Thinking on Scripture with Dr. Steven R. Cook Por arte de portada

Thinking on Scripture with Dr. Steven R. Cook

De: Dr. Steven R. Cook
Escúchala gratis

  • Resumen

  • Dr. Steven R. Cook is a Christian educator and traditional dispensationalist with a passion for teaching and writing about Scripture and Christian theology. He provides verse by verse analysis of Scripture and engages in discussions about Christian theology, rooted in his studies of the original languages of Scripture, ancient history, and systematic theology. As a voluntary ministry activity, Dr. Cook records weekly Bible studies at his home in Arlington, Texas, which are then shared through his podcast and YouTube channel. In addition to his audio and video messages, he has written several Christian books and dozens of articles on Christian theology. Dr. Cook also brings his theological expertise to the classroom, having taught undergraduate courses in theology at Tyndale Theological Seminary. Despite his busy schedule as a Case Manager for a local nonprofit agency, which helps the elderly and disabled in the community, Dr. Cook remains committed to his ministry and sharing his knowledge and insights with others. If you’re looking for a knowledgeable Christian educator and traditional dispensationalist, look no further than Dr. Steven R. Cook.
    Copyright 2013 Steven Cook. All rights reserved.
    Más Menos
activate_primeday_promo_in_buybox_DT
Episodios
  • The Spiritual Life Lesson 1 - What is Spirituality?

    The Spiritual Life Lesson 1 - What is Spirituality?
    Jul 14 2024

    Our salvation is seen in three phases. Because we have trusted Christ as our Savior, we have been saved from the penalty of sin (John 5:24; Rom 8:1, 33-34; Eph 2:8-9), are being saved from the power of sin that we might live righteously (Rom 6:11-13; Col 3:5), and will be saved from the presence of sin when we leave this world and enter heaven (Phil 3:20-21; 1 John 3:2, 5). These three aspects of our salvation are also referred to as justification (declared just before God once for all), sanctification (our progressive righteousness over time), and glorification (removal of the sin nature after we leave this world). This section will focus on phase two of our salvation, looking mainly at the biblical concept of spirituality and the steps the Christian can take to advance to spiritual maturity.

    After we heard the gospel message that Christ died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4), and we trusted Jesus as our Savior (John 3:16; Acts 4:12; 16:31), we became children of God (John 1:12; Gal 3:26), and were transferred from Satan’s domain of darkness into the kingdom of Christ (Col 1:13). Having been born again to new spiritual life (John 3:3; 1 Pet 1:3, 23), and indwelt by God the Holy Spirit (1 Cor 3:16), God now expects us to feed on the nourishment of His Word (1 Pet 2:2), advance to spiritual maturity (Heb 6:1), and manifest a life of righteousness (Rom 6:13; 2 Tim 3:16-17). In His Word, God has given us everything we need to accomplish this mission. The objective for us is to learn Scripture and embark on the journey of faith that glorifies God, edifies others, and brings us to the place of spiritual adulthood.

    Spirituality Defined

    The word “spiritual” derives from the Greek adjective pneumatikos (πνευματικός), which, according to Joseph Thayer, refers to “one who is filled with and governed by the Spirit of God.”[1] Spirituality is very nuanced and, according to Christopher Beetham, denotes “the whole range of activities, attitudes, experiences, etc., that ultimately depend on and derive from the Spirit and that draw their significance from the Spirit.”[2] Such an understanding is contrasted with the worldly system of values and practices that originate with Satan, which are totally at odds with the Word of God and seek to hinder the Christian’s walk with the Lord (1 John 2:15-16).

    Dr. Steven R. Cook

    [1] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament: Being Grimm’s Wilke's Clavis Novi Testamenti (New York: Harper & Brothers., 1889), 523.

