light or darkness by Gary Rose

Today, our phones take color pictures and "black and white" photos are almost a thing of the past, but I like black and white because of the stark contrast the images convey, an emphasis you just don't find in pictures with color.

Life can be difficult to navigate at times. Surprises are not always of the good kind and there are times we all could use a little help. We say things like "Let's shed a little light on the subject" or "Now, I see the light" to indicate we need direction.

And God has supplied direction in the form of God who became man...

John, Chapter 1 (WEB)

 ¹ In the beginning was the Word, and the Word was with God, and the Word was God.  ² The same was in the beginning with God.  ³ All things were made through him. Without him was not anything made that has been made.  ⁴ In him was life, and the life was the light of men. ⁵ The light shines in the darkness, and the darkness hasn’t overcome it.  (emp. added GDR) 

John, Chapter 8 (WEB)

³ The scribes and the Pharisees brought a woman taken in adultery. Having set her in the midst,  ⁴ they told him, “Teacher, we found this woman in adultery, in the very act.  ⁵ Now in our law, Moses commanded us to stone such women. What then do you say about her?”  ⁶ They said this testing him, that they might have something to accuse him of. 

But Jesus stooped down, and wrote on the ground with his finger.  ⁷ But when they continued asking him, he looked up and said to them, “He who is without sin among you, let him throw the first stone at her.”   ⁸ Again he stooped down, and with his finger wrote on the ground. 

  

  ¹¹  She said, “No one, Lord.” 

Jesus said, “Neither do I condemn you. Go your way. From now on, sin no more.” 

  ¹²  Again, therefore, Jesus spoke to them, saying, “I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life.” (emp. added GDR)

Need help with a sin problem? Jesus (the light of the world) is the best source there could ever be! So, choose- light or darkness. Simple concept- as clear as black and white; see what I am saying?

Work And Economics: The Religious Connection by Allan Turner

http://allanturner.com/article07.html

Work And Economics: The Religious Connection

(The following presentation was made in a Bible seminar in Nyeri, Kenya, East Africa, on December 5-9, 1994. The work ethic in Kenya is almost nonexistent. Consequently, it was a much needed study. It is presented here for your consideration. During this seminar, we actually spent 24 hours in the classroom. This is equilavent to 6 months of Wednesday night Bible studies. In addition to this subject, we also studied the Old and New covenants and the nondenominational nature of the church belonging to Christ.)

An excellent article in the Daily Nation of Tuesday, November 29, 1994, by Alex Gege, entitled “Are Kenya's Work Ethics Helping in Economic Reforms?” (Business Weeksection, p.6) addressed the problems Kenya is having implementing economic reforms and how these problems are made much worse by the sorry work ethic of too many Kenyans. Dr. G.K. Ikiara of the Department of Economics at the University of Nairobi, who was quoted in the article, believes that “sweat [and] hard work are the cornerstones of a stable economy,” and the trouble with Kenyan society is that it “does not place a premium on hard, disciplined work as the ticket to economic success.” Added to this is what Ikiara refers to as the Kenyan workers' “irresistible urge to steal from their employers.” According to Gege, all this is taking place “despite the strong and pervasive Christian belief in the country.” According to Dr. Ikiara, “Stealing by workers is a serious problem in Kenya.” In fact, he says, it is as if Kenyans think that “stealing from your employer is right.” Actually, many workers in business, and especially the transport business, told Business Week they saw nothing wrong with dipping their hands into the day's receipts and taking kitu kidogo (“a little something”) for themselves. According to Business Week, the general feeling expressed by those they interviewed is that many at the top, who are society's role models, have made it through stealing from the public and nothing has happened to them; therefore, there is nothing wrong with stealing as long as you don't get caught.

In the same article, Kwameh Njoroge, an industrial sociologist, believes that a great many Kenyan workers view the employer as a selfish exploiter. He says, “Work,” according to many Kenyans, “is oppression and [is] to be missed at the slightest opportunity.” In connection with this, one worker interviewed by Business Week actually traced the genesis of work to the so-called Biblical idea of “original sin.” “Had it not been for Adam and Eve's folly,” she said, “we now would not be toiling and moiling.”

It is extremely unfortunate that many people, even in a so-called “Christian nation,” are totally ignorant of work and economics and the connection they have to religion. In this study, we will try to eliminate some of this ignorance. In order to do this, we are going to be discussing these vitally important subjects from two different, but essential, dimensions: the God-dimension and the neighbor-dimension.

The God-Dimension

It is indeed unfortunate and certainly anti-Biblical that some Christians look at work negatively. As was noted earlier, they view the necessity to work solely as a result of the curse inflicted on mankind because of sin (cf. Genesis 3:17-19). Although it is true that man's work was made much harder as a result of sin, even so, it must be understood that the human race was given work to perform before sin entered into the world. From the very beginning of God's creation, Adam, Eve, and their offspring were given the task of subduing the whole earth (Genesis 1:28). More specifically, they were given the task of tending the garden “eastward in Eden” (Genesis 2:15). Therefore, we think it ought to be perfectly clear that mankind's continuing responsibility to subdue the earth is reflected in the various professions, crafts, skills, services, and industries that provide employment today.

God's Word teaches us that we were created to work. If, then, we were created to work, then working is a moral imperative. In fact, “Six days you shall labor and do all your work” was a commandment written right into the moral law (cf. Exodus 20:9). Consequently, it should not surprise us that the moral imperative of work has been reaffirmedin the gospel of Christ. In his letter to the Christians at Thessalonica, the apostle Paul wrote: “But we urge you brethren, that you increase more and mor e; that you also aspire to lead a quiet life, to mind your own business, and to work with your hands, as we commanded you, that you may walk properly toward those who are outside, and that you may lack nothing” (I Thessalonians 4:10b-12). And in another letter, writing of those who were able to work but would not, Paul commanded: “If anyone will not work, neither shall he eat” (II Thessalonians 3:10).

In this connection, it is interesting to note that when Jesus was incorrectly accused of violating the Sabbath by healing the man at the Pool of Bethesda, He defended Himself by saying, “My Father has been working until now, and I have been working” (John 5:17). In fact, the Father, Son, and Holy Spirit continue to work for the good of mankind seven days a week. If it were not for their continuous work, we would not exist (e.g., Colossians 1:17; Hebrews 1:3). Although we certainly cannot claim deity as Jesus did, nevertheless, we have been created in the likeness of God, our Father, and, therefore, we do not think it inappropriate for us to say, “Our Father works, therefore, we work.” Furthermore, when the Christian works, he does it “as to the Lord” (Colossians 3:23). In other words, as followers of Christ, we glorify God in everything we do, including our work (I Corinthians 10:31).

The Neighbor-Dimension

When seen in relation to God, work takes on new meaning. Man cannot be pleasing to God without understanding his God-ordained responsibility in regard to work. But the Bible tells us there is yet another dimension that must be factored in with regard to work. The Bible teaches us that we cannot be right with God unless we are right with our fellow man (e.g., Matthew 22:37-39; I John 4:20). Therefore, it should not surprise us to learn that work has a neighbor-dimension to it. In Matthew 22:39, the Lord said, “You shall love your neighbor as yourself.” This very important saying of our Lord is the very essence of our responsibility to our fellow men. We are, in fact, our brothers' keepers. In order to fulfill the love ethic that Jesus was talking about in this statement, it is necessary for us to work. Claiming to love one's neighbor without work, the Lord is teaching us, is just as dead as the body without the spirit and faith without works (cf. James 2:26).

One of the things the Lord is teaching us in Matthew 22:39 is that He did not create us to be self-sufficient. All members of society are interdependent. For example, in writing this article I relied on a computer, a desk, a chair, my glasses, a light fixture, etc. Taking just one of these items, namely, the light fixture, my use of it depends upon those who made the bulb, shaped the metal, mined the ore, made the tools that mined the ore, made the wiring, provided the electricity, mined the coal that produced the electricity, transported the coal, etc. In other words, my ability to do my work depends upon so many others doing their work. Self-sufficiency is indeed a myth! Well has it been said, “No man is an island.” Work is the individual's personal contribution to the interdependent needs of society.

