Truth Magazine

By Edward O. Bragwell, Jr.

The sixth chapter of John has always been an interesting text to me. It reveals so much to us about Jesus. I want to examine this chapter with you and look at some facts that are brought out here about him.

1. We see the reason that Jesus performed the signs that he did – to prove who he was (vv. 1-14). Many by this time had become fascinated by the signs that Jesus was performing among them and followed along to see more (v. 2). Jesus did not disappoint them. He performed another sign upon this occasion. He fed the great multitude with just a handful of food. This sign had its desired effect. We are told that those who witnessed this sign proclaimed, “This is truly the Prophet who is to come into the world” (v. 14). We need to realize that the signs and miracles of Jesus were not meant primarily to accomplish anything except to prove his claims and confirm his words. Christ did not primarily want to feed the hungry, but to show forth his power. He did not primarily want to heal the diseased, but to show forth his power. Many of the hungry in Christ day were not fed and many of the diseased were not healed. If Christ’s primary purpose was to feed the hungry and heal the sick, hunger and disease would have been completely eradicated in his day. He certainly had the power to do so. I hear so many talk as if feeding the hungry, ministering to the sick, and other such duties are to be the primary concern of the church today. They claim that this is what Jesus came to do, so we ought to focus our primary energies on these things also. But think. Was that the primary mission of Jesus on this earth? I think not. We will see later what that primary purpose was.

I have also heard brethren use this passage trying to justify the use of carnal inducements to bring people to hear the gospel. They hold out a meal or recreational activity to draw people in and then preach the gospel to them. Then they claim that they are just following Christ’s example. After all, they say, “Jesus fed the five thousand.” What we need to realize, however, is that Jesus did not offer them food to cause them to come and hear him. ‘the multitude was already there. He did not draw them there with the food. The feeding of the multitude was not to cause people to listen to his message, but to confirm the message to those who were willing to hear and had already heard. There is a big difference.

John later made clear the purpose of these signs. He said, “And truly Jesus did many other signs in the presence of his disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.”

2. We see that Jesus would not allow himself to be made an earthly king (vv. 15-21). The people wanted to make him a king by force. They had the idea that Jesus would be their king and decided to make him one whether he wanted to be or not. He had to run away from them to prevent this. What they needed to realize and what many have failed to realize even today is that Jesus never intended to be an earthly king and has never promised to be one at anytime. If it was his intention to be an earthly king, he had the perfect opportunity at this time. With the people rallying around him and with the power that he possessed as the Son of God, no earthly army or power could have prevented him from becoming king of the earth. But that simply was not his intention nor is it his intention in the future. Yet so many point toward the time when he is to come and rule on the literal earthly throne of David. This just cannot be. It would be inconsistent with Old Testament prophecy. Jesus was a descendent of Jeconiah (Matt. 1:11,12) and Jeremiah said that none of the descendants of Jeconiah would “prosper, sitting on the throne of David, and ruling anymore in Judah” (Jer. 22:28-30).

3. We seethe true purpose for the coming of Jesus revealed (vv. 22-59). Jesus revealed to his disciples the primary reasons that he came to the earth. It was not to care for the physical needs of people but to bring life and salvation and draw people to God. Jesus was not interested in providing physical food, but spiritual food to those who listened to him (vv. 26-33). Those who followed Jesus for physical reward were useless to him then and are useless to him now. Jesus came to do his Father’s will and the Father’s will is that we be saved and have everlasting life (vv. 34-40). Christ indeed brought life and salvation to this world. He came to draw people to God by teaching them concerning him (vv. 43-58) and he continues to draw people to God by the word which he left (Rom. 1:16,17).

