The Warning Passages in Hebrews

Posted on January 18, 2026 by Dr. Steven R. Cook

The warning passages in Hebrews have been understood in two primary ways. Some read them as threats of losing salvation, while others, especially within Reformed theology, interpret them as evidence that those who fall away were never truly saved. A third reading, which best fits the language, audience, and flow of the book, understands the warnings as real exhortations addressed to believers, with real consequences, but consequences that concern fellowship, discipline, usefulness, and reward, not the loss or proof of salvation. This reading allows the warnings to function with full force without undermining the finality of Christ’s saving work.

Before addressing the individual warnings, it is important to note that Hebrews is written to believers. The recipients are called “holy brethren, partakers of a heavenly calling” (Heb. 3:1), are said to have been “enlightened” (Heb. 6:4), have been “sanctified” through Christ’s once-for-all offering (Heb. 10:10, 14), and are exhorted to draw near to God on the basis of full access through Christ (Heb. 4:16; 10:19–22). Even in the midst of the strongest warning (Hebrews 6), the writer affirms their salvific standing, saying, “we are convinced of better things concerning you, and things that accompany salvation” (Heb. 6:9). The warnings, therefore, are not evangelistic appeals to unbelievers nor tests to determine whether salvation ever existed, but pastoral exhortations directed to redeemed people who face real danger of spiritual regression, discipline, and loss of blessing if they fail to respond faithfully to God’s Word. Fruchtenbaum states:

“The five warning passages are often used to teach the loss of salvation, but rather, these passages are always dealing with physical death. The readers are encouraged to refrain from returning to Judaism and, thus, escape the judgment. On the positive side, they are encouraged to press on to spiritual maturity (Heb. 5:11–14; 10:33–39), and at the same time, the writer wanted to combat the danger of apostasy (Heb. 2:1–4; 10:19–25).”^[1]

The Danger of Drifting from God’s Word (Heb. 2:1–4)

Hebrews 2:1–4 warns believers about drifting. The issue is neglect of truth already received, not rejection of the gospel. The writer states, “For this reason we must pay much closer attention to what we have heard, so that we do not drift away from it” (Heb. 2:1). Drifting is passive. It happens when truth is ignored. The writer argues from lesser to greater. Under the Mosaic Law, “every transgression and disobedience received a just penalty” (Heb. 2:2). Radmacher notes, “When a person broke the law, the punishment he received was not loss of justification or regeneration. Instead, he lost temporal blessing and was disciplined (compare Heb. 12:5–11).”^[2] If temporal discipline followed disregard for the Law, then greater accountability follows neglect of the fuller revelation in Christ. That is why the writer asks, “How will we escape if we neglect so great a salvation?” (Heb. 2:3). The escape in view is not from hell but from divine discipline in time. The context does not point to loss of eternal life, because the salvation mentioned is already possessed. It “was at the first spoken through the Lord” and “was confirmed to us by those who heard,” with God Himself bearing witness through signs and miracles (Heb. 2:3–4). The warning concerns divine discipline and loss in the believer’s experience, not eternal condemnation. Neglect of God’s Word brings consequences in time, not forfeiture of eternal life.

The Danger of a Hardened Heart and Lost Rest (Heb. 3:7–4:13)

Hebrews 3:7–4:13 issues a sober warning to Jewish Christians who were facing intense cultural, social, and religious pressure from their Jewish community to withdraw from full identification with Christ and retreat to familiar religious patterns. The writer grounds this exhortation in Israel’s wilderness failure, where a redeemed people forfeited blessing through persistent unbelief. The Spirit declares, “Today if you hear His voice, do not harden your hearts, as when they provoked Me” (Heb. 3:7–8), and the searching question follows, “With whom was He angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness?” (Heb. 3:17). The divine explanation was given: “So we see that they were not able to enter because of unbelief” (Heb. 3:19). This unbelief did not cancel their salvation, for Scripture identifies Israel as “the people whom You have redeemed” (Ex. 15:13). Though the Lord pardoned them, saying, “I have pardoned them according to your word” (Num. 14:20), He still disciplined them, declaring, “Surely all the men who have seen My glory and My signs… yet have put Me to the test these ten times and have not listened to My voice, shall by no means see the land” (Num. 14:22–23). Hebrews applies this history directly to Jewish believers by first stressing that “a promise remains of entering His rest” (Heb. 4:1), indicating that God’s offer of rest and blessing was still open to them despite Israel’s past failure. The writer then explains in Hebrews 4:2 that this promise of rest, described as “good news,” brought no benefit to the wilderness generation because, though they heard God’s Word, it “did not profit them, because it was not united by faith,” showing that blessing and rest are forfeited when truth is heard but not believed and obeyed, even by a redeemed people (cf. Jam. 1:22). Hodges notes, “The writer’s concept of ‘rest’ must not be separated from its Old Testament roots…Moses showed clearly (Deut. 3:18–20; 12:9–11) that for Israel their rest was their inheritance. In the same way it is natural to suppose that the term ‘rest’ for the writer of Hebrews was a functional equivalent for a Christian’s inheritance.”^[3] The “rest” in view is not heaven but the present experience of God’s provision and spiritual stability through trusting obedience, for “we who have believed enter that rest” (Heb. 4:3), while retreat from God’s Word results in loss of blessing and spiritual stagnation. Therefore, believers are exhorted, “Let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience” (Heb. 4:11). The passage teaches that Christians, though eternally secure, could still harden their hearts under cultural pressure, incur divine discipline, and forfeit the enjoyment of God’s rest in the present life by refusing to trust and apply God’s Word.

