Views, Visions and Values.: August 2015

Friday 28 August 2015

Saturday 22 August 2015

The Ministry of Proclaimation, 2 Corinthians 4 ESV(UK) The Indepth Series

2 Corinthians 4English Standard Version Anglicised (ESVUK)

The Light of the Gospel

4 Therefore, having this ministry by the mercy of God,[a] we do not lose heart. 2 But we have renounced disgraceful, underhanded ways. We refuse to practise cunning or to tamper with God's word, but by the open statement of the truth we would commend ourselves to everyone's conscience in the sight of God. 3 And even if our gospel is veiled, it is veiled only to those who are perishing. 4 In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. 5 For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants[b] for Jesus' sake. 6 For God, who said, “Let light shine out of darkness”, has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

Treasure in Jars of Clay

7 But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us. 8 We are afflicted in every way, but not crushed; perplexed, but not driven to despair; 9 persecuted, but not forsaken; struck down, but not destroyed; 10 always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. 11 For we who live are always being given over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh. 12 So death is at work in us, but life in you.

13 Since we have the same spirit of faith according to what has been written, “I believed, and so I spoke”, we also believe, and so we also speak, 14 knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. 15 For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God.

16 So we do not lose heart. Though our outer self[c] is wasting away, our inner self is being renewed day by day. 17 For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, 18 as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.

The IVP New Testament Commentary Series

Setting Forth the Truth Plainly (4:1-6)

There is a constant temptation in the ministry to preach what people want to hear rather than what they need to hear. Sermons that confront a congregation with their spiritual shortcomings do not usually result in a pat on the back. Instead, they quite often yield criticism and hostility. David Wells argues that the pastoral task of brokering the truth of God to God's people has, for this very reason, largely fallen by the wayside in evangelicalism today (1993:1-14). To preach in a way that serves Christ and not people's egos takes courage. But it is easy to become disheartened when people turn a deaf ear to preaching that tells it like it is.

Paul repeatedly had to deal with discouragement in his ministry. There were plenty of preachers whose motives were less than pious and who would do whatever they had to to gain a following (v. 2). There were also churches who were readily seduced by flattering speech and winsome ways. It would have been all too easy for someone who remained faithful in preaching Christ and not themselves (v. 5) to grow weary of the downside of human nature (v. 1).

Paul, however, did not give in to discouragement. What heartened him were two things: the character of his ministry and the mercy of God. Since through God's mercy we have this ministry, he says, we do not lose heart (v. 1). Through God's mercy is literally "as we have been shown mercy." Paul looked on his ministry as something he received not because of any personal merit but on account of God's favour. Nor was this a matter of theoretical knowledge. Paul experienced God's mercy first hand when he was stopped dead in his tracks while pursuing Jewish Christians who had fled Jerusalem for the safer haven of Damascus (Acts 9:1-9). Then there was the surpassing splendour of the new covenant (this ministry). The privilege of being a minister of such a covenant more than compensated for the trials and tribulations that he experienced as an itinerant preacher.

Friday 21 August 2015

The Christian's Confidence, 2 Corinthians 3 :4-11 NLT, The Indepth Series

2 Corinthians 3:4-11 New Living Translation (NLT)

4 We are confident of all this because of our great trust in God through Christ. 5 It is not that we think we are qualified to do anything on our own. Our qualification comes from God. 6 He has enabled us to be ministers of his new covenant. This is a covenant not of written laws, but of the Spirit. The old written covenant ends in death; but under the new covenant, the Spirit gives life.

The Glory of the New Covenant

7 The old way,[a] with laws etched in stone, led to death, though it began with such glory that the people of Israel could not bear to look at Moses’ face. For his face shone with the glory of God, even though the brightness was already fading away. 8 Shouldn’t we expect far greater glory under the new way, now that the Holy Spirit is giving life? 9 If the old way, which brings condemnation, was glorious, how much more glorious is the new way, which makes us right with God! 10 In fact, that first glory was not glorious at all compared with the overwhelming glory of the new way. 11 So if the old way, which has been replaced, was glorious, how much more glorious is the new, which remains forever!