4. We see that Jesus was rejected by many in his day (vv. 60-66). We have recorded here some of the saddest words in the Bible: “From that time many of His disciples went back and walked with Him no more.” Why did so many reject Jesus at this time. I think that we can see at least two reasons in this chapter. He was not what they expected. Some expected him to be a physical king to lead them out of physical oppression (v. 15). He would not be. Others expected him to take care of all their physical needs (v. 26). He did not. He simply did not measure up to all their misguided expectations. The same is true today. Many today reject Jesus because he does not meet their expectations. To some his message is too simple (1 Cor. 1:18-29). To others his plan of salvation is considered too much (Mk. 16:16). And to still others his call for commitment is considered too much (Lk. 9:57-62). For what ever reason, many today expect the wrong things out of Jesus and when they find out that he has never promised to be what they expect, they reject him.

5. We see, however, that while many rejected him, Jesus did find some followers (vv. 67-69). We often become discouraged when we see people turn their backs upon God and his word. But we must realize that not everyone is going to reject Christ. How encouraging and uplifting it is to note that the rejection of Christ by many of his disciples was not the end of the story. This chapter then proceeds to a happier note. There were some who would stick by him. Some could not but follow Jesus. They realized that there was no place else to go and that there salvation nowhere else (v. 68; cf. Acts 4:12). While most will reject Christ, there will always be some who will follow. We need to determine that we will be one of the few (Matt. 7:13,14). And we need to seek out the few others who will accept him (Mk. 16:16).

Guardian of Truth XXXII: 11, pp. 330-331
June 2, 1988

By Wayne S. Walker

Most Bible students know the story of the birth of Isaac. God had promised it and it occurred miraculously when Abraham was about 100 and Sarah 90. After many years, Sarah died, Abraham became old, and Isaac needed a wife. Since Abraham did not want Isaac to marry into the heathen tribes round about them, he sent his servant back to his family in Haran to find his son a mate. The girl he found was named Rebekah, and this is basically where we pick up the story in Genesis 24:15-67. This chapter gives us some information about Rebekah, a worthy woman.

I. She was hospitable. We find in verses 15-25 that Rebekah not only drew water for Abraham’s servant and his camels but also invited this stranger to lodge with her family and share their straw for the animals and their food. All Christians should be hospitable. “Be hospitable to one another without grumbling” (1 Pet. 4:9). Our English word “hospitable” literally means to be a host, to serve guests, to be generous and friendly in entertaining others. The Greek term from which it is translated may be defined as love to strangers. “Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels” (Heb. 13:2).

Early Christians showed hospitality to each other by opening their homes to one another for meals so that, “breaking bread from house to house, they ate their food with gladness and simplicity of heart” (Acts 2:46). While all Christians are to show hospitality, the woman is to guide the house (1 Tim. 5:14; Tit. 2:5). Therefore, she is the one who is responsible for the cooking, cleaning, etc. (Please note that I did not say that she had to do it all herself, but that it is within her domain to see that it is done.) Hence, hospitality is her, speciality (1 Tim. 5:9-10). No elder, preacher, or any other male Christian, can truly be “given to hospitality” whose wife is not hospitable.

II. She was obedient. We see in verses 50-58 that, in a day when marriages were not arranged by the parties involved but by their families, Rebekah willingly bowed to the wishes of her brother and father that she go with Abraham’s servant to be Isaac’s wife. The Bible teaches that children are to obey their parents. “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother,’ which is the first commandment with promise” (Eph. 6:1-2). In a similar way, the wife is to obey her husband, being in submission or subjection to him as her head (Eph. 5:22-24; 1 Pet. 3:1-6).

Furthermore, we must demonstrate this same kind of attitude in our relationship with God. Spiritual obedience is necessary for salvation. “But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness” (Rom. 6:17-18). We are made free from sin only after we have obeyed the form of doctrine mentioned here. This obedience involves faith in Christ, repentance, confession of Jesus as Lord, and baptism in his name. What will happen to those who do not obey? “Those who do not know God, and . . . those who do not obey the gospel of our Lord Jesus Christ . . . shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power” (2 Thess. 1:8-9).

