Exegetical Analysis 1 Corinthians 12:31

Historical Context

The historical context was described in this Blog post.  The immediate context includes verses 27-31. These verses bring to a conclusion the discussion that Paul is having and in doing so he ties the entire Chapter together.

“Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? But earnestly desire the higher gifts. And I will show you a still more excellent way.” (1 Corinthians 12:27–31, ESV)

This congregation is the Body of Christ and they are a living organism created by Christ.  They are one and yet individual members, but they are also interdependent.  So in summary Paul asks some rhetorical questions which the intended answer is "No"!   "Christians have different gifts, no one has all gifts, and no gift has been given to all".[1]  And then Paul makes this statement:

Text

“But earnestly desire the higher gifts. And I will show you a still more excellent way.” (1 Corinthians 12:31, ESV)

“But earnestly desire the greater gifts. And I show you a still more excellent way.” (1 Corinthians 12:31, NASB95)

“Now eagerly desire the greater gifts. And yet I will show you the most excellent way.” (1 Corinthians 12:31, NIV)

Greek Text

ζηλοῦτε δὲ τὰ χαρίσματα τὰ ^⸀μείζονα. καὶ ἔτι καθʼ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. ^[2]

Paul starts with a command. ζηλοῦτε [pronounced "dzay·lo·ote"] is in the present, active imperative.  It is understood as be zealous, strive for, etc. They are commanded to strive, seek, earnestly desire gifts, but these gifts are defined as κρείττων [pronounced, krite·tohn] and mean better or more excellent.

Then Paul adds καὶ ἔτι καθʼ which is translated "and yet". On the surfaces he seems to be suggesting "Do this" and yet even "do this".  He may not be adding a phrase that renders the first clause obsolete, but he is saying "I command you to earnestly seek the better gifts of the Spirit; and in addition to that also apply a better way – a better (ὑπερβολή [pronounced, hoop·er·bol·ay) way. 

In other words, as Fee affirms: "'Pursue love,' he commands, 'and in that context eagerly desire the things of the Spirit, especially those gifts that are [better].”^[3]

Interpretation

Now some think that the Chapter division ends at the first clause, for example:

Chapter 12

. . . “³⁰Do all possess gifts of healing? Do all speak with tongues? Do all interpret? ^31aBut earnestly desire the higher gifts."

Chapter 13

"^31b. . .  And I will show you a still more excellent way.  ^13:1If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.”

However, with the knowledge that Paul didn't write this letter with chapter divisions, we can take the phrases and treat them as a whole.

Also it is understood by some that when Paul commands the Church to seek/desire the better gifts he is referring to his list immediately in context which implies that he wrote that list as a hierarchy in descending order.  "He wants his readers to be clear in their own minds as to which gifts are the best. Obviously, his intent is to steer them away from the more spectacular gifts, such as tongues"^[4] and have them pursue gifts that edify the Body, namely prophecy.   Garland quotes Baker who notes that each time Paul uses this phrase he seems to have prophecy in mind:

 “Eagerly desire the greater gifts, but I will show you a more excellent way.” (12:31)

“Eagerly desire the spiritual gifts, but especially that you may prophesy.” (14:1)

“Eagerly desire to prophesy, … but do everything in decency and order.” (14:39–40)^[5]

It would seem that prophecy may be in the mind of Paul, but clearly Paul is considering more than that for he uses gifts in the plural.  Garland is right, I believe, to assume that simply "the greater gifts are those that edify, encourage, and comfort others."^[6] In other words don't pursue gifts that are simply spectacular in nature, pursue gifts that are enriching and enheartening to the body of Christ. "While the Spirit’s gifts are equal in essence, some are greater in function because they more clearly and consistently edify the church."[7]

Conclusion

"With these words Paul is about to launch on his next argument (14:1–25), with its passion regarding the need for intelligibility in the community; and in the community all the intelligible gifts are “greater” than tongues because they can edify, while tongues without interpretation cannot. But before he gets to that point, Paul interrupts himself to give the proper framework in which the “greater gifts” are to function—love."^[8] ". . . A still more excellent way than merely seeking the higher gifts is to use the gifts in love (ch. 13) so that others are built up (ch. 14)."^[9]

Therefore my paraphrase of verse 31 would read this way:

“You are to earnestly desire the most helpful gifts and express them in a most excellent way that I am going to show you."

