Dan 12:1-2). Daniel is writing in general and referring to the resurrection of all people, both believers and unbelievers. However, we learn from other biblical passages that there are specific resurrections mentioned. The first person to be resurrected is Jesus (Matt. 28:1-7; Mark 16:1-11; Luke 24:1-12; John 20:1-18; 1 Cor. 15:3-4; Rev. 1:5). Jesus died because of our sin, and after three days in the grave, He was resurrected with a new body that will never die again. Paul wrote, “But now Christ has been raised from the dead, the first fruits of those who are asleep” (1 Cor. 15:20). After the resurrection of Jesus, there will be other resurrections. These other resurrections are called the “first resurrection” (Rev. 20:5-6), or the “resurrection of the righteous” (Luke 14:14; Acts 24:15). Jesus spoke about a future resurrection of the righteous, and rewards associated with that resurrection, which should impact how the believer lives here and now. Jesus said, “But when you give a reception, invite the poor, the crippled, the lame, the blind, ¹⁴ and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous” (Luke 14:13-14). And Paul, when standing on trial before Felix, spoke about a future “resurrection of both the righteous and the wicked” (Acts 24:15). The resurrection of the righteous includes believers from all ages up to the second coming of Jesus. There is a final resurrection that will take place at the end of Jesus’ millennial reign and consists of unbelievers only who will be thrown into the Lake of Fire. Concerning these various resurrections, Charles Ryrie states:

The resurrection of the just is also called the first resurrection and will occur in several stages, not all at once. The dead in Christ will be raised first at the rapture of the church (1 Thess. 4:16). The redeemed of the tribulation period who die during that time will be raised before the millennium (Rev 20:4). The redeemed of Old Testament times will also be a part of the resurrection of the just. Expositors are divided over when they will be raised, some believing that it will happen at the rapture when the church saints are raised, and others holding that it will occur at the second coming (Dan 12:2—the writer prefers the latter view)…all unsaved people of all time will be raised after the millennium to be judged and then cast into the lake of fire forever (Rev 20:11–15). At their resurrection they will apparently be given some sort of bodies that will be able to live forever and feel the effects of the torments of the lake of fire.^[8]

The Millennial Kingdom of Christ

After the Tribulation and judgment of those who survived, Jesus will set up His kingdom on the earth. This earthly kingdom was anticipated throughout Scripture (Jer. 23:5-6; Dan. 2:44-45; 7:27; Amos 4:1-4; Zech. 14:3-12; Matt. 6:10; Luke 1:31-33; Acts 1:6), and described as being ideal (Isa. 2:2-4; 11:1-9; 19:23-25; 35:1-10; 65:19-25; Amos 9:11-15; Rev. 20:1-6). Revelation chapter 20, for the first time in Scripture, specifies the duration of Christ’s reign on the earth as one thousand years (Rev. 20:1-6). John writes, “Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years” (Rev. 20:4). Paul explains that the kingdom of Christ on the earth will eventually become an eternal kingdom. This will be after the thousand year reign of Christ. Paul writes of this transition, saying, “then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. ²⁵ For He must reign until He has put all His enemies under His feet” (1 Cor. 15:24-25).

Jesus came to earth the first time as a suffering Servant to die on the cross to bring salvation to all men (Gen. 3:15; Isa. 53; Mark. 10:45; John 3:16-19), and will come the second time to establish His righteous kingdom on earth (Isa. 9:7; 11:3-5; 42:1-4; Jer. 23:5; Rev. 20:1-6). The return of Christ is praiseworthy news to those who are in heaven and on the earth who love Him and look forward to His coming. However, it is bad news to those who hate him and resist His will on the earth (2 Thess. 1:3-10; Rev. 19:11-21).

Our Lord will be a King who reigns in righteousness (Isa. 32:1). Righteousness will be the belt of His loins (11:5). With righteousness He shall judge the poor (11:4; 16:5). Zion shall be called the city of righteousness (1:26). Only the righteous shall enter the kingdom at its inauguration (Matt. 25:37), and those who thirst after righteousness shall be filled (5:6).^[9]

Judgment after the Millennial Kingdom

After the millennial reign of Christ, there will be a time of judgment in which Christ will judge all unbelievers. This is called the Great White Throne judgment, which consists of resurrected unbelievers only, and it is to point out that they are unrighteous, not having received the gift of righteousness that is imputed to those who have trusted in Christ alone for salvation (Rom. 3:21-28; 2 Cor. 5:21; Eph. 2:8-9; Phil. 3:9). Since those who stand before the throne do not have God’s righteousness within them, they are left to be judged according to their human good works, which are not sufficient to gain them entrance into heaven (Isa. 64:6; Gal. 2:16; Tit. 3:5), and the fact that their names are not written in the book of life will ensure their assignment to the Lake of Fire forever (Rev. 20:14-15).

God Promises a Future World of Righteousness

There is much sin in the world. However, the believer anticipates a time in the future when God will remove all wickedness and bring in everlasting righteousness. Peter writes, “according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet. 3:13). What promise is Peter thinking of? Most likely the promise mentioned in Isaiah, who wrote, “For behold, I create new heavens and a new earth; and the former things will not be remembered or come to mind” (Isa 65:17). This is a great hope of many Christians. “When our Lord returns He will take the reins of government and rule the nations of this world as a benevolent dictator (Rev. 19:15). Then and only then will the world experience a time of righteousness, justice, social welfare, economic prosperity, and spiritual knowledge.”^[10]

Man, by his own efforts, cannot bring perfect or lasting righteousness into the world. Certainly there are good and righteous people in the world, but the good they produce is often fleeting and has no lasting value. Even good rulers are only good for the duration of their rule, and there is no guarantee that his/her successor will follow in the same pattern of goodness. Because the nature of man is fallen and prone toward sin, the natural flow of human history tends toward corruption. The tendency of people is to promote self and exclude God from human government and institutions, and they do this to their own harm. However, apart from mankind’s weaknesses and failings, God has promised a new heavens and new earth, and the eternal state will be marked by righteousness.

Summary

God is sovereign and He rules over His creation. The sovereign God promised an earthly kingdom to His servant, David, that one of his descendants would rule in righteousness on his throne forever. Jesus, Who is Himself God, is that promised Son Who offered the kingdom to Israel, but they rejected Him and it. Jesus pronounced a curse upon Israel for a time that would last until the age of the Gentiles concluded. The Lord will reward church age believers after the rapture. God will also reward His saints at the second coming of Jesus and He will justly judge the wicked. Jesus will then establish His millennial kingdom on earth after He has put down all rebellion. The earthly kingdom will become an eternal kingdom, and righteousness will go on into eternity.

The future is bright because there is the hope of a good and righteous King who will bring in everlasting righteousness. This King is the Lord Jesus, the Christ, the Savior who will establish His kingdom upon the earth. Jesus will reign forever. Though His kingdom is preceded by a time of rebellion and judgment, He will suppress that rebellion, and once His righteous kingdom is established, it will never end.

Steven R. Cook, D.Min.

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[1] The simple fact of the Bible and history is that Jesus has not fulfilled these promised words. Jesus is seated, no doubt, on a throne in heaven; but it is not David’s throne, which is an earthly throne. In order for Jesus to fulfill the covenant promise given to David, as well as the reiteration stated by the angel Gabriel, Jesus must, at some time in the future, return and claim the throne that is rightfully His by promise.