When a man works, he not only honors and glorifies God, but, at the same time, he fulfills the law of love toward his neighbor. Knowing this helps us to understand why refusing to work is identified in the Bible as a sin (I Timothy 5:8). If we, through sloth and laziness, do not provide for ourselves and our families, we force our neighbors to work even harder to provide for us and ours. Anyone who really loves his neighbors would never force them into doing such a thing.

Looking at work from both the God-dimension and the neighbor-dimension helps us to appreciate the fact that our work is something more than “employment” or “making a living.” When we look at work from these two dimensions, we come to understand that work is the fulfillment of our duties to God and mankind. Contrary to what some may think, there really is a “work ethic” taught in the Bible. Therefore, we are all required to make a general contribution to the well-being of society. Work is the individual's personal contribution to a total system of mutual, interdependent support, and this is the way God ordained it to be from the very beginning..

In further contradiction to what too many have come to believe, the “work ethic” does not limit the “labor force” to a proletariat of blue-collar union workers. The God-ordained duty to subdue the earth is reflected in the work that is variously identified as blue collar and white collar, manual and mental, management and labor, hourly and salaried, skilled and unskilled, factory and office, crafts and professions, paid and unpaid. In truth, there is no legitimate work that is not meaningful. Whether one is a neurosurgeon, teacher, bricklayer, bottle cap maker, or garbage collector, one is doing valuable and meaningful work. If Kenyan workers would reflect in their work the work ethic taught in the Bible, there is simply no telling how productive this society could become. With this in mind, we now need to spend some time making sure we understand The Law of Productivity.

The Law Of Productivity

It is an economic truth that man's material welfare is equivalent to the availability of natural resources plus human energies, whether mental or physical, multiplied by the number of tools available to assist in the doing of a particular task or work (i.e., MMW=NR+HExT). Ultimately, of course, man's material welfare is dependent upon the God who created the natural resources. To illustrate this, let me use my country, the U.S.A, as an example. Although many in America today would be reluctant to give God the credit, no one would deny that America has been abundantly blessed with natural resources. Until recently, these blessings—coupled with a traditional view toward work derived from the Bible and a Biblically oriented market system that encouraged the creation of tools—permitted America to emerge as the undisputed economic leader of the world. Today, of course, America's productivity has slipped drastically. Economically, Americans are wallowing in a sea of debt measured in the trillions of dollars. Congress seems to reflect the sentiments of Artemus Ward, who said, “Let us all be happy and live within our means, even if we have to borrow the money to do it with.”

Why?

Why is this happening to America? We believe the answer is not just an economic one. The loss of productivity and increase of debt in America is, we believe, the reflection of a much deeper-seated spiritual problem. The religious foundation upon which America was founded is largely being ignored today. The current generation of Americans is a cut flower generation, severed from its religious roots and living on spiritual leftovers. Consequently, Americans have succeeded in corrupting an economic system (capitalism) that has proved over and over again its superiority to both socialism and communism. As proof of this rather assertive statement, it is important that we now spend some time looking at the much maligned “capitalistic” or “market” economy. Specifically, we need to know what, if anything, is Biblical or “Christian” about capitalism.

Economics And Capitalism

Many people do not think the Bible addresses itself to the subject of economics. They are wrong! The Bible provides us with some vital information on this important subject. For the purpose of this study, we are defining economics as “a study of the choices human beings make with regard to scarce resources.” In view of this definition, the Lord made a very important statement concerning economics. After His miraculous feeding of the five thousand, Jesus said, “Gather up the fragments that remain, so that nothing is lost” (John 6:12). Quite clearly, the Lord, in this passage, was speaking of the conservation of capital. By capital, we mean “any asset—material or non-material—that produces continuing benefits of any kind.”

In John 6:12, the fragments that remained were capital, as we have defined the term, and, as such, needed to be conserved. Likewise, in the parable of the prodigal son (Luke 15:11-14), the Lord taught a lesson on spiritual neglect by picturing a young man squandering his material possessions. Simply put, the Bible teaches a very important principle of economics: wastefulness (i.e., the failure to conserve capital) produces want (cf. Proverbs 21:20; 18:9; 29:3).

Just think how much better off we (Americans and Kenyans) would be if all of us really understood this basic economic lesson. As we have already pointed out, the economic base in America is being eroded by an economic philosophy that says: “Let us all be happy and live within our means, even if we have to borrow the money to do it with.” (Incidentally, if the Republican majority in the newly elected Congress is really interested in a balanced budget, then, as uncomfortable as this will be for awhile, it will certainly be a start in the right direction toward fiscal responsibility. Time will tell!)

Contrary to what some would have them believe, Americans are not spending themselves into prosperity; instead, they are spending themselves right into the “poorhouse.” As we have already mentioned, America's national debt is now measured in the trillions of dollars. Several years ago, this amounted to approximately fifteen thousand dollars for every man, woman, and child in the country. If Americans started a repayment plan of one million dollars per day, it would take them well over two thousand years to pay back the debt. And furthermore, one cannot afford to be naive about this debt—it will eventually have to be paid back, either through literal repayment (viz., future taxes), deceitful repayment (viz., future inflation), or cancellation (viz., political upheaval). Barring the Lord's return, there are no other alternatives.

In connection with this, it is interesting to note that, according to the Social Security Administration, only two percent of the American people reach age sixty-five financially independent: thirty pe rcent are dependent upon some type of public or private subsistence; twenty-three percent must continue to work; and forty-five percentare dependent on relatives. As hard as it may be to believe, according to Social Security records, eighty-five out of one hundred Americans have less than two hundred and fifty dollars in savings when they reach age sixty-five. As shocking as this is to Americans, it must be doubly shocking to Kenyas who seem to think every American is a rich man. But, why is it that most Americans reach the twilight of their life with so little? Because they have forgotten how to conserve capital.

It is unfortunate that economically America is decaying; but, there are even more important areas in which they have failed to conserve capital. The family structure, as it was ordained by God, which is the very backbone of any nation, is currently being destroyed. Furthermore, the intellectual competence of America is being eroded. In addition, her legal foundations, which reflect Biblical principles, are disintegrating. Why? Because Americans have forgotten how important it is to conserve these assets. If Americans do not quickly get back to a clear understanding of Biblical economics, then all the prosperity they now enjoy will continue to disintegrate.

“But Kenya Is Not America”

“But Kenya is not America,” you say, and you are right. America is referred to as a “developed country” while Kenya is called a “developing nation.” This, of course, brings us to the question raised in the Daily Nation article quoted previously: Is Kenya really developing or has she become sluggish? The answer is clear: Kenya has become economically and morally stagnant! There is talk of economic reform, and some genuine efforts have been made, but Kenya still has its economic problems. Is this because Kenya has not been abundantly blessed by God with ample natural resources? No, Kenya is amply blessed! What, then, is the problem? The problem is a lack of human effort or energy; in other words, a lack of work. And what is the solution?: The development in wananchi (citizens) of a Biblical world view which looks at work from both the God-dimension and the neighbor-dimension. If, and when, this occurs, the material welfare of Kenyans will increase because human energies will be applied to the natural resources that so abundantly bless this nation. Then, as this nation begins to produce and conserve its capital, and as it wisely uses this excess capital to buy tools, the material welfare of Kenyans will continue to increase. In other words, Man's Material Welfare equals Natural Resources plus Human Energies multiplied by Tools. A nation that rejects this truth does so at its own peril. God is not mocked: “Righteousness exalts a nation, but sin is a reproach to any people” (Proverbs 14:33,34). Kenya's current problems are rooted in the fact that in spite of all its claims of being a “Christian nation,” it is in reality a nation that has forgotten God.

