Truth Magazine

By Mike Willis

The Bible is addressed to every man. When Jesus sent out the apostles on the Great Commission, they were sent to take the gospel to every creature (Mk. 16:15) of every nation of the whole world (Matt. 28:18). The invitation was extended to every man. “And whosoever will, let him take the water of life freely” (Rev. 22:17).

In order for the word of God to be received by the average man, it had to be a simple message which was easy to be understood and which could be universally obeyed. The gospel was addressed to all men and designed so that it appealed to the common man. God made it that way. “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe …. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and which are not, to bring to nought things that are: that no flesh should glory in his presence” (1 Cor. 1:21, 26-29).

One must remember that men have not always been exposed to as many educational opportunities as our children in America have in the twentieth century. When the gospel spread in the first century, it spread among people with little or no formal education. Many people did not even know how to read, much less possess a personal copy of the Scriptures which they could peruse at their leisure. Many of the first century people were slaves who were unlearned and had little hope of ever attaining a good education. Nevertheless, these men and women could hear the gospel, believe and obey it because it was simple enough for them to understand.

The Gospel Is Easily Understood

Jesus said, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened” (Mt. 7:7-8). In the Beatitudes, He said, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Mt. 5:6). The Savior emphasized that men who seek to know the Lord’s will can find it and that those who hunger and thirst after the Lord’s righteousness shall be filled with it.

The apostle Paul emphasized that men could easily comprehend the message of the gospel of Christ. In the book of Ephesians, he stated that God’s saving gospel came to him by revelation. However, he wrote this message to the Ephesians in such language that when they read, they could comprehend his knowledge in the mystery of Christ (Eph. 3:1-5). Consequently, he commanded, “So then do not be foolish, but understand what the will of the Lord is” (Eph. 5:17, NASB). Has God commanded the impossible of His children? Obviously not! God would be unjust were He to command of His children that which was impossible for them even as it would be unjust and unfair for a parent to demand of his two-month old child that he dress and cloth himself.

In 2 Corinthians 1:13, Paul added, “For we write nothing else to you than what you read and understand, and I hope you will understand until the end” (NASB). The first century saints, with their limited educational opportunities, were able to comprehend the message which was written to them by an apostle.

Evidences Of The Simplicity of the Gospel

There are other evidences of the simplicity of the gospel of Jesus Christ. Consider the following:

1. Jesus conditioned salvation upon one’s knowledge of the gospel. He said, “And ye shall know the truth, and the truth shall make you free” (Jn. 8:32). This passage implies (a) that there is a body of absolute truth, (b) that one can comprehend that truth, and (c) that freedom or deliverance from sin is conditioned upon one’s knowledge of that truth. Any teaching which implies that man is not able to comprehend the gospel undermines man’s opportunity to be redeemed from sin.

Jesus later added, “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mk. 16:16). “He who believes the Son has eternal life; but he who does not obey the Son shall not see life, but the wrath of God abides on him” (Jn. 3:36). Jesus obviously thought that one would be able to understand the gospel when it was preached, believe it, and obey it.

2. Warnings not to pervert the gospel presuppose man’s ability to understand the gospel. Paul wrote, “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Gal. 1:8). Compare John’s similar warning at the close of the book of Revelation (22:18-19). How can I know if a man has perverted, added to, or taken from the revelation of God through Jesus Christ if I cannot understand it? Jesus apparently thought that the revelation was so clearly revealed and easily understood that men were expected to be able to detect doctrinal departures from it.

Sometimes brethren act like the gospel is so complicated that we should not expect men to be able to detect doctrinal apostasies from it. They have written that men could worship with the Christian Church for a whole lifetime without ever perceiving anything wrong with the worship and work of that church. Similar things have been said about those brethren who worship with liberal churches of Christ. Such statements imply that the gospel is too difficult for men to comprehend.

Brethren, the revelation from God is simple and clear. Even as we have every reason to expect the alien sinner to be able to understand and comprehend the simplicity of the message of what one must do to be saved, we have every reason to expect the child of God to be able to comprehend and understand how he must live to stay saved, how he must worship God, and the nature and characteristics of the New Testament church.