The IVP New Testament Commentary Series

Qualifications for Ministry (3:4-6)

It is all too easy to be overly impressed with a list of credentials and to lose sight of the fact that inward change, not outward achievement, is what validates someone in God's eyes. Such a misplaced emphasis often follows from the need for some kind of objective standard by which to evaluate a person's competence. Paul faced this problem as well. So he tries to give the Corinthians an objective standard by which to judge his competency as a minister of the gospel (5:12). But he also recognizes that competency in the ministry is something that is God-given rather than humanly achieved—a fact that is often forgotten in a twentieth-century culture that is oriented toward such overt signs of approval as applause and kudos.

Paul fears that his claim to possess divine references could be construed as overconfidence. To forestall such an allegation he interjects a series of disclaimers. His first disclaimer is that such confidence as he exhibits before God is his only through Christ (v. 4). Before God is better rendered "toward God" (see note). Through Christ (dia tou Christou) defines the basis for his confidence. Paul is probably thinking of his commissioning by Christ on the road to Damascus as apostle to the Gentiles (Acts 9:15-19; 26:12-18). It was a commissioning uniquely his, yet not because of any competency that he himself possessed. Indeed, Paul freely admits elsewhere that he is the "least of the apostles" (1 Cor 15:9) and the "worst of sinners" (1 Tim 1:15). Here he merely states, as a second disclaimer, that he does not possess any competency in and of himself (v. 5). The Greek is literally "not that we are competent to reckon anything as of ourselves" (ouch hoti . . . hikanoi esmen logisasthai ti hos ex heauton). The Greek verb for to reckon means "to credit to one's own abilities." "There is nothing in us that allows us to claim that we are capable of doing this work" (TEV) catches the gist of Paul's statement. Competency in our society is largely determined by whether we are able "to get the job done." Ministerial competency, by contrast, issues not from self but from God, who has made us competent as ministers of a new covenant—Paul's third and final disclaimer (vv. 5-6).

Verse 6 functions as a transition to an extended treatment of the superiority of the new covenant or Spirit ministry over the old covenant or letter ministry. The emphasis throughout is on ministry. The terms diakonia (ministry) and diakonos (minister) occur five times in verses 6-11. In fact, close to 40 percent of all Pauline uses of both nominal and verbal forms appear in 2 Corinthians. Paul's point is that competence as a minister lies in the competency of the ministry represented. Paul's competence stems from being a minister of a new covenant. Diathekh should be translated covenant, not "testament" (KJV; corrected in the NKJV), and it should not be capitalized. There were no Old and New Testaments in Paul's day, only "the Scriptures." "New Testament" applies to the Christian writings that were given canonical status alongside the Jewish Scriptures. The process of canonization was a long one. Clement of Alexandria (c. 215) and Origen (c. 250) are the earliest church fathers to distinguish between "old" and "new testament" writings. Canon 59, which was issued by the Synod of Laodicea in A.D. 363, is the first church document to use the phrase "new testament" of a distinct body of literature. The actual phrase "canon of the new testament" does not appear until about A.D. 400 in Macarius Magnes's Apocriticus 4.10 (Belleville 1994:375-76).

The language of new covenant comes from Jeremiah 31:31-34, the only place in the Old Testament where this phrase occurs: " `The time is coming,' declares the LORD, `when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers.'"

A covenant, simply put, is an agreement into which too parties enter. It can be a bilateral agreement between equals or a unilateral arrangement where the terms are dictated by one, superior party. God's covenants with his people are of the latter kind.

The word new (kainos) denotes that which is qualitatively better as compared with what has existed until now (Haarbeck, Link and Brown 1976:670). This is borne out in how Paul describes the new as opposed to the old arrangement between God and his people. The character of the old covenant is that it is of letter (grammatos) and kills. The new covenant, on the other hand, is of Spirit (pneumatos) and gives life. Both nouns are in the genitive case and lack the article. Letter and Spirit are therefore descriptive terms, setting forth the quality or nature of their respective covenants. What is qualitatively better about the new covenant is that it is not a letter covenant—that is, an external code—but a Spirit covenant—that is, an internal power. A covenant that is letter in nature kills because it makes external demands without giving the inward power for obedience, while a covenant that is Spirit in character gives life because it works internally to produce a change of nature. Paul describes this change of nature elsewhere as a "new self" created "to be like God in true righteousness and holiness" (Eph 4:24).