[2] The word “gospel” simply means good news, and the good news that Jesus preached here was that of the promised kingdom. I’ve heard some preachers try to argue this “gospel” was the same as Paul’s and concerned the death, burial and resurrection of Jesus (1 Cor. 15:3-4). However, the death, burial and resurrection of Christ was foreign to the minds of those who followed Him (see Matt. 16:20; 17:22-23; 20:17-19). No, the gospel message of Jesus and John the Baptist was the good news about arrival of the Davidic King and the offer of His kingdom on earth.

^[3] John D. Grassmick, “Mark,” 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), 107.

^[4] Tom Constable, Tom Constable’s Expository Notes on the Bible, 2 Tim. 4:8.

^[5] Alan F. Johnson, “Revelation,” in The Expositor’s Bible Commentary: Hebrews through Revelation, ed. Frank E. Gaebelein, vol. 12 (Grand Rapids, MI: Zondervan Publishing House, 1981), 570.

^[6] John F. Walvoord, “Revelation,” 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), 976.

^[7] Millard J. Erickson, Christian Theology, 1104.

^[8]Charles C. Ryrie, “Resurrections” A Survey of Bible doctrine (Chicago, Ill.: Moody Press, 1995), 182-183.

^[9] Charles C. Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth, 594.

^[10] Ibid., 316.

A Dispensational View of God’s Righteousness

Posted on August 26, 2017 by Dr. Steven R. Cook

God is forever righteous and the expectation of righteous behavior from His people is a timeless truth. God’s righteousness is manifest in the laws He gives, and He always expects righteousness from His people. In one sense, God’s people are declared righteous because of the righteousness He imputes to them as a free gift (Rom. 5:19; 2 Cor. 5:21; Phil. 3:9). Once saved, God expects His people to live righteous lives in conformity to His character and commands (Rom. 12:1-2; Tit. 2:11-14). Human righteousness is measured by one’s conformity to God’s character and commands, and though God’s character never changes, His commands for His people have changed over the millennia. God set forth commands for Adam and Eve, Noah, Abraham, Israel, and the Church. Because God is the Author of each set of laws, one can see similarities and differences, continuity and discontinuity.

Adam lived under laws, the sum of which may be called the code of Adam or the code of Eden. Noah was expected to obey the laws of God, so there was a Noahic code. We know that God revealed many commands and laws to Abraham (Gen. 26:5). They may be called the Abrahamic code. The Mosaic code contained all the laws of the Law. And today we live under the law of Christ (Gal. 6:2) or the law of the Spirit of life in Christ (Rom. 8:2). This code contains the hundreds of specific commandments recorded in the New Testament.^[1]

God’s Righteousness before the Fall of Adam

In the Garden of Eden, righteousness meant conforming to the laws God provided to Adam and Eve (Gen. 1:28; 2:15-17). The commandments in the Garden of Eden were basic and few according to the Biblical revelation. The commandments were: to procreate and fill the earth (Gen. 1:28a), to subdue and rule over it (Gen. 1:28b), to cultivate and keep the garden of Eden (Gen. 2:15), to enjoy the fruit of all trees (Gen. 2:16), but not to eat from the tree of the knowledge of good and evil, upon penalty of death (Gen. 2:17). Adam and Eve rebelled against God and disobeyed His command not to eat of the fruit of the tree of the knowledge of good and evil (Gen. 3:1-8), and this resulted in judgement upon the serpent who deceived (Gen. 3:14-15), upon Adam and Eve (Gen. 3:17-19), upon creation (3:17-18; cf. Rom. 8:20-22), and all humanity (Rom. 5:12; 1 Cor. 15:21-22).[2] The command to procreate is still in effect (repeated to Noah in Gen. 9:7); however, the commands to have dominion over the earth, cultivate and keep the Garden of Eden, as well as the negative command not to eat of the fruit of the tree of the knowledge of good and evil are no longer required.

God’s Righteousness after the Fall of Adam and Before Abraham

From Genesis chapters four through eleven, God revealed Himself and His expectations personally to others, and He held them accountable for their behavior, either to bless or curse. In Genesis chapter four we read that Cain and Abel brought offerings to the Lord, “And the LORD had regard for Abel and for his offering; ⁵ but for Cain and for his offering He had no regard” (Gen. 4:4b-5a). The Biblical text is silent concerning how Cain and Abel knew to bring offerings to the Lord; however, it is revealed that God approved of Abel’s offering while rejecting Cain’s. This language of acceptance and rejection reveals a standard of expectation God had for these two men, which, it is assumed, He revealed to them prior to their offering and which also served as the basis for his welcoming the one while refusing the other. Cain apparently knew the Lord’s reaction, for he “became very angry and his countenance fell” (Gen. 4:5b). Cain later became jealous and hostile toward Abel and “Cain rose up against Abel his brother and killed him” (Gen. 4:8). This resulted in the Lord’s judgment on Cain (Gen. 4:9-16), which is an indication that God’s righteous expectations were known and enforced during this time.

Genesis chapter five is another indication of God’s righteousness on display as the record of death upon mankind is repeated over and over; first, with Adam (Gen. 5:5), and then with all his descendants (Gen. 5:8, 11, 14, 17, 20, 27, 31). However, God’s judgment is not absolute, as we see God’s grace in the midst of His judgments, as Enoch was spared from the experience of death and this because “Enoch walked with God” (Gen. 3:22, 24). This display of grace in the midst of judgment will be repeated throughout Scripture, culminating in the cross of Christ.

God’s righteousness is observed in Genesis chapter six, where the Lord disapproved of the wickedness of mankind and pronounced judgment. Moses wrote:

Then the LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually. ⁶ The LORD was sorry that He had made man on the earth, and He was grieved in His heart. ⁷ The LORD said, “I will blot out man whom I have created from the face of the land, from man to animals to creeping things and to birds of the sky; for I am sorry that I have made them.” (Gen. 6:5-7)

God’s righteous expectations must have been known to those who lived on the earth at this time in history. What follows in Genesis chapters six though nine is the account of the universal flood upon the world, which destroyed all mankind except for Noah and his family. Of Noah it is revealed that he “found favor in the eyes of God” (Gen. 6:8). Here, again, is grace in the midst of judgment. Now, for the first time in the Bible, we see the word righteous (צַדִּיק tsaddiq) applied to Noah, of whom it is written, “Noah was a righteous man, blameless in his time; Noah walked with God” (Gen. 6:9). “By this word we learn that Noah was conforming to the requirements of the relationship he had with God.”^[3] The phrase, “Noah walked with God” (Gen. 6:9) means he walked in step with the Lord who was directing his life, and this was Noah’s righteousness. God revealed to Noah that He was going to destroy all mankind (Gen. 6:11-13) and He commanded Noah to build an ark that would save only him, his family, and those animals that were brought onto the ark (Gen. 6:14-22); and so God judged mankind as His righteousness demanded. God’s righteous commands upon Noah were particular to him and not required of any other person. Noah was righteous because He welcomed God’s commands and obeyed them.

After the flood, Moses provided the genealogical record of Noah’s descendants (Gen. 10:1-32), which descendants set their wills against God and built the Tower of Babel in order to make a name for themselves (Gen. 11:1-4). God’s righteousness was on display when He came down to see their work and to pronounce judgment upon them. God’s judgment included confusing their language and scattering them over the face of the earth (Gen. 11:5-9).