The Danger of Spiritual Regression and Fruitlessness (Heb. 5:11–6:8)

Hebrews 5:11–6:8 confronts believers over spiritual immaturity and the real danger of regression rather than forward movement in the Christian life, especially the danger of retreating from a faith-walk under pressure, much like Israel in the wilderness. The readers had been believers long enough that “by this time you ought to be teachers,” yet they still required “milk and not solid food” (Heb. 5:12), revealing arrested development and “dullness of hearing” (Heb. 5:11). Hebrews 6:4–6 then describes people who have experienced genuine spiritual realities: they were “once enlightened,” “tasted of the heavenly gift,” “have been made partakers of the Holy Spirit,” “tasted the good word of God and the powers of the age to come,” and yet “have fallen away” (Heb. 6:4–6). These are cumulative descriptions of authentic Christian experience, not superficial exposure, and attempts to treat the warning as hypothetical or to apply it to unbelievers fail to reckon with the weight of the language. The historical backdrop is Israel’s refusal to press forward in faith, and the warning is that these believers, by decisively retreating to the outward forms of Judaism they had renounced, would parallel that failure, rejecting the leadership of the Son just as Israel rejected Joshua and Caleb, and aligning themselves with those who had rejected Christ, “crucifying again for themselves the Son of God and putting Him to open shame” (Heb. 6:6). The agricultural illustration clarifies the issue, for the same land receives the same rain, yet one field bears useful vegetation and receives blessing, while the other produces thorns and thistles and is “worthless and close to being cursed, and it ends up being burned” (Heb. 6:7–8). The contrast is not salvation versus damnation but fruitfulness versus barrenness, blessing versus discipline, and advance versus a renewed wilderness experience. The “burning” refers to divine temporal judgment on unproductive believers, not eternal condemnation, consistent with the principle that a believer’s work may be burned while he himself “will be saved, yet so as through fire” (1 Cor. 3:15). To prevent misunderstanding, the writer immediately adds pastoral reassurance, saying, “we are convinced of better things concerning you, and things that accompany salvation” (Heb. 6:9). These refer to evidences and outcomes that attend a believer’s salvation, such as growth, fruitfulness, and endurance, not salvation itself, which is already secure.

The Danger of Willful Apostasy and Severe Discipline (Heb. 10:26–31)

The warning in Hebrews 10:26–31 is aimed at first century Jewish believers who were under pressure to abandon public identification with Christ and retreat to the temple system. The writer has already made clear that Christ’s sacrifice has permanently replaced the sacrifices of the Law, for “we have been sanctified through the offering of the body of Jesus Christ once for all” and “by one offering He has perfected for all time those who are sanctified” (Heb. 10:10, 14). The “willful sin” is not everyday moral failure but a deliberate decision to turn away from Christ’s sufficient sacrifice (Heb. 10:26). Fruchtenbaum notes, “The writer is not dealing with one simple, isolated act of sin but a certain sin habitually committed. In this context, the sin is to willfully and permanently return to Judaism.”^[4] For first-century Jewish believers, returning to animal sacrifices may have offered relief from persecution, but it amounted to treating Christ’s blood as ordinary and inadequate (Heb. 10:29). Since God now recognizes only Christ’s sacrifice, “there no longer remains a sacrifice for sins” in the old system. The fearful language of judgment and fire (Heb. 10:27) reflects Old Testament covenant discipline, not eternal condemnation, as the passage itself states, “The Lord will judge His people” (Heb. 10:30). Fruchtenbaum states, “Since Jesus was rejected, they have no other sacrifice for their sins. He was their final sacrifice. This result, again, is based on the Old Testament principle that there were no sacrifices for certain sins including adultery, murder, and blasphemy. For these kinds of sins, the people could not offer a sacrifice. Instead, they were subject to the penalty of physical death.”^[5] This warning would have carried immediate relevance in the first century, when God’s discipline could include severe suffering, loss, or even physical death, and when national judgment on Jerusalem was drawing near. The point is clear and forceful: to abandon Christ for an obsolete system invites serious divine discipline, even physical death, but not loss of eternal life. Faithfulness to Him, even under pressure, is the only safe course.

The Danger of Rejecting God’s Present Voice (Heb. 12:25–29)

Hebrews 12:25–29 warns believers not to deliberately reject God’s present speaking, and the danger in view is not loss of salvation but severe temporal judgment. The command, “See to it that you do not refuse Him who is speaking” (Heb. 12:25), carries the idea of rejection and deliberately echoes Israel’s response at Sinai, where they “begged that no further word be spoken to them” (Heb. 12:19). God is speaking now, from heaven, in grace through the Son, and the writer argues from lesser to greater: if the Israelites did not escape temporal punishment when they rejected God’s earthly warning, these believers should not expect to escape temporal discipline if they turn away from God’s heavenly warning. The reference to shaking in verses 26–27 recalls how God shook the earth at Sinai and points forward to the promised future shaking of both heaven and earth (Hag. 2:6), but it also carries immediate first-century force, since the shaking had already begun and the destruction of Jerusalem and the Temple was near. The lesson is that what can be shaken is temporary and destined for removal, while what cannot be shaken is eternal (Heb. 12:27). To return to the Levitical system was to cling to something God was about to judge and dismantle. Because believers have already received “a kingdom which cannot be shaken” (Heb. 12:28), the exhortation is to “have grace” and serve God acceptably “with reverence and awe,” not in fear of losing sonship, but in recognition of God’s holiness. The closing warning, “our God is a consuming fire” (Heb. 12:29; Deut. 4:24), reminds them that while God is gracious, He also disciplines His own, and for first-century Jewish believers this meant the real possibility of severe suffering or even physical death for turning back to Judaism, not the loss of eternal life but accountability in time for rejecting God’s present voice. Constable states:

“Many readers of Hebrews associate the figure of God consuming with His judging unbelievers in hell, but this figure also occurs in the Old Testament with reference to God’s judgment of His people (cf. Exod. 24:17; Lev. 10:2; Num. 16:35; Deut. 4:24; 1 Cor. 3:15). The point is the character of God, not the destiny of those judged.”^[6]

In summary, the warnings in Hebrews are not tests to determine whether salvation ever existed, nor threats that salvation can be lost. They are serious exhortations to believers who are eternally secure in Christ but accountable in their daily walk. The author holds two truths together: Christ’s sacrifice has perfected believers forever (Heb. 10:14), and believers are still responsible to respond faithfully to God’s Word. The warnings preserve assurance while pressing believers toward maturity, endurance, and a life that counts for eternal reward.

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, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 13.

^[2] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1637.

^[3] Zane C. Hodges, “Hebrews,” 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), 788.

^[4] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles, 142.

^[5] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles, 143.

^[6] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Heb 12:28.

