"This episode mostly focuses on the destructive effects of ""the fruit of lies"" which is the product of ""plowing wickedness"" and ""reaping injustice."" (Hosea 10:13) Spiritual growth is challenging because uprooting the fruit of lies (repeated sinful behavior and thinking) requires addressing both the original lie and the self-reinforcing baggage of the lusts of deceit. This baggage corresponds with the fruit of lies. Once we persistently act on lies, going outside of the will of God, we regularly eat of the apparent benefits, the veritable fruit of lies. Lusts of deceit naturally magnify benefits and minimize negative consequences, and the natural cycle of sewing and reaping means that the harvest of corruption is not immediately realized. Because of the self-reinforcing dynamic undergirding the fruit of lies, magnifying benefits and minimizing costs, sin is not easily abandoned. In the case of full-blown strongholds (2 Cor. 10:5), ""thoughts"" have matured into ""imaginations,"" and finally ""strongholds."" Tunnel-vision has set in, and satisfaction of a lust of deceit consumes the thought-life. The episode concludes with the way of deliverance: patient sewing of new seeds of righteousness which eventually yield the ""peaceful fruit of righteousness"" characterized by ""the fruit of the Spirit."" Christian sanctification therefore requires persistent uprooting of the fruit of lies till genuine godly fruit manifests through patient ""sewing with a view to righteousness.""
Do You Have the Mentality to Grow Spiritually?
This episode is an overview of Biblical spiritual growth based on Hosea 10:11-14. Substantive spiritual growth that endures temptation and the natural ups and downs of life is a thorough work that mirrors the agricultural process of sewing, reaping, and threshing. Many Christians unfortunately adopt a "get-spiritual-quick" mentality towards spiritual growth and emphasize the final stage of threshing without doing the hard work of "sewing with a view to righteousness." "Ephraim is a trained heifer that loves to thresh." (Hosea 10:11) The answer to superficial spirituality, according to the rest of the passage, is seeking the Lord by receiving the yoke. (see Matthew 11:28-30. Taking the yoke makes "sewing with a view to righteousness" a priority, understanding that reaping takes time as real transformation is God-directed. The episode highlights that subsequent reaping (looking more like Christ) is a mercy from God, based on his covenant loyalty. Significantly, genuine spiritual growth is a lengthy process in which believers take thoughts captive to the obedience of Christ and plant new seeds based on God's Word. Spiritual growth consequently takes time and is God-directed, as the Holy Spirit conforms us into the image of Christ.
“Don’t Let Sin Issues Go to Waste!”mourn
This final episode centers on the process of sanctification, the ongoing experience of the Holy Spirit conforming believers into the image of Christ. Once a believer becomes a temple of the Holy Spirit, the Indwelling Spirit has much to say about our living conditions. And while the Paraclete comforts us, reminding us of our secure position in Christ as heirs of Christ, He also makes us miserable and anxious over unconfessed sin, driving us back to Christ as the source of grace. He works "godly sorrow that leads to repentance." (2 Corinthians 7:10) The episode highlights the Holy Spirit's confrontation with David over his sin in Psalm 32, leading to his restoration where he is "surrounded by songs of deliverance." The episode closes with the admonition to cooperate with the Holy Spirit in our struggles with sin, as this is paradoxically the means by which we draw closer to God and receive His comforting grace.
“Mourn the Residing Power of Sin, not the Penalty”
Building off of the last episode, this program contends that "mourning" should be a common occurrence in the life of believers. The same Holy Spirit that convicts us of sin, righteousness, and judgment (John 16:7-11), leading to repentance and faith in Christ--well that same Spirit continues his convicting work in the life of believer. Though eternal destiny is settled for believers (position), seemingly endless adjustments are in order as the Holy Spirit conforms the saint into the image of Christ, as He addresses our condition. James 4:8-9 insists that believers mourn their remaining affinity with worldliness: "Purify your hearts, you double-minded. Be miserable and mourn and weep.."
“Godly Sorrow Leads to Repentance”
This initial episode emphasizes that coming to Christ necessarily requires mourning. The gospel of grace is predicated on judgment, the acknowledgement that justice must be satisfied. "The wages of sin is death," so either Christ's pays the debt or the sinner renders the payment. The conditions to receive Christ are repentance and faith. 2 Corinthians 7:10 declares that "godly sorrow leads to repentance." So even though subsequent joy over receiving the grace of God is the experience of the Christian, mourning that leads to repentance opens the door to that joy. The surrounding verses of Matthew 5:4 also highlight the psychological state of anyone who comes into the kingdom. Being "poor in spirit" and hungry and thirsty for righteousness describe those who mourn over sin. Those who receive Christ are subsequently comforted by the Comforter, the Holy Spirit.
