Truth Magazine

By Charles G. Goodall

What does it really mean to be a “disciple?” We in the church speak of ourselves individually as Christians, or collectively as the church of Christ, even though other terms could also be used. We could refer to the church as the church of God or the assembly of God. It is fairly common to use the term “church members” to denote Christians, but we rarely use the word “disciple” to refer to Christians. We may use “disciple” when citing the passages about the Great Commission, and for years I guess I mentally made the substitution, correctly, of “church members” in that particular context. Similarly we might substitute the term “priest” in a passage which refers to our “reigning with Christ.” In these instances we are substituting another descriptor which is true, and used elsewhere, but arbitrarily overriding the word as used in the context by the inspired apostle. Using my computer’s “Find And Replace” edit function, I could take the New Testament text and replace “disciple” with the word “Christian.” I am not sure, however, that the Holy Spirit would be pleased with my editing.

John 8:31: “Then said Jesus to those Jews which believed on Him, If ye continue in my word, then are ye my disciples.”

When Jesus began his earthly ministry he chose twelve disciples who later became “The Twelve” apostles designated for a special work. Subsequently, Jesus described all his followers as his disciples. The Greek word mathetes from which we get our word disciple means “a learner.” It “denotes `one who follows one’s teaching,’ as the `disciples’ of John, Matt. 9:14; of the Pharisees, Matt. 22:16; of Moses, John 9:28” (Vine’s Expository Dictionary of Words, 171). The apostles were prepared for a special work. They were to receive the promise of the Holy Spirit on the Day of Pentecost (Acts 1:4, 2:1-4) and bind on earth what had been bound in heaven (Matt. 18:18). Jesus spent three years with the Twelve teaching and training them for a commission that would be described as sitting upon twelve thrones judging the twelve tribes of Israel (Matt. 19:28).

Today, under the banner of “discipling,” some groups such as the Boston movement (and Crossroads, their fore-runner) have mistakenly sought to subjugate men to their charge by teaching that converts must subject themselves to their religious leaders just as the apostles were subject to Jesus in his day. (See the Crossroads Heresy by the author for a more complete description of their concept of “discipling.”) Two things are wrong with this assumption: (1) Today’s religious teachers are not the Lord Jesus Christ who in the days of the New Testament chose the Twelve, and (2) The apostles finished their special work when they, under the direction of the Holy Spirit, introduced the gospel and penned the New Testament.

The disciples in the New Testament, who were not apostles, were simply “learners,” following their “teacher,” the Lord Jesus Christ. This is clear from the results that came from preaching the gospel recorded in the book of Acts. “And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith” (Acts 6:7).

Love of the Savior

Matthew 22: 37: “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.”

First and foremost, a disciple must have a love of the Savior. The apostle Peter emphasizes this attribute as a pre-requisite of those who would prepare themselves to teach others. “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pet. 3:15). We are sometimes ineffective in rallying others to be workers for the Lord because we seek to get others to tell about a Lord that they do not know them-selves. Those who love the Lord with all their heart, soul and mind will have no problem sharing their faith with others no matter how awkwardly their message is presented.

When a young man proposes to the one he has chosen to share his life, she understands his message even if poorly presented. His love for her is apparent and she is graciously complimented. Similarly, a disciple of the Lord who has sanctified Jesus in his heart, will present the risen Lord well (assuming he has made proper preparation) no matter what lesson he presents, be it a Jule Miller video or some other series. You see, when we love the Lord we wind up talking about him.

Disciples who love the Lord cannot help but teach others about him. They will feel as Jeremiah did in his day. “0 Lord, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me. For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily. Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay” (Jer. 20:7-9).

Faith in the Message

Psalms 39:3: “My heart was hot within me, while I was musing the fire burned: then spake I with my tongue . . .”

Second, a disciple must have a deep faith in the message of the gospel to become an effective personal worker. This message is eternal. God, man, sin and the devil have not changed. Society and technology have changed, but our mission has not changed and our message cannot be changed. Our methods of presenting the message will change from time to time but a different method may not be better. What is right and works better is better. The message is to be taught whether it is accepted or not. Realizing and remembering this will prevent our getting discouraged when, despite all our efforts, the one we’ve taught does not accept the gospel. Even Jesus, near the close of his personal minis-try, found it necessary to explain the apparently small response to his teaching (John 12:37-41). He reminded them of Isaiah’s prophecy stating that the day would come in which the workers would wonder aloud, “Who hath believed our report?” In other words, they were saying to Jesus, “Did I do my best”? When reassured that he had saved seventeen, his dying reply was, “I know, but If I could have saved just one more.” In a spiritual way this should be the goal of every Christian … Just one more!