Overlooking an Offense

Posted on April 16, 2025 by Dr. Steven R. Cook

Solomon wrote, “A man’s discretion makes him slow to anger, and it is his glory to overlook an offense” (Prov 19:11). This verse highlights the importance of wisdom in mastering one’s emotions. It is okay to feel anger, as long as the emotion does not take control. Elsewhere, Solomon warns, “Do not be eager in your spirit to be angry, for anger resides in the heart of fools” (Eccl 7:9; cf. Jam 1:19-20). The Hebrew word for “discretion” (śēḵel) refers to insight, prudence, and discernment—the ability to assess a situation with objectivity rather than reacting emotionally. The phrase “slow to anger” (‘erek ‘appayim) describes a steady, controlled mental attitude, the ability to maintain poise under provocation. This is a mark of spiritual maturity. According to Kitchen “This does not necessarily mean that a man does not get angry. It means, rather, that he conceals that anger well (Prov 12:16) and responds calmly (Prov 15:1) until he can process the wrong that has been done to him.”^[1] In several places the Bible reveals that God Himself is “slow to anger” (Ex 34:6; Neh 9:17; Psa 86:15; 145:8; Joel 2:13; Jon 4:2; Nah 1:3).

The second half of the verse states, “it is his glory to overlook an offense” (Prov 19:11b). The word “glory” (tiph’arah), according to HALOT, means “glory, splendor, and radiance.”^[2] Kitchen states, “It can refer to a reputation, name, fame or renown. Retaliation is not the badge to wear. Rather, let us be known for being adorned by the beauty of forbearance and a longsuffering spirit (Eph 4:32; Col 3:13).”^[3] This is a picture of a soul governed by God’s Word, as the believer chooses to overlook the offense given. Such restraint is not weakness but strength under control, reflecting the character of Christ. It reveals a heart that values unity, grace, and peace over personal vindication (Rom 12:18; Jam 3:17).

This principle of graciously overlooking an offense applies to every area of life—relationships, work, and daily interactions. In personal relationships, the believer who operates with a biblical mindset understands that most offenses are trivial and not worth the mental energy of anger or resentment. Christian integrity demands a biblical mindset, recognizing that reactionary behavior is a distraction from executing God’s plan. In marriage, friendships, and fellowship with other believers, mature love dismisses minor offenses, avoiding mental attitude sins such as bitterness, resentment, and vindictiveness. The same principle holds in the workplace. Professionalism requires composure and controlled speech in the face of criticism or injustice. Solomon wrote, “A gentle answer turns away wrath, but a harsh word stirs up anger” (Prov 15:1). Ross notes, “More than merely gentle or soft, the idea seems to be conciliatory, i.e., an answer that restores good temper and reasonableness.”^[4]

Overlooking an offense is a function of a mind calibrated to grace. God does not deal with us as our sins deserve but extends grace, patience, and mercy. As David wrote, “The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness. He will not always strive with us, nor will He keep His anger forever. He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:8-10). Jesus Christ, in His humanity, demonstrated this mental attitude when He forgave those who crucified Him (Luke 23:34). The believer is called to exhibit the same grace, as Scripture directs us to “Bear with one another, and forgive each other, whoever has a complaint against anyone; just as the Lord forgave you, so must you do also” (Col 3:13). Those who live in reaction to others are easily manipulated by circumstances and emotions. But the believer who thinks and lives biblically recognizes that anger and retaliation are distractions from the spiritual life. Instead of reacting, they remain objective, maintain composure, and keep pressing forward in the spiritual life.

In summary, Proverbs 19:11 presents a portrait of spiritual maturity marked by discretion, emotional restraint, and gracious forbearance. The believer who is slow to anger and overlooks personal offenses reflects the character of God, who Himself is patient, merciful, and abounding in lovingkindness. This virtue is not a sign of weakness but of inner strength grounded in a biblical worldview and governed by divine wisdom. Rather than being ruled by momentary emotions or the urge to retaliate, the mature believer responds with grace, promoting peace and preserving unity. Such conduct honors the Lord, adorns the believer’s testimony, and serves as a powerful witness in a world prone to reaction and retribution. Let us then pursue discretion and glory, as we walk in step with the Spirit and demonstrate the love and patience of Christ to those around us.

Dr. Steven R. Cook

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

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^[1] John A. Kitchen, Proverbs: A Mentor Commentary, Mentor Commentaries (Fearn, Ross-shire, Great Britain: Mentor, 2006), 419.

^[2] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1772.

^[3] John A. Kitchen, Proverbs: A Mentor Commentary, 419.

^[4] Allen P. Ross, “Proverbs,” in The Expositor’s Bible Commentary, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 992.

Eternal Security and the Call to Live Righteously

Posted on March 31, 2025 by Dr. Steven R. Cook

All believers possess eternal life as a free gift from God, received by faith alone in Christ alone (John 3:16; Acts 4:12; Rom 6:23; Eph 2:8-9). This is salvation by grace, and grace means that God does all the work and man simply receives the benefit. At the moment of faith in Christ, the believer is also credited with the perfect, imputed righteousness of God (2 Cor 5:21; Rom 3:22; 5:17; Phil 3:9). This imputed righteousness is the basis of our justification and eternal standing before God. However, although we are declared righteous in our position, we are not yet sinless in our experience. Every believer continues to possess a sin nature as long as we are in this body (Rom 7:14-25). The sin nature is the source of internal temptation, and when we yield to it, we produce personal sins. This is why there is no such thing as a sinless Christian (1 John 1:8, 10). The reality of ongoing sin highlights the inner conflict that defines the Christian life—the struggle between the flesh and the Spirit (Gal 5:17).

To understand how sin impacts the believer, it’s essential to distinguish between judicial forgiveness and familial forgiveness. Judicial forgiveness occurs at the moment of salvation, when God forgives all our sins—past, present, and future—and declares us justified in His courtroom (Rom 8:1; Col 2:13-14). This is a one-time, permanent legal act that secures our eternal position in God’s family. Nothing can undo this judicial forgiveness because it is based on the finished work of Christ on the cross. We are saved forever, and that’s a guarantee (John 10:28-29; Rom 8:38-39).

Familial forgiveness, however, relates to our day-to-day fellowship with God as our Father. When we sin after salvation, we don’t lose our salvation, but we do disrupt our fellowship with God. Sin puts us out of fellowship and leaves us under divine discipline (Heb 12:5-11). The solution? Confession of sin. When we name and acknowledge our sins to God, He is “faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). This restores us to fellowship and puts us back on track spiritually.

While our sins are forgiven judicially, they still have consequences. God’s discipline may include loss of peace, weakened spiritual strength, or even physical consequences (1 Cor 11:30), depending on the severity of the sin (Psa 32:3-4; Heb 12:6). Furthermore, living in prolonged carnality can result in the loss of eternal rewards at the Judgment Seat of Christ (1 Cor 3:12-15; 2 Cor 5:10). But—and this is critical—these consequences never include the loss of eternal life. Eternal life is secure because it is based on what Christ accomplished, not on how we perform.