The Preaching of the Gospel Confirms Us Simplicity

One only needs to read the cases of conversion of the New Testament to be impressed with the simplicity of the gospel of Jesus Christ. We cannot consider every case of conversion in the New Testament in this article; however, the principle which is briefly stated below can be illustrated time and again by a consideration of the other cases of conversion.

1. The People On Pentecost (Acts 2). This chapter records the preaching of the first gospel sermon, just fifty days following the death of Jesus. After explaining that the coming of the Holy Spirit was the fulfillment of prophecy (Acts 2:14-21), Peter began his sermon, “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up . . . .” (2:22-24). Then follow several proofs cited by Peter to substantiate the fact that God had raised Jesus from the dead and seated Him at His own right hand from which place He would reign until the last enemy was made subject to Him. He concluded his sermon, “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (2:36).

The audience in attendance that day comprehended and understood what Peter had said. They spoke up, “Men and brethren, what shall we do?” (2:37). Peter gave them the answer to their question in one simple sentence: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” (2:38-39). He continued to exhort them to obey God’s word saying, “Save yourselves from this untoward generation.”

On that day, three thousand souls who had heard only one sermon comprehended it, believed in Jesus Christ, repented of their sins, and were baptized (Acts 2:41). Having done this, the Lord added them to the church (Acts 2:47).

2. The Ethiopian Eunuch (Acts 8:26-40). This passage relates the conversion of the Queen’s treasurer who was taught the truth in one simple sermon by Philip, the evangelist. When Philip found the eunuch reading the prophet Isaiah (chapter 53), he began at that text and preached unto him Jesus (8:35). That Messianic prophesy describes the death, burial and resurrection of Jesus Christ. It relates how the Messiah gave His life as an atonement for the sins of mankind.

After hearing the message while riding with Philip in the chariot, as they approached water the eunuch said, “See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him” (8:36-38).

After hearing one sermon, this man comprehended the gospel sufficiently to believe in Jesus, repent of his sins, confess his faith, and be immersed in water. He did not have to undergo six months of catechism. He did not have to demonstrate his faith by attending church for a few weeks. He did not have to study through The Truth That Leads To Eternal Life. He simply heard the gospel, believed it, and obeyed it! This all transpired within a matter of a few hours.

3. The Philippian Jailor (Acts 16.25-34). The conversion of the Philippian jailor occurred after Paul and Silas had been beaten and put in prison. About midnight, they lifted their voices in praise to God. An earthquake occurred which loosed the bonds of the prisoners and opened the prison doors. The jailor, supposing that the prisoners had escaped, drew his sword and was ready to kill himself when Paul shouted, “Do thyself no harm: for we are all here” (16:28). He brought a light, came to Paul and said, “Sirs, what must I do to be saved?”

Paul replied, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (16:31). This jailor did not know Jesus from anyone else. Consequently, Paul had to preach to him. “And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway” (16:32-33).

This infidel learned the truth, believed it, repented of his sins, and was baptized in one night, within a few short hours. The gospel was simple enough for him to grasp and easy enough for him to obey that in less than twelve hours he could learn enough to become a Christian.

Conclusion

Brethren, let us be careful not to lose sight of the simplicity of the gospel of Christ. I am afraid that some of us have become so enamored with education and so concerned with impressing others with how much we know that we have left the impression that the gospel of Christ is complicated. Some brethren who have studied the Scriptures have reached some peculiar position on some subject which is so complicated and full of intricate details that the common man cannot possibly understand it. Most college educated preachers who have given a life-time to the study of the Scriptures have trouble following the course of argumentation being used. Brethren, if the common man must know this in order to be saved, the common man has no hope of being saved. If the common man can be saved without knowing and believing it, these peculiar ideas are not the gospel because one cannot be saved without believing the gospel (Mk. 16:16).

Sometimes we preachers become so wrapped up in giving the definition of Hebrew and Greek words, analyzing the syntax of a Greek sentence, giving a detailed exposition of some archaeological artifact located in some obscure place, and encouraging brethren to have a positive mental attitude, that we have forgotten to preach the simple Jerusalem gospel.