The bottom-line is to seek the most helpful gifts and express them in the most loving ways.

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[1] Zondervan. The NIV Zondervan Study Bible, eBook: Built on the Truth of Scripture and Centered on the Gospel Message (Kindle Locations 266901-266903). Zondervan. Kindle Edition.

^⸀ 31 μείζονα WH Treg NA28 ] κρείττονα RP

^[2] Holmes, M. W. (2011–2013). The Greek New Testament: SBL Edition (1 Co 12:31). Lexham Press; Society of Biblical Literature.

^[3] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 692). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[4] Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2319). Nashville: Thomas Nelson.

^[5] Garland, D. E. (2003). 1 Corinthians (p. 601). Grand Rapids, MI: Baker Academic.

^[6] Garland, D. E. (2003). 1 Corinthians (p. 602). Grand Rapids, MI: Baker Academic.

[7] Zondervan. The NIV Zondervan Study Bible, eBook: Built on the Truth of Scripture and Centered on the Gospel Message (Kindle Location 266904). Zondervan. Kindle Edition.

^[8] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 691). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[9] Crossway Bibles. (2008). The ESV Study Bible (p. 2210). Wheaton, IL: Crossway Bibles.

Exegetical Analysis 1 Corinthians 12:13

Historical Context

The division in the Church at Corinth is evidenced and caused by certain issues that raised the concern of the Apostle Paul.  Most certainly there is a sense of superiority among some in the congregation; and it can be argued that this sense of superiority probably comes from an over-realized eschatology.  I discuss that in this Blog post.

David Garland rightly concludes that the Corinthian believers "regard their gift to be an official notarization from the Spirit that they are truly spiritual, and they may be insisting that others owe them esteem and deference."^[1]  The Apostle Paul is confronting that issue.  "The presence of the Spirit in power and gifts makes it easy for God’s people to think of the power and gifts as the real evidence of the Spirit’s presence. Not so for Paul. The ultimate criterion of the Spirit’s activity is the exaltation of Jesus as Lord, which in turn expresses itself in loving concern for others."^[2]  Paul affirms that in 1 Corinthians 12:1-3.  In verses 4-11, the Apostle affirms the necessity for diversity and the "on the great diversity of gifts that the one God distributes/manifests through the one Spirit for the sake of the believing community."^[3]

The Apostle then makes this contention: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ.” (1 Corinthians 12:12, ESV). His main point is evidenced in the structure that follows:

A     The body as one but with many members (12:12–14)

B     The necessary diversity of members within the body (12:15–20)

B´    The necessary interdependence of members of the body (12:21–26)

A´    The body as one but with many members (12:27–31)^[4]

Paul is going to develop the theme of diversity but show that the Church, the Body of Christ is not just a collection of differing gifts but that each exists dependent and interdependent on the other.  From his opening sentence in verse 12, he then makes this complicated statement in verse 13.  The aim of this study is to establish what Paul is communicating.

Text

"For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit." (ESV)

Greek Interlinear

"καὶ γὰρ              ἐν           ἑνὶ          πνεύματι             ἡμεῖς      πάντες εἰς          ἓν           σῶμα                ἐβαπτίσθημεν,

For also                by           one        Spirit                      we          all            into        one        body      were baptized

εἴτε                        Ἰουδαῖοι             εἴτε        Ἕλληνες,             εἴτε                        δοῦλοι                  εἴτε ἐλεύθεροι,

whether              Jews                      or            Greeks                 whether              bondmen            or     free

καὶ         ^⸀πάντες                                 ἓν           πνεῦμα                ἐποτίσθημεν."^[5]

and        all                                         one        Spirit                  were to drink

Alternate Translations

“For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.” (1 Corinthians 12:13, NASB95)

