This episode surveys the Scripture's bleak assessment of human ability to do good. The Biblical standard of "goodness" is perfect consistency with outwardly good works and the heart that produces them. Paul mastered the former, describing himself as "blameless" in outward keeping of the Law (Phil. 3:6), but condemns himself as a law-breaker regarding coveting (Rom. 7:7). His failure to produce good works from a law-abiding heart means that he doesn't meet the standard of goodness. And he extends his assessment of himself to all mankind in Rom 3:12: "there is none who does good, not even one." Christ commented that John the Baptist was the greatest man "born to woman," but insisted those "least in the kingdom of God" were greater than he. John the Baptist, like Paul, excelled in outward manifestations of righteousness, but lacked the regenerate heart essential to producing truly good works, where outwardly "good" works flow from a heart that perfectly loves God and neighbor. Unbelievers consequently cannot produce "good" works since all works ultimately flow from an unbelieving unregenerate heart.
Do Good, But NOT For God’s Sake
Building off of the last program, this episode enumerates several Biblical examples where unbelievers, based on natural endowments, divine influence and/or self-interest, do in fact produce externally good works. God has given all men a natural desire to take care of their children, so "evil" men give "good gifts." (Luke 11:13) God can lay His agenda on the heart of kings, even to the point where they're "anointed" to do His will (Cyrus, Isaiah 45:1) Lastly, the unjust judge in Luke 18:4-5 ended up rendering justice to a destitute widow, just to get put an end to her persistent nagging. Yet none of the above "good" works meets the standard of good works according to God, where outwardly good works flow from pure love of God and neighbor. This episode answers a common query over the possibility of good works, especially among nonbelieving philanthropists.
Half Good Ain’t Good Enough
This episode sets the Biblical standard of goodness, where outward manifestations of goodness are consistent with the heart from which they come. Extrinsic goodness flows from intrinsic goodness, and God alone meets that standard. "You [God] are good and do good" declares Psalm 119:68. The test of intrinsic goodness is the great commandments, perfect love of God and neighbor, and Christ Himself noted that no man meets that standard. So the Biblical high standard of good works is the marrying of intrinsic goodness with outward manifestations. Regarding the latter, unbelievers can in fact do externally good works. Christ acknowledged that "evil" men can give "good gifts." (Luke 11:13) Yet this "good work" does not reach the standard of goodness that God deems a "good work," since it emanates from an evil heart.
The Foundation of ‘Goodness’ and ‘Good Works’
On the way to properly answering the question, this initial episode addresses an even more fundamental question: can believers do good works? The answer provided by Scripture is a resounding yes, but the basis from which Christians can do good works is entirely the finished work of Christ. Ephesians 2:10 declares that "we are His workmanship, created in Christ Jesus for good works." Good works stem from being "created in Christ Jesus," which itself is a work that God did in response to faith in Christ, "by grace you have saved through faith." While these verses definitively claim that Christians' good works are founded on God's workmanship in Christ, it says nothing about the possibility of good works for unbelievers, even though this conclusion is strongly implied. The remainder of the episode highlights Scriptures that indicate that "goodness" depends on intrinsic goodness, and only God meets this standard
“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.