Testing the Majority Approach of King James Onlyism
This episode analyzes the claim by KJV only advocates that God providentially chose to preserve His word through the Textus Receptus. The Textus Receptus is based on the majority approach: God providentially preserved His Word by ensuring that the majority of manuscripts conveyed the divine autographa. An easy way to test this claim is evaluating all the manuscripts from each century to determine the majority text of each century. If God is providentially preserving His Word, the majority of manuscripts of every century would always convey the same text. Yet the majority text upon which the Textus Receptus is based only became the majority text around the 9th century. Additionally, manuscripts prior to the 4th century never cite from the Byzantine text type, the type commonly appearing in the majority text of the Textus Receptus. They instead cite from Alexandrian or Western text types. Finally, Gordon Fee has noted that citations of the Bible from church Fathers favor the modern critical text over the Textus Receptus. The preservation of the divine autographa THROUGH the majority approach is consequently invalid.
The Origin of “KJV Onlyism”
This episode reiterates the significance of Westcott and Hort's revised Greek Text in 1881, the text upon which most modern translations rest. They wanted to incorporate newly discovered Greek manuscripts into the manuscript tradition, tweaking the Textus Receptus as needed. Importantly, the vast majority of the Greek text remained unchanged. Defenders of the Textus Receptus rejected any "tweaking," insisting that God had perfectly preserved His Word in the Textus Receptus, the underlying Greek text upon which the translators of the KJV relied. The English divine John Burgon linked the doctrine of inspiration with preservation, arguing from some prooftexts that God's providential preservation of the Scriptures followed from divine inspiration, and this miracle is evident in the KJV.
New Testament and the Classic Manuscripts Compared
This episode contrasts the New Testament manuscript tradition with that of classical authors. We presently have 5,600+ partial copies of the New Testament in Greek and 43% of NT verses are present in 10-12 manuscripts prior to 200 A.D, including all of the Pauline corpus. More than a 100 manuscripts exist dating prior to 300 and an entire copy of the New Testament from 350 (Codex Sinaiticus). Regarding classical works (excluding Homer), we have on average about 15-20 copies of some classical works, the earliest of which is at least 1,000 years after the original autograph. 643 copies of Homer exist, the earliest of which is more than a 1,000 years old. Virtually no one doubts that the classical works have come down to us with very little change from the original autograph, even though we have much fewer copies, the earliest of which is more than a 1,000 years after composition. Consequently, if one is confident that he is reading the actual works of antiquity, based on the relatively sparse classical tradition, one should be exponentially more confident of the reliability of the New Testament.
Why the “Telephone Game” Doesn’t Apply to Copying the Bible
This episode addresses a common misperception about the trustworthiness of the Bible based on successive generations of copying. If there are 15 generations of copies, and each generation through scribal error introduces some corruption into the text, then, the argument goes, the last generation of copies will express the ACCUMULATED errors of all previous copies. This reasoning is the "telephone game" applied to copying. Such reasoning is invalid because, in the case of the New Testament, the second and third generation of copies can always be consulted. The John Rylands fragment, c.a. 125, is probably a copy of a copy of the original autograph penned by the apostle John. Since we now have a trove of early manuscripts to consult in translation, we're not dependent on successive generations of copies that may have allowed errors to creep into the text. Additionally, if doubt persists over the reliability of early manuscripts, then we simply need to compare them. The huge number of New Testament manuscripts (5,800) enables comparative analysis in which we can, in most cases, be very sure of the original autograph.
“An Ounce of Evidence is Worth more than a Pound of Presumption”
This episode, originally called "conspiracy Monday," shows how early manuscripts of the book of John refute conspiracy theories and affirm the deity and incarnation of Christ. The previous episode highlighted doubt among translators over the precise translation of very few texts in the KJV, none central doctrines of the Christian faith. This episode applies the two-edge sword of the "embarrassment of riches," the over 5,800 copies of the New Testament, against twentieth century skepticism and conspiracy theories based on Dan Brown's Da Vinci Code and the supposed influence of Gnosticism on early Christianity. Dan Brown contends that the deity of Christ was an invention of the Church around the time of Constantine. The easiest way to test this hypothesis is to compare pre-Constantinian manuscripts of the gospel of John with 4th century manuscripts. P-66, dated 150-200 contains John 1 to John 14 and the manuscript completely agrees with later manuscripts, affirming the deity of Christ in John 1:1, John 1:14, and John 8:58-59. The thesis of The Da Vinci code is therefore invalid. The episode also debunks the claim that the gnostic Gospel of Thomas was a contemporary competitor with the 4 gospels. Simple comparative dating disproves this claim: all the gospels were completed in the first century, but the Gospel of Thomas was written in the late second century. And the Christian faith unambiguously affirms the incarnation (John 1:14, 1 John 4:2), a doctrine repulsive to "matter-hating" gnostics. The episode also chronicles the discrediting of date assumptions over the book of John, leading William Lane to conclude that "an ounce of evidence is worth more than a pound of presumption."