“For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.” (1 Corinthians 12:13, NIV)

Main Verbs

There are two main verbs in this verse that will prove to be determinative regarding the interpretation:

Were baptized (ἐβαπτίσθημεν) verb, aorist, passive, indicative, first person, plural

Were to drink (ἐποτίσθημεν) verb, aorist, passive, indicative, first person, plural

Interpretation

With the assertion that the body is one with many parts, Paul provides the theological basis for that.  We know that by his use of the word "for". " In Paul’s view what makes the Corinthians one is not just their common article of faith, but especially their common experience of the Spirit, the very Spirit responsible for and manifested in the great diversity just set before them (vv. 4–11)."^[6]

We notice that Paul uses parallel phrases:

“we were all baptized into one body."

______________________________

"all were made to drink of one Spirit."

"Some interpret this in terms of a reference to water baptism."[7]  They would say that "the text implies these ordinances and the New Testament church could hardly have conceived that followers of Christ would remain unbaptized or refrain from participating in the Lord’s Supper."^[8]  But that is clearly assumed into the text. It is eisegesis[9].  As Dr. Fee points out, this act of baptism, in the text, is associated with the Spirit, not with water.^[10]  An additional problem appears to be the second parallel statement: "all were made to drink of one Spirit."  Again there is a view that sees this pertaining to the Lord's Table and drinking the cup of blessing.  Others view this as being filled with the Spirit (“And do not get drunk with wine, for that is debauchery, but be filled with the Spirit,” (Ephesians 5:18, ESV)).  Again that appears to be a forced interpretation. Nowhere in the New Testament does it suggest that at the Lord's Table we drink the Holy Spirit; and the command "be filled" is active, not passive.

The repeated words of "all" and "one" are clearly decisive.  "The 'all' is repeated for emphasis, and the basis of their unity is their common experience of the one Spirit."^[11]  The one and the same experience that every Christian has is their confession of faith and the conversion.  Conversion unites us to Christ (“Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Romans 6:3–4, ESV), which by Paul's extension unites us to His Body.[12]  Paul often called the church “the body of Christ” (e.g., Romans 7:4).

The clearest expression of drinking the Spirit is found in John 7, where we read:

“On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’ ” Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.” (John 7:37–39, ESV).

Here "drinking" is equated to believing, with a direct connection to the Holy Spirit.  In Spirit baptism the believer is being acted upon.  The believer is passive.  In any expression of the New Testament ordinance the believer is active.  Paul clearly uses passive verbs in this passage communicated the reality that all Christian believers experience this "baptism" and "drinking" as applied to them by the Holy Spirit.  It is not something we do, it is an event that is done to us.

Conclusion

The clearest understanding of this verse as stated by Fee is ". . . Paul is referring to their common experience of conversion, and he does so in terms of its most crucial ingredient, the receiving of the Spirit."^[13]  "The point is that every Christian has been made a part of one body and immersed in (or by) the Spirit . . . that the Spirit saturates the church body and that all Christians are imbued with the same Spirit. It occurs at their conversion when they confess Jesus as Lord and are placed by the Spirit in Christ’s body, in which they become interdependent limbs and organs."^[14]

THEREFORE: I would paraphrase 1 Corinthians 12:13 this way:

“Every single Christian, upon faith in Christ was immersed into His Body, the Church – no matter who we are – and we all manifest the Spirit's work of an ever-flowing grace proceeding from our hearts."

"The oneness of the body, the church, predicated on the fact that all its members have been baptized in one spirit into this body, is now applied to the problems in Corinth."[15]  Any elitist group that suggests superiority based upon gifted is reduced to humble gratitude.  All the gifts are determined and dispensed by the Spirit and all are necessary and significant due to the gracious Source and the obligatory interdependence.

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^[1] Garland, D. E. (2003). 1 Corinthians (p. 558). Grand Rapids, MI: Baker Academic.

^[2] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 645). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[3] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 664). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[4] Garland, D. E. (2003). 1 Corinthians (p. 589). Grand Rapids, MI: Baker Academic.