Brethren, let us go back to the Bible. Let us take the gospel to lost men and women “not with excellency of speech or of wisdom, declaring unto you the testimony of God” (1 Cor. 2:1). Let us determine “not to know any thing among you, save Jesus Christ, and him crucified” (1 Cor. 2:2). Men can comprehend that God sent His Son to die on Calvary’s cross for the remission of our sins. They can love Him enough to believe in Him and obey Him. Souls will be won to Jesus Christ, the church will grow, and God will be praised.

Guardian of Truth XXVII: 18, pp. 546, 550-552
September 15, 1983

By Jimmy Tuten

The suggestion that we “talk about visitation” does not involve itself with a particular method, such as group, zoned or whatever. It is the individual obligation to “save himself and then them that hear thee” (1 Tim. 4:16), to which we direct your attention. Whatever the reasons be, there are too few doing this type of work. It does not take much of a Christian (i.e., a proficient person) to do this work, but it does take all that a person is. As we look at the scarcity of laborers in this field we are confronted with the reality of those who live with a failure to learn and are, therefore, failures in the practice of pure religion. Christianity is a learning and growing process (2 Pet. 1:5). The art of visitation can and must be learned. The only way to learn it is to get out and do it.

Importance of Visitation

One cannot cross over Jordan into the eternal bliss without “pure and undefiled religion” (Jas. 1:27). Visitation is part of that practice. Whether it is an unfaithful member, a weak member, a prospect, or whatever in need of some physical or spiritual need, visiting is essential. The word “visit” in the text of James 1:27 shows clearly the individual obligation, the fact that it cannot be done by proxy. Visit has a purpose. The lexicons tell us that the word means “to look up, care for” and “to look out certain men for a purpose.” In other words, to “visit” with a view to helping, whatever the need be. The tragedy here is that so few have ambition for this type of thing. Many of those who have a desire lack ability. They have tried and failed (so they think); they give up, and we have a stalemate. The task goes unfulfilled. That which we do not possess we underrate and continue to excuse ourselves with “I can’t do it.” Talk of visitation falls on deaf ears.

Unless we believe in the “pastor system” (where the preacher is forced to do many unrelated tasks to his function of “preaching the Word” and by which control usually exists), then we have to admit that all of us are ministers (Eph. 6:21; Col. 4:7). Even our speech is to minister grace (Eph. 4:29). Take the time right now to read such passages as 1 Pet. 4:8-11, observing the importance of “minister the same one to another.” Listen, dear reader, “you gave me no drink” (Matt. 25:42) or “you never mentioned him to me” (Ezek. 33:7-16) are charges that will be made against us in the day of judgment (2 Cor. 5:10-11). At the risk of being redundant let me say again, to practice pure religion is to minister. This is one area where service has priority. While there is joy in this type of work, personal glory or aggrandizement takes a back seat. Here you can really be great by serving (Matt. 23:12). Your greatness will be seen in the number of people you serve. Your roots of true happiness will run deep. Yes, happiness is home-brewed.

Appeal is made to the preachers, elders, deacons, Bible class teachers and all others interested in promoting this work. You must stimulate people to work the work of God. Begging is frustrating and will not get the job done. Brethren get off your couches of ease and stimulate yourselves by motivating others (Rom. 2:21). You don’t have to worry about competition in the “advisory capacity” because you simply do not see many consultants. In other areas some serve God only as consultants, but here they do not even serve lad, is it not? I have learned too that it is not always the talented person who serves best, but the consecrated one. Give me a Dorcas with a needle or a Priscilla and Aquila with tent tools who will give one night a week extra service, and with them I’ll demonstrate what it really means to save “them that hear thee.”

Many Demands

The Christian’s time is valuable and God expects him to use it wisely (Eph. 5:16). Every hour we waste in unproductive visitation, or in no visitation at all might be the cause of a person’s being left out of the kingdom of God, a depressed person finding no relief when all that is needed is someone to talk to (Gal. 6:2), a sick person in a hospital without comforting prayer or the elimination of worry about our kids who are away at college.