The Superiority of the New Covenant Ministry (3:7-11)

By a covenant of letter Paul has in mind the Mosaic covenant. His reference in verse 7 to the shining face of Moses on his descent from Mount Sinai with the tablets of the law makes this clear. The Mosaic covenant was a unilateral agreement that structured every aspect of Israel's social, religious, physical and civil existence from the time of Moses until Paul's day. The sum total of commandments that regulated the Jew's life were numbered at 613. This did not include rabbinic interpretations of the law (the Tannaim of the Mishnah), which were also considered binding. Paul, however, now calls this covenant "old" (v. 14). Ever since, Judaism—not to mention certain branches of Christianity—has been loath to agree.

Someone once said that "second-best is the worst enemy of the best." People have always tended to cling to the old even when something far better is offered (Barclay 1954:191). Most of us have been in churches with diehards who insisted that the old way of doing something was necessarily the right way. There is security in clinging to the familiar, even when the familiar leads eventually to our undoing (death, v. 7; condemnation, v. 9). Paul faced this difficulty at Corinth—How to convince the diehards in the church that the new way, and not the old, was the right way?

Paul's shift from letters of recommendation to a consideration of the old and new covenants is judged problematic by most. What prompts him to consider these too covenants in such great detail (and in such stark contrast)? Some think that a letter written on the heart (v. 3) leads Paul to think of the new covenant promise of Jeremiah 31:33 and, in turn, the old covenant engraved on stone tablets. Others suppose that the letter written by the Spirit in verse 3 calls to mind the finger of God on the stone tablets of the law. Recent studies seek an explanation in a Moses polemic of rival missionaries (for example, Georgi 1986). This seems likely; otherwise verses 7-11 give the impression of being no more than a temporary excursus.

Paul's emphasis in particular on the greater glory of the new covenant suggests that his opponents associated themselves in some fashion with Moses and the law—but not with its legalistic side, since there is no mention of circumcision or obedience to the law (see the introduction). In view of Paul's use of the Jewish tradition of the overpowering splendor of the Mosaic ministry, it is probable that these intruding missionaries appealed to Moses as a model of spirituality and to the law as the key to a victorious Christian life. Moses, who was accredited by God through the working of wonders, signs and miracles, would have been the ideal figure to lend credibility to their ministry. And the tablets of the law, which came in such a blaze of glory, would have functioned as the perfect letter of reference.

What to do when old ways die hard? Paul's overall approach is not to denigrate the Mosaic covenant but rather to demonstrate the superiority of the new covenant over the old. To do this he uses a Jewish form of argumentation called qal wahwmer, or what today we would label an a fortiori argument (from lesser to greater). His line of reasoning is that if the glory of the old covenant was transient yet came with such overpowering splendor that the Israelites could not look steadily at the face of its minister as he descended from Mount Sinai with the tablets of the law, how much greater must the new covenant be, whose splendor is permanent and whose glory does not fade. The implication is that though the Mosaic covenant can impart an initial glory and credibility to its ministers and adherents, because of its transitory character it has no lasting effect. Therefore for these visiting preachers to link themselves with a covenant that is fast becoming obsolete is to suggest that their competency is fading and their credentials are of no lasting importance. It is only the new covenant with its enduring splendor that can impart a permanent and lasting credibility to its ministers.

Paul's evaluation of the Mosaic ministry is even more to the point. Far from being the key to the victorious Christian life, it is in reality a ministry that brings nothing but death (v. 7) and condemnation (v. 9) to those of God's people who strive to live by it. To be a minister of the old covenant is therefore to be an instrument of death and destruction. The new covenant ministry, on the other hand, brings the Spirit (v. 8) and righteousness (v. 9). So to be a minister of this covenant is to be an instrument of life and salvation.

The role of the law in the life of the Christian is an important issue in the church today. Is Paul saying that the Christian is to have no contact with the law whatsoever and to do so is to bring about one's own condemnation and death? How can this be, since elsewhere he speaks of the law as "holy, righteous and good" and "spiritual" (Rom 7:12, 14)? The key phrase in the discussion is "under law," which Paul uses in Romans 6:1-23 and Galatians 3:21—4:31; 5:13-26 to refer to the role of Mosaic law in strictly supervising every aspect of the life of God's people (Belleville 1986:59-60). It makes clear to us our obligation, oversees our conduct and rebukes and punishes our wrongdoing. The difficulty is that it does not give us the ability to overcome the prevailing influence of sin in our lives. So, as with any legal code, to break the law is to incur judgment. And we all inevitably do break God's law because our sinful nature inclines us in this direction. Lamentably, the penalty for breaking God's law is death (Rom 7:10-11).