Mind of the Spirit

Finally, a true disciple must have a mind of the Spirit, that is, he must be spiritual or spiritually minded. True disciples walk “after the Spirit” and have the “mind of the Spirit” (Rom. 8:4, 6). Paul said that the lost were best approached by the spiritual (Gal. 6:1). He would say that you who are spiritual are going to be those that are his disciples. A spiritual person is at peace with his own heart. “And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Be-loved, if our heart condemn us not, then have we confidence toward God” (1 John. 3:19-21). If our heart does not condemn us, we have confidence toward God.

Spiritual interests prevail in the lives of spiritual people. Spiritual people spend a large portion of their lives hearing gospel preaching, reading the Bible and related materials such as the Guardian of Truth, caring for the needy, visiting those that are in the hospitals and nursing homes, fellowshiping and socializing with those of like precious faith, talking about spiritual things and issues and, yes, seeking the lost. That is not to say that they don’t enjoy a ball game now and then or a good movie, or even a party once in awhile. They may even read a good novel or go on a picnic when time permits. It is just that their whole lives are not dominated by ball games, movies, parties, novels, and picnics. Brethren if the thrust of our life is focused on carnal things, even if they are not wicked within themselves, then we are just not spiritual.

J.B. Phillips’ translation of 1 Corinthians 1:17 reads this way: “Christ did not send me to see how many I could baptize, but to proclaim the gospel.” Some in the New Testament era reacted with angry hostility to the preaching of the gospel (Acts 9:23, 25; 18:5-6; 19:8-9, etc.). Others were interested, but did not immediately obey (Acts 24:25; 26:27-28; etc.). Many believed and obeyed the gospel (Acts 2:41; 4:4; 5:14; 6:7; etc.). All three reactions are found in Acts 17:32-34. It is clear that if we teach the gospel, whatever the apparent results, we will please the Lord. If we do not teach it, we can only expect condemnation.

Concern for the Lost

Consider: Our behavior indicates that we do not really believe people are lost and that we will be lost if we do not take the gospel to them.

Third, a disciple must have a deep concern for those who are lost in sin and who face eternal torment. We should be horrified at the thought that someone we know is going to hell. Jonah did not go to Nineveh because he was afraid of them. Examine what the record says: “Then said the Lord, Thou hast had pity on the gourd, for the which thou hast not labored, neither madest it grow; which came up in a night, and perished in a night: And should not I spare Nineveh, that great city, wherein are more than six score thousand persons that cannot discern between their right hand and their left hand; and also much cattle?” (Jonah 4:10-11). Jonah was afraid that the Ninevites might repent and God would spare them. We need to be careful about wanting the wicked to get their due. Our lack of personal evangelism indicates that we do not really believe people are lost and that we will be lost if we do not take the gospel to them. More of our prayers seem to be “Come Lord Jesus” rather than “Just a little longer … please Jesus . . . just a few more days to get our loved ones in.” Paul expressed his attitude this way: “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Nevertheless to abide in the flesh is more needful for you” (Phil. 1:23-24).

A young man who died of exhaustion after pulling a number of people to safety after a terrible ship wreck, asked, “Did I do my best”? When reassured that he had saved seventeen, his dying reply was, “I know, but If I could have saved just one more.” In a spiritual way this should be the goal of every Christian … Just one more!

Mind of the Spirit

Finally, a true disciple must have a mind of the Spirit, that is, he must be spiritual or spiritually minded. True disciples walk “after the Spirit” and have the “mind of the Spirit” (Rom. 8:4, 6). Paul said that the lost were best approached by the spiritual (Gal. 6:1). He would say that you who are spiritual are going to be those that are his disciples. A spiritual person is at peace with his own heart. “And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Be-loved, if our heart condemn us not, then have we confidence toward God” (1 John. 3:19-21). If our heart does not con-demn us, we have confidence toward God.