Five Short-Term Uses Of Capital

In concluding this study, we want to return to monetary concerns. In considering the use of capital, we all need to understand that there are only five short-term uses for our income. It may be...

• given away,

• spent to support a lifestyle,

• used for repayment of debt,

• used to meet tax obligations,

• accumulated or saved.

The Bible addresses all five of these areas. How much do you know about what the Bible has to say about these areas? It is interesting that the Bible says very little about these areas by direct commands. Mostly, the Bible teaches on these subject areas by articulating certain principles and guidelines. What this means is that in order to conduct oneself properly in regard to these areas, one will need to be intimately familiar with God's Word—a superficial understanding of a few Bible passages will just not do it!

Remember, it is God's Word that separates the sheep from the goats. Consequently, we should be diligent to present ourselves approved to God, workmen who do not need to be ashamed, rightly dividing the word of truth (cf. II Timothy 2:15).

A wrong attitude toward work puts us in conflict not just with our fellow men, but with God Himself. How we conduct our economic affairs can determine where we will spend eternity. “Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?” (Luke 16:11).

"THE SECOND EPISTLE TO THE CORINTHIANS" Chapter Three by Mark Copeland

                "THE SECOND EPISTLE TO THE CORINTHIANS"

                             Chapter Three

OBJECTIVES IN STUDYING THIS CHAPTER

1) To learn how one becomes an "epistle of Christ"

2) To see the contrast between the old and new covenants

3) To appreciate the role of the Spirit in the new covenant, and in
   producing our transformation

SUMMARY

Having just begun vindicating his ministry as an apostle of Jesus
Christ, Paul reminds the Corinthians that he really needs no letter of
accreditation, for they are his epistles of commendation.  Through his
ministry, in which he had written upon their hearts with the Spirit of
the living God, they themselves have become an epistle of Christ (1-3).
This he says, with full realization that it is God who has made him
sufficient as a minister of the new covenant, which is a ministry of
the Spirit who gives life (4-6).

Paul then proceeds to contrast the new covenant with the old covenant,
to illustrate the glorious nature of his ministry.  With Exodus
34:29-35 as his reference, he equates the glory of the old covenant
with the glory on Moses' face that was temporary.  But if the old
covenant, described as one of death and condemnation, had glory, then
how much more glorious is the new covenant, a ministry of the Spirit
and of righteousness which is not passing away (7-11)!

Paul then declares that those who listen only to the Old Testament
still have a veil on their hearts (12-15).  But when we turn to the
Lord (whom Paul equates with the Spirit), the veil is taken away and
there is liberty.  Also, by beholding the glory of the Lord with
unveiled face we are being transformed into the same glorious image by
the Spirit of the Lord (16-18)

OUTLINE

I. THE "ACCREDITED" NATURE OF PAUL'S MINISTRY (1-3)

   A. PAUL HAS NO NEED FOR LETTERS OF COMMENDATION (1)
      1. He does not mean by his words to commend himself (1a)
      2. For Paul does not need, as might others, letters of 
         recommendation (1b)

   B. THE CORINTHIANS ARE PAUL'S EPISTLES OF COMMENDATION (2-3)
      1. They are evidence of his handiwork, which all can know and 
         read (2)
      2. They are an "epistle of Christ", upon whose hearts Paul has
         written with the Spirit of the living God (3)

II. THE "GLORIOUS" NATURE OF PAUL'S MINISTRY (4-18)

   A. HIS TRUST AND SUFFICIENCY IS FROM GOD (4-6)
      1. His trust is not based upon confidence in himself, but in 
         Christ and the sufficiency that God provides (4-5)
      2. God has made him sufficient as a minister of the new covenant
         (6)
         a. A covenant of the Spirit, not of the letter
         b. A covenant that gives life, not death

   B. THE GLORY OF THE NEW COVENANT (7-18)
      1. In contrast with the Old Covenant, written and engraved on 
         stones (7-11)
         a. The ministry of death vs. the ministry of the Spirit (7-8)
         b. The ministry of condemnation vs. the ministry of 
            righteousness (9-10)
         c. That which is passing away vs. that which remains (11)
      2. In comparison with the Lawgiver, Moses (12-16)
         a. With the more glorious nature of the new covenant, Paul 
            could speak with great boldness (12)
         b. With the reading of Moses (the Old Testament), however, a
            veil remains on the heart (12-15)
            1) An allusion to the events of Exodus 34:29-35
            2) With the veil on Moses' face, the children of Israel 
               could not see that the glory of his face was fading (13)
            3) Israel's inability to see then is like their inability
               today, unless they come to Christ (14-15)
         c. But when one turns to the Lord, the veil is removed, just
            as Moses did when he returned to the presence of the Lord
            (16)
      3. Summary explanation (17-18)
         a. Paul explains that the Lord of verse 16 is the Spirit of 
            the Lord, who provides liberty (17)
         b. When we (like Moses) are able to behold with unveiled face
            the glory of the Lord, the Spirit of the Lord transforms us
            into the same image (18)
         
REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - The "accredited" nature of Paul's ministry (1-3)
   - The "glorious" nature of Paul's ministry (4-18)

2) Who was Paul's "epistle of commendation"? (1-2)
   - The Corinthians themselves

3) What writing instrument had Paul used to make the Corinthians an
   "epistle of Christ"?  And upon what had he written? (3)
   - The Spirit of the living God
   - Tablets of flesh, of the heart

4) Who made Paul sufficient as a minister of the new covenant? (5-6a)
   - God

5) Of what is the new covenant?  And what does it give? (6b)
   - The Spirit
   - Life

6) How is the "old covenant" described in verses 7-9?
   - The ministry of death, written and engraved on stones
   - The ministry of condemnation
   - Glorious

7) How is the "new covenant" described in verses 7-9?
   - The ministry of the Spirit
   - The ministry of righteousness
   - More glorious

8) What is said of the glory of the old covenant when compared with the
   glory of the new covenant? (10)
   - It had no glory

9) How else are the old and new covenants described in verse 11?
   - The old covenant is that which is "passing away"
   - The new covenant is that which "remains"

10) What remains on the heart when only the Old Testament is read?
    (14-15)
   - A veil

11) What happens when one turns to the Lord? (16)
   - The veil is taken away

12) In turning to the Lord, who is it one is actually turning to, and
    what does one find? (17)
   - The Spirit of the Lord
   - Liberty

13) As we behold the glory of the Lord with unveiled face, what
    happens? (18)
   - We are being transformed into the same image from glory to glory

14) By whom does this transformation take place? (18)
   - The Spirit of the Lord

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

"THE SECOND EPISTLE TO THE CORINTHIANS" Chapter Two by Mark Copeland

                "THE SECOND EPISTLE TO THE CORINTHIANS"

                              Chapter Two

OBJECTIVES IN STUDYING THIS CHAPTER

1) To appreciate the attitudes Paul had in writing his first epistle

2) To understand the need for proper follow-up toward one who has 
   reacted favorably to church discipline

3) To see the different effects the gospel can have on people

SUMMARY

Paul continues to defend his integrity by explaining that his change of
plans was an effort to prevent his coming to them in sorrow.  Indeed,
his previous letter was written for the same reason, and with much
anguish of heart (1-4).  Speaking of grief, he reminds them that the
one who caused most of it had properly repented after their
disciplinary actions, and they should be careful to forgive and comfort
the person.  Paul himself was willing to forgive the penitent offender,
because he knew how Satan could easily take advantage of their
situation (5-11).