Paul, nonetheless, can say that the Mosaic law is holy, righteous and good. This is because its demands reflect the character of its Creator. But the breaking of the law incurs God's judgment. This is why the role of the law was only a temporary one—"until Christ came" (Gal 3:24, TEV, RSV, JB, NEB). With the advent of Christ came a new covenant, one that is based on a familial, not a legal, relationship to God. We are still commanded not to kill, steal and so on—not because it is our obligation in a covenant relationship, but because it is appropriate behavior for a member of God's family. What is also needed is a change of nature. This too is provided for under the new covenant. With Christ's coming, the Spirit, rather than sin, becomes the controlling principle in the life of the believer. The power that was lacking under the old covenant is now there for us to be the kind of moral people God intended. This is essentially what Paul means in verses 7-11 by the ministry that brings the Spirit and righteousness as opposed to the ministry of death and condemnation.

The grammar in verses 7-11 is difficult to follow, but the point in each case is clear. Engraved in letters on stone (v. 7) recalls Moses' descent from Mount Sinai with the too tablets of the law. Stone tablets were normally used for royal, commemorative or religious texts, or for public copies of legal edicts. A metal chisel or graver was used to carve the letters onto the stone face. The tablets themselves were normally rectangular in shape and measuring no more than 17.5 x 11.7 in. (45 x 30 cm). The use of the perfect tense (en + typow, "to hammer in") points to a permanent, unchangeable state of affairs. The letters that were chiseled into those too rectangular stone tablets were there to stay.

Paul distinguishes these tablets in too ways. First, he calls them "a ministry of death" (v. 7). The genitive can be descriptive ("a deadly ministry") or, more likely, objective ("a ministry that dispensed death," NEB, RSV). Death is the penalty for being a lawbreaker under this covenant. Second, he says that these stone tablets came with glory. The term glory (doxa) is the LXX's translation of the Hebrew word kabod, which comes from a root meaning "to be heavy, weighty." Here it applies to something that is weighty in outward appearance. Nowadays we would call someone described in this way "flashy" or "handsome." Here it refers to the fact that Moses' face shone as he descended with the tablets of the law. So bright in fact was this splendor that Israel could not look steadily at the face of Moses because of its glory, fading though it was (v. 7). The verb atenizō means "to look intently at," "to gaze earnestly at." Today we might say that the Israelites could not keep their eyes glued on him, much as they were fascinated by the spectacle of his shining face. The word for fading (kata + a-ergon) means "to cause to become idle" or "to render ineffective or powerless," not "to abolish" (KJV). To cause light to become idle or inactive is effectively to cause it to "fade" (virtually all modern translations). The present tense indicates that Moses' splendor was "in the process" of fading (ten katargoumenhn). Paul's point is that although the brilliance of Moses' face was overpowering, it was a brilliance that immediately began to fade, symptomatic of the transient character of the ministry that it represented.

By comparison, the new covenant ministry will be even more glorious (v. 8). Why? Because it is a ministry not of death but of the Spirit. The too genitives must be taken in the same way. If the Mosaic covenant is a ministry that "dispenses death," the new covenant is a ministry that "dispenses the Spirit" (objective genitives). More than this Paul does not say. But elsewhere it is clear that the gift of the Spirit is the centerpiece of the new covenant (e.g., Gal 4:4-7). The future tense of the verb is to be noted. While the old covenant ministry came (egenhthe) with glory (en doxh), the new covenant ministry will be (estai) with glory (en doxh) (vv. 7-8). Paul is undoubtedly thinking of "the glory that will be revealed in us" when Christ returns (Rom 8:18). This future glory is "our adoption, the redemption of our bodies" of which the gift of the Spirit is the "firstfruits" (Rom 8:23). The same idea occurs in 2 Corinthians 5:5, where Paul states that God "made us for this very purpose and has given us the Spirit as a deposit, guaranteeing what is to come." He may also be thinking of Jesus' teaching that he will come again "on the clouds of the sky with great power and glory" (Mk 13:26 and parallels).

To speak of the Mosaic covenant as a ministry that dispenses death would have sounded blasphemous to Jewish ears. It was the uniform opinion of the rabbis that what Moses gave the people of Israel were "words of life," not words of death (as in Exodus Rabbah 29.9).