God’s Righteousness with the Patriarchs

Moses then provided a genealogical account of Noah’s son, Shem, which continued down to the birth of Abram (Gen. 11:10-32), another recipient of God’s grace. Now, in the life of Abram, we observe the Lord’s commands that Abram leave his homeland and travel to a land that God would eventually give to him (Gen. 12:1). God also promised Abram that he would have a multitude of descendants and be a blessing to the entire world (Gen. 12:2-3); “So Abram went forth as the LORD had spoken to him” (Gen 12:4). Here are God’s commands and Abram’s obedience. Later, in Genesis chapter fifteen, Moses would reveal that Abram believed God’s promise to him, and this would bring the declaration that the Lord “reckoned it to him as righteousness” (Gen. 15:6). “Moses probably recorded Abraham’s faith here because it was foundational for making the Abrahamic Covenant. God made this covenant with a man who believed in Him.”^[4]

God’s righteous judgments of blessing or cursing continued throughout the book of Genesis for those who obeyed or disobeyed Him. God judged the household of Pharaoh for taking Sarai, Abram’s wife from him (Gen. 12:17). God judged the cities of Sodom and Gomorrah for their wickedness (Gen. 13:10; 18:20-21), but spared Lot because of the petition of Abraham (Gen. 18:22-33). Abraham knew God to be a righteous Judge and that it would be wrong for Him to kill Lot along with the residents of Sodom; so Abraham said to the Lord, “Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?” (Gen 18:25). So God destroyed the cities of Sodom and Gomorrah and spared Lot (Gen. 19:1-25). Throughout the rest of the book of Genesis it is observed that God directed, blessed and protected Abraham’s son Isaac (Gen. 17:19, 21; 25:5, 11), Jacob (Gen. 28:13-15; 31:3; 32:9-10), and Joseph (Gen. 32:9-5, 21-23; 45:7-9; 50:20).

God’s Righteousness with Israel

God then sent His people into Egyptian captivity for four hundred years, as He’d promised to Abraham (Gen. 15:13). But the Lord also promised He would judge the Egyptians, saying, “I will also judge the nation whom they will serve” (Gen. 15:14). God’s judgment upon Egypt would come through Moses, Israel’s deliverer. The judgment upon Egypt further reveals God’s righteousness. Exodus chapters three through eighteen reveal God’s judgment upon Egypt as well as Israel’s deliverance from tyranny. In Exodus chapter nineteen Israel enters into a covenant relationship with Yahweh, Who provides a total of 613 commands that are revealed from Exodus chapter twenty through Deuteronomy chapter twenty eight. Thus the Mosaic Law, a reflection of God’s righteous character, refers to “the statutes and ordinances and laws which the LORD established between Himself and the sons of Israel through Moses at Mount Sinai” (Lev. 26:46).

The 613 commands stated in the Mosaic Law—which were given exclusively to Israel as His covenant people—are a reflection of His righteous character. As Israel’s perfect Lawgiver, God bound Himself to His laws, promising blessing or cursing to His people based on whether they obeyed or disobeyed (Deut. 28). This meant the Israelite living under the Mosaic Code could predict God’s behavior, and this provided a degree of stability for the obedient-to-the-word Israelite. The Israelite could rely on God to always do what He promised. There were no surprises.

During the dispensation of Israel, God’s laws were to be continually communicated to the whole nation. This was made clear on Mount Sinai where the Lord told Moses, “Come up to Me on the mountain and remain there, and I will give you the stone tablets with the law and the commandment which I have written for their instruction” (Ex. 24:12). Once the Mosaic Law was given, the Lord assigned the priests as communicators to His people, saying, “They shall teach Your ordinances to Jacob, and Your law to Israel” (Deut. 33:10a; cf. Lev. 10:11), and “the lips of a priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the LORD of hosts” (Mal. 2:7). Also, Jewish parents were commanded to teach God’s Law to their children. Moses ordered, “These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up” (Deut. 6:6-7). The Law of God was to permeate all aspects of Jewish society.

God’s Righteousness with the Church

God’s righteous expectations for Israel continued until the death of Christ, which brought the Mosaic Law system to a close (Matt. 5:17-18; Rom. 8:2-4; 10:4; 2 Cor. 3:5-7, 11; Heb. 8:13), and a new law code was established for the Church. Israel was under “the Law” of Moses (John 1:17; cf. Deut. 4:44; 5:1; 33:4; John 7:19), whereas the Church is under the “Law of Christ” (1 Cor. 9:21; cf. Gal. 6:2). Because God is the Author of the Law of Moses as well as the Law of Christ, it is not surprising that He chose to incorporate some of the laws He gave to Israel into the law-code which He has given to the Church. However, the two law-codes should be viewed separate from each other. Paul stated the Church-age believer is “no longer under law, but under grace” (Rom. 6:14; cf. Gal. 5:1-4). The New Testament speaks of “the law of the spirit of life in Christ Jesus” (Rom. 8:2), the “Law of Christ” (Gal. 6:2), “the perfect law of liberty” (Jam. 1:25), and “the royal law” (Jam. 2:8).

Concerning the Mosaic Law, Paul stated that it was intended to be temporary (Gal. 3:19), that it does not justify anyone (Gal. 2:16, 21; 3:21; cf. Rom. 4:1-5), but was intended to lead men to Christ that they may be justified by faith (Gal. 3:24). Now that Christ has come and fulfilled every aspect of the Mosaic Law, it has been rendered inoperative as a rule of life (Matt. 5:17-18; Rom. 8:2-4; 10:4; 2 Cor. 3:7, 11; Heb. 8:13). “As a rule of life, the Law of Moses was temporary … [and] came to an end with the death of the Messiah.”[5]

The Mosaic Law was done away in its entirety as a code. It has been replaced by the law of Christ. The law of Christ contains some new commands (1 Tim. 4:4), some old ones (Rom. 13:9), and some revised ones (Rom. 13:4, with reference to capital punishment). All the laws of the Mosaic code have been abolished because the code has.^[6]

The closing of the Mosaic Law means a dispensational shift has occurred. Though the Christian is not under the Mosaic Law as a rule of life (Rom. 6:14), he/she is under the Law of Christ (1 Cor. 9:31; Gal. 6:2). “‘The law of Christ’ is basically Christ’s commandments (Matt. 28:19–20; John 13:34–35; 14:21) revealed through the New Testament writers (John 16:12–13; Gal. 6:2; James 1:25; 2:8, 12) and intended for Church-age believers (1 Cor. 9:21; Gal. 5:6, 18; 6:2; Heb. 8:10).”^[7] The Christian has specific commands in the New Testament that direct his/her thinking (Rom. 12:2), words (Col. 4:6), and actions (Jam. 1:22), and such commands flow out of God’s righteous character.[8]

In order to conform to God’s righteous expectations, the Christian must learn and live in agreement with the “Law of Christ” as it is revealed in the New Testament (Gal. 6:2). It is observed that some of the commands from the Mosaic Law have carried over into the “Law of Christ” (e.g. no other gods, honor father and mother, etc.), but most of Israel’s laws have been abrogated (e.g. slavery laws, tithing, sacrificial system, dietary laws, etc.), and there are some new commands (e.g. do not grieve the Holy Spirit, do not quench the Holy Spirit, love as Christ loved, etc.).