He then reveals the anxiety of trying to find Titus, which prompted his
leaving an "open door" in Troas to go on to Macedonia (12-13).  He will
return to the subject of finding Titus and the comfort he received upon
doing so (7:5-7), but at this point Paul begins vindicating his 
ministry as an apostle of Christ.  With thanks to God, Paul describes 
the "triumphant" nature of his ministry, in which God leads him as in a
victory procession.  Carrying the imagery of a victory procession a
little further (in which it was common to have incense as part of the 
parade), Paul views himself and his work as the "fragrance of Christ" 
which to those being saved is an "aroma of life", but to those who are
perishing it is an "aroma of death" (14-16b).  Realizing his own 
insufficiency for such things, he speaks not as those who "peddle" the 
Word of God, but with sincerity and with an awareness that it comes 
from God, and is in the sight of God (16c-17).

OUTLINE

I. PAUL'S DEFENSE OF HIS INTEGRITY CONTINUES (1-13)

   A. THE REASON FOR HIS DELAY (1-4)
      1. He was determined not to come to them in sorrow (1-2)
      2. His previous letter he wrote in sorrow, lest when he came 
         there would be sorrow and not joy for both him and them (3-4)

   B. FORGIVENESS FOR THE OFFENDER (5-11)
      1. Speaking of sorrow, much of their grief was caused by one man
         (5)
      2. However, their discipline was effective and the penitent 
         offender should be forgiven and reassured of their love for 
         him (6-8)
      3. His previous letter was a test of their obedience, and he is
         willing to forgive those they have forgiven, lest Satan take
         advantage of their situation (9-11)

   C. HIS CONCERN FOR THEM (12-13)
      1. In Troas, the Lord had given him an "open door" to preach the
         gospel (12)
      2. But with no word from Titus, anxiety for their situation 
         prompted him to leave for Macedonia (13)

II. THE "TRIUMPHANT" NATURE OF PAUL'S MINISTRY (14-17)

   A. ALWAYS LED IN TRIUMPH BY GOD IN CHRIST (14a)
      1. Paul expresses thanksgiving to God
      2. The reason:  for leading them in a triumphal procession 
         similar to that enjoyed by a military leader after a victory

   B. THROUGH THEM "FRAGRANCE" IS DIFFUSED (14b-16)
      1. God diffuses the "fragrance of His knowledge" in every place
         (14b)
      2. To God, they are the "fragrance of Christ" (15)
         a. To those who are perishing, they are an "aroma of death"
            (16a)
         b. To those who are being saved, they are an "aroma of life"
            (16b)
      3. He realizes his dependency upon God for sufficiency to be such
         things (16c-17)
         a. Unlike many, who "peddle" the Word of God (17a)
         b. In contrast, he speaks sincerely, as from God, and in the
            sight of God (17b)
         
REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - Paul's defense of his integrity continues (1-13)
   - The "triumphant" nature of Paul's ministry (14-17)

2) What was Paul determined not to do? (1)
   - To come to them in sorrow

3) Why did he write his previous letter? (3)
   - Lest when he came he would have sorrow over those who ought to
     give him joy

4) How did Paul write as he penned his letter? (4)
   - Out of much affliction and anguish of heart, and with many tears

5) What did Paul want them to do with the man who had sinned, yet 
   repented after their disciplinary action toward him? (7-8)
   - To forgive and comfort him
   - To reaffirm their love to him

6) What was one purpose in writing to them as Paul had done? (9)
   - To test their obedience

7) Why was Paul so willing to forgive the offender once the Corinthians
   had forgiven him? (10-11)
   - Lest Satan take advantage of the situation

8) When Paul came to Troas to preach the gospel, what did he find? (12)
   - An "open door" provided by the Lord

9) Who did he not find that troubled him greatly?  Where did he then 
   go? (13)
   - Titus
   - Macedonia

10) Why does Paul give God thanks? (14)
   - For always leading him in triumph in Christ

11) How does Paul describe God working through him? (14)
   - As diffusing the fragrance of His knowledge in every place

12) In what two ways, and to what two groups of people, does Paul 
    describe himself as "the fragrance of Christ"? (15-17)
   - An "aroma of life to life" to those who are being saved
   - An "aroma of death to death" to those who are perishing

13) How do many misuse the Word of God?  How did Paul speak the Word?
    (17)
   - As "peddling" (using it to make profit)
   - With sincerity, as from God, and in the sight of God in Christ

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

"THE SECOND EPISTLE TO THE CORINTHIANS" Chapter One by Mark Copeland

                "THE SECOND EPISTLE TO THE CORINTHIANS"

                              Chapter One

OBJECTIVES IN STUDYING THIS CHAPTER

1) To understand the source and proper use of our comfort

2) To appreciate the value of prayer in working with God, and in 
   producing thanksgiving in others

3) To see what are proper grounds for "boasting"

SUMMARY

Paul is joined by Timothy as he begins this epistle with greetings to
the church in Corinth, and to all the brethren in Achaia (1-2).  A
feature common in Paul's epistles is to start with a few words of 
praise and/or thanksgiving, and in this epistle he includes both.  He 
first praises God for the comfort offered through Christ in the midst 
of tribulation, and expresses his confidence that both the sufferings 
and comfort he receives because of Christ can work to the benefit of 
the brethren at Corinth (3-7).  He then informs them of the wonderful 
deliverance God provided in Asia (perhaps referring to the "Diana 
incident" in Acts 19:23-41), telling them their prayers were 
instrumental as well, and that this will lead many people to give 
thanks (8-11).

Paul's first order of business after his salutation and thanksgiving is
to offer a defense of his integrity.  He begins with a profession of
sincerity and simplicity, both in his conduct and his writing, and then
reminds them that they will have good reason to "boast" in each other 
when Christ comes (12-14).  Evidently his sincerity had come in 
question because Paul had made a change of plans concerning his visit 
to them.  Therefore he explains that his change was not due to 
fickleness, but as God and His promises in Christ are trustworthy, so 
is Paul, for God has anointed and sealed him with the Holy Spirit 
(15-22).  With God as his witness, Paul states that his change of plans
was an effort to spare them.  This is not to suggest Paul exercises
some sort of domination over them, for he considers himself as a fellow
worker for their joy (23-24)

OUTLINE

I. SALUTATION & THANKSGIVING (1-11)

   A. SALUTATION (1-2)
      1. From Paul and Timothy (1a)
      2. To the church of God at Corinth, with all the saints in Achaia
         (1b)
      3. Grace and peace, from God our Father and the Lord Jesus Christ
         (2)

   B. THANKSGIVING (3-11)
      1. For comfort in the midst of affliction (3-7)
         a. From the Father of mercies and God of all comfort (3)
         b. So that we may comfort others in their trouble (4)
         c. Which like the sufferings of Christ, our comfort abounds
            through Christ, and both work for our salvation (5-7)
      2. For deliverance in Asia (8-11)
         a. Burdened beyond measure, Paul had despaired of life, and 
            was left with only his trust in God (8-9)
         b. But with the help of their prayers, God delivered him from
            death, resulting in much thanksgiving (10-11)

II. PAUL DEFENDS HIS INTEGRITY (12-24)

   A. HIS PROFESSION OF SINCERITY (12-14)
      1. In good conscience he has conducted himself with simplicity 
         and godly sincerity toward them, and continues to do so in his
         writing to them (12-13a)
      2. He hopes they understand that they have reason to boast in 
         each other when the Lord returns (13b-14)

   B. THE CHANGED PLAN (15-22)
      1. His original plan was visit them on his way to Macedonia, and
         to return on his way to Judea (15-16)
      2. His planning was not done lightly (17-22)
         a. It was not done according to the flesh, in an unreliable 
            manner (17)
         b. But as God is faithful, and the promises of God in Jesus 
            are reliable, so were his words to them (18-20)
         c. Indeed, Paul (along with Silvanus and Timothy) has been...
            1) Established with them in Christ and anointed by God (21)
            2) Sealed by God, and given the Spirit in their hearts as a
               deposit (22)