III. She had a good family relationship. We note that in verses 59-60, before she left, her family blessed her and said, “Our sister, may you become the mother of thousands of ten thousands; And may your descendants possess the gates of those who hate them.” This shows the close-knit bond that existed in this household. Rebekah’s family was concerned about her and her welfare in the same way that the Shulamite’s brothers cared for their sister and her reputation (Song of Solomon 8:8-10). In order for this kind of situation to exist in a family, there is a need for proper parental teaching so that the children will love and respect their parents as they grow up. “And you, fathers, do not provoke your children to wrath, but bring them up in the training and the admonition of the Lord” (Eph. 6:4).

One of the ideal pictures of family life we have in the Scriptures is found in Proverbs 31:10-31. Here is a woman who takes care of her family by seeing that they have the necessary food and clothing. She is also an example to them of strength, honor, wisdom, and kindness. As a result, her husband trusts in her, is enabled to go about his business in the land without fear of what is happening back home, and praises her saying, “Many daughters have done well, But you excel them all.” Also, her children rise up and call her blessed. To many, this may be an anachronistic description in our day of working mothers, easy divorce, and single-parent homes. But it is the home as God intended it and God’s people will seek to develop just such a home.

IV. She was modest. We read in verses 61-65 that Rebekah apparently did not wear the customary veil of that day while traveling, but when the party neared Abraham’s home and she was told that Isaac was walking in the field to meet them, she jumped off the camel, took a veil, and covered herself. The custom of a woman having to wear a veil in public is not necessary in order for her to be modest in our society today. But the Bible still teaches the need for modesty. After Adam and Eve sinned in Genesis 3, God was not satisfied with the “aprons” or loin-cloths of fig leaves that they made for themselves, but made them cloaks or coats of skins as an indication to all their descendants to dress modestly. From this, we learn that the need to dress in modest apparel is applicable to the man as well as the woman.

However, the importance of modest dress is emphasized for the woman and the passages that relate to the subject are directed to her. “In like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works” (1 Tim. 2:8-9). Why is this so? One possible reason is the nature of man and woman as God created them and the obvious difference between the two. Men are far more attracted to what they see of the physical display of women than vice versa. This is why men are warned, “But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matt. 5:28). Many claim that what one wears outwardly is not important. But a godly woman will continue to dress modestly despite what the world says.

V. She was a good wife for Isaac. Finally, in verses 66-67, we learn that when Rebekah became Isaac’s wife he loved her and as a result he was comforted after his mother’s death. God’s original intent in ordaining the marriage relationship was to provide the man with a helper meet, or suitable, for him as it was not good for the man to be alone. Of course, this also placed a reciprocal responsibility upon the man to “leave his father and mother and be joined to his wife” (Gen.2:18-24). Only when both the husband and the wife commit themselves totally to each other can the two become one flesh. Today’s view of marriage as a “business partnership” where each party maintains his or her own separate identity is not the biblical view. The biblical view is that of a complete union of two selves into one unit.

Over and over the Bible extols the virtue of marriage. “He who finds a wife finds a good thing, And obtains favor from the LORD” (Prov. 18:22). It is true that behind every great man you will find a great woman, and most often it is his loving wife. “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge” (Heb. 13:4). Marriage is the only lawful relationship in which the deepest physical and emotional needs of men and women can be fulfilled. It is also the only proper relationship in which the husband and wife can find their highest joy, and in which their children can be raised to be what they ought to be. Truly, marriage is honorable in all. Rebekah provided comfort for Isaac at a time in his life when he needed it the most. And every good woman will bring to the marriage relationship those things which will enable her to help her husband be the kind of man that God wants him to be.

Conclusion

The lessons of the Bible are taught in the lives of not only great men but also of great women. And these holy women of old can be examples to both women and men today. Yes, Rebekah, like every other human being, made her share of mistakes. As her husband showed favoritism to their elder son Esau, she showed favoritism to the younger Jacob. This caused friction in their family. But ladies who wish to please God can learn what kind of attitude the Lord expects of them by studying the good characteristics that Rebekah displayed. And her life, as well as those of many other good women of both the Old and New Testaments, reveals principles that all of us need to emulate.