There are three areas where a great deal of visitation is required: Hospitals and Shut-ins, Edification and Evangelism. To some degree all three overlap. Some of my conversions have come from teaching after visiting a person in the hospital or in talking to saints who have fallen away. Let’s look at the three areas separately:

(1) Visiting In The Hospital. This is a must for Christians, not just the preacher or elders. People are in the hospital because in one form or another they are sick. We are hot doctors and nurses, but we are Christians and “the effective prayer of a righteous man can accomplish much” (Jas. 5:16, NASV). We are to support, encourage and strength those who are afflicted. Always be positive. Tell the patient or shut-in positive things, things that are good about the church and the community. Don’t complain to them and be patient when they complain to you. Don’t talk about sickness in your family, or your dad’s heart attack. Center your attention on the needs of the one you are visiting. One other very important thing: Do no wear out your welcome. Remember, others are coming and going too. Ten or fifteen minutes is long enough. Be cheerful and don’t forget a prayer before you leave. The reading of a Scripture like Romans 8:31-39 would be good.

As for the shut-ins, they are usually those who have helped in the building of the church building and have done much to build its strength. Because of age, bad health or sickness, they cannot attend. They should not be forgotten! Budget your time to include them, but be careful not to spend too much time here to the neglect of other areas ? f visitation. Realize that shut-ins are lonely and they enjoy having you come by to see them. They will want to have you stay an hour or so and we simply do not have this much time if we are involved with others. Know how much time you can give before such visitation and be rigid in your determination. Before leaving start your departure with something like, “I have enjoyed visiting you, brother Bill. It is good to see you looking so good. I wonder if we could have prayer before I leave?” Cheerfulness is the key. Remember the tea kettle. Though we are up to our necks in hot water, we too can continue to sing!

(2) Visiting To Edify And Strengthen. Besides the general instruction the New Testament gives us, we have specific matters that have to be taken care of. We must plan ahead for effectiveness. A nonchalant member needs to be impressed with the dangers of falling away, their personal obligations and responsibilities to the Lord. Reading such passages as I Peter 2:9-12; 3: 10-11; 2 Peter 2:20-23 will surely impress them. Make an impact, but don’t overpower them. Before leaving make an appointment for more extended study and have prayer for them. Brethren, this area is the most neglected. When brethren talk about this class of Christians, it involves statements like, “I’m convinced that we are not doing enough for those who are weak,” etc. But, are we just talking? How seriously do you take Galatians 6:1-2?

(3) Evangelistic, Or With A View To Converting. How necessary this is can be seen in the fact that where there is no visiting the prospects, there is no growth! This is the hardest task of all because it has to be done, for the most part, at night. It also requires repeat visits requiring sacrifices on the part of those who catch the vision of duty to others. Hard? Yes, but most important! The local church should maintain at all times some form of group visitation and home study arrangement. This area requires a great deal of effort, attention and constant planning. Adjustments from time to time are necessary. Motivation is a must.

The actual visit should include, first of all, a period of getting to know one another, a statement of purpose for the visit and an effort to commit them to another visit to services or a home study. To develop a congenial atmosphere, look around for an object to identify with, such as a painting, stuffed animal, pets or even children. Start talking about this and move into your purpose for the visit slowly. You need to find out all you can about the person in order to determine the needs and relation to the Lord. In leaving always thank the person for letting you visit them, and be nice, whatever the reaction you get. Keep records of your visits and make notes. Later, you will be glad you did.

Conclusion

Learn the moral of the following story: “One of you, my three sons, will rule this land when I am gone,” said the king. “But I would have the wisest of you rule. Here, then, is a gold coin for each of you. Go out into the world, shop wisely, and determine what you can buy that will best fill your individual bedrooms. There are but two rules: One is that you cannot use any other money than the gold coin I provided, and the other is that you return within three days.”

After the first day, the youngest son returned with a cart of hay that filled a good half of his room. “A wise purchase, my son,” said the king. At the end of the second day, the middle son returned with a bucket of paint which he brushed over his entire room and still had paint left over. “A very wise purchase, my son,” said the king.

At the last minute on the third day, the oldest son returned with nothing but a candle. He lit it and flooded his room with light. Then he returned to his father and said, “This cost only a penny.”

