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Thinking on Scripture with Dr. Steven R. Cook

Thinking on Scripture with Dr. Steven R. Cook

Auteur(s): Dr. Steven R. Cook
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Dr. Steven R. Cook is the founder of Thinking on Scripture, a platform that has attracted over one million visitors. Steven is a Christian educator who has taught undergraduate theology at Tyndale Theological Seminary and recently joined the faculty of Chafer Theological Seminary. He is a Protestant, traditional dispensationalist, and a traditional Free Grace Bible teacher. His studies in the original languages of Scripture, ancient history, and systematic theology have been the foundation for his teaching and writing ministry. Steven has written several Christian books, dozens of articles on Christian theology, and recorded more than fifteen hundred hours of audio and video messages. He hosts a weekly Bible study at his home in Arlington, Texas, where he records most of the Bible lessons for his podcast and YouTube channel. Steven’s ministry activity is freelance and entirely voluntary, and he appreciates donations to help with ministry expenses. Since 2004, he has served as a full-time Case Manager with a local nonprofit agency dedicated to assisting poor, elderly, and disabled members of the community.

Copyright 2013 Steven Cook. All rights reserved. Christianisme Pastorale et évangélisme Sciences sociales Spiritualité
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  • The Spiritual Life #59 - The Suffering of David & Daniel

    The Spiritual Life #59 - The Suffering of David & Daniel
    Dec 7 2025
    The Suffering of King David David’s fugitive years under Saul (1 Sam 22–24) were not wasted time but a period of divine training and refinement. Though anointed king by Samuel (1 Sam 16:13), David was not yet ready to rule. God enrolled him in the school of suffering, isolation, and rejection to develop the inner character necessary for kingship. In the cave of Adullam, David found himself surrounded not by Israel’s elite but by society’s outcasts, “everyone who was in distress, and everyone who was in debt, and everyone who was discontented” (1 Sam 22:2). These men became his first followers, and God used them to teach David grace, compassion, and leadership under pressure. In the desert, David learned to live by divine viewpoint, to lean on God’s sufficiency instead of human resources. His classroom was the wilderness; his lessons were hardship, endurance, and faith. Like Israel’s desert testing, David’s adversity exposed the contents of his soul and taught him to rest in God’s perfect timing and immutable faithfulness (Deut 8:2). During this season, David composed two psalms that record the anguish and growth of his soul (Psa 57; 142). Psalm 57 was written “when he fled from Saul in the cave” (Psa 57:1a), likely at Adullam (1 Sam 22:1). Here, David’s faith triumphed over fear. Surrounded by danger, David prayed, “Be gracious to me, O God… for my soul takes refuge in You; and in the shadow of Your wings I will take refuge until destruction passes by” (Psa 57:1b). Though hunted, he chose praise over panic, saying, “My heart is steadfast, O God… I will give thanks to You, O Lord, among the peoples” (Psa 57:7, 9). Adversity was used as a vehicle to expedite his growth, and David learned that security rests not in circumstances but in divine stability. Psalm 142, written later “when he was in the cave,” probably at En-gedi (1 Sam 24:1–3), reveals a soul exhausted by prolonged pressure. David wrote, “No one cares for my soul” (Psa 142:4), capturing the loneliness of exile and the silence of isolation. Yet even there, David refocused on the Lord, saying, “I cried out to You, O Lord; I said, ‘You are my refuge, my portion in the land of the living’” (Psa 142:5). According to Ross, “The faithful must depend on the LORD completely when they are in grave difficulties because there is no one else who truly cares for them.”[1] When human support failed, divine grace sustained him. Through these psalms, we see David’s soul pressed, purified, and reshaped into a man of faith. The results of that refinement soon became evident. Twice David was providentially placed in a position to kill Saul, first in the cave at En-gedi (1 Sam 24:1–7) and later at the hill of Hachilah (1 Sam 26:7–11). Both times David restrained himself, refusing to violate divine authority. David said, “The Lord forbid that I should stretch out my hand against the Lord’s anointed” (1 Sam 24:6). This statement reveals a soul stabilized by Bible doctrine and governed by reverence for God’s sovereignty. David refused to advance through human manipulation or self-promotion. His patience demonstrated that he had learned to wait for the Lord’s vindication, as he said to Saul, “May the Lord judge between you and me… but my hand shall not be against you” (1 Sam 24:12). His restraint was the strength of humility developed through divine viewpoint thinking and prolonged testing (faith in action). These wilderness years, likely spanning seven to ten years, formed the core of David’s divine preparation. Every deprivation was a test; every trial was a lesson in grace orientation, faith-rest, and obedience under pressure. When David finally ascended to the throne, he ruled as a man whose soul had been tempered by adversity. The Lord had fulfilled His purpose, confirming the principle He’d spoken to Israel, “He humbled you and let you be hungry… that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the Lord” (Deut 8:3). Thus, David’s wilderness experience was a means of spiritual sanctification. The very afflictions that threatened his life became the instruments of his spiritual growth. By waiting on the Lord and trusting His timing, David demonstrated genuine humility and teachability, which are marks of a man after God’s own heart (1 Sam 13:14; Acts 13:22). The Suffering of Daniel Daniel’s story begins in the shadow of national tragedy. As a young man, likely in his mid-to-late teens, he was taken captive when Nebuchadnezzar besieged Jerusalem and carried many of Judah’s nobility to Babylon (Dan 1:1–4). Torn from his homeland, stripped of freedom, and thrust into the heart of a pagan empire, Daniel entered a culture saturated with idolatry, sorcery, and political scheming. Babylon sought not only to enslave his body but to reprogram his ...
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    1 h et 8 min
  • The Spiritual Life #58 - The Suffering of Job