Guardian of Truth XXXII: 11, pp. 326-327
June 2, 1988

By Larry Ray Hafley

There is never a time when tactics, technique and style should replace simple preaching of the testimony of God (1 Cor. 2:1-5). Our age does not need an old gospel in a new package. Our age does not need a new gospel in an old package. Our age does not need a new gospel in a new package. It needs the gospel – “preach the word.”

“If it ain’t broke, don’t fix it.” Well, the gospel “ain’t broke,” and it does not need amendment or repair. Men, though, are broken on the reef of sin, and they need mending in the glad haven and harbor of God, with the anchor of their souls made both sure and steadfast. This can only be accomplished in, by and through the gospel of Christ (Rom. 1:16).

Efforts to project a new, handsome, winsome, inviting, exciting image of the church to the world should be discarded. With all boldness, using great plainness of speech, the sinner should be shown his true status and the hope he can have through the blood of the cross. Besides, the image of the church is not the thing to project; it is the image of Christ that we must erect.

The tenor and trend of our era is to smile and superficially “love” a sinner unto repentance and into the kingdom. Yes, the goodness of God leads to repentance (Rom. 2:4), but that very goodness declares wrath, indignation, tribulation and anguish against its opposers (Rom. 2:3-11).

True, scriptural love includes hatred of sin and “every false way.” It involves a casting down and a rooting up of iniquity and error (2 Cor. 10:35; Tit. 1:9-13; 2:15; 2 Tim. 4:24). It is neither loving nor loveable to fail to hate and expose what God hates and opposes.

The sinner must know God’s hatred of sin and his wrath against it (Rom. 1:18). The sinner must see himself as he is in God’s view, i.e., condemned and unclean. Preaching that truly converts, truly convicts (Acts 2:36,37). The gospel order is conviction followed by conversion. The sinner, like the son of Luke 15, must come to himself. He must see himself in the hog lot of the muck and mire of sin. It is a stinking, filthy sight, but every erring creature must recognize his condition, his guilt, in all of its ugliness.

If the Lord hated the doctrine of the Nicolaitanes (Rev. 2:6,15), can we show tolerance and indifference toward false doctrines of our day and be pleasing to him? Evidently, some think we can. Attempts are being made to present the truth in a more positive, appealing manner, one that will not rankle or offend those who subscribe to false doctrine. Obviously, one should not preach to see how many people he can revile, reproach and repulse, but the “new image” orators rarely speak negatively against anything except those rude, crude preachers who speak negatively. Their harshest words are not directed at false doctrine, but at those who speak pointedly against false doctrine.

It used to be that gospel preachers would carry their Bible and the creeds of men into the pulpit. They would quote the denominational doctrines, name the churches that held to the views presented and then use Scripture to deny the doctrines of men and affirm the doctrine of Christ. How long has it been since you have seen this done? “Ye have heard that it was said . . . but I say unto you” is the type of preaching needed today. It is not popular. It does not tickle or delight the ears of men, but it is the kind of preaching that will convict and convert the honest and good heart.

Knowing God’s power, knowing God’s sovereignty, knowing God’s holiness, knowing my true state in sin, and then seeing what God has done for me when I deserve nothing but have earned condemnation this enhances and increases my appreciation for the grace, mercy and love of God. How could he love me? Why would he save me with the awful cost of the sacrificial humiliation and death of his Son? I do not deserve it! Still, he freely gave it all for me.

So, to preach the true grace of God, one must preach the truth in love, preach the gospel of God’s hatred of sin and false doctrine and preach of his love for the sinner (Eph. 4:15; Jn. 3:16). When the convicted, condemned sinner sees his plight, he will respond more readily to the love of God in our Lord Jesus Christ.