“What did you do with the rest of the money?” asked the king.

“I gave it to a widow with two children. She bought some lumber, and I helped her build a stall in the marketplace where she can sell fresh vegetables. Thus she will be able to support herself and her children.”

“That candle was the wisest purchase of all, my son. Our land will be in good hands. You shall be the next With regard to the charting of all Christianity as appeal king.”

Guardian of Truth XXVII: 18, pp. 545, 558-559
September 15, 1983

By Sewell Hall

If the time and energy expanded by the apostle Paul in his first century journeys were expended today using modem transportation, the result would be an incredible criss-crossing of the earth’s surface. Those journeys were not made “holding meetings” for existing churches; they were made establishing churches.

“From Jerusalem,” he writes, “and round about as far as Illyricum I have fully preached the gospel of Christ. And thus I aspired to preach the gospel, not where Christ was already named, that I might not build upon another man’s foundation; but as it is written, ‘They who had no news of Him shall see, and they who have not heard shall understand. . . (Rom. 15:19-21).

Surely no one of us would wish to compare zeal with Paul. Hear him again: “Are they servants of Christ? (I speak as if insane) I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure” (2 Cor. 11:23-27).

How can we account for such zeal? We do not have to seek an answer. He himself has provided it for us in 2 Corinthians 4:13. “But having the same spirit of faith, according to what is written, ‘I believed, therefore I spoke,’ we also believed, therefore also we speak.” In this same chapter we learn some of the things which he believed which drove him to speak so untiringly.

Paul Believed in God

He believed in God as Creator (v. 6). His reference to “God who commanded light to shine out of darkness” implies acceptance of the entire creation account. In addition, he believed that the Creator God has revealed Himself to man. In the previous chapter he spoke of God’s revelation to Moses and noted that when Moses beheld God’s glory, his face shone uncontrollably. In this chapter, Paul tells of God shining in his heart “to give the light of the knowledge of the glory of God.” Paul found the radiation from this encounter equally uncontrollable. He wrote in I Corinthians 9:16, “For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel.”

Paul Believed in Jesus Christ

He believed in Jesus Christ as the image of God (v. 4). The knowledge of the glory of God which so compelled him to preach was perceived “in the face of Jesus Christ” (v. 6).

Paul believed in Jesus Christ as Lord (v. 5). This obligated him to unconditional obedience to every expression of Christ’s will, including His words to Paul on the road to Damascus: “For this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you; delivering you from the Jewish people and from the Gentiles, to whom I am sending you” (Acts 26:16, 17).

This conviction that Jesus Christ is Lord dominated Paul’s preaching. All of us tend to talk most of those things which loom largest in our hearts. In too many of us, Self assumes that magnitude. Even in our preaching we boast of our achievements; we labor to impress our audiences with our knowledge, our fluency or our piety; we drop names and use illustrations designed to impress them with our importance; we seek by our preaching to gain a personal following. With Paul it was different. His faith provided him with a view of the magnificence of Jesus so awesome that it completely eclipsed the proud self-image of which he had boasted as a Pharisee (see Phil. 3:3-15). Consequently, he writes: “We preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake” (v. 5, ASV).

As our growing faith magnifies the image of Jesus in our hearts, it will in the same proportion diminish our sense of self-importance and our desire to occupy the limelight as we preach. As we come to have the faith of Paul, we will be of Paul’s faith, we can say with him, “We are afflicted in willing with Paul to “carry about in the body the dying of every way, but not crushed; perplexed, but not despairing; Jesus, that the life of Jesus also may be manifest in our persecuted, but not forsaken, struck down, but not body” (v. 10). destroyed” (vv. 8-9).

Paul Believed In the Gospel

Paul believed in the facts of the gospel; he makes reference in this chapter, both to the death and resurrection of Jesus (vv. 10, 14). Furthermore, he believed in the absolute sufficiency of the gospel to accomplish God’s purpose among men. Consequently, his full energies were expended in preaching “Christ Jesus as Lord.” He denounced all efforts to manipulate men by craftiness or deceitful handling of God’s word and disdained cheap appeals to emotion or intellectual pride. He chose, rather, to commend himself to every man’s conscience through manifestation of the truth (v. 2).