Despite the ongoing struggle with sin, God calls every believer to live a life of righteousness. This is not something we can accomplish through human effort or self-discipline alone. It requires being filled with the Spirit and walking by the Spirit (Gal 5:16; Eph 5:18). Walking by the Spirit means living moment by moment in dependence on God’s Word and the power of the Holy Spirit, who indwells and empowers us. This is how we progressively experience spiritual maturity and produce the fruit of the Spirit (Gal 5:22-23). The Christian life is a battle, but it is also a life of great blessing and purpose. God has called us to pursue righteousness, not to earn His love, but as a response to His grace. We do this by renewing our minds with Scripture (Rom 12:1-2), maintaining fellowship through confession of sin (1 John 1:9), praying without ceasing (1 Th 5:17), walking by faith (2 Cor 5:7), and trusting God in every situation (Prov 3:5-6). This is how we walk by faith and live in obedience.

So, keep moving forward. Don’t let failure stop you. Relapse does not mean collapse. Remember that your sins are paid for, your salvation is secure, and God’s grace is sufficient. Confess your sins, recover fellowship, and press on toward spiritual maturity. Walk in righteousness, live by faith, and reflect the character of Christ to the world around you. This is the high calling of the Christian life.

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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Feeding on God’s Word: The Path to Spiritual Maturity

Posted on September 5, 2024 by Dr. Steven R. Cook

A Man Studying His Bible At the moment of faith in Christ, believers know very little about God, His will, or the many blessings He has provided. Spiritually, they are ignorant babies. This is not a negative, but the reality of the situation. Prior to salvation, the soul is filled with human viewpoint, which is often contrary to God and His Word. This is why Christians are directed to renew their minds (Rom 12:1-2). Living spiritually involves expunging human viewpoint and replacing it with divine viewpoint. A soul devoid of God’s Word lacks the capacity to love and serve the Lord, to love and serve others (according to His standards), and has no defense against Satan’s world system or the sin nature within the Christian. The infusion of God’s Word makes possible the advance to spiritual maturity and the fulfillment of His will, and this is accomplished by faith.

God wants us to mature spiritually, but He is not in a hurry, and He wants us to mature on the food He provides, not junk food that poisons our souls. God works on us in time, but He’s preparing us for eternity. We get only one run at life. There are no rehearsals, which means it’s best for us to learn early, learn much, and make good choices that are rooted in divine wisdom. The consistent intake and application of Bible teaching is crucial for spiritual maturity. The Holy Spirit enables the yielded believer to understand and apply Scripture, leading to spiritual growth. Without the knowledge of God’s Word, believer’s remain spiritually immature, vulnerable to false doctrines, and unable to execute the spiritual life effectively. Robert B. Thieme, Jr. states, “The advance to spiritual victory is a gradual process, with ups and downs inherent to flawed human nature. But God in His wisdom and grace gives each believer the exact training, a combination of blessing and suffering, necessary to bring him to maximum glorification of God.”[1]

Since we cannot live what we do not know, learning God’s Word necessarily precedes living His will. God Himself is the source of wisdom (Prov 2:6; Eccl 2:26a), and His wisdom protects us from the dangerous paths of darkness (Prov 2:7-15). His wisdom is more precious than the wealth of this world (Prov 3:13-18; 8:11, 19; 16:16), is available to those who seek it (Prov 8:17; Jam 1:5), and brings blessings to those who find it (Prov 8:33-36). Respect for God is the beginning of wisdom (Prov 1:7; 9:10; 15:33; Psa 111:10). Those who possess wisdom will be able to share it with others (Prov 10:11, 31; 13:14; 15:2, 7; Eccl 10:12), will build good friendships (Prov 2:20; 13:20), and will stay on the path of righteousness, turning away from evil (Prov 14:16; 22:3; 27:12).

While God does not force us to grow spiritually, He is not neutral about our spiritual development. God loves us greatly, and He wants us to mature spiritually (Heb 6:1). Just as earthly parents seek the best for their children, nurturing them toward maturity, God, our Heavenly Father, also desires our spiritual growth. This maturation process is essential for us to fully experience and manage the blessings He intends for us. This is similar to good parents who wait until their child is mature before blessing them with certain things. For instance, a car can be a blessing, providing freedom and mobility, but if given to an immature or irresponsible child, it could lead to disaster. Similarly, spiritual blessings like authority, influence, or material wealth require maturity to use them wisely and for God’s glory.

A Woman Reading Her Bible Through the consistent study and application of Scripture, Christians are transformed from the inside out, for “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Tim 3:16). This transformative process leads to spiritual maturity, as we learn to discern good from evil (Heb 5:14) and become more conformed to the image of Christ. Additionally, the Word of God equips us “for every good work” (2 Tim 3:17), good works “which God prepared beforehand so that we would walk in them” (Eph 2:10). As we immerse ourselves in Scripture and apply it to life, we are prepared to serve others, share the gospel, and live out our faith in practical ways. The Bible provides the principles and instructions needed to navigate life’s challenges, make wise decisions, and bear fruit in our Christian walk.

An Asian Man Studying His Bible As Christians, our spiritual growth happens as we feed on God’s Word and benefit from its nourishment. Jesus said, “Man shall not live by bread alone, but by every word that proceeds out of the mouth of God” (Matt 4:4; cf. Deut 8:3). Job said, “I have treasured the words of His mouth more than my necessary food” (Job 23:12b). Jeremiah said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart” (Jer 15:16a). Paul encouraged Timothy to be “constantly nourished on the words of the faith and of the sound teaching” (1 Tim 4:6). Peter said, “like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2). Pure milk means it has not been watered down. According to Arnold Fruchtenbaum, “The milk is the basics of the Word of God, and it is necessary for young believers. They need this milk in order to grow spiritually…Essentially, the purpose of partaking of spiritual milk is to grow toward maturity so that believers can begin to partake of the meat of God’s Word.”^[2] Earl Radmacher states, “The purpose of studying God’s truth is not only to learn more, but to become mature in the faith.”^[3]

The Word of God helps growing believers in their spiritual development. It has milk for the new believer, as well as meat for the more mature (Heb 5:13-14). And God wants us to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18). The word “grow” translates the Greek verb auxanō (αὐξάνω), which means “to become greater, grow, increase.”^[4] The form of the verb is present tense (implying ongoing action), active voice (the subject produces the action), and imperative mood (it’s a command). Gowing “in grace” means taking advantage of God’s unmerited love and provisions, and in the “knowledge of our Lord and Savior Jesus Christ” refers to our deepening understanding and relationship with Jesus Christ. We need God’s Word of truth to grow.[5]

Dr. Steven R. Cook

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

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[1] Robert B. Thieme, Jr. “Spiritual Adulthood”, Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 245.