   C. REASON FOR THE DELAYED VISIT (23-24)
      1. To spare them, as God can confirm (23)
      2. This is not to suggest an attitude of domination over them,
         for he views himself as one working for their joy, and he 
         acknowledges that they stand on the basis of their faith (24)

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - Salutation and thanksgiving (1-11)
   - Paul defends his integrity (12-24)

2) Who joins Paul in writing this epistle? (1)
   - Timothy

3) What two groups of people does Paul address in his salutation (1)
   - The church of God at Corinth
   - All the saints who are in all Achaia (Greece)

4) How does Paul describe the God and Father of our Lord Jesus Christ?
   (3)
   - The Father of mercies and God of all comfort

5) What is the proper use of comfort we receive from God? (4)
   - To comfort those who are in any trouble

6) What two things abound in Christ? (5)
   - Sufferings
   - Consolation (comfort)

7) Where had Paul experienced some trouble?  How serious was it? (8-9)
   - In Asia (modern day Turkey)
   - Such that he despaired of life, and could only trust in God who 
     raises the dead

8) What had worked together with God in providing deliverance?  What
   other effect did it have? (11)
   - Their prayers for him
   - Thanksgiving to be given by many people on his behalf

9) In what could Paul "boast"? (12)
   - The clear conscience that his conduct in the world was with 
     simplicity and godly sincerity

10) What could Paul and the brethren in Corinth look forward to 
    boasting in, when Christ comes again? (14)
   - Each other

11) What appears to be the reason Paul's integrity was in question?
    (15-17)
   - A change of plans in visiting them

12) Paul professes that his word is as faithful as what two things? 
   (18-20)
   - God
   - The promises of God in Christ

13) What assurances does Paul offer that he is faithful? (21-22)
   - That God has established and anointed him, and sealed him by 
     giving him the Holy Spirit in his heart as a deposit

14) Why had Paul changed his plans about coming to Corinth? (23)
   - To spare them

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

The Unity of the Bible by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=13&article=2151

The Unity of the Bible

by	Kyle Butt, M.Div.

Most people who read the Bible in the 21st century rarely stop to think about the 66 different books that compose the sacred Scriptures. Because the 66 books fit together so perfectly, it is easy to consider them to be one organic unit. The major themes and stories from Genesis, the first book of the Bible, flow through the remaining books, and their meanings and implications are developed throughout the entire biblical library. Because of its seamless unity, few take the time to consider that the 66 books of the Bible were written over a vast period of time by a host of writers. The first five books of the Old Testament were composed by Moses in about 1,450 B.C.(see Lyons and Staff, 2003). Revelation, the last book of the New Testament, was written by John, the apostle of Jesus and brother of James, between the years 60-100 A.D. (see Guthrie, 1970, pp. 949-961). Thus, the composition of the entire library of 66 books spanned some 1,600 years.

During those years, the books of the Bible were penned by approximately 40 men of varying backgrounds, cultures, and educational status. The book of Amos was written by a herdsman from Tekoa (1:1). Many of the Psalms were written by David, the shepherd-boy-turned-king. Ezra, “skilled scribe in the Law of Moses,” penned the book that bears his name (7:6). Nehemiah, the butler to King Artaxerxes, wrote the Old Testament book named for him. King Solomon, renowned in the ancient world for his immense wisdom, penned the majority of the Proverbs and the entire books of Ecclesiastes and Song of Solomon. The apostle Paul, a man highly educated at the feet of the Jewish teacher Gamaliel, wrote 13 of the 27 New Testament books. Luke, the first-century physician, penned the gospel account that bears his name as well as the book of Acts. Other New Testament writers included John, Peter, and Matthew, who were fishermen with little formal education.

To say that the writers of the Bible were diverse would be an understatement. Yet, though their educational and cultural backgrounds varied extensively, and though many of them were separated by several centuries, the 66 books that compose the Bible fit together perfectly. To achieve such a feat by employing mere human ingenuity and wisdom would be impossible. In fact, it would be impossible from a human standpoint to gather the writings of 40 men from the sameculture, with the same educational background, during the same time period, and get any thing close to the unity that is evident in the Bible. The Bible’s unity is a piece of remarkable evidence that proves its divine origin. The remainder of this article will be devoted to showing several different aspects of the Bible’s unity. [NOTE: One of the primary examples of the Bible’s unity revolves around the Messianic prophecies contained in the Old Testament and their fulfillment in the New Testament. The Messianic theme underlies the entire text of the 66 books of the Bible, and has been explored previously in Reason & Revelation (cf. Butt, 2006a).]

UNITY OF NARRATIVE MATERIAL

Many of the Bible writers used historic narrative to record the events that were pertinent to their particular writings. Stories such as Noah’s ark and the Flood, the ten plagues in Egypt, and Daniel being thrown to the lions are recognized even among those with little Bible knowledge. A systematic study of the 66 books of the Bible quickly reveals an amazing unity between these books when they deal with such narratives.

NOAH’S FLOOD

The historic narrative detailing the events of the global Flood of Noah provides an excellent example of the Bible’s unity. In Genesis 6-9, Moses recorded the events surrounding the greatest physical catastrophic event in Earth history. In this story, God chose a man named Noah to build a huge ark designed to carry at least two of every kind of animal, eight humans (Noah, his wife, his three sons, and their wives—Genesis 7:13), and all necessary supplies. When Noah completed the construction of this amazing vessel, Genesis records that God sent a flood to cover the entire globe. The text says: “And the waters prevailed exceedingly on the earth, and all the high hills under the whole heaven were covered.... And all flesh died that moved on the earth: birds and cattle and beasts and every creeping thing that creeps on the earth, and every man” (Genesis 7:19-21). The worldwide Flood destroyed every creature that had the breath of life except those saved in the ark. These events were recorded by Moses in about 1,450 B.C.

As we scan the remaining books of the Bible, we find perfect harmony in regard to the events surrounding Noah, his descendants, and the global Flood. In 1 Chronicles, the text suggests that Noah’s three sons were Shem, Ham, and Japheth, exactly as Genesis 7:13 records (1:1). The prophet Isaiah also referred to Noah (chapter 54). In that text, the prophet recorded the words God spoke to the Israelites of Isaiah’s day: “For this is like the waters of Noah to Me; for as I have sworn that the waters of Noah would no longer cover the earth, so have I sworn that I would not be angry with you, nor rebuke you” (54:9). The oath to which Isaiah referred is found in Genesis 9:11, where God said to Noah: “Thus I establish My covenant with you: Never again shall all flesh be cut off by the waters of the flood; never again shall there be a flood to destroy the earth.” Remarkably, Isaiah’s comment exhibits a perfect understanding and awareness of God’s statement to Noah, yet the prophet’s writings were separated from Moses’ writing of the Pentateuch by more than 600 years. In addition, the prophet Ezekiel acknowledged the story of Noah when he recorded God’s Word to the Israelites of his day: “‘Or if I send a pestilence into that land and pour out My fury on it in blood, and cut off from it man and beast, even though Noah, Daniel, and Job were in it, as I live,’ says the Lord God, ‘they would deliver neither son nor daughter; they would deliver only themselves by their righteousness’” (14:19-20).

The books of the New Testament exhibit the same unity in regard to the story of Noah as those of the Old. Matthew records the words of Jesus regarding Noah: “But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be” (24:36-39). Notice the points of agreement between Jesus’ statement and the Genesis record. Jesus said that Noah was the man who built the ark. He also said that a great flood destroyed “them all,” referring to everyone outside the ark, exactly as the Genesis account described. In fact, even though Jesus did not go into great detail, every aspect of His statement agrees perfectly with the information recorded in the Old Testament regarding the Flood. Luke recorded a similar statement by Jesus in Luke 17:26-27, which is the parallel passage to Matthew 24:36-39. He exhibited additional unity with Genesis in that he recorded that Noah’s son was Shem (Luke 3:36).