    [2] Christopher A. Beetham, ed., “Πνεῦμα,” Concise New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan Academic, 2021), 755.
    Más Menos
    1 h y 6 m
  • Soteriology Lesson 54 - Faith Without Works is Dead Part 2

    Soteriology Lesson 54 - Faith Without Works is Dead Part 2
    Jul 7 2024
    Exposition of James 2:14-26 (Full Notes Here) James wrote, “What use is it, my brothers and sisters, if someone says he has faith, but he has no works? Can that faith save him?” (Jam 2:14). The question demands a negative answer. No. An inactive and useless faith cannot save the Christian. Here, salvation is deliverance from divine discipline (Heb 12:6), which can be severe (1 Cor 11:30), and eventuate in physical death (Jam 5:20; 1 John 5:16), and loss of reward at the bema seat of Christ (1 Cor 3:10-15). As Christians, “we will all appear before the judgment seat of God…and each one of us will give an account of himself to God” (Rom 14:10, 12), for “we must all appear before the judgment seat of Christ, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad” (2 Cor 5:10). To be a Christian without good works is to have a useless faith, which will bring God’s discipline. Earl Radmacher states, “Saved (Gk. sōzō) is used five times in James (Jam 1:21; 2:14; 4:12, 5:15; 5:20). Each time it refers to the saving of the temporal life…In this context James is referring to being ‘saved’ from the judgment without mercy at the judgment seat of Christ (Jam 2:13) and possibly the saving of one’s life from physical death (Jam 1:21).”[1] Thomas Constable adds, “Orthodox faith without good works cannot protect the Christian from sin’s deadly consequences in this life (Jam 5:20; 1 John 5:16). That faith cannot save him from God’s discipline of him as a believer. Good works in addition to faith are necessary for that kind of deliverance (salvation).”[2] James provided a good example of useless faith, asking, “If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,’ yet you do not give them what is necessary for their body, what use is that?” (Jam 2:15-16). Kind words uttered by one Christian to another are useless to help the brother or sister who needs food and clothing (cf., 1 John 3:17). James said, “Even so faith, if it has no works, is dead, being by itself” (Jam 2:17). For James, a dead faith is a useless faith. Throughout Scripture, death means separation, not cessation or non-existence.[3] In James’ letter, a dead faith is one that is separated from the good works God expects from His people. And when faith does not produce good works, it stagnates spiritual growth in the Christian and becomes useless to others. For James, the matter is not one of true faith versus false faith, but faith that is accompanied by good works versus a faith without works.[4] Charles Bing correctly notes: "James is not concerned with the reality of his readers’ faith, but the quality (Jam 1:3, 6; 2:1; 5:15) and usefulness (Jam 1:12, 26; 2:14, 16, 20) of their faith. James is not saying faith will manifest itself in works, but that without works, faith is useless or unprofitable in this life and the next. James’ main concern is that his readers become “doers of the word” (Jam 1:22) which is the same as being a “doer of the work” who will “be blessed in what he does” (Jam 1:25). For example, faith that perseveres in trials earns a reward from God (Jam 1:3-12), and faith that is merciful to others receives God’s mercy at the Judgment Seat of Christ (Jam 2:8-13). But faith that does not work is useless towards these blessings and useless in helping others (Jam 1:26; 2:20). The word “dead” should therefore be understood as useless or unprofitable rather than non-existent. It is used this way in everyday speech: the battery is dead; the body is dead; the project is dead. What we mean is not that these things do not exist, but that they are not vitalized so as to be useful."[5] James then introduces an imaginary objector in the next two verses (Jam 2:18-19). He begins by saying, “But someone may well say…” (Jam 2:18a). James then presents the objector’s argument: “…You have faith and I have works; show me your faith without the works, and I will show you my faith by my works” (Jam 2:18b). The “someone” here refers to anyone within proximity to the Christian who claims to have faith. The word “show” translates the Greek word deiknumi (δείκνυμι), which, according to BDAG, means “to exhibit something that can be apprehended by one or more of the senses, point out, show, make known.”[6] For example, when Jesus healed a man of leprosy, He told him, “go, show yourself to the priest” (Matt 8:4). This meant others could visibly see what was presented. This is helpful, for faith by itself is not visible to others, but only to God and the person who holds it. Faith becomes observable to others when it is put into action. James then states, “You believe that God is one. You do well; the demons also believe, and shudder” (Jam 2:19). James is ...
    Más Menos
    1 h y 1 m
  • Soteriology Lesson 53 - Faith Without Works is Dead Part 1