^[2] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 339.

^[3] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1680.

^[4] William Arndt, Frederick W. Danker, et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 151.

[5] The writers of Scripture regarded God’s Word as truth, saying, “Now, O Lord GOD, You are God, and Your words are truth” (2 Sam 7:28), “You are near, O LORD, and all Your commandments are truth” (Psa 119:151), “the sum of Your word is truth, and every one of Your righteous ordinances is everlasting” (Psa 119:160), and Jesus said of the Father, “Your word is truth” (John 17:17b). The term “truth” refers to the absolute, unchanging, and reliable content of God’s Word. The concept of truth in Scripture is not merely about factual accuracy but also encompasses faithfulness, trustworthiness, and the eternal consistency of God’s revelation and promises. God’s Word is divinely authoritative. It is truth that provides a firm foundation for faith, guiding believers in their relationship with God and in their daily lives. The Bible is the source of God’s absolute truth in all it affirms, and communicates information we could never know independently of it. Our ability to reason, aided by God the Holy Spirit, allows us to understand what is recorded. And, once understood, we are called to a faith response.

The Believers’ Adoption Into God’s Family

Posted on December 28, 2023 by Dr. Steven R. Cook

Father holding child's hand As those who have been redeemed by the blood of Christ, we have been transferred from Satan’s “domain of darkness” (Col 1:13) and placed into the family of God. Our new status is as “children of God” (John 1:12; cf., Rom 8:16; Phil 2:15). John wrote, “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). We do not come into the world as natural born children of God; rather, we are naturally born “in Adam” (1 Cor 15:21-22), as “sons of disobedience” (Eph 2:2), and are “by nature children of wrath” (Eph 2:3). But at the moment of faith in Christ, we receive “adoption as sons” (Rom 8:15; cf. Gal 4:5; Eph 1:5). The term adoption derives from the Greek word huiothesia (υἱοθεσία) which, according to BDAG, refers to “those who believe in Christ and are accepted by God as God’s children…with full rights.”^[1] For the first time, as children of God, we have the privilege and right to cry out to God as “Abba! Father!” (Rom 8:15). This adoption by God is an act of love and grace, for “He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:5). Norman Geisler states:

“Adoption (Grk: huiothesia) means “placing as a son”; it signifies, literally, “a legal child” (Ex 2:10) and is used five times in the New Testament. Theologically, adoption (Gal 4:5) refers to the act of God that places a person as a son in God’s family. Adoption is a term of position whereby one becomes a son by the new birth (John 1:12–13), is redeemed from the bondage of the law (Gal 4:1–5), and, although only a child (Grk: teknion), is by adoption made an adult son (Grk: huios), which is fully manifested at the resurrection of the body (Rom 8:23; cf. 1 John 3:2).”^[2]

Robert B. Thieme Jr., adds:

“God’s bestowal of sonship and heirship upon believers is a grace gift at the moment of salvation (John 1:12–13; Gal 4:5–7; Eph 1:5). Through union with Christ, every Church Age believer, male or female, is adopted into God’s royal family and granted joint heirship with God the Son, who is the “heir of all things” (Heb 1:2). Even though the new believer is a spiritual infant, adoption recognizes his position not as nepios, a young child, but as huios, an adult son (Gal 4:1–7). This royal son of God receives the full privileges and responsibilities of spiritual aristocracy, along with an eternal inheritance (Rom 8:23; Eph 1:14; Col 3:24; Rev 21:7).”[3]

Our new position in God’s family should lead to better behavior in life, as each believer is “to walk in a manner worthy of the calling with which you have been called” (Eph 4:1), and to “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col 1:10). This will happen as we learn and live God’s Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), walk by faith (2 Cor 5:7; Heb 10:38; 11:6), advance to spiritual maturity (Heb 6:1), and “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18).

Though fully adopted as God’s children, there is an eschatological aspect to our adoption that is pending our future glorified bodies. Paul wrote, “the creation itself also will be set free from its slavery to corruption” (Rom 8:21), and then draws a parallel with our status as children, saying, “even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body” (Rom 8:23). We are children by position, and will experience our freedom from sin when we receive our glorified bodies (Phil 3:20-21; 1 John 3:2, 5).

Dr. Steven R. Cook

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^[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 1024.

^[2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 226.

[3] Robert B. Thieme, Jr. “Adoption”, Thieme’s Bible Doctrine Dictionary, 3.

Trusting God’s Provision: Resting in His Promises

Posted on July 20, 2023 by Dr. Steven R. Cook

As Christians, we can depend on the Lord to provide for our daily needs. Abraham knew this to be true and said of Yahweh, “The LORD Will Provide” (Gen 22:14). And Paul wrote, “God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed” (2 Cor 9:8), and “God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19). Of course, as Christians, we must not confuse need with greed.

God’s greatest provision was for our eternal salvation, which came through His Son, Jesus, Who died in our place and bore the punishment that rightfully belongs to us (Rom 5:8; 1 Cor 15:3-4; 1 Pet 3:18). When we trust in Christ alone as our Savior, we receive forgiveness of sins (Eph 1:7), eternal life (John 10:28), are transferred into “the kingdom of His beloved Son” (Col 1:13), become “children of God” (John 1:12), and are blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). God’s wonderful grace is amazing! And God, having done the most for us at the cross, will not do less for us after our salvation. Paul wrote, “What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?” (Rom 8:31-32). Since God has already demonstrated His maximum love and generosity by giving His Son for our salvation, it only stands to reason that He will certainly provide everything else needed for our well-being, and for a life that glorifies Him and edifies others.