In Hebrews 11, the Bible writer stated: “By faith, Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith” (11:7) This passage in Hebrews concurs with various other passages that show that Noah built an ark by which his family was saved. Additionally, the apostle Peter twice mentioned Noah and the global Flood. He stated: “...when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water” (1 Peter 3:20). He also said: “[I]f God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment; and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly” (2 Peter 2:5). Notice several things about Peter’s comments regarding Noah. First, he records that Noah was the man who built the ark. Then he gives the exact number of people who were saved in that ark—eight. This number corresponds perfectly with the statement in Genesis 7:13 in which Moses said that Noah, his wife, his three sons, and their wives were saved. Furthermore, Peter states that the Flood destroyed the “ungodly.” His description of the lifestyle of those destroyed in the Flood perfectly matches the Genesis account which states: “Then the Lord saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually” (Genesis 6:5). Thus, from the first book of the Old Testament through 2 Peter, one of the last books written in the New Testament, the Bible exhibits complete and perfect unity in its dealing with Noah and the Flood. [NOTE: It is not the purpose of this discussion to verify the veracity and truth of the global Flood of Noah. That has been done successfully elsewhere (see Thompson, 1999). The sole purpose of this discussion is to show that the various Bible writers agree with each other in their individual assessments and statements regarding Noah and the Flood.]

SODOM AND GOMORRAH

The names of the cities of Sodom and Gomorrah are synonymous with wickedness throughout the books of the Bible. Genesis explains that Abraham and Lot had been traveling together after leaving the city of Haran. Due to the multitude of cattle possessed by both men, their respective herdsmen began to quarrel. Not wanting any root of strife to spring up between them, Abraham asked Lot to choose what land he would take, and Abraham suggested that he would separate from Lot by moving to a different area. Lot looked to the plain of Jordan and saw that it was well-watered, so he “pitched his tent even as far as Sodom” (Genesis 13:12). In the text immediately following Lot’s decision, the Bible says: “But the men of Sodom were exceedingly wicked and sinful against the Lord” (Genesis 13:13).

Sodom and its sister city Gomorrah were so sinful that the Lord decided to destroy the cities by sending fire and brimstone down from heaven to consume them. In Genesis 19, the text explains that Lot showed hospitality to angels sent from God. Lot attempted to protect the angels from being abused by the men of Sodom. In turn, the angels helped Lot escape the city before God destroyed it. The text also records that Lot’s wife disobeyed the commandment of God delivered by the angels when she looked back at the city. As punishment for her disobedience, she was turned into a pillar of salt (Genesis 19:26).

Throughout the 66 books of the Bible, the destruction of Sodom and Gomorrah is referenced as an example of God’s hatred of sin and His righteous judgment. The city of Sodom is mentioned over 40 times. The large majority of these instances have to do with the destruction brought on the city due to the wickedness of its inhabitants. The prophet Isaiah, in prophesying about the destruction of Babylon, noted that the wicked city would “be as when God overthrew Sodom and Gomorrah” (13:19). In Jeremiah’s prophecy against the nation of Edom, the prophet said: “‘As in the overthrow of Sodom and Gomorrah and their neighbors,’ says the Lord, ‘No one shall remain there, nor shall a son of man dwell in it’” (Jeremiah 49:18). Jeremiah also stated: “The punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, which was overthrown in a moment, with no hand to help her!” (Lamentations 4:6). Ezekiel mentioned that Sodom was proud and committed abominations in the sight of the Lord, therefore the Lord took the city away as He saw fit (16:50). Amos also referenced the destruction of Sodom and Gomorrah and associated it with fire and burning (4:11).

New Testament books present the same gruesome picture of wickedness and destruction as their Old Testament predecessors. In his gospel account, Luke recorded the words of Jesus, saying: “Likewise as it was also in the days of Lot: They ate, they drank, they bought, they sold, they planted, they built; but on the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all” (17:28-29, emp. added). Notice the similarities between the statement made by Jesus and the Old Testament narrative. First, Lot was associated with the city of Sodom. Second, the city was destroyed on “the day” that Lot left, as the Genesis accounts asserts. Third, the destruction was caused by fire and brimstone sent from heaven (cf. Genesis 19:24). Additionally, in Luke 17:31-32, when Jesus admonished His listeners not to look back when they fled Jerusalem, He said: “Remember Lot’s wife.” He was obviously referring to the fact that she was turned to a pillar of salt when she looked back at Sodom.

The apostle Peter noted that God destroyed Sodom and Gomorrah, turning them to ashes, but saved righteous Lot who was oppressed by the filthy conduct of the Sodomites (2 Peter 2:6-8; cf. Jude 7). Lot’s righteousness is referenced by Peter and seen in the Genesis account when he confronted the wicked men of Sodom who were bent on abusing the visiting angels. Lot went out to the Sodomites and said: “Please, my brethren, do not do so wickedly” (Genesis 19:7). Also, the apostle John makes a passing reference to the wickedness of Sodom in Revelation 11:8. Thus, from the first book of the Old Testament to the last book of the New Testament, we have a completely unified picture of the destruction of the cities of Sodom and Gomorrah based on their wickedness.

In truth, the narratives of Noah’s Flood and the destruction of Sodom and Gomorrah are only two of literally hundreds of examples that could be produced to prove the Bible’s unity. Stories about Moses, Abraham, Adam and Eve, Cain and Abel, Jacob and Esau, Joseph, Daniel, and Jonah provide equally impressive illustrations of the Bible’s perfect cohesion.

MORAL UNITY OF THE BIBLE

The books of the Bible contain various moral themes that are treated consistently throughout the entire 66-book canon. A list of all such themes would exhaust the reader’s patience, and would require a document comparable in length to the Bible itself. A brief sample, however, of these moral issues proves interesting and valuable to the overall discussion of the Bible’s unity.

LYING

Throughout the Bible, the writers consistently present lying in a negative light, describing it as sin. In John 8:44, Jesus is quoted as saying that the devil “does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar, and the father of it.” Jesus’ statement about the devil is corroborated by the book of Genesis, in which the devil deceived Eve into thinking that she would escape death even if she disobeyed God and ate from the forbidden tree (Genesis 3:1-5,13). The apostle Paul also attested to Eve’s deception in 1 Timothy 2:14—“And Adam was not deceived, but the woman being deceived, fell into transgression.”

From the first chapters of Genesis, in which the devil’s first lie is recorded, to the last book of Revelation, lying is condemned wholesale. Moses scaled Mount Sinai and received the Ten Commandments from God, the ninth of which was, “You shall not bear false witness against your neighbor” (Deuteronomy 5:20), or in other words, “you shall not lie about your neighbor.” The psalmist wrote: “I hate and abhor lying, but I love your law” (Psalm 119:163). Solomon, the wisest man alive during his time, wrote: “These six things the Lord hates...a lying tongue...a false witness who speaks lies” (Proverbs 6:16-19). The Old Testament prophets wrote similar statements about lying: “Now go, write it before them on a tablet...that this is a rebellious people, lying children, children who will not hear the law of the Lord” (Isaiah 30:8-9).

The New Testament continues the thought of the Old Testament in its denunciation of lying. On one occasion, a rich young man came to Jesus, asking Him what was necessary to inherit eternal life. Jesus responded by telling him to keep the commandments. The young man then asked Jesus which commandments he needed to keep. Jesus said: “Do not commit adultery, do not murder, do not steal, do not bear false witness, do not defraud, honor your father and mother” (Mark 10:19, emp. added). In speaking of lying, it has already been noted that Jesus attributed such activity to the devil, and condemned it as a practice that is totally foreign to the character of God (John 8:44).

Luke, the writer of the book of Acts, recorded the story of Ananias and Sapphira, in which God struck dead a man and his wife for lying (Acts 5:1-11). The apostle Paul, in his letter to the young preacher Titus, noted that God cannot lie (Titus 1:2). Paul also wrote to the Christians in Ephesus: “Therefore, putting away lying, each one speak truth with his neighbor, for we are members of one another” (Ephesians 4:25). In Revelation, the last book of the New Testament, John wrote: “But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death” (Revelation 21:8).