^⸀ 13 πάντες WH Treg NA28 ] + εἰς RP

^[5] Holmes, M. W. (2011–2013). The Greek New Testament: SBL Edition (1 Co 12:13). Lexham Press; Society of Biblical Literature.

vv. verse (verses)

^[6] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 668). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

[7] Zondervan. The NIV Zondervan Study Bible, eBook: Built on the Truth of Scripture and Centered on the Gospel Message (Kindle Location 266865). Zondervan. Kindle Edition.

^[8] Pratt, R. L., Jr. (2000). I & II Corinthians (Vol. 7, p. 218). Nashville, TN: Broadman & Holman Publishers.

[9] Eisegesis occurs when a reader imposes his or her interpretation into and onto the text.

^[10] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 669). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[11] Garland, D. E. (2003). 1 Corinthians (p. 590). Grand Rapids, MI: Baker Academic.

[12] Notice in Acts 9:4 that at Paul's conversion he was made aware of the fact that Christ and His Body, His Church are inseparable (“And he said, “Who are you, Lord?” And he said, “I am Jesus, whom you are persecuting.” (Acts 9:5, ESV)

^[13] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition., p. 671). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

^[14] Garland, D. E. (2003). 1 Corinthians (p. 591). Grand Rapids, MI: Baker Academic.

[15] Carson, D. A.. Showing the Spirit: A Theological Exposition of 1 Corinthians, 12-14 (Kindle Locations 717-720). Baker Book Group - A. Kindle Edition

The Christian Perspective of War - Part 5

V - SHOULD CHRISTIANS DEFEND THEMSELVES?

The persuasion that I have been developing is one that is obviously not pacifistic; nor should it be viewed as "hawkish".   The question, however, is often asked, "Should a Christian defend themselves?"  We are often taken to the teaching of Christ where He said, “But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.” (Matthew 5:39, NIV) .  So is "resistance" evil?  A few things should be noted:

1. The Bible is harmonious.  Where God gives the right of government to take up the sword, there is never any indication that individuals have that same blanket authority.  This passage is referring to individual conduct.

2. Secondly, we note that Christians are restrained by the propensity to take revenge.  This is not self-defense.  This is confirmed in Romans 12:19 (NIV), "Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord."

3. Matthew 5 is not referring to self-defense.  "If anyone slaps you on the right cheek pictures a backhanded slap given as an insult."^[1]   Insulting behavior is to be responded with pacifism.  This is not a life-threatening situation.

Erik Raymond[2] offers some good points on the issue of self-defense in his article posted on the Gospel Coalition Blog.  Here I quote:

"As Christians we are called to value the image of God in the lives of others even as we protect the weak and vulnerable (Ps. 82:3-4; Prov. 31:8-9; Isa. 1:17; 1 Tim. 5:8; etc). In some cases the defense of the weak may require intervention with an attacker. Though undesirable, this action could prevent further loss of life.

In both testaments we see example of believers taking steps to defend themselves, even arming themselves, in the face of potential danger. In Exodus 22:2-3 we see God speak to the acceptability of defending one’s home against a thief. In Nehemiah 4:16-18 when the city was being rebuilt the men divided the labor in such a way that some took up spears, shields, and bows while others worked. Those who carried the loads or built the wall did so with their weapon readily available. Jesus himself instructed his disciples to sell their cloak and buy swords (Lk. 27:36). Furthermore, Jesus regularly used word pictures and stories about self-defense in order to make a broader spiritual point (Lk. 11:21; Mt. 12:29). The biblical narratives seem to assume the right of sober self-defense."[3]

"Jesus’ words should not be taken to prohibit self-defense . . . for often a failure to resist a violent attack leads to even more serious abuse. Acting in love toward an attacker (Matt. 5:44; 22:39) will often include taking steps to prevent him from attempting further attacks."^[4]

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^[1] Crossway Bibles. (2008). The ESV Study Bible (p. 1830). Wheaton, IL: Crossway Bibles.