Bible Promises - 1 By faith we trust God and rest in His promises. Failure to trust God will result in worry, fear, and an anxious heart that is never at rest. Do our hearts ever become anxious? Of course they do. And does fear ever rise up? Yes, of course it does. Well over a hundred times in the OT & NT believers are told “do no fear” and “do not be afraid” (e.g., Gen 15:1, Deut 1:21; Isa 41:10; Matt 10:28; 1 Pet 3:14). These directives would be superfluous if sinful fear was not a problem for the believer. Sometimes we become like Peter and look at the storm around us (Matt 14:30), become frightened, and sink into what we fear. But when fear rises up, faith must rise higher, always trusting God to keep His Word. When trials come (and they will), we must see them as opportunities to grow in our faith (Jam 1:2-4). The benefit of living by faith is a relaxed mental attitude as the believer focuses on the Lord and His promises. Remember, God always keeps His promises, for “God is not a man, that He should lie, nor a son of man, that He should repent; has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19). Yes, He will always keep His Word, for “the Glory of Israel will not lie or change His mind; for He is not a man that He should change His mind” (1 Sam 15:29), for “it is impossible for God to lie” (Heb 6:18). God has integrity and keeps His Word, and “is able to do far more abundantly beyond all that we ask or think” (Eph 3:20a).

Walk by Faith God will provide. The challenge for us, as His children, is to accept His Word as true and apply it to our lives on a regular basis. The walk of faith requires us to have discipline of mind and will, to learn and live God’s Word, and to stay focused on Him and His promises. As God’s children, we are to “walk by faith and not by sight” (2 Cor 5:7). The walk of faith is what He wants, for He says, “My righteous one shall live by faith” (Heb 10:38), and “faith is the assurance of things hoped for, the conviction of things not seen” (Heb 11:1). The life of faith is what Pleases God, “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). Will there be failure on our part? Yes, more often than most of us would like to admit. But that’s why daily confession is important (1 John 1:9), as we acknowledge our sins to God, trust that He forgives, and then move back into a walk of faith. Let us continually learn and live God’s Word, always trusting the Lord will provide and that He will keep His promises to us. This way of living will glorify God, edify others, and result in a relaxed mental attitude for us as we lean on the Lord.

Dr. Steven R. Cook

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Walking Worthy of God’s Call to Service

Posted on April 20, 2023 by Dr. Steven R. Cook

The greatest event in our lives occurred when we became “children of God through faith in Christ Jesus” (Gal 3:26), believing the simple 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). Nothing compares with it. Nothing at all. For that single decision has forever changed the course of our lives and eternal destinies in ways we can never fully calculate. Through faith in Christ, we were forgiven all our sins (Eph 1:7; Heb 10:10-14), given the gift of righteousness (Rom 5:17; Phil 3:9), eternal life (John 10:28), became “children of God” (John 1:12), were rescued “from the domain of darkness” and transferred “to the kingdom of His beloved Son” (Col 1:13), and are now brothers and sisters to Jesus, Who is “the King of kings and Lord of lords” (1 Tim 6:15). These, and other wonderful blessings have been bestowed on us who are now, in Christ.

After being “justified as a gift by His grace” (Rom 3:24), we are called into phase two of the Christian life, which is our sanctification. In this phase, we start off as newborn babes in Christ, knowing little about God and His Word. As spiritual babies, our primary objective is to grow into spiritual adulthood, to “press on to maturity” (Heb 6:1), “no longer to be children, tossed here and there by waves and carried about by every wind of doctrine” (Eph 4:14), but “to grow up in all aspects into Him who is the head, even Christ” (Eph 4:14-15). We advance to spiritual maturity by learning and living God’s Word on a daily basis, as we feed on “the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2). The reality is that we cannot live what we do not know, and learning God’s Word necessarily precedes living His will. But, it is possible to learn His Word and not live His will. For this reason, we must be “doers of the word, and not merely hearers” who delude ourselves (Jam 1:22).

Called Into Service to the King

Now that we are God’s people and are growing spiritually, we are called into service to the King, to “walk in a manner worthy of the calling with which you have been called” (Eph 4:1). Paul uses similar language when writing to Christians in Thessalonica, saying, “walk in a manner worthy of the God who calls you into His own kingdom and glory” (1 Th 2:12). We are called to a mission, and our mission field is wherever we happen to be and includes whoever we happen to meet. To fulfill our divine objective requires submission, humility, commitment, biblical education, field training, and advancement testing. We reach the spiritual high-ground by operating by faith as God’s Word saturates our thinking and directs our speech and behavior. And this dynamic life of service is executed in the Lord’s power, for “whoever serves is to do so as one who is serving by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever” (1 Pet 4:11).

Sadly, not everyone answers the call to service, as our positional justification does not guarantee our experiential sanctification. But for those few who do answer the call, there is no better life, no higher calling, no nobler pursuit, than that which we live in our daily walk with the God of the universe who has called us “out of darkness and into His marvelous light” (1 Pet 2:9; cf. Eph 4:8-9). As those who are now “the saints in Light” (Col 1:12), we need to act like it. God expects our performance to reflect our position in Christ, “for you were formerly darkness, but now you are Light in the Lord; walk as children of Light; for the fruit of the Light consists in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:8-10). And we are to “lay aside the deeds of darkness and put on the armor of light” (Rom 13:12), and learn to function “in the midst of a crooked and perverse generation, among whom you appear as lights in the world” (Phil 2:15). Being a light in the world means helping those who are positive to God to know Him. It means sharing Scripture with them. It means sharing the gospel of grace to the lost who want to know God so they might be saved (1 Cor 15:3-4; Eph 2:8-9). And for Christians who want to grow spiritually, it means helping them know God’s Word so they can advance to spiritual maturity (Heb 6:1; cf., 2 Tim 3:16-17; 1 Pet 2:2; 2 Pet 3:18). Such a life glorifies God, edifies others, and results in joy for the believer.

Our service to the Lord takes place in an ever fluctuating hostile environment that is largely governed by Satan. And we’re not told why, but for His own sovereign reasons, God permits Satan a modicum of freedom in our world, to influence mankind to function apart from God.[1] As believers-on-a-mission, we are instructed, “Do not love the world nor the things in the world” (1 John 2:15a), and “do not be conformed to this world” (Rom 12:2a), for “friendship with the world is hostility toward God” (Jam 4:4). The world (κόσμος kosmos) does not refer to the physical planet (γῆ ge), but to those values and philosophies that are antithetical to God and His Word, which values and philosophies originate in Satan, the prince of darkness, and are promoted by his demonic forces and those people who belong to his kingdom of darkness.[2] It’s helpful for us to know that Satan’s world-system is unreformable, being systemically corrupt throughout.[3] Being irredeemable, Satan’s world-system can only be resisted. For those people who are trapped in that system, we share the gospel of grace with the hope that they will turn to Christ and be rescued out of it. When someone turns to Christ as their Savior, they are liberated from “the dominion of Satan” (Acts 26:18), as God rescues them “from the domain of darkness” and transfers them “to the kingdom of His beloved Son” (Col 1:13). This is their new reality in Christ, as they have been transferred from one kingdom to another.[4]

As we grow spiritually and walk with God, learning and living His Word (2 Tim 2:15; 3:16-17), we will stand in opposition to Satan’s world-system and sow the seeds of spiritual insurrection in the lives of those who live and walk in his kingdom of darkness. We disrupt Satan’s kingdom when we share the free grace gospel that liberates others from spiritual bondage and brings them into relationship with God. The gospel is the only way a person can be delivered from spiritual slavery; “for it is the power of God for salvation to everyone who believes” (Rom 1:16). Once saved, we seek to influence the thoughts and lives of other Christians through biblical teaching (1 Tim 4:13; 2 Tim 4:2), fellowship (Heb 10:23-25), prayer (Jam 5:16), edification (Eph 4:29), encouragement (1 Th 5:11), love (1 Th 4:9; cf. Eph 4:14-15), and words of grace (Col 4:6).

