Thinking on Scripture with Dr. Steven R. Cook

The Central Idea of the Text is that Jesus enters Jerusalem as the King of Israel and begins the week that leads to His death, burial and resurrection.  

The Central Idea of the Text is that Jesus enters
Jerusalem as the King of Israel and begins the week that leads to His death,
burial and resurrection.  

The Central Idea of the Text is that Jesus enters Jerusalem on the second day of the Passover week and defends His authority to Israel’s leadership. The formal rejection of Jesus began in Matthew 21:18 and continues through chapter 23.

The Central Idea of the Text is that Jesus enters Jerusalem on the second day of the Passover week and defends His authority to Israel’s leadership. The formal rejection of Jesus began in Matthew 21:18 and continues through chapter 23.

The Central Idea of the Text is
that Jesus presents a parable that reveals He is God’s chosen Son and the
religious leadership will be judged for rejecting Him.  

The Central Idea of the Text is that Jesus gives
a parable that reveals God’s righteous judgment against Israel for their
hostile rejection of His offer to come to the wedding feast He’s prepared for
them.  Afterward, Jesus reveals men
should render to God and human governments what belongs to them.

The Central Idea of the Text is that Jesus gives
a parable that reveals God’s righteous judgment against Israel for their
hostile rejection of His offer to come to the wedding feast He’s prepared for
them.  Afterward, Jesus reveals men
should render to God and human governments what belongs to them.

The Central Idea of the Text is that Jesus corrected
the Sadducees about their misunderstanding of the Scriptures and the power of
God concerning resurrection, and provided the correct answer to the lawyer
regarding the greatest commandments of the Mosaic Law.  Jesus then posed a question concerning
David’s son, the Messiah—which was actually about Himself—which stumped His
questioners.  When they could no longer
trap Him with questions, they decided to resort to violence.  

The Central Idea of the Text is that Jesus corrected
the Sadducees about their misunderstanding of the Scriptures and the power of
God concerning resurrection, and provided the correct answer to the lawyer
regarding the greatest commandments of the Mosaic Law.  Jesus then posed a question concerning
David’s son, the Messiah—which was actually about Himself—which stumped His
questioners.  When they could no longer
trap Him with questions, they decided to resort to violence.  

The Central
Idea of the Text is Jesus judges and condemns His generation of Israelites
for rejecting Him as Messiah.  

The Central
Idea of the Text is Jesus judges and condemns His generation of Israelites
for rejecting Him as Messiah.  

The Central
Idea of the Text is that Jesus answers questions from His disciples
concerning the signs of His Second Coming and the end of the age.  

The Central
Idea of the Text is that Jesus answers questions from His disciples
concerning the signs of His Second Coming and the end of the age.  

The Central Idea of the Text is that Jesus continues
to describe the time of the future tribulation and His Second Coming.  

The Central Idea of the Text is that Jesus continues
to describe the time of the future tribulation and His Second Coming.  

The Central Idea of the Text is that Jesus instructs
those who are alive during the tribulation to be faithful and sensible and
watch for His coming.   

The Central Idea of the Text is that Jesus instructs
those who are alive during the tribulation to be faithful and sensible and
watch for His coming.   

The Central
Idea of the Text is that Jesus presents two parables that further emphasize
being wise and faithful while watching for His coming.  

The CentralIdea of the Text is that Jesus presents two parables that further emphasizebeing wise and faithful while watching for His coming.  

The Central Idea of the Text is that Jesus declared He will return and sit on His glorious throne and judge the nations of the world, separating believing Gentiles from unbelieving Gentiles based on how they treated persecuted Jews during the Tribulation.  He declared this judgment three days before going to the cross and dying for the sins of humanity.  

The Central Idea of
the Text is that Jesus declared He will return and sit on His glorious
throne and judge the nations of the world, separating believing Gentiles from
unbelieving Gentiles based on how they treated persecuted Jews during the
Tribulation.  He declared this judgment
three days before going to the cross and dying for the sins of humanity.  