    Soteriology Lesson 53 - Faith Without Works is Dead Part 1
    Jun 30 2024
    Introduction (Full Notes Here) The debate over James 2:14-26 revolves around how to reconcile faith and works in the context of salvation.[1] Catholics and Arminians traditionally see faith and works as both essential for eternal salvation. Reformed theologians see James as setting forth a litmus test for authentic faith, contending that true saving faith is evidenced by a life of obedience and good works. In other words, while salvation is by grace through faith, genuine faith results in a transformed life marked by obedience to Christ as Lord. According to John Frame, “James 2:24, which speaks of justification by works, tells us that a faith without works is not saving faith, not true faith. So, works are evidence of a true, saving faith.”[2] John MacArthur adds, “Good works are inevitable in the life of one who truly believes. These works have no part in bringing about salvation (Eph 2:9; Rom 3:20, 24; 4:5; Tit 3:5), but they show that salvation is indeed present (Eph 2:10; 5:9; 1 John 2:5).”[3] R. C. Sproul states, “every true believer bears some fruit. If he does not, he’s not a believer.”[4] Even some of my favorite Bible teachers hold this view. For example, Arnold Fruchtenbaum says, “Is a faith that produces no work whatsoever really a saving faith? The obvious answer is, ‘No.’ The issue here is saving faith.”[5] And Charles Ryrie states, “Can a nonworking, dead, spurious faith save a person? James is not saying that we are saved by works but that a faith that does not produce good works is a dead faith…Genuine faith cannot be ‘dead’ to morality or barren to works.”[6] According to Warren Wiersbe, “Any declaration of faith that does not result in a changed life and good works is a false declaration. That kind of faith is dead faith…Dead faith is not saving faith. Dead faith is counterfeit faith and lulls the person into a false confidence of eternal life.”[7] William MacDonald states, “works are not the root of salvation but the fruit; they are not the cause but the effect. Calvin put it tersely: ‘We are saved by faith alone, but not by a faith that is alone.’”[8] Many proponents of this view assert that merely professing faith without a corresponding life of obedience can lead to self-deception and a false sense of security regarding one’s salvation. One of the flaws of this view is that Christians spend much of their time looking at themselves and wondering if their works are genuine, or if they’ve done enough to prove their eternal salvation. Because sin continues in the lives of all Christians, and this to varying degrees, it leaves the believer in a state of uncertainty about their eternal destiny because they never know if their works represent a genuine saving faith. In James 2:14-26; James is not distinguishing genuine from false faith; but rather, a useful faith that works to bless others, versus a useless faith that cannot save the Christian from divine discipline and loss of reward at the bema seat of Christ. For James, a dead faith is a useless faith that benefits no one, and his reference to salvation is from divine discipline, not the lake of fire. It’s noteworthy that James 2:14-26 is sandwiched between two sections concerning divine judgement (Jam 2:12-13; 3:1). Biblically, disobedient Christians face God’s judgment in this life as they are subject to divine discipline (Heb 12:6), which can eventuate in physical death (1 Cor 11:30; Jam 1:15, 21; 5:19-20; 1 John 5:16), as well as future judgment before the bema seat of Christ in heaven (Rom 14:10-12; 2 Cor 5:10). At the judgment seat of Christ, all Christians will stand before the Lord Jesus, not to determine if they have eternal life, for that is already secure for them (John 5:24; 10:28; 1 John 5:13), but to be evaluated on how they lived and rewards given for obedience to Him (1 Cor 3:10-15). This is important to understand, for when James poses the question, “What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him?” (Jam 2:14), he’s talking about a useful faith that benefits others and saves the Christian from divine discipline in this life, which can eventuate in physical death, and loss of reward at the bema seat of Christ. The Usefulness of Faith For James, faith must be put into use to be beneficial to others. In one sentence, James said, “faith, if it has no works, is dead” (Jam 2:17), and in another sentence, said, “faith without works is useless” (Jam 2:20). A dead faith is a useless faith. It is useless to God and others, being of no benefit to the needy. We use similar language when we talk about a “dead battery,” we’re talking about a battery that is useless. And when we talk about Latin being a “dead language,” we mean it’s no longer in use. Likewise, a dead faith is a useless faith. However, unlike a dead battery or a dead language, we have volition and the ...
    Más Menos
    58 m
Ciencias Sociales Ministerio y Evangelismo Espiritualidad
Más Menos

Lo que los oyentes dicen sobre Thinking on Scripture with Dr. Steven R. Cook

Calificaciones medias de los clientes

Reseñas - Selecciona las pestañas a continuación para cambiar el origen de las reseñas.

Reseñas de Audible.com

Opiniones de Amazon
No hay comentarios disponibles