But Satan does not want us to succeed and will work to hinder us, either by pleasures or pressures. When we fail, and we occasionally will (Prov 20:9; Eccl 7:20; Rom 7:18-21; Jam 3:2), it’s important to confess our sins directly to God and accept His forgiveness (1 John 1:9), get back into the arena and “fight the good fight of faith” (1 Tim 6:12), and share God’s gospel of grace with all who will listen. And as we promote the gospel and biblical teaching, we will disrupt Satan’s domain of darkness by calling out of it a people for God. Worldly-minded people may not want to hear what we have to say, and their personal choices should be respected (Matt 10:14; Acts 13:50-51), but they should never be under the false impression that they have the right to quiet us.[5]

Ultimately, we know God’s plans will advance. He will win. The future messianic kingdom on earth will come to pass. Christ will return. Jesus will put down all forms of rebellion—both satanic and human—and will rule this world with perfect righteousness and justice. But until then, we must continue to learn and live God’s Word and fight the good fight. We are to live by faith (Heb 10:38; 11:6), share the gospel of grace (1 Cor 15:3-4), disciple others (Matt 28:19-20), be good and do good (Gal 6:9-10; Tit 2:11-14), and look forward to the return of Christ at the rapture (Tit 2:13; cf. John 14:1-3; 1 Th 4:13-18).

Summary

As Christians, we have been saved by grace alone, through faith alone, in Christ alone. Our salvation results in forgiveness of sins, the gift of righteousness, eternal life, and a new status as a child of God. After our salvation, we are called to journey towards spiritual maturity and service to our God and King. The journey involves learning God’s Word and applying it by faith, and service to the King requires submission, humility, commitment, field training, and advancement testing. As God’s children, we are to glorify God in all things, be lights in a dark world, and help others know Him and grow spiritually. But we live in the reality that living the Christian life is not always easy and will be met with opposition, both from Satan and other people who operate according to their fallen natures. Despite this opposition, we are encouraged to share the gospel of grace and biblical truth with others, to live by faith, and serve as ambassadors for God. By promoting the gospel and biblical teaching, we disrupt Satan’s domain of darkness by calling people to God. While not everyone wants to hear the gospel or Bible teaching, believers should be respectful, conversational, and never have a confrontational attitude, as arrogance never helps advance biblical truth. Ultimately, we know God will establish his righteous kingdom on earth after the Second Coming of Jesus, so we look forward to His return.

Dr. Steven R. Cook

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[1] God always retains His sovereignty over His creation, for “The LORD has established His throne in the heavens, and His sovereignty rules over all” (Psa 103:19). As believers, we know “our God is in the heavens, and He does whatever He pleases” (Psa 115:3), and that “the Most High is ruler over the realm of mankind” (Dan 4:17).

[2] Our world is fallen for two reasons. First, at some time in the past—we don’t know exactly when—there was an angelic revolt in heaven, where an angel, of the class of cherubim, by the name of Lucifer, sinned against God and led an angelic revolt (Isa 14:12-14; Ezek 28:12-17). The result was that a third of the angels fell with Satan (Rev 12:4), and this created his kingdom of darkness. But Satan expanded his kingdom of darkness when he convinced the first humans, Adam and Eve, to follow him rather than God (Gen 3:1-8). When Adam and Eve sinned, they abandoned their position as theocratic administrators (Gen 1:26-28) and handed the title deed of the world over to Satan (Luke 4:5-6), who now rules over the realm of mankind. Three times Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other Scriptures 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). And Satan is no benevolent dictator, but rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9; cf. Rev 20:3). Satan rules by deception, oppression, and enslavement; and because he is a finite creature, he relies on others—fallen angels and people—to help him advance his agenda. These are his useful idiots.

[3] Systemic corruption refers to a form of corruption that cannot separate the inherently immoral values from the institutions and processes that guide them. This corruption permeates the entire fabric of Satan’s system, and reflects his values, strategies, and practices. And Satan’s corruption infects most of society, influencing those who accept his values and practices, who range from high-ranking officials to everyday citizens.

[4] In the Gospel of Matthew, Jesus gave the parable of the wheat and the weeds (Matt 13:36-43). In that parable, Jesus said, “the field is the world; and as for the good seed, these are the sons of the kingdom; and the weeds are the sons of the evil one” (Matt 13:38). This is a picture of reality, as the whole world is split into two groups of people, the saved (good seed) and the lost (weeds). This means everyone we meet is either a child of God or a child of Satan. Those are the only two options. And this state of affairs will continue until Christ returns at His second coming, at which time He will remove all unbelievers (Matt 13:39), and will establish His earthly kingdom for a thousand years (Matt 6:10; Rev 20:4-6). Afterwards, all unbelievers will stand before Christ at the Great White Throne judgment and be cast into the Lake of Fire (Rev 20:11-15).

[5] As God’s influencers in the world, we should never try to force the gospel or Bible teaching on anyone, but be willing to share when opportunity presents itself. At times this will bring peace, and other times cause offense and disruption. In this interaction, we must be careful not to fall into the exclusion trap, in which the worldly person (whether saved or lost) controls the content of every conversation, demanding we only talk about worldly issues, as Scripture threatens his pagan presuppositions. Having the biblical worldview, we should insert ourselves into daily conversations with others, and in so doing, be a light in a dark place. We should always be respectful, conversational, and never have a fist-in-your-face attitude, as arrogance never helps advance biblical truth (2 Tim 2:24-26).