The Central Idea of the Text is that Jesus foretells the time and manner of His death.  Matthew then records an event of worship that occurred four days earlier in the house of Simon the leper, which event led Judas to betray Jesus.  The events of Jesus life and death were completely under the sovereign control of heaven.  

The Central Idea of the Text is that Jesus
eats the last legitimate Passover meal with His disciples and then announces He
will be betrayed by Judas, although the other disciples are dull to hear
it.  Jesus institutes the New Covenant
and declares His disciples will fall away after He is captured and struck
down.  

The Central Idea of the Text is that Jesus
eats the last legitimate Passover meal with His disciples and then announces He
will be betrayed by Judas, although the other disciples are dull to hear
it.  Jesus institutes the New Covenant
and declares His disciples will fall away after He is captured and struck
down.  

The Central Idea of the Text is that Jesus submitted to the Father’s will
to go to the cross.  As predicted, He is
then betrayed by Judas and the disciples flee.  

The Central Idea of the Text is that Jesus submitted to the Father’s will
to go to the cross.  As predicted, He is
then betrayed by Judas and the disciples flee.  

The Central Idea of the Text is
that Jesus was judged by Israel’s leaders and sentenced to death on the
religious charge of blasphemy.  Peter,
who observed the Lord’s trial, learned through his own trial that his human
heart is weak.

The Central
Idea of the Text is that the Jews conspired against Jesus to put Him to
death and handed Him over to the Pilate for a Roman trial and execution.  Subsequently, Judas felt remorse that Jesus
had been condemned to die and he returned the betrayal money to alleviate his
conscience; but finding no grace from the religious leaders, he went and hanged
himself.  

The Central
Idea of the Text is that the Jews conspired against Jesus to put Him to
death and handed Him over to the Pilate for a Roman trial and execution.  Subsequently, Judas felt remorse that Jesus
had been condemned to die and he returned the betrayal money to alleviate his
conscience; but finding no grace from the religious leaders, he went and hanged
himself.  

The Central
Idea of the Text is that Jesus is unjustly judged before Pilate who
surrendered to the evil wishes of the crowd and agreed to crucify Jesus.

The Central
Idea of the Text is that Jesus is unjustly judged before Pilate who
surrendered to the evil wishes of the crowd and agreed to crucify Jesus.

The Central Idea of the Text is that Jesus is beaten and crucified by the Romans just as was prophesied, both by the OT prophets (Ps. 22:1, 16-18; Isa. 53:1-12) and Jesus Himself (Matt. 12:40; 16:21; 17:22-23; 20:17-19). The substitutionary death of Christ was necessary (Rom. 5:6-10; 1 Cor. 15:3-4), because it propitiated (i.e. satisfied) the Father’s righteous demands toward our sin (Rom. 3:24-25; 1 John 2:2; 4:10), and opened the flood gates of God’s grace toward ungodly sinners (Rom. 4:1-5; 5:1-6; Eph. 2:1-8).  We are made acceptable to God because of the work of Christ who died for us (John 3:16; Rom. 5:6-10; Eph. 1:7), and because God’s righteousness is imputed to us at the moment of salvation (Rom. 5:19; 2 Cor. 5:21; Phil. 3:9).  The cross represents God’s wisdom and power (1 Cor. 1:18-25), for by it men obtain the gifts of righteousness (Rom. 1:17; 5:17; 2 Cor. 5:21; Phil. 3:9) and eternal life (John 3:16; 10:28-30), but the cross is foolishness to those who are perishing (1 Cor. 1:18).  God controls the crisis of the cross, as He uses sinful men—who crucify the Righteous and Holy One—to accomplish our salvation.  Victory was obtained through the humility of the cross.  The greatness of Jesus is that He refused to answer His mockers, but humbly obeyed the Father’s will and remained upon the cross to bear all our sin that we might have eternal life in Him.  Jesus died as a substitutionary Lamb on Calvary’s hill (John 1:29; Mark 10:45), but at His Second Coming, the King will reign in power and righteousness (Ps. 110:1-7; Isa. 9:6-7; Dan. 7:13-14; Rev. 19:11-21).