The Law of Moses has been disannulled and we are now under a new law. This new law is called the Law of Christ in Galatians 6:2 and the Law of the Spirit of Life in Romans 8:2. This is a brand new law, totally separate from the Law of Moses. The Law of Christ contains all the individual commandments from Christ and the Apostles applicable to a New Testament believer. A simple comparison of the details will show that it is not and cannot be the same as the Law of Moses. Four observations are worth noting. First, many commandments are the same as those of the Law of Moses. For example, nine of the Ten Commandments are also in the Law of Christ. But, second, many are different from the Law of Moses. For example, there is no Sabbath law now (Rom. 14:5; Col. 2:16) and no dietary code (Mark 7:19; Rom. 14:20). Third, some commandments in the Law of Moses are intensified by the Law of Christ. The Law of Moses said: love thy neighbor as thyself (Lev. 19:18). This made man the standard. The Law of Christ said: love one another, even as I have loved you (John 15:12). This makes the Messiah the standard and He loved us enough to die for us. Fourth, the Law of the Messiah provides a new motivation. The Law of Moses was based on the conditional Mosaic Covenant and so the motivation was: do, in order to be blessed. The Law of Christ is based on the unconditional New Covenant and so the motivation is: you have been and are blessed, therefore, do.^[9]

Though both are the people of God, there are Biblical distinctions between Israel and the Church. For example, Israel had a priesthood that was specific to Aaron and the tribe of Levi (Num. 3:6-10), whereas in the Church age, all Christians are priests to God (Rev. 1:5-6). Israel’s worship was tied to the Tabernacle and later the Temple (Ex. 40:18-38; 2 Chron. 8:14-16), but Christians gather locally, wherever they wish, and their body is the temple of God (1 Cor. 6:19-20; cf. Col. 4:15). Israel was required to offer animal sacrifices to God (Lev. 4:1-35), but Christians are called to offer spiritual sacrifices (1 Pet. 2:5; cf. Rom. 12:1; Heb. 13:15). Israelites were required to tithe from the produce of their land (Deut. 14:22-23; 28-29; Num. 18:21), but God requires no tithe from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor. 9:7). Under the Mosaic Law, God demanded punishment for sin and some sins were punishable by death.[10] Sometimes God Himself executed the punishment (Lev. 10:1-3; 2 Sam. 6:1-7), and other times it was carried out by Israel’s leaders (Ex. 32:19-28). In the Church age, God does not call Christians to put anyone to death, but has delegated that authority solely to the governments of this world (Rom. 13:1-4), or He does it Himself (Acts 5:1-11; 1 Cor. 11:30; 1 John 5:16). These are but a few of the distinctions between Israel and Church.

Summary

These dispensational distinctions are important to understand. Though one can see God’s righteousness revealed in the commands given to those who lived in the Garden of Eden, it would be wrong for someone living outside of Eden to try to live by those commands. In fact, it would be impossible, for the commands were tied to the people and conditions of that environment. Similarly, one can see God’s righteousness revealed in the commands given to Noah, Abraham, and Israel; however, it would be wrong—even impossible—for those living in the Church age to try to live by those commands, seeing how those commands were specific to the people and conditions of that time.

God is righteous and He issues commands for people to obey. Though God’s righteous character never changes, the specific commands He gives to people and groups throughout the millennia have changed. What God expected from Adam and Eve is different from what He expected of Noah, Abraham, Israel, and the Church, but they always reflect a righteous standard. Though there are differences in some laws, there is also continuity, and one would expect this from a single Lawgiver. Confusion among Christians sometimes arises because some of the commands God gave to Israel were incorporated into the commands He’s given to the Church (e.g. nine of the Ten Commandments have been restated with the Church, with Sabbath keeping set aside). God decides which laws are restated into the new law code and which ones are abrogated. Christians have the responsibility to learn about God’s righteousness from all of Scripture, and to obey those commands that specifically belong to them.

Steven R. Cook, D.Min.

Related Articles:

^[1] Charles Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth, 351.

[2] The phrase, “and he died” occurs eight times in Genesis chapter 5. This shows the consequence of death fell to Adam’s descendants, continuing down to the present day.

^[3] Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis, 193.

^[4] Tom Constable, Tom Constable’s Expository Notes on the Bible, Gen. 15:6.

[5] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology (Tustin, CA., Ariel Ministries, 2001), 373-374.

^[6] Charles Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth, 351-52.

^[7] Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology, 1014.

[8] This writer is not aware of anyone who has catalogued all the New Testament commands for the Christian.

^[9] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, 650–651.

[10] There were certain laws under the Old Testament that brought the death penalty: intentional murder (Ex. 21:12-14; cf. Gen. 9:6), attacking or cursing a parent (Ex. 21:15), kidnapping (Ex. 21:16), habitual rebellion against God (Deut. 17:12), sacrificing to pagan gods (Ex. 22:20), cursing God (Lev. 24:15-16), working on the Sabbath (Ex. 35:2), being a false prophet and leading Israelites into idolatry (Deut. 13:1-5), religious human sacrifice (Lev. 20:2), the practice of divination, sorcery or witchcraft (Ex. 22:18; Deut. 18:9-14), adultery and premarital sex (Lev. 20:10-14; 21:9; Deut. 22:20-22), sex with an animal (Ex. 22:19; Lev. 20:15-16), incest (Lev. 20:11-12, 14), homosexuality (Lev. 18:22; 20:13), and the rape of a married woman (Deut. 22:25-27).

The Work of the Holy Spirit

Posted on February 11, 2015 by Dr. Steven R. Cook

The dynamic of the believer’s spiritual walk is predicated to a certain degree on how much Bible knowledge resides in his soul. He cannot live what he does not know, and knowing God’s word necessarily precedes living His will. Knowing God’s word does not guarantee a spiritual walk, as the believer may follow the world rather than the Holy Spirit (Jas. 4:17; 1 Jo. 2:15). However, he cannot be spiritual without some knowledge of Scripture, and the more he knows, the more he’s able to surrender his life to God.

Understanding the work of Holy Spirit in the dispensation of Grace enables the believer to live the spiritual life. The Mosaic Law system is not the rule of life for the church age believer, and sadly, too many Christians seek to live by it. How the Holy Spirit worked in the life of saints under the Mosaic Law is vastly different than how He works in the life of the believer today. For example, under the dispensation of the Mosaic Law the Holy Spirit indwelt and empowered only a few believers such as Artisans (Ex. 31:1-5), Judges (Num. 11:25-29; Jud. 3:9-10), Prophets (Ezek. 2:2), and Kings (1 Sam. 10:6; 16:13); however, in the dispensation of Grace, every believer in the church is indwelt by Him (John 14:16-17; Romans 5:5; 8:9; 1 Cor. 6:19). Also, under the dispensation of the Mosaic Law, the Holy Spirit could be taken from a believer as an act of discipline (1 Sam. 16:14-16), but this cannot happen to the believer under the dispensation of Grace, as the Christian is permanently sealed with the Holy Spirit Himself (Eph. 1:13-14; 4:30). Under the previous dispensation David could petition the Lord and ask Him not to “take Thy Holy Spirit from me” (Ps. 51:11); but no church age believer should pray such a prayer, since the Holy Spirit does not leave when sin is produced. The sinning Christian may “grieve” and/or “quench” the Holy Spirit when sin is accomplished, and this he is commanded not to do (Eph. 4:30; 1 Thess. 5:19); but the disobedient Christian does not live under threat of losing the Holy Spirit if he fails to yield to the will of God. Certainly the Lord can and does discipline the erring child (Heb. 12:6), but not with the removal of the Holy Spirit, as was true under the previous dispensation.