In Paul’s day, as in our own, faith in the power of the gospel was severely tested by the fact that so many seemed completely insensible to its appeal. Paul was unmoved by this fact. He realized that the fault was not in the seed but in the soil. Those who rejected the gospel did so, not because it was defective as a light, but because they had allowed Satan to blind their eyes “that they might not see the light of the gospel of the glory of Christ, who is the image of God” (v. 4). Such men are perishing (v. 3) and until they open their eyes, they cannot be saved regardless of what schemes men may invent or what skills they may employ.

Such faith in the gospel gives courage despite one’s awareness of his own limitations. God intentionally placed this treasure in “earthen vessels that the surpassing greatness of the power may be of God and not from ourselves” (v. 7).

Such faith also sustains us in preaching the gospel despite discouragements. When our faith grows to the level of Paul’s faith, we can say with him, “We are afflicted in every way, but not crushed; perplexed, but not despairing; persecuted, but not forsaken, struck down, but not destroyed” (vv. 8-9).

Paul Believed In the Priority of the Inner Man

The weakening of Paul’s body and the afflictions to which it -was subjected were of little concern to him. His inner man was being renewed day by day – that was what counted (v. 16). If this was his concern for himself, is it any wonder that his greatest concern for his fellowmen was for their souls. Men of little faith may be moved to great sacrifices by an awareness of physical suffering in their fellowmen. Atheists may give liberally of energy, talent, and money, even sacrificing their own security to relieve starvation or diseases of the body. But it takes great faith in the existence and immortality of the unseen soul to be willing to make such sacrifices to take the bread of life and the balm of the Great Physician to those who are lost.

Which concerns us most: that a great city is destroyed by an earthquake or that the same city is lost in sin without a single voice to call them to repentance? About which would we be most anxious: about a child lost in the woods without food or about a child growing up in a wicked world without the knowledge of God? For which would we be most willing to see the church borrow money: to support a gospel preacher in some needy field or to repair the air conditioner in our meeting house? These questions provide a logical measure of our faith.

Paul believed In Eternal Rewards

Paul sometime received support as he preached the gospel (Phil. 4:15-17) but Paul did not preach for money (2 Cor. 12:14). Financially, his preaching venture was a disaster. From what must have been a wealthy position of a judge of Israel he descended to the point of having to Idget along with humble means” and even of “suffering need” (Phil. 4:12). Yet, having put his hand to the plow, he never looked back. The rewards he sought were not those that can be seen with the physical eye but those that are perceived by faith. The “eternal weight of glory” of which his faith assured him, made his afflictions seem momentary and light by comparison (vv. 17-18).

It is inconceivable that Paul would ever have “quit preaching” because the brethren were not paying him enough, because the house they provided was not adequate, or because he felt financially insecure as he came closer to the age of retirement. On occasions he made tents so he could preach; never did he “quit preaching” so he could make tents. Had he done so, could he possibly have written as he faced a Roman executioner: “I have fought the good fight, I have finished the course, I have kept the faith” (2 Tim. 4:7)?

For too long we have limited our discussion of the “obedience of faith” to the act of baptism. Doubtless, this is the point at which faith saves us from past sins; but a faith that grows and is perfected as it should be will produce in us an evangelistic zeal. When the “same spirit of faith” which was in Paul exists in us, we can say with him: “We also believe, therefore also we speak” (2 Cor. 4:13).

Guardian of Truth XXVII: 17, pp. 533-534
September 1, 1983

By Weldon E. Warnock

A gardener asked a piece of fragrant clay in his garden, “How come you have such sweet aroma?” Answered the clay, “Because they placed me near a rose.”

Constant association with the Rose of Sharon transformed John from a quick-tempered youth to a man of gentleness. His ambitions decreased. His intolerance subsided. Under the training of Jesus, the fiery youth became a warm-hearted man.(1)

John’s Early Life

During the personal ministry of Jesus, John is pictured as a selfish, over-ambitious, hotheaded, intolerant sort of person. His early character is depicted in Luke 9:46-56. We observe three things:

1. His selfish ambition. Verse 46 states, “Then there arose a reasoning among them, which of them should be the greatest.” Although the account describes the apostles in general, such attitude toward greatness was especially true of John and his brother James. Later, James and John ask Jesus, “Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory” (Mk. 10:37).