The Central Idea of the Text is that Jesus is beaten and crucified by
the Romans just as was prophesied, both by the OT prophets (Ps. 22:1, 16-18; Isa. 53:1-12) and Jesus Himself (Matt. 12:40; 16:21; 17:22-23;
20:17-19). The substitutionary death of Christ was
necessary (Rom. 5:6-10; 1 Cor. 15:3-4), because it propitiated (i.e. satisfied) the Father’s righteous
demands toward our sin (Rom. 3:24-25; 1 John 2:2; 4:10), and opened the flood
gates of God’s grace toward ungodly sinners (Rom. 4:1-5; 5:1-6; Eph.
2:1-8).  We are made acceptable to God
because of the work of Christ who died for us (John 3:16; Rom. 5:6-10; Eph.
1:7), and because God’s righteousness is imputed to us at the moment of
salvation (Rom. 5:19; 2 Cor. 5:21; Phil. 3:9). 
The cross represents God’s wisdom and power (1 Cor. 1:18-25), for by it
men obtain the gifts of righteousness (Rom. 1:17; 5:17; 2 Cor. 5:21; Phil. 3:9)
and eternal life (John 3:16; 10:28-30), but the cross is foolishness to those
who are perishing (1 Cor. 1:18).  God
controls the crisis of the cross, as He uses sinful men—who crucify the
Righteous and Holy One—to accomplish our salvation.  Victory was obtained through the humility of
the cross.  The greatness of Jesus is
that He refused to answer His mockers, but humbly obeyed the Father’s will and
remained upon the cross to bear all our sin that we might have eternal life in
Him.  Jesus died as a substitutionary
Lamb on Calvary’s hill (John 1:29; Mark 10:45), but at His Second Coming, the King will reign in
power and righteousness (Ps. 110:1-7; Isa. 9:6-7; Dan. 7:13-14; Rev. 19:11-21).

The Central Idea of the Text is that Jesus was crucified for our sins, voluntarily gave up His life, and was buried in a tomb.  There were supernatural signs before and after the cross.  Before the death of Christ, there was a great darkness that covered the land and everyone saw it (Matt. 27:45).  After Jesus died, the temple veil was torn, the earth shook, the rocks split (Matt. 27:51), and graves were opened and the dead came to life and entered the city of Jerusalem (Matt. 27:52-53).  Jesus gave up His life and simply “yielded up His spirit” (Matt. 27:50).  He had prophesied this to the disciples before His death (John 10:17-18).  After His death, Joseph of Arimathea obtained the body of Jesus and placed it in his personal tomb (Matt. 27:57-60; cf. Isa. 53:9).  Some of the women who followed Jesus during His ministry watched the crucifixion from a distance and were the first to arrive at His grave (Matt. 27:55-56, 61). Some of the religious leaders who had Jesus crucified feared His disciples would steal the body and claim He’d been raised from the dead (Matt. 27:62-63), so they tried to control matters by requesting Pilate secure the tomb of Jesus for several days (Matt. 27:64-66).

The Central Idea of the Text is
that Jesus was crucified for our sins, voluntarily gave up His life, and was
buried in a tomb.  There were supernatural
signs before and after the cross.  Before
the death of Christ, there was a great darkness that covered the land and
everyone saw it (Matt. 27:45).  After
Jesus died, the temple veil was torn, the earth shook, the rocks split (Matt.
27:51), and graves were opened and the dead came to life and entered the city
of Jerusalem (Matt. 27:52-53).  Jesus
gave up His life and simply “yielded up His spirit” (Matt. 27:50).  He had prophesied this to the disciples
before His death (John 10:17-18).  After His death, Joseph of Arimathea
obtained the body of Jesus and placed it in his personal tomb (Matt. 27:57-60;
cf. Isa. 53:9).  Some of the women who
followed Jesus during His ministry watched the crucifixion from a distance and
were the first to arrive at His grave (Matt. 27:55-56, 61).  Some of the religious leaders who had Jesus
crucified feared His disciples would steal the body and claim He’d been raised
from the dead (Matt. 27:62-63), so they tried to control matters by requesting
Pilate secure the tomb of Jesus for several days (Matt. 27:64-66).