Jesus communicated these differences regarding the work of the Holy Spirit and prophesied that after His resurrection the Holy Spirit would be given to all believers to indwell them (Jo. 7:37-39; 14:16-17, 26; 16:13; Acts 1:5; 2:1-4). An important note to observe is the fact that Jesus referred to the coming ministry of the Holy Spirit as future from His resurrection (Acts 1:5; 2:1-4). This shows that what the Holy Spirit is doing in the Church age is distinct from what He did in the lives of some of the saints in the previous dispensation. The Holy Spirit is working in the lives of two groups of people: unbelievers and believers. Regarding unbelievers and the world it is stated that He is:

Convicting unbelievers of “sin, righteousness, and judgment” (John 16:8-11).
Restraining sin in the world (2 Thess. 2:7).

The Christian operating on the authority of Scripture knows the Holy Spirit is working in the heart of the unbeliever to convince him of “sin, righteousness, and judgment.” This convincing work of the Spirit regarding Christ, His work, and future judgment may be suppressed by the unbeliever—like other forms of God’s revelation—but it cannot be stopped. It is not the Christian’s place to convince the unsaved person about Christ’s Person and work, but simply to present the facts of Scripture and trust the Holy Spirit to illumine and persuade. Failure to understand what the Holy Spirit is doing in the lives of unbelievers may lead an ignorant believer to assume the Holy Spirit’s convicting work, and this results in frustration since the Christian is in no way equipped or commanded to tackle this momentous task.

It is reported in Scripture that the Holy Spirit is now restraining sin in the world until the Church is taken to heaven at the Rapture (2 Thess. 2:7; cf. 1 Thess. 4:13-18). The terrible darkness that will consume the world when the restraining work of the Holy Spirit ends is manifest in the lives of those living during the time of the seven year Tribulation (Rev. 6-19; cf. 2 Thess. 2:3-12). It is obvious that there is much sin in the world now, and it staggers the imagination to try to comprehend how bad it will be after the Holy Spirit’s restraining ministry ends.

Once a person believes in Jesus for salvation, he is then delivered “from the domain of darkness, and transferred…to the kingdom of His beloved Son” (Col. 1:13). This transference is instantaneous and permanent, and is understood as the work of the Holy Spirit at salvation. Once saved, the Holy Spirit permanently indwells the Christian (1 Cor. 6:19; Eph. 1:13-14), makes him a “new creature” in Christ Jesus (2 Cor. 5:17), and gives him the spiritual capacity to live righteously (Rom. 6:11-14). The Holy Spirit then works to form the character of Christ in him, which is understood as the work of the Holy Spirit after salvation. Some of the works of the Holy Spirit in the life of the believer are as follows:

At salvation:

Regeneration (John 3:6; 2 Cor. 5:17; Col. 2:13).
Indwelling each believer (John 14:16-17; Rom. 5:5; 8:9; 1 Cor. 6:19).
Baptizing into union with Christ (1 Cor. 12:13; Gal. 3:27).
Sealing each believer with Himself (Eph. 4:30).
Providing eternal life (John 3:16).
Imputing Christ’s righteousness (2 Cor. 5:21; Phil. 3:9).
Blessing with every spiritual blessing (Eph. 1:3).
Providing a spiritual gift for the edification of the church (1 Cor. 12:4-7).

After salvation:

Glorifying Jesus in the believer’s life (John 16:14).
Teaching directly through the Word and gifted speakers (John 16:13-15; Eph. 4:11-16).
Recalling Scripture to mind (John 14:26; 16:13).
Filling (empowering and guiding) (Eph. 5:18).
Sustaining spiritual walk (Gal. 5:16, 25).
Illuminating the mind and making Scripture understandable (1 Cor. 2:11-13).
Promoting the use of the believer’s spiritual gift (Rom. 12:6-8; 1 Cor. 12:4-10, 28-30; Eph. 4:11).

The works of the Holy Spirit at salvation are once for all, and occur immediately when faith is placed in Jesus as Savior. In contrast, the works of the Holy Spirit after salvation are regularly repeated in the believer’s life, and require a volitional response to the Spirit’s leading. The Holy Spirit seeks to guide the believer into God’s will, but does not force compliance. The above lists of the ministry of the Holy Spirit in the life of the believer are not exhaustive, but are representative of the major aspects of His work.

Steven R. Cook, D.Min.

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The New Covenant and the Lord’s Supper

Posted on September 27, 2013 by Dr. Steven R. Cook

“Behold, days are coming,” declares the LORD, “when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares the LORD. “But this is the covenant which I will make with the house of Israel after those days,” declares the LORD, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they will all know Me, from the least of them to the greatest of them,” declares the LORD, “for I will forgive their iniquity, and their sin I will remember no more.” (Jer 31:31-34)

The promise of the New Covenant was specifically with “the house of Israel and with the house of Judah” (Jer 31:31). These were the same Israelites who had previously received the Mosaic Covenant, although they failed to keep it, with its external laws. The New Covenant would be radically different from the Mosaic Covenant, as God’s laws would be “within them”, even written “on their heart” (Jer 31:33). God also revealed they will “all know Me, from the least of them to the greatest of them”, and then declared, “I will forgive their iniquity, and their sin I will remember no more” (Jer 31:34). The prophet Ezekiel unveiled that God would give the Holy Spirit to indwell all His people as a blessing associated with the New Covenant (Ezek 36:26-27; 37:14, 26-27).

The New Covenant is specifically mentioned by the Lord Jesus on the night He was betrayed, before He went to the cross and shed His blood and died. At the last supper Jesus instituted what is commonly called the Lord’s Supper which is celebrated by Christians today (1 Cor 11:23-26). Luke records the words of Jesus:

And when He had taken some bread and given thanks, He broke it and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.” And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood.” (Luke 22:19-20)

The New Covenant is actually one of several covenants mentioned in the Bible. The word covenant translates the Hebrew Berith and the Greek Diatheke. Both words have the same basic meaning of a treaty, alliance, covenant[1], contract, or last will.[2] Context always determines the meaning of a word. There are six explicitly named covenants in Scripture (Noahic, Abrahamic, Mosaic, Palestinian, Davidic, and New Covenant), and two that are implied (the Edenic and Adam). There are both bilateral and unilateral covenants. A bilateral covenant made God’s blessing or cursing depend on obedience to His stipulations. A unilateral covenant meant that God blessed the recipient unconditionally. These covenants are here listed:

The Edenic Covenant (bilateral – Gen 1:26-31; 2:16-17; cf. Hos 6:7).
The Adamic Covenant (unilateral – Gen 3:16-19; cf. Hos 6:7).
The Noahic Covenant (unilateral – Gen 6:18; 9:1-18).
The Abrahamic Covenant (unilateral – Gen 12:1-4; 13:14-17; 15:1-7; 17:1-11; cf. Gen 26:2-5; 28:10-15; Ex 2:24; 3:6-8; Josh 1:2-6; 2 Ki 13:23; 1 Ch 16:15-22; Psa 105:3-15; Neh 9:5-10).
Mosaic Covenant (bilateral – Ex 19:5, 8; 20:1-31:18; Deut 4:13; Gal 3:16-19).
Land Covenant (Deut 30:1-10).
Davidic Covenant (unilateral – 2 Sam 7:4-16; 1 Ch 17:3-15).
The New Covenant (unilateral – Jer 31:31-34; 32:37-41; Ezek 36:26-27; 37:21-28; Luke 22:20; 1 Cor 11:25; 2 Cor 3:6-7; Heb 8:8-13; 9:15; 12:24).

Some of the biblical covenants have signs. For example, the sign of the Noahic Covenant is the rainbow (Gen 9:13, 14, 16; Ezek 1:28; Rev 4:3; 10:1), the sign of the Abrahamic Covenant is circumcision (Gen 17:11; cf. Gal 5:1-4), the sign of the Mosaic Covenant is the Sabbath (Ex 31:12-17), and the sign of the New Covenant is the red wine/juice (Jer 31:31-34; cf. Luke 22:20; 1 Cor 11:25; 2 Cor 3:6-7; Heb 8:8-13; 9:15; 12:24).