Without fail, every Bible writer who comments on the moral value of lying condemns the practice. This fact, at first, may not seem remarkable, since many assume that lying has been condemned by every culture throughout history. But such is not the case. Under certain circumstances, a host of philosophers and teachers of morality have proposed that lying could be morally acceptable under certain circumstances. The atheistic writer Dan Barker is on record as saying: “We all know that it is sometimes necessary to tell a lie in order to protect someone from harm” (1992, p. 345, emp. added). Barker then illustrates with a scenario about a woman who is being hunted by her abusive husband, and he concluded: “I would consider it a moral act to lie to the man.” Yet, it is not only atheistic thinkers like Barker who have suggested that lying could be moral. The esteemed early church writers Origen and John Chrysostom both believed and wrote that under certain conditions, lying could be morally acceptable. And the Greek philosopher Plato took a similar stance (see Slater, 2007).

But the Bible states that lying is always morally wrong, never morally permissible. Throughout the 1,600 years of its production, the books of the Bible consistently maintain the idea that lying is immoral. The practice is never justified by any of the 40 different writers. Although skeptics have alleged that the Bible condones lying under certain circumstances, such allegations have been proven to be baseless and false (see Thompson and Estabrook, 2004). Not a single Bible writer swayed even a fraction in the unanimous condemnation of lying as a moral evil.

Additional examples of the moral unity of the Bible could easily be cited, including the Bible’s condemnation of adultery, the command to honor one’s parents, the prohibition on stealing and a host of others. [NOTE: The skeptic sometimes argues that since the Old Testament Law is no longer in force and the New Testament regulations differ from the Old, then God’s moral code changed as well. However, this allegation is false. By altering the system of animal sacrifices and physical ordinances in the Old Testament, God’s morality did not alter. For example, if the rules of baseball changed so that a person gets four strikes instead of three, that would not mean that the person could cheat by using a weighted bat. Changes in regulations are not equivalent to changes in moral judgments.]

DOCTRINAL UNITY OF THE NEW TESTAMENT

ELDER QUALIFICATIONS

Literally thousands of instances of internal agreement between the New Testament books could be listed. One such example involves the subtle mention of Peter as an elder. In 1 Peter 5:1, the text says: “The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed” (emp. added). Of interest is the fact that, to be an elder, a man must be the “husband of one wife,” as stated by Paul in his letter to Titus (1:6). From reading Luke’s account of Jesus’ life, we discover that on one occasion Jesus visited Simon Peter’s house, at which time He healed Peter’s “wife’s mother” of a high fever (4:38). Thus, we know that Peter was married and would meet the requirement to become an elder by being the husband of one wife. Of further interest is the fact that the apostle Paul, although he provided immense teaching and edification to the church, is never described as holding the office of elder in the church. The context of 1 Corinthians 11 indicates that Paul remained unmarried so that he could focus his attention on his ministry. Thus, Paul would not have been the husband of one wife, and would not have been qualified to be an elder. When these facts are synthesized, then, we can understand that subtle statements in the books of 1 Peter, Titus, Luke, and 1 Corinthians intertwine perfectly to give a consistent picture of the qualifications of an elder as they related to the lives of Peter and Paul.

THE LORD’S SUPPER

The examples and instructions pertaining to the Lord’s Supper provide another clear instance of New Testament unity. Near the end of all four gospel accounts, Jesus and the 12 apostles gathered in an upper room to eat the Passover. During that feast, Jesus instituted what is commonly known today as the Lord’s Supper. Luke’s account of the event states: “And He took bread, gave thanks and broke it, and gave it to them, saying, ‘This is My body which is given for you; do this in remembrance of Me.’ Likewise He also took the cup after supper, saying, ‘This cup is the new covenant in My blood, which is shed for you’” (22:19-20). The Lord’s Supper, also known as communion (1 Corinthians 10:16), has been eaten in the assemblies of the church since its establishment.

Interestingly, the apostle Paul was not present with the Lord and the other apostles that night. In fact, during that time, his name was still Saul, and he was an unconverted Jewish leader. Yet, several years after his conversion, in his first letter to the Corinthians, Paul wrote:

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

Notice how similar Paul’s wording is to Jesus’ statements in Luke. Both Luke and Paul acknowledge that this took place the night of Christ’s betrayal. Paul then quotes Jesus verbatim in several lines, in complete accord with the accounts recorded in the Gospel.

Where does Paul claim to have gotten the information regarding the Lord’s Supper? He explained to the Corinthians that he had received it “from the Lord” (1 Corinthians 11:23). But if Paul was not in the upper room the night of the betrayal, how would he have received such information “from the Lord”? In the first chapter of Paul’s epistle to the Galatians, he is forced to defend his apostleship. In that context, he wrote to the Galatians: “But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ” (Galatians 1:11-12). Thus, Paul’s statement that he had received the information concerning the Lord’s Supper from Jesus would be consistent with the direct communication with Christ he claims to have had when writing to the Galatians. [NOTE: I am not, here, trying to defend Paul’s claim of inspiration and direct revelation from Christ. The external evidences for the Bible’s inspiration have been discussed previously in Reason & Revelation (cf. Butt, 2004a; Butt, 2004b; Butt, 2006b; Butt, 2006c). Paul’s statements in this connection are being used solely to show the unity and internal consistency in the New Testament writings.]

In addition to the remarkable consistency and similarity of Paul’s statements in 1 Corinthians 11 concerning the Lord’s Supper and those in the gospel accounts, other information regarding the communion confirms the unity of the New Testament documents. The gospel accounts make it clear that Jesus rose “on the first day of the week” (cf. John 20:1; Luke 24:1; Mark 16:2; Matthew 28:1). In 1 Corinthians 11, in the context of the Lord’s Supper, Paul explains that the Corinthians were “coming together” to take the Lord’s Supper. His statements indicate that the church at Corinth was eating the Lord’s Supper during their worship assembly. Five chapters later, when Paul gave instructions for the monetary collection of the church, he wrote: “On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come” (1 Corinthians 16:2). This verse indicates that the Corinthian church met on the first day of the week, at which time they would have eaten the Lord’s Supper and taken up their monetary contribution.

In Acts 20:7, the text states: “Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them....” The phrase “to break bread” is used here to refer to the Lord’s Supper (see Lyons, 2005b). Thus, the Bible provides an example of the church taking the Lord’s Supper on the first day of the week and the Corinthian church meeting on the first day of the week to take up their collection and eat the Lord’s Supper. The first day of the week was the New Testament day of meeting based on the historical fact that Jesus rose on that day. Such internal consistency between Luke, Acts, and 1 Corinthians testifies to the New Testament’s inspiration.

BAPTISM

Throughout the New Testament, various Bible writers address the theme of baptism with remarkable consistency. Such consistency is even more impressive in light of the varied and contradictory opinions held by many today in the religious world about the subject.

After Jesus’ resurrection, just before His ascension, He called His disciples together and issued to them what is often called the Great Commission. He said: “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you” (Matthew 28:18-20). From His instructions, it is clear that baptism plays a key role in the conversion of the lost. In fact, in Mark’s account of the Gospel, he quotes Jesus as saying: “Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:15-16). Mark’s account of Jesus’ statement clarifies the role of baptism, showing that it is an essential step in the salvation process.