The Central Idea of the Text is that Jesus was resurrected bodily to life just as He said (Matt. 20:18-19). After His resurrection, Jesus appeared to several hundred people whom He had chosen (Acts 10:40-41; 1 Cor. 15:3-8).  After the Roman guards fled the tomb, they reported the earthquake, the angel, and the empty tomb to the Sanhedrin (Matt. 28:11).  The resurrection of Christ hardened the hearts of the Jewish leadership and they conspired to falsify the historical reality of the event (Matt. 28:12-15).  Many Jewish leaders attacked Jesus’ disciples and tried to suppress the spreading gospel (Acts 4:1-3).

The Central
Idea of the Text is that Jesus was resurrected bodily to life just as He
said (Matt. 20:18-19). After His resurrection, Jesus appeared to several
hundred people whom He had chosen (Acts 10:40-41; 1 Cor. 15:3-8).  After the Roman guards fled the tomb, they reported the earthquake, the angel, and the empty tomb to the Sanhedrin (Matt.
28:11).  The resurrection of Christ hardened the hearts of the
Jewish leadership and they conspired to falsify the historical reality of the
event (Matt. 28:12-15).  Many Jewish
leaders attacked Jesus’ disciples and tried to suppress the spreading gospel (Acts
4:1-3).

The Central Idea of the Text is that the
resurrected Jesus shows Himself to the apostles and commands them to go into
all the world and make disciples. In Matthew 28:19-20, Jesus gives one command
to make disciples.  The three participles (going, baptizing and teaching) are subordinate to the command
(to make disciples), expressing the
means for accomplishment.  The world
often does not come to the church, so believers must go out to the world and
share the gospel message (Rom. 10:12-15).  Once saved, a person is water baptized, which
symbolically identifies him with the Triune God.  The primary purpose of the apostles was to
teach what had been communicated to them, both concerning the gospel message
about Christ (1 Cor. 2:1-2; 15:3-4), and the life-commands pertaining to
sanctification (NT teaching).  Believers participate
in God’s ministry to the world, knowing He is revealing Himself and working in
the hearts of men everywhere (John 16:7-11).

The Central Idea of the Text is that the
resurrected Jesus shows Himself to the apostles and commands them to go into
all the world and make disciples. In Matthew 28:19-20, Jesus gives one command
to make disciples.  The three participles (going, baptizing and teaching) are subordinate to the command
(to make disciples), expressing the
means for accomplishment.  The world
often does not come to the church, so believers must go out to the world and
share the gospel message (Rom. 10:12-15).  Once saved, a person is water baptized, which
symbolically identifies him with the Triune God.  The primary purpose of the apostles was to
teach what had been communicated to them, both concerning the gospel message
about Christ (1 Cor. 2:1-2; 15:3-4), and the life-commands pertaining to
sanctification (NT teaching).  Believers participate
in God’s ministry to the world, knowing He is revealing Himself and working in
the hearts of men everywhere (John 16:7-11).

The central idea of Genesis 1:1-2:3 is that God is the sovereign Creator of
the universe. The earth was created by God and therefore has purpose, doing what He
designed it to do.  To the evolutionist,
the earth exists by chance, and its value is not intrinsic, but is imputed by
men, who also exist by chance. God created the universe and earth in six literal days (Ex.
20:8-11).  God created the earth to
have the appearance of age, and this explains why it appears older than it
really is.  The use of numerals with the
Hebrew yom narrows the meaning to
literal 24 hour creative days. God appears in Genesis chapter 1 as a blue collar worker
who personally creates and then evaluates his work.  God made physical separations during
the creation of earth, and He continues to make divisions every time he creates
new life in those who trust in Jesus for salvation. Subsequent to creation, God is providentially
controlling and directing His creation toward a new heavens and new earth (Rev.
21-22).