The Abrahamic Covenant is the greatest of the biblical covenants. It is a unilateral covenant in which God promised Abraham land, seed and blessing (Gen 12:1-3). God gave the promise of blessing to Abraham when he was 75 years of age and nearly 25 years later ratified it with a covenant marked by blood (Gen 15:17-18). God has not yet fulfilled all the promises given to Abraham. Though the Lord has given His promises and ratified them with a blood covenant (Gen 12:1-3; 15:17-18), they will find their ultimate fulfillment during the millennial reign of Jesus Christ when He returns at His Second Coming after the Tribulation. From the Abrahamic Covenant comes the Land Covenant (Deut 31:1-10), the Davidic Covenant (2 Sam 7:12-16), and the New Covenant (Jer 31:31-34). These three are amplifications of the Abrahamic Covenant.

Once God decided He was going to covenant with Abraham, then all subsequent biblical covenants would be with Abraham’s physical descendants (Gen 12:1-3; Rom 9:4). The New Covenant is a difficult subject to understand and some of the finest theological minds have wrestled with it throughout their lives, occasionally reconsidering it. When one looks back into the Old Testament and reads about the New Covenant, it is clear from a plain reading of the text that the New Covenant was made with “the house of Israel and with the house of Judah” (Jer 31:31). However, the New Covenant was inaugurated by Christ when He went to the cross and shed His blood, and Christians benefits right now from some of the blessings of the New Covenant—such as forgiveness of sins and the indwelling of the Holy Spirit—because of their union with Christ (Jer 31:31-34; Ezek 36:26-27; 37:26-27; 1 Cor 3:6; 6:19; Eph 1:7, 13; 2:11-13). Because Jesus is a biological descendant of Abraham (and in the covenant community), then all who live in the Church age partake of the spiritual benefits of the Abrahamic and New Covenant by virtue of their positional union with Jesus Christ (Gal 3:7-9; 26-28; Eph 2:11-13).

When Christians partake of the Lord’s Supper, they are celebrating the fact that they are the spiritual beneficiaries of the New Covenant that has been inaugurated by the Lord Jesus Christ who shed His blood on the cross. The unleavened bread symbolizes the sinless humanity that God the Son added to Himself at the virgin conception when He came in hypostatic union. As the God-Man, Jesus lived in perfect righteousness and in His humanity died a substitutionary death on the cross. The cup of wine/red juice symbolizes the New Covenant that Jesus inaugurated when He went to the cross and shed His blood for the forgiveness of sins (Matt 26:26-28; Luke 22:19-20). When writing to the Christians at Corinth, the apostle Paul borrowed the very words Jesus used when He instituted the New Covenant (Luke 22:19-20; 1 Cor 11:24-25):

For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.” In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes. (1 Cor 11:23-26)

The Christians at Corinth could celebrate the New Covenant because of their union with the Lord Jesus Christ. When the apostle Paul wrote to the Christians at Ephesus, he explained that at one time they were “separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world” (Eph 2:12). But then Paul gives them good news when he says, “But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ” (Eph 2:13). Some of the New Covenant blessings that were given to Israel have spilled over to Christians and blessed us because we are “in Christ Jesus.” This is good news! William MacDonald comments:

The New Covenant is clearly made with the house of Israel and the house of Judah (Jer 31:31). It was future when Jeremiah wrote (Jer 31:31a) … Israel as a nation has not as yet received the benefits of the New Covenant, but will at the Lord’s Second Advent. In the meantime, true believers do share some of the blessings of the covenant. The fact that the church is related to the New Covenant is seen in the Lord’s Supper, where the cup represents the covenant and the blood by which it was ratified (Luke 22:20; 1 Cor 11:25). Also Paul spoke of himself and the other apostles as ministers of a New Covenant (2 Cor 3:6).^{^[3]}

Charles Fred Lincoln comments further:

When a search is made in the Scripture of Truth, the general declarations of the above passages are borne out by the details, for the Divine record shows that all the major covenants have been made with the nation Israel or with individuals of that race for the benefit of the nation. Every one of the thirty-three places where the word covenant (διαθήκη) is used in the New Testament, there is a reference to and a discussion of the covenant relationships existing between Israel and God as set forth in the Old Testament Scriptures. This declaration is made with the understanding that the New Covenant was first of all given to Israel, Jeremiah 31:31–40, etc., and that the believer of the present age enters into the blessings of that covenant because he is united to Christ who is the mediator of the New Covenant. (cf. Matthew 26:28; Mark 14:24; Luke 22:20; 1 Corinthians 11:25; and 2 Corinthians 3:6).^{^[4]}

Thomas Constable declares:

The New Covenant is similar to a last will and testament. When Jesus died, the provisions of His will went into effect. Immediately all people began to profit from His death. For example, the forgiveness of sins and the possession of the Holy Spirit become the inheritance of everyone who trusts in Him, Jew and Gentile alike. However those provisions of Jesus’ “will” having to do with Israel as His particular focus of blessing will not take effect until the nation turns to Him in repentance at His second coming. Thus the church partakes in the benefits of the New Covenant even though God made it with Israel particularly.^{^[5]}

Charles H. Dyer states:

How is the church related to the New Covenant? Is the New Covenant being fulfilled in the church today? Ultimately the New Covenant will find its complete fulfillment during the Millennium when Israel is restored to her God. The New Covenant was made with Israel (Jer 31:31, 33) just as the Mosaic Covenant had been (v. 32). One key element of the New Covenant is the preservation of Israel as a nation (vv. 35-37). However, though the ultimate fulfillment of this covenant awaits the millennial reign of Christ, the church today is participating in some of the benefits of that covenant. The covenant was inaugurated at Christ’s death (Matt 26:27-28; Luke 22:20), and the church, by her union with Christ, is sharing in many of the spiritual blessings promised to Israel (cf. Rom 11:11-27; Eph 2:11-22) including the New Covenant (2 Cor 3:6; Heb 8:6-13; 9:15; 12:22-24). But though the church’s participation in the New Covenant is real, it is not the ultimate fulfillment of God’s promise. The fact that believers today enjoy the spiritual blessings of the New Covenant (forgiveness of sins and the indwelling Holy Spirit) does not mean that spiritual and physical blessings will not be realized by Israel. That still awaits the day when Israel will acknowledge her sin and turn to the Messiah for forgiveness (Zech 12:10-13:1).^{^[6]}

And lastly, Arnold Fruchtenbaum adds:

The relationship of the Church to the New Covenant is the same as the Church’s relationship to the Abrahamic, the Palestinian, and the Davidic covenants. The physical promises of the Abrahamic Covenant, as amplified by the Palestinian and Davidic covenants, were promised exclusively to Israel. However, the blessing aspect amplified by the New Covenant was to include the Gentiles. The Church is enjoying the spiritual blessings of these covenants, not the material and physical benefits. The physical promises still belong to Israel and will be fulfilled exclusively with Israel, especially those involving the land. However, all spiritual benefits are now being shared by the Church. This is the Church’s relationship to these four unconditional covenants between God and Israel. The blood of the Messiah is the basis of salvation in the New Covenant and this was shed at the cross. The blood of the Messiah ratified, signed, and sealed the New Covenant (Heb 8:1–10:18). The provisions of the New Covenant cannot be fulfilled in, by, or through the Church, but have to be fulfilled in, by, and through Israel. It is true that the Covenant is not now being fulfilled with Israel, but this does not mean it is therefore being fulfilled with the Church. Again, not all provisions go immediately into effect. The Church is related to the New Covenant only insofar as receiving the spiritual benefits of the Covenant (salvation benefit), but the Church is not fulfilling it. The Church has become a partaker of Jewish spiritual blessings, but the Church is not a taker-over of the Jewish covenants. The Church partakes of the spiritual blessings and promises, but not the material or physical promises or blessings.^{^[7]}

In summary, Christians benefit from some aspects of the New Covenant, namely the forgiveness of sins and the indwelling of the Holy Spirit. Christians are able to benefit from aspects of the New Covenant that are in effect right now because of their union with the Lord Jesus Christ who inaugurated the covenant with His shed blood on the cross.