The book of Acts records the history of the disciples fulfilling the Great Commission given to them by Christ. In Acts 2, we have the first recorded gospel sermon preached by Peter to the Jews in Jerusalem. In his powerful sermon, Peter explained to the Jews that they had crucified Jesus, the Messiah and Son of God. Many of the hearers believed Peter and asked what they needed to do. Peter responded by saying: “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins” (Acts 2:38). Notice that Peter connected baptism with the remission of sins, completely consistent with Jesus’ statement in Mark requiring baptism for salvation. Throughout the book of Acts, water baptism is presented as a necessary step in the conversion of the lost to Christ (Acts 8:37-38; 9:18; 10:48; 16:15,31-33; 19:5). In fact, when the apostle Paul recounted his conversion, he quoted Ananias’ statement to him as follows: “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16). Here, again, baptism is connected with the washing away or forgiveness of sins.

In the epistles, baptism is consistently presented in a way that conforms perfectly to the gospel accounts and Acts. In his letter to the Romans, Paul stated:

Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection (Romans 6:3-5).

In these verses, Paul states that a person is baptized into Christ (cf. Galatians 3:27). In 2 Timothy 2:10, Paul says that salvation is in Christ. Thus, to obtain the salvation that is in Christ one must be baptized into Christ. Also note that Paul says that a person is baptized into the death of Christ (cf. Colossians 2:12). In Ephesians 1:7, Paul stated that the blood of Christ is the spiritual force that forgives a person’s sins. That blood was shed at His death. Thus, when a person is baptized into Christ’s death, he or she contacts the blood of Christ, linking baptism with the forgiveness of sins exactly as is presented in Acts 2:38, Acts 22:16, and as is implied in Mark 16:15-16. The apostle Peter also spoke on baptism in a way that coincides flawlessly with Paul, Luke, Matthew, and Mark. Peter said: “There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ” (1 Peter 3:21). Notice that Peter connects baptism to salvation as the other writers, dependent upon the resurrection of Christ, exactly as Paul did. The New Testament’s presentation of baptism provides an outstanding illustration of the unity of the New Testament books. [NOTE: Skeptics often have accused the Bible of being contradictory on certain points regarding the doctrine of baptism. For a refutation of such an idea see Lyons, 2005a, pp. 193-198.]

OBJECTIONS

THE WRITERS COPIED EACH OTHER

The skeptic may attempt to suggest that much of the agreement and unity found in the Bible is unremarkable because the writers could have copied the information from books that were written prior to their own writings. Let us critically consider such an objection. First, the mere objection assumes the perfect unity of the 66 books of the Bible. Why would a skeptic be forced to suggest that the various writers copied each other if their unity and agreement could be disputed? The fact that the skeptic must resort to this charge is evidence of the reality of the Bible’s unity.

Second, this allegation assumes that the various Old Testament prophets and New Testament writers had access to perfectly preserved texts of the various books they were “copying.” Interestingly, skeptics often deny the accurate and complete transmission of the text. If a skeptic demands that the unity is a result of copying, he will be forced to admit the astonishing preservation of the text of the Bible. And, while the Christian gladly acknowledges that such preservation did occur, and that some material would naturally be based on previous texts, it is not the case that the various writers would have had ready access to all the texts before they wrote.

Furthermore, non-canonical writers who had many of the same texts preserved for them wrote material that contradicted the canonical Scriptures. How is it that not a single book in the 66-book canon contains a single legitimate contradiction? Even if every writer had a copy of every other book in front of him before he wrote, such unity would be impossible from a human standpoint. In truth, individuals often contradict their own writings due to a slip of the mind or a change in their previous thinking. Yet no such slips, changes, or other aberrant occurrences can be found in the 66-book library of the Bible.

THE BIBLE CONTAINS CONTRADICTIONS

Skeptics often suggest that the unity of the Bible is only superficial. They say that even though it might look like it is unified in its themes, on closer inspection it contains hundreds of discrepancies and contradictions. Dennis McKinsey, the author of The Skeptics Annotated Bible, stated:

Every analyst of the Bible should realize that the Book is a veritable miasma of contradictions, inconsistencies, inaccuracies, poor science, bad math, inaccurate geography, immoralities, degenerate heroes, false prophecies, boring repetitions, childish superstitions, silly miracles, and dry-as-dust discourse. But contradictions remain the most obvious, the most potent, the most easily proven, and the most common problem to plague the Book (1995, p. 71, emp. added).

Yet, McKinsey and others have no legitimate basis to support the accusation that the Bible contradicts itself. Christian apologist Eric Lyons has done extensive work on the subject of alleged Bible contradictions, in which he has successfully refuted the idea that the various books of the Bible contradict each other. He has written two volumes of The Anvil Rings that provide over 500 pages of material refuting specific accusations made by the skeptic (2003; 2005a). In fact, for the last 2,000 years, a long line of competent Christian apologists have thoroughly and effectively refuted the charges of alleged biblical discrepancies (e.g., Gaussen, 1850; Haley, 1876; et al.). Even a cursory look at such research forces the honest student to conclude that ifthe Bible does, in fact, contain a genuine contradiction of some kind, it has not yet been found. When all the facts are considered, each alleged biblical contradiction has been shown to be something other than a legitimate contradiction. That is a powerful statement, considering the fact that no book in the world has been examined more closely or scrutinized more carefully. After the Bible has been put under the high-powered microscope of hostile criticism, and dissected by the razor-sharp scalpel of supposed contradictions, it rises from the surgery with no scratches or scars, none the worse for wear.

CONCLUSION

No series of books in human history has maintained the supernatural internal consistency that is present within the pages of the Bible. From the first book of Genesis to the last book of Revelation, approximately 40 men penned individual treatises that combine to form the best-selling, most widely distributed, perfectly unified, flawlessly written book ever produced. Mere human genius could never have accomplished such an extraordinary feat. As the psalmist aptly spoke of God’s Word 3,000 years ago: “The entirety of Your word is truth, and every one of Your righteous judgments endures forever” (Psalm 119:160).

REFERENCES

Barker, Dan (1992), Losing Faith In Faith—From Preacher to Atheist (Madison, WI: Freedom from Religion Foundation).

Butt, Kyle (2004a), “Archaeology and the Old Testament,” Reason & Revelation, 24[3]:17-23.

Butt, Kyle (2004b), “Archaeology and the New Testament,” Reason & Revelation, 24[10]:89-95.

Butt, Kyle (2006a), “The Predicted Messiah,” Reason & Revelation, 26[1]:1-7.

Butt, Kyle (2006b), “Scientific Foreknowledge and Medical Acumen of the Bible,” Reason & Revelation, 26[12]:89-95.

Butt, Kyle (2006c), “Tyre in Prophecy,” Reason & Revelation, 24[10]:73-79.

Gaussen, L. (1850), Theopneustia: The Plenary Inspiration of the Holy Scriptures (London: Johnstone & Hunter).

Guthrie, Donald (1970), New Testament Introduction (Downers Grove, IL: Inter-Varsity Press), third edition.

Haley, John (1876), An Examination of the Alleged Discrepancies of the Bible (Grand Rapids, MI: Baker, 1977 reprint).

Lyons, Eric (2003), The Anvil Rings: Volume 1 (Montgomery, AL: Apologetics Press).

Lyons, Eric (2005a), The Anvil Rings: Volume 2 (Montgomery, AL: Apologetics Press).

Lyons, Eric (2005b), “‘Breaking Bread’ on the ‘First Day’ of the Week” [On-line], URL:http://www.apologeticspress.org/articles/343.

Lyons, Eric and A.P. Staff (2003), “Mosaic Authorship of the Pentateuch,” Reason & Revelation, 23[1]:1-7.

McKinsey, C. Dennis (1995), The Encyclopedia of Biblical Errancy (Amherst, NY: Prometheus).

Slater, T. (2007), “Lying,” [On-line], URL: http://www.newadvent.org/cathen/09469a.htm.

Thompson, Bert (1999), The Global Flood of Noah (Montgomery, AL: Apologetics Press).

Thompson, Bert and Sam Estabrook (2004), “Does the Story of Rahab Mean that God Condones Lying?” [On-line], URL: http://www.apologeticspress.org/articles/535.