Guardian of Truth XXXII: 11, p. 328
June 2, 1988

By Garreth L. Clair

In this article our attention is directed to two figures of speech used to describe the church. The first to be discussed is the “building” analogy found in 1 Corinthians 12:12-27. The New Testament contains a number of figures by which the church of Christ is described, each figure used describing at least one characteristic of the church of Christ. When all of the figures by which the church is described in the New Testament are put together, we have a beautiful picture of the glory, majesty, beauty, and greatness of the divine institution.

In reality the only complete term is the church of Christ; all the other figures point out characteristics but the term “church of Christ” is inclusive of all the figures in the Scripture. Where the terms “body,” “building,” “bride,” “family,” “kingdom,” “the called out,” etc. all describe a feature or features about the church of Christ, the term “church of Christ” includes all the features. From this point of view we will discuss the two figures in our present study.

The “Building”

In the first place the nature of the building in the context of 1 Peter 2:5 is a “spiritual house,” meaning a house not constructed of material substance of any sort but built of “living stones.” The “living stones” are those that Peter is addressing in the beginning of the epistle, “elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ” (v. 2). The building feature here is simply the idea that the spiritual house (the church of Christ) is made up of saved people.

In the second place from that contained in 1 Peter 2:7,8 no disobedient person or unbeliever may become a part of the “spiritual house” (building). Since those who would be a part of the spiritual house are the saved ones it follows that the living stones are those who have complied with Christ’s conditions of pardon. They have:

1. Heard God’s Word (Rom. 10:17).

2. Believed in God (Heb. 11:6).

3. Believed in Christ (Jn. 8:24).

4. Repented of past sins (Acts 17:30).

5. Confessed faith in Christ (Rom. 10:9, 10; Acts 8:37).

6. Been baptized (Mk. 16:16; Acts 2:38).

Through immersion (Rom. 6:3,4).

For remission of sins (Acts 2:38).

7. Are steadfastly abiding in Christ, doing his will from the heart (1 Cor. 15:58; Jn. 15:4; Eph. 6:6; Rev. 2: 10; 2 Tim. 4:7,8; 1 Jn. 2:28).

From these facts it is apparent, no one may be a “living stone” in God’s “spiritual house” if he has not met the conditions of pardon, regardless of how sincere he may be.

The “Body”

The “body” analogy is one of the most interesting figures of the church of Christ for a number of reasons; in the first place the human body is a unit of many different parts, each part playing an important role for the human condition as a whole. This is how the church of Christ is to function. This figure points out a fact that is so important to the success of the ekk1esia of Christ in its local function.

There are at least two ways to look at the “body” analogy. One is from the concept contained in the statement of Acts 2:47 and that in Ephesians 5:23, etc. As we look at this concept (figure), we learn that Christ is the head of the body (the body being made up of all the saved ones), which body functions without an earthly organizational structure.

The second concept is a consideration of the church (ekklesia) in its local sense (i.e., Jerusalem – Acts 6:1-7; Antioch – Acts 13: 1; other local churches – Acts 16:5); one can hardly deny the existence of local congregations in the face of such scriptural evidence. To this concept the idea in 1 Corinthians 12:12-27 may be best utilized. The idea of all the parts of the human body fitting the nature of the local congregation and its members is interesting as we look at the text. The context may well apply to the spiritual gifts and the attitude of the whole church toward their use and the individual’s attitude toward his particular gift. That the concept is in the text surely none would deny, but the ideal function of each local church is similar, that all the parts of the local ekklesia function as instructed from Christ (Heb. 5:8,9). There may be no unity, peace, joy, order, etc., where the individual members in a local congregation struggle for positions against the divine order; there is an office established by Christ in local churches (Acts 11: 30; 14:23; 15:2-6; 20:17; 1 Tim. 5:17-19; Tit. 1:5; 1 Pet. 5:1; etc.). This office ought to be respected not only by the members but by those who occupy it. The role of each member is needed; without the proper function in the congregation of each member the church will not function properly as the human body will not function properly if some of its members are malfunctioning.

Guardian of Truth XXXII: 11, p. 325
June 2, 1988