The Bible contains many writings, yet is it but one book. It has many writers, yet it is all from one Author, the Almighty Spirit of God. The pure, white, spotless fleece hath throughout its connecting fibers; the fabric is divine in its origin, its unity, and its imperishable power and glory.

There are two ways to read the Bible. The first way to read it is as a series of stories, books, statements, and teachings that are fragmented and disjointed, that, though they have little relationship to one another, have been compiled into an errant and fallible collection. The other way is to read it as a consistent, connected, and consecutive work that tells one cohesive story. When we read it this way, we see that Genesis is as connected to Revelation as it is to Exodus, that the ending perfectly complements and completes the beginning. When we accept it like this, we understand it as it truly is.
I’d love for you to read this lovely piece of writing by Theodore Cuyler who explains how we ought to read God’s Word—how we ought to read the story of how God is at work in this world to save his people and bring glory to his name. Read it and be blessed!
Some people regard the Word of God as a mere miscellaneous collection of disjointed fragments. They could not make a greater mistake. The Bible is as thoroughly connected and consecutive a work as Bunyan’s “Pilgrim,” or Bancroft’s History. The whole composition hangs together like a fleece of wool.
It begins with the creation of the world; it ends with the winding-up of all earthly things and the opening scenes of the endless hereafter. The Old Testament is the majestic vestibule through which we enter the matchless Parthenon of the New. It is mainly the history of God’s covenant people. Through all this history of nearly forty centuries are interspersed the sublime conversations of Job, the pithy proverbs of Solomon, and the predictions of the Prophets. We hear, at their proper intervals, the timbrel of Miriam, the harp of the Psalmist, the plaintive viol of Jeremiah, and the sonorous trumpets of Isaiah and Habakkuk.
Through all the Old Testament there flows one warm and mighty current—like the warm river of the Gulfstream through the Atlantic—setting towards Jesus Christ. In Genesis he appears as the seed of the woman that should bruise the serpent’s head; the smoke of Abel’s altar points towards him; the blood that stains the Jewish lintels on the night of the Exodus is but a type of the Lamb of God that taketh away the sin of the world; Moses and the prophets testify of Jesus. Just as the rich musical blast of an Alpine horn on the Wengern is echoed back from the peaks of the Jungfrau, so every verse of the fifty-third chapter of Isaiah is echoed in the New Testament of Immanuel.
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Our help comes from the Lord—the Lord who guards life. Our help comes from the Lord who protects our lives. Our protector does not sleep, so he is always alert to the times when we need help. Like the lifeguard who grabs the buoy, poised to run into the water, so the Lord stands ready to run to the rescue of his children. 

Last summer I saw a lifeguard rescue someone from the ocean. The lifeguards had posted signs, as is customary, informing swimmers of that day’s rip current risk level. On this day, the risk was moderate, so there was reason to be cautious. The lifeguards had put cones in the sand permitting people to swim only between the cones, presumably so they could keep a close watch over everyone.
I was sitting close to the lifeguard station, so I saw the scene play out. I first noticed the two lifeguards watching a middle-aged man who was on the edge of the area swimmers were supposed to stay within. He looked to be enjoying himself but was soon swimming beyond the designated area. One lifeguard blew his whistle at the man, and when they got his attention, they both gestured for him to swim back within the cone area. The man didn’t follow this direction. The lifeguards kept their eyes on him. The waves were big, and he continued to swim. He was moving farther away from shore and farther outside the posted area. The whistle sounded again. The gestures were made again. But there was no movement in the right direction. All of a sudden, the swimmer looked like he was no longer leisurely swimming; his arms started to flail. The female lifeguard grabbed her rescue buoy. They watched him struggle for a few seconds, his movements decreasing as he endured the pounding of the next wave. It became clear: he needed help. “Go!” the male lifeguard said to his coworker. She ran into the water—and brought this man safely back to shore.
Though it all ended well, it was frightening to witness. As is helpful and necessary after an unsettling event, I continued to process what I had seen in the days that followed. This young lifeguard—she couldn’t have been older than twenty—headed into danger in order to rescue someone out of it. This moved me. On that day, she courageously embodied her title: she guarded life—an actual life! I had a new appreciation for the job, and couldn’t stop thinking about the title: lifeguard. Life guard.
Though I thought a lot about lifeguards, I found myself relating to that swimmer. There had been signs on display.
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As fallible humans we all sometimes succumb to haste, emotion, and the influence of others, especially the media, whose sole occupation lies in seeking to get us to believe its narratives and to think and act along its preferred lines. Add in the rigors and tedium of pastoral and publishing work and mistakes are apt to happen sometimes, even large ones. In such cases a little public or private contradiction that seeks to set one right is justified, provided it is moved by charity and expressed courteously.