Dr. Steven R. Cook

Listen to Audio Message – New Covenant – Lord’s Supper.

Related Articles:

[1] Francis Brown, Samuel Rolles Driver and Charles Augustus Briggs, The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon (Peabody, Mass.: Hendrickson Publishers, 1979), 136.

[2] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, rev. and ed. Frederick W. Danker, 3rd ed. (Chicago: University of Chicago Press, 2000), 228.

^{^[3]} William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), Ge 6:8–22.

^{^[4]}Charles Fred Lincoln, “The Biblical Covenants” Bibliotheca Sacra, 100 (1943): 316-317.

^{^[5]} Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Mt 26:28.

^{^[6]}Charles H. Dyer, eds. Walvoord & Zuck, Jeremiah, The Bible knowledge commentary, Vol. 1 (Wheaton, IL: Victor Books, 1985), 1171

^{^[7]} Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 635-36.

The Law of Moses and the Law of Christ

Posted on July 6, 2012 by Dr. Steven R. Cook

christ-is-the-end-of-the-law-of-moses God gives law to humans living in every age. He gave commands to the first humans living in the sinless environment of the Garden of Eden (Gen 1:26-30; 2:15-17). He gave commands to Noah (Gen 6-9). He gave commands to Abraham (Gen 12:1; 17:10-14). He gave commands to the Israelites—known as the Mosaic Law—after delivering them from their bondage in Egypt (Ex 20 – Deut 34). He has given commands to Christians (Rom 1-Rev 3). These biblical distinctions are important, for though all Scripture is written for the benefit of the Christian, only some portions of it speak specifically to him and command his walk with the Lord. Just as the Christian would not try to obey the commands God gave to Adam in Genesis 1-2, or the commands God gave to Noah in Genesis 6-9, so he should not try to obey the commands God gave to Israel in Exodus through Deuteronomy. Romans chapter 1 through Revelation chapter 3 marks the specific body of Scripture that directs the Christian life both regarding specific commands and divine principles. According to Charles Ryrie:

Adam lived under laws, the sum of which may be called the code of Adam or the code of Eden. Noah was expected to obey the laws of God, so there was a Noahic code. We know that God revealed many commands and laws to Abraham (Gen 26:5). They may be called the Abrahamic code. The Mosaic code contained all the laws of the Law. And today we live under the law of Christ (Gal 6:2) or the law of the Spirit of life in Christ (Rom 8:2). This code contains the hundreds of specific commandments recorded in the New Testament. (Charles Ryrie, Basic Theology, 351)

God gives law to direct the behavior of His people, and the Mosaic Law is no exception. The Mosaic Law refers to “the statutes and ordinances and laws which the LORD established between Himself and the sons of Israel through Moses at Mount Sinai” (Lev.26:46). The Mosaic Law:

Revealed the holy character of God (Psa 19:9; Rom 7:12).
Was given specifically to Israel circa 1445 B.C. (Lev 26:46).
Was regarded as a unit of laws (613 total), and had to be taken as a whole (Gal 3:10; 5:3; Jam 2:10).
Existed for nearly 1500 years before being rendered inoperative (2 Cor 3:7, 11; Heb 8:13).

The Mosaic Law is typically viewed in three integrated parts:

The moral law consisting of the Ten Commandments (Ex 20:2-17; Deut 5:6-21).
The civil law which addressed slavery, property rights, economics, etc., (Ex 21:1–24:18).
The ceremonial law which addressed the tabernacle, priests, worship and the sacrificial system as a whole (Ex 25:1–40:38).

It should be noted that these categories are intermingled in the text of Exodus–Deuteronomy; within a given context, all three aspects of the law may be described. Nor is it always a simple matter to distinguish between the three aspects of the law. In any case, the law was Israel’s constitution with the Lord, the King. (Paul P. Enns, The Moody Handbook of Theology, 59)

The Mosaic Law was the expected rule of life for the Israelite (Ex 20-Deut 28). None of the surrounding nations of Israel—the Gentiles—were expected to live by the commands of the Mosaic Law, because they were not God’s people and were not in a covenantal relationship with Him (see Eph 2:12). The Gentile was no more under the Mosaic Law than a Canadian is under US law, as laws only speak and have authority to its citizenry.

The Mosaic Law was never a means of justification before God, as that has always been by faith alone in God and His promises (Gal 2:16). Over time, the Mosaic Law became perverted into a system of works whereby men sought to earn their salvation before God (Luke 18:9-14). Even in the time of Christ men asked, “What shall we do, so that we may work the works of God?” Jesus responded, “This is the work of God, that you believe in Him whom He has sent” (John 6:28-29). Regarding the fact that the Mosaic Law never justifies anyone, Merrill F. Unger comments:

By nature the Law is not grace (Rom 10:5; Gal 3:10; Heb 10:28). It is holy, righteous, good, and spiritual (Rom 7:12, 14). In its ministry it declares and proves all men guilty (Rom 3:19). Yet it justifies no one (Rom 3:20). It cannot impart righteousness or life (Gal 3:21). It causes offenses to abound (Rom 5:20; 7:7-13; 1 Cor 15:56). It served as an instructor until Christ appeared (Gal 3:24). In relationship to the believer, the Law emphatically does not save anyone (Gal 2:21). A believer does not live under the Law (Rom 6:14; 8:4), but he stands and grows in grace (Rom 5:2; 2 Pet 3:18). The nation, Israel, alone was the recipient of the Law (Ex 20:2). (Merrill F. Unger, Unger’s Commentary on the Old Testament, 125)

The New Testament reveals the Mosaic Law was regarded as a “yoke” which Israel had not “been able to bear” because their sinful flesh was weak (Acts 15:1-11; cf. Rom 8:2-3). There is no fault with the Mosaic Law, for it “is holy, and the commandment is holy and righteous and good” (Rom 7:12). The Mosaic Law is holy because it comes from God, who is holy and righteous and good. Because the Mosaic Law is holy, it exposes the faults of mankind and shows him to be sinful (Rom 3:20). More so, because man is inherently sinful and bent toward sin, when he comes into contact with God’s holy Law, it actually stimulates his sinful nature and influences him to sin even more (Rom 5:20; 7:7-8).