The central idea of Genesis 1:1-2:3 is that God is the sovereign Creator of
the universe. The earth was created by God and therefore has purpose, doing what He
designed it to do.  To the evolutionist,
the earth exists by chance, and its value is not intrinsic, but is imputed by
men, who also exist by chance. God created the universe and earth in six literal days (Ex.
20:8-11).  God created the earth to
have the appearance of age, and this explains why it appears older than it
really is.  The use of numerals with the
Hebrew yom narrows the meaning to
literal 24 hour creative days. God appears in Genesis chapter 1 as a blue collar worker
who personally creates and then evaluates his work.  God made physical separations during
the creation of earth, and He continues to make divisions every time he creates
new life in those who trust in Jesus for salvation. Subsequent to creation, God is providentially
controlling and directing His creation toward a new heavens and new earth (Rev.
21-22).

“The LORD God” (Yahweh
Elohim) is the major subject of chapter two, as His name appears 11 times
in the text (2:4, 5, 7, 8, 9, 15, 16, 18;
19, 21, 22). The six-day creation account in Genesis 1:1-2:3 is followed
in Genesis 2:4-24 by a more careful consideration of the creation of mankind. The
central idea of this section is that God created mankind in His image with the
capacity to understand and obey Him.  

Operation “fig leaves”
was Adam and Eve’s attempt to cover up their sin; however, God provided a
better solution (Gen. 3:21). The animal skins provided to Adam and Eve
signified the first atoning death in Scripture, in which blood was shed that
another might be covered.  

God's judgment on Adam, Eve, and Satan.

God's judgment on Adam, Eve, and Satan.

The Way of Cain
refers to the ways of the world with its godless values and methodologies.  It is self-righteous religion in which
arrogant men play the pipe and expect God to dance.  It is morality based on relative values
rather than the absolutes of God’s word. 
It is society functioning independently of God in every respect,
excluding, silencing, or perverting His truth in government, law, education,
music, literature, art, or any other institutions or activities in which men
regularly engage.  For the average man it
is his whole life, all he sees and hears, and all he will ever know so long as
he continues in unbelief.  To live for Christ is to be set against the world
– The Way of Cain (Jo. 15:18-19; Jas.
4:4; 1 Jo. 2:15-17; 5:4-5).

Both Enoch and Noah “walked with God” (Gen. 5:24; 6:9). To
“walk with God” is the ideal standard for a believer (Lev. 26:3-12; Col.
2:6-7; Gal. 5:16, 25; cf. Rev. 3:4). 
Walking with God does not mean sinless perfection, but does mean that
when the believer sins, he handles it in a biblical manner (e.g. David 2 Sam.
12:1-23; cf. 1 Kings 11:4; 1 Jo. 1:8-10). 
Walking with God means we go in the same direction God is going, and
like a friend, we are glad to share in His fellowship (1 Jo. 1:1-10).  Walking with God means He is regularly in our
thoughts, and we live every day conscious of Him and His will for our lives
(Rom. 12:1-2; Col. 3:16).  Walking with
God means we are open and honest with Him about everything, and agree to let
His light shine in our lives, not fearing what it exposes (1 Jo. 1:5-7). Walking
with God means being sensitive to what may offend Him, and making every effort to
please Him through a life of faith (Heb. 11:6). Walking with God means learning
His word and living by faith in every area of our lives (Rom. 1:17; 10:17; Heb.
11:6; cf. Gal. 5:16, 25). 

God judges the earth because of the corruption of men. 

God judges the earth because of the corruption of men. 

God judges the earth because of the corruption of men.