    The Spiritual Life #58 - The Suffering of Job
    Nov 23 2025

    The Suffering of Job

    Job’s suffering began abruptly, without warning and without explanation, when God permitted Satan to test his integrity. Though Job was “blameless, upright, fearing God and turning away from evil” (Job 1:1), divine sovereignty allowed undeserved suffering as a means of glorifying God and refining Job’s soul. Zuck wisely states, “The Book of Job addresses the mystery of unmerited misery, showing that in adversity God may have other purposes besides retribution for wrongdoing.”[1] Satan challenged Job’s motives, accusing him of serving God only because of prosperity (Job 1:9–11). To silence the accusation, God removed the hedge of protection and permitted adversity to strip Job of his possessions, children, and health. Job’s wealth, family, and comfort were gone in a day, and his body was reduced to pain and decay. Yet even in shock and sorrow, Job responded with doctrinal stability: “The Lord gave and the Lord has taken away. Blessed be the name of the Lord” (Job 1:21). His reaction reveals that spiritual maturity is measured not by prosperity but by the capacity to think divine viewpoint under pressure. Zuck states:

    • "It is truly remarkable that Job followed adversity with adoration, woe with worship. Unlike so many people, he did not give in to bitterness; he refused to blame God for wrongdoing (cf. Job 2:10). Job’s amazing response showed Satan was utterly wrong in predicting that Job would curse God. Devotion is possible without dollars received in return; people can be godly apart from material gain. Job’s saintly worship at the moment of extreme loss and intense grief verified God’s words about Job’s godly character."[2]

    As the suffering prolonged, Job’s emotional and physical agony intensified. The silence of heaven pressed upon him, and his so-called friends (Eliphaz, Bildad, and Zophar) added psychological torment through their false theology of retribution. They insisted that Job’s suffering was punishment for secret sin, reflecting human viewpoint reasoning divorced from grace. Job defended his innocence, yet his soul wavered between confusion and faith. His lamentations revealed an inner struggle between human viewpoint self-pity and divine viewpoint trust. The conflict of the soul is where doctrine must move from theory to reality. Job learned that faith must rest on who and what God is, not on temporal blessings or human understanding. Suffering exposed the inadequacy of human rationalization and forced Job to focus on the immutable character of God. It was a suffering for purification.

    When God finally answered from the whirlwind, He did not explain the reasons for Job’s suffering; He revealed His own infinite wisdom and sovereign control. Confronted with God’s majesty, Job recognized the smallness of his finite perspective and confessed, “I have declared that which I did not understand, things too wonderful for me” (Job 42:3). This was a display of humility. Job’s faith had matured from knowledge about God to experiential confidence in Him. Job said, “I have heard of You by the hearing of the ear, but now my eye sees You” (Job 42:5). According to Zuck, “This thrilling view of God, probably spiritual insight, not physical vision, deepened his perspective and appreciation of God. What Job now knew of God was incomparable to his former ideas, which were really ignorant.”[3] God restored Job’s fortunes, but the true reward was not material, but spiritual transformation. Through suffering, Job became a trophy of grace, proving that mature faith endures not because of what it receives, but because of whom it knows.

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

    [1] Roy B. Zuck, “Job,” in The Bible Knowledge Commentary, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 714–715.

    [2] Ibid., 721.