Paul goes even further in verse 9 to call the Mosaic covenant a "ministry of condemnation"—something that incurs God's judgment, not his blessing. In line with the previous genitives, the genitive here should be construed as objective (the ministry that condemns). The Greek word for "condemnation" (katakrisis) is a rare one, occurring in the Greek Bible only here and in 7:3. It refers to a verdict of guilty or to the passing of sentence against someone.

In contrast, the new covenant is a "ministry of righteousness." The term righteousness (dikaiosyne) is common in Paul. Normally it refers to the act of doing what is right or what God requires. Here, however, as a counterpoint to "condemnation" it is to be understood in the legal sense of being declared innocent (TEV) or acquitted (NEB). Paul's contention is, then, if the Mosaic covenant is a ministry that condemns and yet is accompanied by splendor, how much more glorious must be the ministry that declares people innocent!

In verses 10-11 Paul takes his argument one final step and advances the idea that the splendor of the old covenant is not only dwindling but also completely eclipsed by the surpassing glory of the new covenant. This is because the Mosaic ministry is temporary, while the new covenant ministry is permanent. In short, with the arrival of the new covenant, the Mosaic covenant is no longer the "big kid on the block." The text reads literally: "For that which has been endowed with splendor is now not endowed with splendor on account of the surpassing splendor." The grammar is at best tortuous. The idea is that the greater light obscures the lesser—or as someone once said, "When the sun has risen the lamps cease to be of use." The covenant that was once glorious now scarcely appears so in light of the splendor of the new. In comparison with is literally "in this part." Paul could be saying that the Mosaic covenant "was endowed in part with splendor" (that is, had a limited glory) or, as is more likely, that the Mosaic covenant "in this case had no splendor at all" (that is, on account of the surpassing splendor of the new covenant).

The shift from feminine (the splendor of Moses' face, v. 7) to neuter (the splendor of the Mosaic ministry, vv. 10-11) is to be noted. The Mosaic covenant is pictured as belonging to a vanishing order, an economy that began to fade immediately after its inception, as was typified by the dwindling splendor of Moses' face (M. J. Harris 1976:336). The conclusion Paul draws from this fact is that if the ministry that was vanishing was ushered in with great pomp and circumstance (dia doxhs), how much more spectacular must be the ministry that lasts. These are amazing statements for a Jew to make—albeit a Christian one—and ones to which Jews in Paul's day did not on the whole take kindly. For the Jew, the law was eternal and lifegiving. While there are occasional expressions in Jewish literature of an expectation that the law would suffer modification in the messianic age, there is every belief that it would endure forever.

Back The Bible Panorama

2 Corinthians 3

V 1–3: SELF-COMMENDATION Paul refers to letters of introduction, often used to assure new churches that those coming to them are authentic Christians. Initially, the false apostles commended themselves. Paul says he needs no letter of commendation when coming to the Corinthian church, because they themselves are his letter of commendation. They are saved because he has been there with the gospel.

V 4–6: SPIRIT’S CONFIDENCE He quickly adds that his confidence is not based on self-effort, but on what the Holy Spirit has done. His confidence comes because of God’s action through Christ.

V 7–11: STRIKING COMPARISON He then compares the fading glory on Moses’ face after the Ten Commandments were given, with the surpassing lasting glory through the gospel. The Ten Commandments condemn men, but the gospel saves them

. V 12–18: SUPERIOR COVENANT The Old Testament covenant can never unveil a person’s spiritual blindness. That only happens through God the Holy Spirit, when He gives understanding, transforming power, and glory through faith in Christ.

Back Dictionary of Bible Themes

4018 life, spiritual

Life embraces more than physical existence; it includes humanity’s relationship with God. Human beings come to life spiritually only through faith in the redeeming work of God in Jesus Christ. This spiritual life is a foretaste of the life which believers will finally enjoy to the full in the new heaven and earth. Life in the Spirit means keeping in step with the promptings and guidance of the Holy Spirit, and always being open to his gifts and empowerment.