Spiritual interests prevail in the lives of spiritual people. Spiritual people spend a large portion of their lives hearing gospel preaching, reading the Bible and related materials such as the Guardian of Truth, caring for the needy, visiting those that are in the hospitals and nursing homes, fellowshiping and socializing with those of like precious faith, talking about spiritual things and issues and, yes, seeking the lost. That is not to say that they don’t enjoy a ball game now and then or a good movie, or even a party once in awhile. They may even read a good novel or go on a picnic when time permits. It is just that their whole lives are not dominated by ball games, movies, parties, novels, and picnics. Brethren if the thrust of our life is focused on carnal things, even if they are not wicked within themselves, then we are just not spiritual.

Guardian of Truth XLI: 21 p. 6-7
November 6, 1997

By Larry Ray Hafley

In a television interview in Nashville, Tennessee, July 2, 1997, Max Lucado said:

I believe in baptism. Jesus was baptized. The Bible teaches baptism. I just don’t believe that baptism saves you. I believe that Jesus Christ saves us. And baptism is one of those ways we celebrate our salvation. It’s really the initial step of the faithful believer.

Israelite on Brass Serpent

Let us construct a parallel to brother Lucado’s remarks. Suppose an Israelite in Numbers 21 had said: “I really believe in the brass serpent. Moses teaches the brass serpent. I just don’t believe the brass serpent heals you. I believe God heals us. And looking on the brass serpent is one of those ways we celebrate our healing. It’s really the initial step of the healed believer.”

If an Israelite had said that, would he have been healed?

Naaman on Dipping in the Jordan River

Suppose Naaman in 2 Kings 5 had said: “I really believe in dipping in the Jordan. Elisha told me to dip in the Jordan. I just don’t believe dipping in the Jordan will heal me. I believe that God will heal me. And dipping in the Jordan is one of those ways I will celebrate my healing. It’s really the initial step I’ll take as a healed believer.”

If Naaman had said that, would he have been healed?

Blind Man on Washing in the Pool of Siloam

Suppose the blind man in John 9 had said: “I really believe in the pool of Siloam. Jesus told me to wash there. I just don’t believe that the pool of Siloam will cure my blindness. I believe Jesus will cure me. And washing in the pool of Siloam is one of those ways I’ll celebrate my healing. It’s really the initial step I’ll take as a healed believer.”

If the blind man had said that, would he have been healed?

Before proceeding, note again brother Lucado’s statement. “I really believe in baptism. Jesus was baptized. The Bible teaches baptism. I just don’t believe that baptism saves you. I believe that Jesus Christ saves us. And baptism is one of those ways we celebrate our salvation. It’s really the initial step of the faithful believer.”

In view of his statement regarding baptism, let us observe some parallels to it.

Max Lucado on Faith, Repentance, & Confession (?)

I really believe in faith. Jesus believed. The Bible teaches faith. I just don’t believe faith saves you. I believe Jesus Christ saves us. And faith is one of those ways we celebrate our salvation. It’s really the initial step of the faithful believer.

I really believe in repentance. The Bible teaches repentance. I just don’t believe repentance saves you. I believe Jesus Christ saves us. And repentance is one of those ways we celebrate our salvation. It’s really the initial step of the faithful believer.

I really believe in confession. Jesus confessed. The Bible teaches confession. I just don’t believe confession saves you. I believe Jesus Christ saves us. And confession is one of those ways we celebrate our salvation. It’s really the initial step of the faithful believer.

How would brother Lucado answer a “Hardshell” Primitive Baptist if he were to make statements like those above?

Besides a lack of faith in the word of the Lord (See Deut. 9:23; Ps. 78:22; 106:12, 24; Heb. 3:19; 4:6; one may believe in God’s existence but be an unbeliever), a part of brother Lucado’s problem is that he fails to distinguish between the basis or grounds of our salvation and the conditions of salvation. In 1 Peter 1:18, 19, the Bible teaches that we are redeemed by the blood of Christ. The blood is the basis, the grounds of our salvation. However, the saving power of that blood is not applied until one obeys the truth (1 Pet. 1:22; cf. Matt. 7:21; Heb. 5:9).

In 1 Peter 3:21, which brother Lucado does not believe, the Spirit says that “baptism doth also now save us.” Yes, baptism saves, but it does so upon the basis, or the grounds of, “the resurrection of Jesus Christ” (cf. Rom. 4:25  Christ was raised from the dead “for our justification,” but this justification was not granted until they had “obeyed” the gospel  6:17, 18).