    [3] Ibid., 774.
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    1 h et 25 min
  • The Spiritual Life #57 - The Suffering of the Psalmist, Joseph, and Moses

    The Spiritual Life #57 - The Suffering of the Psalmist, Joseph, and Moses
    Nov 16 2025
    The Suffering of the Psalmist The Psalmist wrote, “Before I was afflicted, I went astray, but now I keep Your word” (Psa 119:67). The word translated “went astray” is שָׁגַג (shāgag). According to HALOT it means “to make a mistake inadvertently, unwittingly…to go astray.”[1] It connotes moral or spiritual deviation (cf. Prov 5:23; Isa 53:6). Ross states, “The verb (שָׁגגַ) is used in Leviticus for unintentional sins; but here it probably includes rationalized, deliberate sins because he was wandering from the way of God. He was not walking by faith in obedience to the word, and so he suffered some affliction at the hands of the wicked; but now he was keeping God’s oracle, the word “keep” (שָׁמַר) referring to a meticulous observance of all that God required in his covenant.”[2] The significance is that the psalmist admits he was drifting from obedience, not necessarily into outright rebellion, but into carelessness or neglect of God’s Word. The affliction became God’s means of correction, turning his wandering into renewed obedience. Thus, the term highlights human tendency to stray and God’s faithful use of discipline to restore. A few verses later he states, “It is good for me that I was afflicted, so that I may learn Your statutes” (Psa 119:71). Affliction is seen as a teacher that drives God’s people back to His Word. Ross adds, “The psalmist is able to acknowledge that his affliction worked for his good because it forced him to learn more of God’s plan revealed in his word. In learning through adversity, he discovered the word God personally revealed in human language was far more valuable than silver or gold [Psa 119:72].”[3] Then, the psalmist states, “I know, O LORD, that Your judgments are righteous, and that in faithfulness You have afflicted me” (Psa 119:75). Ross states: "The affliction he has been experiencing came from God, even though it was through arrogant oppressors. The principle was laid down in the experience of Israel in the wilderness: God tested them to see if they would obey or not (Deut 8:16). Those who understand the ways of God know that ultimately it is his plan to exalt the righteous and destroy the wicked, but that in his wisdom he often humbles the righteous before exalting them."[4] Taken together, these verses trace the movement from wandering, to correction, to obedience, and finally to worshipful recognition of God’s faithful purposes. They teach that affliction, far from being wasted, is a tool in God’s hand to sanctify His people and anchor them more firmly in His Word. We don’t like trials or suffering, and we often ask God to remove them, much like Paul asked God to remove his “thorn in the flesh” (2 Cor 12:7). However, we find that most of the time God chooses not to remove our difficulty, like He did not remove Paul’s (2 Cor 12:8-9), and we must learn that what He does not remove, He intends for us to deal with, and this by faith (2 Cor 12:10; cf. 2 Cor 5:7; Heb 10:38; 11:6). The Suffering of Joseph Joseph’s life stands as one of Scripture’s clearest demonstrations of how God employs suffering to shape the faith and character of His people. Betrayed by his brothers and cast into a pit, Joseph was sold into slavery and carried away to Egypt (Gen 37:23–28). There he endured the humiliation of serving as a foreigner in Potiphar’s house, and though he prospered by God’s favor, his integrity in resisting Potiphar’s wife led to false accusations and unjust imprisonment (Gen 39:1–20). Even in prison, where he was forgotten by those he had helped (Gen 40:23), Joseph displayed remarkable faithfulness, refusing bitterness and maintaining trust in God’s providential hand. Each stage of his trial pressed him deeper into dependence upon the Lord, refining his character for the weighty responsibilities that awaited him. His hardships were not incidental but instrumental in God’s design, preparing him to serve as second only to Pharaoh and to become a channel of blessing to countless lives. Joseph consistently interpreted his life from the perspective of God’s providence, not merely in the well-known statement of Genesis 50:20. When he first revealed himself to his brothers, he sought to comfort them with the assurance that their sin, though grievous, was under divine control: “Do not be grieved or angry with yourselves, because you sold me here, for God sent me before you to preserve life” (Gen 45:5). He went further, declaring, “God sent me before you to preserve for you a remnant on the earth, and to keep you alive by a great deliverance. Now, therefore, it was not you who sent me here, but God” (Gen 45:7–8). In both statements, Joseph acknowledged the reality of human betrayal but deliberately framed it within the larger purposes of God. He viewed his sufferings as divine instruments for the preservation of life and the fulfillment of...
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    59 min
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