[2] Erik Raymond is senior pastor of Emmaus Bible Church in Omaha, Neb.

[3] https://blogs.thegospelcoalition.org/erikraymond/2016/11/09/should-christians-defend-themselves/

^[4] Crossway Bibles. (2008). The ESV Study Bible (p. 1830). Wheaton, IL: Crossway Bibles.

The Sayings of the Wise – Part 8

THIRTY SAYINGS OF THE WISE

SAYING NUMBER SEVEN

“Do not wear yourself out to get rich; do not trust your own cleverness. Cast but a glance at riches, and they are gone, for they will surely sprout wings and fly off to the sky like an eagle.” (Proverbs 23:4–5, NIV)

Both the transience of wealth and the foolhardiness of making wealth your life goal is shown here to be inane.  There is a brilliant, literary device in these two verses.  Think of a bird and note that “a wordplay on the Hebrew root for “fly” (‘wp) in the first and last lines of verse 5 urges readers not to let their eyes fly to riches, because as soon as the eyes land on them, they also will sprout wings and fly.”^[1]  Canadian business man and entrepreneur Kevin O’Leary is famously noted for saying, “The only reason to do business is to make money; that's the only reason for doing business.”[2]

“Hard work to provide the necessities of life is a virtue. Exhausting yourself to chase riches is foolishness. When you harness all your energies in the race for materialism, you sacrifice other, more important goals.”[3]

But the Wiseman not only calls us to have worthy goals and realistic expectations, but in the pursuit of wealth, one should not “trust in your own cleverness”.  One might well ask then, when it comes to work and our labour, what should our goal be?  The Bible is not silent on this.  Note the following:

“and to make it your ambition to lead a quiet life: You should mind your own business and work with your hands, just as we told you, so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.” (1 Thessalonians 4:11–12, NIV)

“Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands, that they may have something to share with those in need.” (Ephesians 4:28, NIV)

One might well suggest that rather than wealth being the goal of choice, it is better to simply seek enough income to provide for your family and have sufficient to help others in need.  Paul seemed to indicate that in his letter to Timothy recorded in 1 Timothy 6:8–10 (NIV),

⁸ But if we have food and clothing, we will be content with that. ⁹ Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. ¹⁰ For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

It is one thing to lose the riches that we set our ambition on; it is another thing to lose one’s faith.  That should be warning enough for Christians to get their priorities right.

  

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^[1] Koptak, P. E. (2003). Proverbs (p. 545). Grand Rapids, MI: Zondervan.

[2] Read more at: http://www.brainyquote.com/quotes/authors/k/kevin_oleary.html

[3] Anders, Max. Holman Old Testament Commentary - Proverbs: 13 (p. 269). B&H Publishing Group. Kindle Edition.

A Christian Perspective of War - Part 4

IV – GOOD GOVERNMENT

Albert Einstein is quoted as saying, “Peace is not merely the absence of war but the presence of justice, of law, of order —in short, of government.”

Solomon, the infamous king of Israel had a lot to say about good government.  He wrote, “By justice a king gives a country stability, but those who are greedy for bribes tear it down” (Proverbs 29:4, NIV); and again in Proverbs 29:14 (NIV), he writes, "If a king judges the poor with fairness, his throne will be established forever." In fact he writes “Like a roaring lion or a charging bear is a wicked ruler over a helpless people. A tyrannical ruler practices extortion, but one who hates ill-gotten gain will enjoy a long reign” (Proverbs 28:15–16, NIV).

It ought to be the goal of warring nations to establish the presence of justice, law, order and good government because good “Kings detest wrongdoing, for a throne is established through righteousness.” (Proverbs 16:12, NIV). 

In an article[1] posted in 2012, Tim Challies gives a good analysis of good government.  Here is a summary of his excellent article.