On April 24th, byFaith, the official magazine of the Presbyterian Church in America (PCA), published an article titled “Prayer and Work in the Face of Violence,” in which it was claimed that “gun violence” is “the leading cause of death among children in this nation.” I published an article showing that was false on the basis of mortality statistics provided by the CDC (available here). Others also took umbrage to the April 24th article, and I dispatched a personal message to byFaith requesting a removal of the article and a full retraction. That has not occurred, and as of May 24th the article is still available at byFaith, unamended and unaccompanied by any editorial clarifications.
Mistaken claims are rather common in the world of the published word. The careful observer will note, for instance, that I misnamed David Cassidy’s church in the first sentence of my first Aquila Report article, accidentally referring to it as Spanish River Presbyterian rather than Spanish River Church due to an editing error. Are Dominic Aquila and I to then be regarded as wholly unreliable in our claims? Hardly. But the answer in all such cases is to correct the mistake when it is brought to one’s attention and to be more careful in future, hence why I have mentioned my fault here and why I have checked with a former professional proofreader to ensure my pronoun usage is correct in the phrase above about the proprietor of this site and me. (And in fairness, I reversed them the first time around.)
It is a rather more serious fault, however, to make a claim as large and consequential as that gun violence is the leading cause of death of children in this nation when it is easily verified that it is not. And it is significant as well that this claim seems to be that of a certain political faction in our nation, as evidenced by the fact that I passed by a waiting room the other day and found a pair of activists making the claim verbatim on a major news outlet. The PCA’s magazine should not be parroting the false claims of the political left. Nor should it be repeating the claims of any other political faction, unless they involve questions in which the church has a vital interest or unambiguous questions of public morality, such as matters of liberty of conscience, the free exercise of our faith, abortion, euthanasia, and the like; and even in those questions I think the church’s involvement should be as an independent witness of right and wrong, and that she should never allow herself to become a de facto organ of any political party.
But even granting that it is a more serious offense, we need not assume the worst as to its reasons. As fallible humans we all sometimes succumb to haste, emotion, and the influence of others, especially the media, whose sole occupation lies in seeking to get us to believe its narratives and to think and act along its preferred lines. Add in the rigors and tedium of pastoral and publishing work and mistakes are apt to happen sometimes, even large ones. In such cases a little public or private contradiction that seeks to set one right is justified, provided it is moved by charity and expressed courteously.
What I am suggesting, then, is that we provide a collective remonstrance against byFaith’s error of fact. If you are reading this and are a member of the PCA I ask you, dear reader, to take a moment to drop byFaith a line here or via email at [email protected], and to tell them that you are disappointed that the public news outlet of our church has done poorly by its departure from its proper mission, and that it needs to retract its errors by removing the source of offense in question and offering a public acknowledgment and correction of its published errors of fact. The reason I suggest this is simple: byFaith is an official agency of the PCA, paid for by her funds and subordinate to her government. Our magazine should not be publishing false claims which venture into the territory of the purely political and have no direct relation to the church or her duties of disciple making.
I believe, moreover, that any PCA member should be able to do this in good conscience, regardless of his or her beliefs about criminal justice policy. For while we may differ as to our beliefs about civil or political questions, yet the proper focus of the church is a matter which we should all respect, and upon which we should all insist. Christ’s “kingdom is not of this world” (Jn. 18:36), and when the people of Israel were about to make him king he withdrew from them (Jn. 6:15), lest their mistaken popular enthusiasm should distract from his true mission of redeeming his elect. The PCA (including her agencies like byFaith), being a manifestation of Christ’s body, the church, ought to take heed and beware lest in her concern with the things of this life she diverts people’s attention from things above (Col. 3:1-2; comp. Matt. 16:23).
Tom Hervey is a member of Woodruff Road Presbyterian Church, Five Forks (Simpsonville), SC. The opinions expressed in this article are solely those of the author and do not of necessity reflect those of his church or its leadership or other members. He welcomes comments at the email address provided with his name.
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