Paul made clear that the Mosaic Law was not the rule of life for the Christian. He even referred to it as a ministry of “death” and “condemnation” (2 Cor 3:5-11). Paul stated that it was intended to be temporary (Gal 3:19), that it was never the basis for justification (Gal 2:16, 21; 3:21; cf. Rom 4:1-5), but was intended to lead men to Christ that they may be justified by faith (Gal 3:24). Now that Christ has come and fulfilled every aspect of the Law and died on the cross, the Mosaic Law, in its entirety, has been rendered inoperative as a rule of life (Matt 5:17-18; Rom 8:2-4; 10:4; 2 Cor 3:7, 11; Heb 8:13). “As a rule of life, the Law of Moses was temporary … [and] came to an end with the death of the Messiah.” (Arnold G. Fruchtenbaum, Israelology, 373-374)

Too many pastors and theologians attempt to keep part of the Mosaic Law alive today and make it part of the Christian walk, but there is no need to do this, as the Mosaic Law has been rendered inoperative in its entirety, and the New Testament guides the believer to live by “the Law of Christ” (Gal 6:2). Because God is the Author of both law-codes (i.e. the Law of Moses as well as the Law of Christ), it is not surprising that He chose to incorporate some of the laws He gave to Israel into the law-code which He has given to the Church. When trying to understand which laws have carried over and which have not, the general rule to follow is: what God has not restated in the New Testament to the Church, has been altogether abrogated. Charles Ryrie states:

The Mosaic Law was done away in its entirety as a code. It has been replaced by the law of Christ. The law of Christ contains some new commands (1 Tim 4:4), some old ones (Rom 13:9), and some revised ones (Rom 13:4, with reference to capital punishment). All the laws of the Mosaic code have been abolished because the code has. (Charles Ryrie, Basic Theology, 351-52)

Paul stated the church-age believer is “no longer under law, but under grace” (Rom 6:14; cf. Gal 5:1-4). Grace is the rule of life for the Christian. Though rendered inoperative as a rule of life, the Mosaic Law can be used to teach such things as God’s holiness, man’s sinfulness, the need for atonement, and the ultimate need for men to trust in Christ for salvation (Rom 3:10-25; 5:20; 10:1-4). All Scripture is for us, though not all Scripture is to us (1 Cor 10:11). Regarding our being under grace, Henry Thiessen states:

The believer has been made free from the law, but liberty does not mean license. To offset this danger of antinomianism, the Scriptures teach that we have not only been delivered from the law, but also “joined to another, to Him who was raised from the dead, that we might bear fruit for God” (Rom 7:4). We are thus not “without the law of God but under the law of Christ” (1 Cor 9:21; cf. Gal 6:2). Freedom from law should not result in license, but love (Gal 5:13; cf. 1 Pet 2:16). The believer is, consequently, to keep his eyes on Christ as his example and teacher, and by the Holy Spirit to fulfill his law (Rom 8:4; Gal 5:18). (Henry Clarence Thiessen, Lectures in Systematic Theology, 171)

Being under the grace-system does not mean the believer is without law and can therefore sin as he pleases (Rom 6:14-16; Tit 2:11-12). The New Testament speaks of “the perfect law of liberty” (Jam 1:25), “the royal law” (Jam 2:8), the “Law of Christ” (Gal 6:2), and “the law of the spirit of life in Christ Jesus” (Rom 8:2). Writing about the Law of Christ in Galatians 6:2, Thomas Constable states:

The law of Christ is the code of commandments under which Christians live. Some of the commandments Christ and His apostles gave us are the same as those that Moses gave the Israelites. However this does not mean that we are under the Mosaic Code. Residents of the United States live under a code of laws that is similar to, but different from, the code of laws that govern residents of England. Some of our laws are the same as theirs, and others are different. Because some laws are the same we should not conclude that the codes are the same. Christians no longer live under the Mosaic Law; we live under a new code, the law of Christ (cf. 5:1). (Tom Constable, Tom Constable’s Expository Notes on the Bible, Gal 6:2)

Just as the Israelite living under the Mosaic Law had a clear body of Scripture to which he could look for guidance in day to day living (i.e. Ex 20-Deut 28), so the Christian has a clear body of Scripture that guides him (Rom 1 through Rev 3). To understand God’s will, the Christian should think and live according to the “Law of Christ” as it is revealed in the New Testament (Gal 6:2). Some of the commands from the Mosaic Law have carried over into the “Law of Christ” (e.g. no other gods, honor father and mother, etc.), but most have been abrogated (e.g. slavery laws, tithing, sacrificial system, dietary laws, etc.), and there are some new commands (e.g. do not grieve H.S., do not quench H.S., love as Christ loved, etc.). These distinctions are very important to understand if the believer is to live God’s will in every particular and glorify Him both in time and eternity.

The Law of Moses has been disannulled and we are now under a new law. This new law is called the Law of Christ in Galatians 6:2 and the Law of the Spirit of Life in Romans 8:2. This is a brand new law, totally separate from the Law of Moses. The Law of Christ contains all the individual commandments from Christ and the Apostles applicable to a New Testament believer. A simple comparison of the details will show that it is not and cannot be the same as the Law of Moses. Four observations are worth noting. First, many commandments are the same as those of the Law of Moses. For example, nine of the Ten Commandments are also in the Law of Christ. But, second, many are different from the Law of Moses. For example, there is no Sabbath law now (Rom 14:5; Col 2:16) and no dietary code (Mark 7:19; Rom 14:20). Third, some commandments in the Law of Moses are intensified by the Law of Christ. The Law of Moses said: love thy neighbor as thyself (Lev 19:18). This made man the standard. The Law of Christ said: love one another, even as I have loved you(John 15:12). This makes the Messiah the standard and He loved us enough to die for us. Fourth, the Law of the Messiah provides a new motivation. The Law of Moses was based on the conditional Mosaic Covenant and so the motivation was: do, in order to be blessed. The Law of Christ is based on the unconditional New Covenant and so the motivation is: you have been and are blessed, therefore, do. The reason there is so much confusion over the relationship of the Law of Moses and the Law of Christ is that many commandments are similar to those found in the Mosaic Law, and many have concluded that certain sections of the law have, therefore, been retained. It has already been shown that this cannot be the case, and the explanation for the sameness of the commandments is to be found elsewhere…The same is true when we compare the Law of Christ with the Law of Moses. There are many similar commandments. For example, nine of the Ten Commandments are to be found in the Law of Christ, but this does not mean that the Law of Moses is still in force. The Law of Moses has been rendered inoperative and we are now under the Law of Christ. There are many different commandments; under the Law of Moses we would not be permitted to eat pork, but under the Law of Christ we may. There are many similar commandments, but they are nonetheless in two separate systems. If we do not kill or steal today, this is not because of the Law of Moses but because of the Law of Christ. On the other hand, if I steal, I am not guilty of breaking the Law of Moses but of breaking the Law of Christ. (Arnold G. Fruchtenbaum, Israelology, 650-51)

The Christian living under the Law of Christ has both positive and negative commands that direct his life. Where the Scripture does not provide specific commands, it gives divine principles that guide the Christian’s walk (i.e. to walk in love, to glorify God in all things, etc.). Romans to Revelation provide the body of commands for the Christian living under “the Law of Christ”.

Mosaic Laws and Grace Laws are absolutes and the believer should never try to mix the two (Rom 6:14; 7:6; Gal 5:1-4). One is saved by grace (Eph 2:8-9), lives by grace (2 Pet 3:18), and performs good works as a “thank you” response to God’s kindness (1 John 4:7-11). When living by grace, the believer should realize that divine commands are consistent with grace, so long as they do not become a substitute for it. Grace is learned through daily study in the word of God. The ignorant believer almost always gravitates toward legalism, and thinks his works win God’s favor. As the believer advances in his knowledge of God’s Word, he realizes that faith is non-meritorious and the only way to receive God’s grace (Rom 3:28; Eph 2:8-9).

Dr. Steven R. Cook

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