1. Every government is in power by God's Sovereign choice (Romans 13:1b).

2. God even uses sinful governments (Acts 4:27-28)

3. We ought to pray for our government. (1 Timothy 2:1-2)

4. We should honor our government. (1 Peter 2:13-17)

5. All human governments will eventually end and Jesus Christ will reign on earth. (Revelation 19:11, 15-16).

The biblical definition of "good government" is this: “. . . that we may live peaceful and quiet lives in all godliness and holiness.” (1 Timothy 2:2, NIV).  Only Jesus Christ can bring this to perfect realization, but this is the standard.  No matter what country we find ourselves as citizens of, this is the standard:  peace, quietness, godliness and holiness.

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[1] http://www.challies.com/articles/at-least-5-things-scripture-teaches-us-about-governments

A Christian Perspective of War - Part 3

III - WHY DOES GOD ALLOW WAR?

The following excerpt from an article by Pastor Paul Barnes[1], from the Officer’s Christian Fellowship website is very helpful:

“Martin Lloyd Jones pastor of Westminster Chapel in London 1938-1968 spent many nights during WWII in bomb shelters He preached to his war-ravaged countrymen, and attempted to comfort them in their losses. In 1939 he wrote a book titled, "Why Does God Allow War?" It has been recently republished by Crossway Books His argument is that whatever the causes and circumstances of international conflict, deeper truths remain. The church is called to console the grieving, instruct the perplexed, strengthen the weak-kneed, and bring us to our knees.

James 4:1 "What causes fights (wars) and quarrels among you? Don't they come from your desires (lusts) that battle within you?" So, the question of "Why does God allow war?" is not directly considered in scripture. But James 4:1 does raise the question of the origin of war. The ultimate cause is lust and selfish desire.

In the same way that it leads to personal quarrels and strife, it leads to war between nations. "The bible does not isolate war, as if it were something separate and unique as we tend to do in our thinking. It is but one of the manifestations of sin." And then he gives us the following thoughts:

1. God permits war that people may bear the consequence sin. The children of Israel time and time again disobeyed God. For a while all was well, but then God withdrew his protecting care from them, and they were at the mercy of their enemies.

But why do the innocent suffer? First, there is no such person as the innocent. We are all sinful. Furthermore, we reap consequences not only for our own personal sin, but also the sins of the entire race. Thus it comes to pass that the innocent may bear part of the punishment for sins for which they are not directly responsible.

2. God permits war in order that men may see more clearly what sin really is. In times of peace we tend to think lightly of sin, and be optimistic about human nature. War forces us to examine the very foundations of life and what it is in human nature that leads us to such acts of the destruction of human life and property.

This explanation goes deep down in the heart of men. It is selfishness, hatred, jealousy, envy, bitterness, and malice in the human heart. "What man refuses to recognize and to learn by the preaching of the gospel in a time of peace, God reveals to him by permitting war. What man refuses and rejects when offered by the hand of love, he often takes when delivered to him through the medium of affliction."

3. All this, in turn leads to the final purpose, which is to lead us back to God. No word is found more frequently in the Old Testament as a description of the Israelites than ‘in their trouble and distresses they cried out unto the Lord." And we are still the same today. "Indeed as I contemplate human nature and human life, what astonishes me is not that God allows and permits war, but the patience and long-suffering of God. Oh, the amazing patience of God with this sinful world! How wondrous is his love. He allows such things as war to chastise us, to teach us, and to convict us of our sins; and above all, to call us to repentance and acceptance of his gracious offer of salvation in His Son."

The vital question before us therefore is not: "Why does God allow war?" The question for us is—are we learning and repenting before God for the sin in our own hearts.

_________________________________________

Purpose Statement

To glorify God by uniting Christian officers for biblical fellowship and outreach, equipping and encouraging them to minister effectively in the military society.

In 2 Corinthians 5:20, the Apostle Paul describes Christians as Christ's ambassadors to a lost world. We believe God calls military believers to be His ambassadors to the Armed Forces. OCF exists to help you become a more effective ambassador, integrating faith and profession with excellence.

Vision Statement

To be a dynamic community of Christian military leaders, integrating faith and profession, serving with a passion for God and a calling to the military.

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[1] http://www.ocfusa.org/articles/christian-perspective-war/#.WCDzEvkrLIV