Matthew records (20:20-24) that James and John even involve their mother in their conspiracy to occupy the top positions in the coming kingdom. They envisioned (erroneously, of course) an earthly kingdom with positions of authority and they selfishly sought the number one places. They did not think of their qualifications or sharing with others, but just their own self-interests. This spirit still abides with us today in the church of our Lord.

2. His intolerance. John said to Jesus, “Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us” (9:49; Mk. 9:38-40). John evidently thought that no others than the chosen twelve should be so honored in having the power to cast out devils. John’s jealousy shows through, as his priority, he thought, was being challenged.

This man was not unknown to Jesus as Jesus must have endowed him at sometime with the power to cast out demons, just as He later empowered the seventy disciples to cast out devils (Lk. 10: 17). All of the disciples of Jesus, including Jesus Himself, were out preaching the kingdom was at hand and working miracles to confirm their proclamations.

3. His quick temper. When the Samaritans would not provide accommodations for Jesus when he was passing through Samaria from Galilee to Jerusalem, James and John reacted, “Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did” (9:54). Jesus, rebuking them, said, “Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them” (vv. 55-56).

John’s hair-trigger temper exploded. He wanted to show who is “boss.” He had not yet learned that trading insult for insult will do no good. They had already forgotten Jesus’ words, “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matt. 5:44). John had to learn that, to be a carrier of the gospel of Christ, he had to have a different spirit. How well he learned this lesson.

John’s Transformation

The Gospels paint John as angry, ambitious and intolerant, while John’s epistles picture him as the epitome of love. John had been transformed by the loving Christ and changed from the son of thunder (Mk. 3:17) to the apostle of love.

The metamorphosis of John was slow. The volcanic, eruptive drives did not change over night into the tender, warm-hearted personality. It took time for him to cultivate the nature of Jesus. He had to do a lot of looking at the Perfect One. As Paul said, “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor. 3:18).

“John’s change of disposition is an encouragement to us. Ornery, selfish, whining youths need not grow up into ornery, selfish, whining adults. Through, the laws. of spiritual growth, green bitter fruit can ripen into something luscious and lovely.”(2)

James Iverach says succinctly of John, “So that vehemence of disposition was held in check, and, while still in existence, was under control, and allowed to have vent only on occasions when it was permissible, and even necessary. So in his writings, and in the reflections of the Gospel, we note the vehemence displayed, but now directed only against those who refused to believe in, and to acknowledge Jesus . . . . But love itself has its side of vehemence, and the intensity of love toward a person or a cause may be measured by the intensity of aversion and of hatred toward their contradictories.”(3)

Love does not mean, therefore, timidity, compromise and softness, but a temperament that is under the control of Christ, always manifesting His spirit toward God the Father on the one hand and Satan and his evil forces on the other.

John’s Display of Love

There are three areas wherein we see John’s love displayed or shown. They are:

1. His love for God and the Lord Jesus Christ. After Jesus’ betrayal, it was John who followed Jesus into the courtyard (Jn. 18:15-16) and entered into the courtroom of the high priest’s palace, while Peter was denying that he was a disciple of Jesus.

The only apostle that is spoken of as being present at the crucifixion of Jesus is John. Jesus looked down at him and said, “Behold thy mother,” and “from that hour that disciple took her unto his own home” (Jn. 19:27). After Jesus’ resurrection, John was the first apostle to the empty tomb, outrunning Peter (Jn. 20:4).

Later, after the church was established, when John and Peter were threatened by the Jewish officials to not speak or teach in the name of Jesus, both retorted, “Whether it be right. to hearken unto you more than unto God, judge ye. For we cannot but speak the things we have seen and heard” (Acts 4:19-20).

When many of the Samaritans were converted to Christ, it was John and Peter who went down to Samaria to impart the Holy Spirit unto them (Acts 8:14-25), preaching the gospel about Jesus and His love in Samaria and many villages on their return to Jerusalem. The people he once sought to destroy, he is now seeking to save.