The nature of spiritual life

It is new life Ac 5:20 See also Ac 11:18; 2Pe 1:3; 1Jn 3:14

It is true life 1Ti 6:19

It is eternal life Ro 5:21 See also Da 12:2; Mt 19:29; Jn 6:27; 1Jn 5:11,20

It is abundant life Ps 16:11; Jer 17:8 See also Ps 1:3; Jn 10:10

The origins and nature of spiritual life

Spiritual life is the work of the Holy Spirit Jn 3:6,8 See also Eze 36:26; Jn 3:3,5-7; Ro 8:11; Tit 3:5-7

Spiritual life unites believers to Jesus Christ Eph 2:4-5 See also Ro 6:3-5; Ro 8:10; 1Co 12:13; Col 2:13; 1Jn 5:12

Spiritual life makes believers the children of God Jn 1:12-13 See also Dt 30:20; Mt 6:9; Ro 8:15; Jas 1:18; 1Jn 4:7; 1Jn 5:1

Spiritual life brings people to know God Jn 17:3 See also Mt 11:27

Spiritual life brings about faith Jn 3:15; Jn 20:31 See also Jn 3:16,36; Jn 5:24; Jn 6:40; Jn 11:25

Keeping in step with the Spirit

A new way of life is made possible Gal 5:25 See also Ro 8:5-6,9-16; Gal 5:16-18,22-24

Bondage to the written law is ended Ro 2:29 See also Ro 7:6; Ro 8:2; 2Co 3:6; Gal 5:17-18

Obedience to God is made possible Ro 8:4 See also Eze 36:27; Ro 8:13; Gal 5:16; 1Th 4:7-8

Deepening unity is encouraged Eph 4:3 See also Col 2:13; Php 2:1-4

Strength and encouragement are received Ac 9:31

Gifts for those living in the Spirit

Gifts are given for building up the church 1Co 12:4-11 See also Ro 12:6-8; 1Co 12:27-30

Visions are given Ac 2:17; Joel 2:28; Rev 1:10,12-13; Rev 4:2; Rev 17:3; Rev 21:10

Miracles are worked Mt 12:28 See also Ac 10:38; Ro 15:19; Gal 3:5

Ministry is enhanced 2Co 3:6 See also 2Co 3:7-9

Those living in the Spirit receive revelation and guidance

God is revealed as Father Gal 4:6 See also Ro 8:14-16

God’s purposes are revealed 1Co 2:9-10 See also Ro 15:13; 2Co 5:2-5; Gal 5:5; Eph 1:17-18

Guidance is given to believers Ac 8:29 See also Ac 10:19; Ac 11:12; Ac 13:2; Ac 16:6-7; Ac 20:22-23

Help is given to pray Ro 8:26-27; Eph 6:18; Jude 20

The Holy Spirit sanctifies those in whom he lives

Through the Spirit, Jesus Christ lives in believers Eph 3:16-17

The Spirit transforms believers 2Co 3:18 See also Ro 15:16; 2Th 2:13; 1Pe 1:2

The fruit of the Spirit is seen in believers’lives Ac 13:52; Ro 5:5; Ro 8:6; Ro 14:17; Ro 15:30; Gal 5:22-23; Col 1:8; 1Th 1:6

Examples of life in the Holy Spirit

Jesus Christ Mt 4:1 pp Mk 1:12 pp Lk 4:1; Mt 12:18,28; Lk 4:14,18; Lk 10:21; Ac 10:38

Simeon Lk 2:25-27

Peter Ac 4:8; Ac 10:19,44

Stephen Ac 6:5,10; Ac 7:55

The first Christians Ac 4:31; Ac 6:3-5; Ac 11:24,27-29; Ac 13:1-3; Ac 15:28

Views, Visions and Values.

Saturday 29 August 2015

Rend Collective - Second Chance OFFICIAL

Rend Collective - Build Your Kingdom Here OFFICIAL

Friday 28 August 2015

Bethel Live- This is Amazing Grace ft. Jeremy Riddle

The Corrs - So Young [Official Video]

Hillsong United - "Scandal of Grace" (Live at RELEVANT)

Rend Collective - Boldly I Approach (The Art of Celebration) [Live]

Rend Collective - You Will Never Run

Calvary - Hillsong Worship

Wednesday 26 August 2015

Matt Redman - No One Like Our God (Live)

Matt Redman - King Of My Soul (Live)

Matt Redman - Majesty Of The Most High (Live)

Saturday 22 August 2015

The Ministry of Proclaimation, 2 Corinthians 4 ESV(UK) The Indepth Series

Friday 21 August 2015

The Christian's Confidence, 2 Corinthians 3 :4-11 NLT, The Indepth Series

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Jesus Christ, The Same Yesterday, Today and Forever

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