Being the Good Boss

Posted on October 31, 2019 by Dr. Steven R. Cook

Good Boss Good character is never automatic but is consciously developed over many years through right learning and living amidst trials, storms, and conflicts. It is an inescapable truth that strong character—like a strong body—is forged through training and testing. As the adage goes, “No pain, no gain.” If we are willing, we can view life’s trials as opportunities to make us better rather than bitter. We can voluntarily submit ourselves to the furnace of affliction, which burns away the dross of weak character and cultivates those golden qualities that reflect the highest and best in humanity. Over time, we may even learn to smile at the storm, knowing the One who sends it and trusting that it comes with a purpose—one that includes developing the good character that could not mature by any other means.

But there are other forces at work in the world—other value systems that are harmful and may lead me down destructive paths. Any dead fish can float downstream with the current, but it takes someone who is alive and strong to swim against it. I want to be that person. I want to be the kind of person who desires to walk with God daily and who helps and encourages others to do the same. God has granted me the privilege of leadership in my marriage, in Bible class, and as a supervisor at work. I take these responsibilities very seriously because I understand that who I am and how I live influences the thoughts and actions of others. The following is a list of good character qualities I aspire to cultivate, though it is by no means exhaustive. I see a good leader as one who:

Submits to God. “Submit therefore to God. Resist the devil and he will flee from you.” (Jam 4:7). ”I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1).
Resists conformity to the world. “And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom 12:2).
Lives by Faith. “But My righteous one will live by faith; and if he draws back, I have no pleasure in him” (Heb 10:38). “And 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).
Possesses integrity. God said of king David, “So he shepherded them according to the integrity of his heart, and guided them with his skillful hands” (Psa 78:72). “He who walks in integrity walks securely, but he who perverts his ways will be found out” (Prov 10:9). Having integrity means a person is not artificial, but is genuine in character, honest in speech and faithful to promises.
Does not slander others. “The Lord states, ‘You shall not bear a false report; do not join your hand with a wicked man to be a malicious witness’” (Ex 23:1; cf. Psa 15:3; Pro 11:3; Tit 2:7-8).
Associates with wise persons and listens to their counsel. “He who walks with wise men will be wise, but the companion of fools will suffer harm” (Prov 13:20). “The way of a fool is right in his own eyes, but a wise man is he who listens to counsel. (Prov 12:15).
Governs wisely. “By me [wisdom] kings reign, and rulers decree justice. By me princes rule, and nobles, all who judge rightly” (Prov 8:15-16).
Does not befriend immoral persons. “How blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers!” (Psa 1:1). “I do not sit with deceitful men, nor will I go with pretenders” (Psa 26:4).
Prays often. “With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints” (Eph 6:18). “Rejoice always; pray without ceasing; in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:16-18).
Brings stability to those under his/her care. “The king gives stability to the land by justice, but a man who takes bribes overthrows it” (Prov 29:4).
Cares about justice. “You shall do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to judge your neighbor fairly” (Lev 19:15). “He has told you what is good and what it is the LORD requires of you: to do justice, to love kindness, and to walk humbly with your God” (Mic 6:8).
Searches to find the facts of a matter before rendering judgment. “He who gives an answer before he hears, it is folly and shame to him. (Prov 18:13). “It is the glory of God to conceal a matter, but the glory of kings is to search out a matter” (Prov 25:2).
Preserves the rights of others by clear thinking. “It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to desire strong drink, for they will drink and forget what is decreed, and pervert the rights of all the afflicted” (Prov 31:4-5).
Educates and delegates responsibility to trusted persons. Moses’ father-in-law, Jethro, told him, “select out of all the people able men who fear God, men of truth, those who hate dishonest gain; and you shall place these over them as leaders of thousands, of hundreds, of fifties and of tens. Let them judge the people at all times; and let it be that every major dispute they will bring to you, but every minor dispute they themselves will judge. So it will be easier for you, and they will bear the burden with you” (Ex 18:21-22).
Is compassionate, kind, humble, gentle, patient, forgiving and loving. “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. Beyond all these things put on love, which is the perfect bond of unity” (Col 3:12-14) “I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph 4:1-2).
Looks out for the interests of others. “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).
Encourages and builds others up. “Let no unwholesome word proceed from your mouth, but only such a word as is good for building someone up according to the need of the moment, so that it will give grace to those who hear” (Eph 4:29). “Therefore encourage one another and build up one another, just as you also are doing” (1 Th 5:11).
Pursues peace rather than strife. “Depart from evil and do good; seek peace and pursue it” (Psa 34:14). “So then we pursue the things which make for peace and the building up of one another” (Rom 14:19).
Recognizes his/her authority and uses it to serve others, not to tear them down. “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt 20:25-28; cf. John 13:1-17).
Rebukes wickedness. “He who says to the wicked, ‘You are righteous,’ peoples will curse him, nations will abhor him; but to those who rebuke the wicked will be delight, and a good blessing will come upon them” (Pro 24:24-25). “We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone” (1 Th 5:14).
Is slow to anger. “He who is slow to anger is better than the mighty, and he who rules his spirit, than he who captures a city” (Pro 16:32). “He who restrains his words has knowledge, and he who has a cool spirit is a man of understanding” (Prov 17:27; cf. 15:18; 19:11; 29:11).
Is not argumentative. “The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth” (2 Tim 2:24-25).
Uses wise and gracious words. “The mouth of the righteous utters wisdom, and his tongue speaks justice” (Psa 37:30). “Words from the mouth of a wise man are gracious, while the lips of a fool consume him” (Eccl 10:12), and “Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person” (Col 4:6).

On a day-to-day basis, good leaders listen to their team, stand up for them, trust them, and refrain from micromanaging every aspect of their work. They communicate clearly, consistently, and collaboratively. They seek advice, listen to concerns, and consult their team on the best solutions for success. They set high expectations and encourage others to strive for excellence, operating according to agency standards and reaching for new heights. They also care about the well-being of their team outside of work, promoting good physical, social, and mental health.

Good leaders can be tough when necessary. They live in reality and understand that some individuals may not respond positively to their leadership. In such cases, they may need to use their authority to reprimand or even terminate staff; however, this is always a last resort, employed only after all other positive strategies have been exhausted. Ultimately, a good leader lives sacrificially for the benefit of others, always desiring the success of their team as well as the success of the agency.

Dr. Steven R. Cook

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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

Audio lesson with PowerPoint Presentation (What is the Church) (PDF Version)

Related Articles:

[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).

Thinking on Scripture

Thinking on Scripture with Dr. Steven R. Cook

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