John served the Lord faithfully until he left this world for that eternal home, compelled and constrained by love for his Master. Out of the depth of his heart the aged apostle could say, “We loved him, because he first love us” (1 Jn. 4:19).

2. His love for brethren. Over and over in his first epistle, John writes about love of the brethren. He states, (a) The message they had heard from the beginning was to love one another (3:11). (b) Love of the brethren was an assurance of having passed from death to life (3:14). (c) Love was to be shown by action and not just by word of mouth (3:18; cf. Jas. 1:26-27). (e) We are to love each other because God is love and God first loved us (4:7, 8, 11). (f) Love for our brethren shows that God dwells in us (4:12, 16). (g) Love will give us boldness in the day of judgment (4:17). He affectionately calls his brethren “little children” and “beloved.”

Those to whom John wrote, especially in his first letter, were troubled with the evil influence of the Gnostic philosophy. Among other evils, the Gnostics had contempt and hatred for their brethren because they considered them unlearned, common and inferior. The “intellects” were those who had embraced Gnostic beliefs and thought of themselves as more knowledgeable and more sophisticated than those who held to the incarnation of Jesus. How wrong they were!

In this connection William Barclay gleans from John’s first epistle the following comments: “The original of Christianity is that we should love one another (3:11). Belief in Christ and love of man must go hand in hand (3:23). Anyone who does not love is spiritually dead and who hates his brother is in effect a murderer (3:14-15). The man who hates his brother, whatever claims he may make, is still in darkness. (2:9-11). The man who claims to love and who at the same time hates his brother is a liar (4:20). To the Gnostics contempt for and hatred of the common man were part and parcel of religion; to John they were the complete negation of Christianity.”(4)

3. His love for the truth. I like what Leslie B. Flynn said about John: “Though John epitomized love, it was love with backbone. True love can be tough, warding off all that would injure the object of its affection. Just as a loving father would -protect his toddling youngster against a vicious dog, so John warned against popular false teaching aimed right at the vitals of his “little children.”

“He did not hesitate to call those whose walk contradicted their talk liars (1 John 1:6; 2:4). He forbade believers to welcome into their homes, or endorse in any way, those who held false views of Christ (2 John 10). He exposed Diotrophes for his dictatorial assumptions and malicious words (3 John 9- 10). John didn’t lose his tendency to thunder, but his denunciation was restrained with humility and charity.”(5)

Indeed, John loved the truth! He rejoiced greatly to hear of the elect lady’s children walking in truth (2 Jn. 4). He was elated that Gaius was walking in truth and that he had no greater joy than to hear that his children walked in truth (3 John 3-4). John hated darkness but loved the light of God’s word.

John affirmed that the love of God is perfected by keeping God’s word, and through the word, we know God (1 Jn. 2:3-5). He knew that no lie (false doctrine) is of the truth (1 Jn. 2:21), and those who abide not in truth hath not God (2 Jn. 9). To John, love meant to walk after the commandments of God (2 Jn. 6).

In the eyes of this great man, things were black and white, good and evil. There were few shades of gray in his perspective. Everyone was either for or against the Lord; either a child of the devil or a child of God; either a child of light or a child of darkness. He never vacillated on truth or made excuses for false teachers, or courted their favor. How the church needs more men like this today.

Conclusion

Yes, John was a man of love. But this was only developed after months of pounding, hammering and shaping on the anvils of God, and months of molding by the patient Savior and Friend of man. John is finally shaped into a character of love, departing this world after a century of having served God with all his heart, soul and mind.

John’s change began taking place when he met the Messiah. It will come for us when we open our hearts and let Jesus come in.

Endnotes

1. Leslie B. Flynn, The Twelve, p. 62.

2. Ibid., p. 63

3. John Iverach, I.S.B.E., Vol. 3, p. 1708

4. Williarn Barclay, Many Witnesses, One Lord, p. 82.

5. Leslie B. Flynn, op. cit., p. 66.

Guardian of Truth XXVII: 17, pp. 531-532
September 1, 1983