Neither the serpent of brass, dipping in the Jordan River, nor the pool of Siloam could heal anyone. God must do the healing. However, none was cured and cleansed until he obeyed the terms or conditions which he set forth. Like-wise, neither faith, repentance, confession, nor baptism can forgive sins. God must do the forgiving, the cleansing and the healing. However, none is forgiven, justified, and saved until he believes, repents, confesses, and is baptized in water for the remission of sins (Mark 16:16; Luke 24:47; Acts 2:38; 22:16; Rom. 10:9, 10).

Guardian of Truth XLI: 21 p.8-9 
November 6, 1997

By Clinton Douglas III

With the Babylonian exile in the past, God’s people had returned to their home land with full intentions of rebuilding the temple. However, after laying only the foundation, the work came to a squelching halt. Due to discouragement, despondency, and carnality, some six-teen years passed and the project was not finished.

Not pleased with the situation, God raised up the prophet Haggai and sent him to the people with a series of messages (sermonettes), designed to stir up the nation to complete the temple. In a word, God chose the right man! We don’t have any background on this fine spokesman, but the following is clearly seen or implied in the book that bears his name. Think of Haggai as the man who:

Had the Spark!

Yes, he had the faith, the initiative, and the driving force to provoke his respective audience to repent of their ways and do the work God enjoined upon them. In fact, Haggai’s central focus and purpose was to build the temple. Build the temple. Build the temple! He asked “Is it time for you yourselves to dwell in your paneled houses, and this temple to lie in ruins?” (NKJV). His challenge did not fall on deaf ears (cf. 1:4, 12, 14, 15).

Had the Right Attitude

While the people to whom he spoke exerted an attitude of complacency, such was not true of Haggai. Quite evidently, he had the attitude we all need when it comes to doing the Lord’s work. The people were saying “The time has not come, the time that the Lord’s house should be built” (1:2b). Haggai’s response was in so many words, it’s always time to do God’s work! His business must al-ways have priority. With that in mind, he told them, “To carefully consider their thoughts.” Even to this date brethren, we must not allow material things to rob us of spiritual insight and faithful service to our Creator (see 1:2-7)!

Had Guts and Courage

The prophet Haggai like ourselves, was given a message to preach. Having received his message, he would boldly proclaim it and let the chips fall where they may. The question is, do we have such boldness to take the message God has given us and deliver it with the same force as a Haggai? We desperately need such boldness (cf. Matt. 28:18-20; Mark 16:15, 16; Acts 8:4; 2 Tim. 2:2; 4:1-5).

Had God’s Blessings and Backing

It is conveyed throughout the book of Haggai that the hand of the Almighty God was with him and was behind his every message. In fact, the Lord desired to extend his blessings to all his people, and would do so readily, if they would resume their work and finish the temple (1:13). It might be of interest to you to note that the phrase “Thus says the Lord” or its equivalent is given some 26 times in this short book of only 38 verses.

Had Anticipation

We can see too, that in Haggai’s preaching there was expectation and anticipation. He and the Lord expected things to happen and that a change for the better prevail. And guess what? Things did change! Thank God for such a change. Its always refreshing and joyous to see the good results from having proclaimed God’s powerful word (2:1-6).

Had Interest and Will

Last but certainly not least, we can learn from Haggai, that when God’s will becomes our will much good will result. On the other hand, to ignore God’s will severely limits our blessings, potential, success, and our full joy!

Conclusion

Truly, Haggai had all the right stuff. Because of him (and God), the temple was rebuilt as ordered. Consequently, God’s glory was re-established among his people (cf. 2:1-9). Hopefully, this lesson will put some fire under the likes of you and me, my beloved brethren, and we’ll begin with more urgency to do what the Lord commands and demands of us. Let it be so!

Guardian of Truth XLI: 20 p. 13
October 16, 1997

By Olen Holderby

Isaiah 59:20 predicts, “And the redeemer shall come to Zion”; however, the word “redeemer” is not found in the New Testament, though the idea is there. Paul tells us that the Lord “gave himself for us, that he might redeem us from all iniquity” (Fit. 2:14). The one who redeems would certainly be a redeemer. One who pays the price of redemption would, also, be called a redeemer; and Peter tells us that this is what Christ did (1 Pet. 1:18-19). But, do we really comprehend these terms and their implications?

Old Testament Background

We introduce, just here, three Hebrew words which have to do with our subject:

1. Padah  “Buy (off), ransom, redeem” (verb).

2. Gaal  To “act as kinsman, redeem” (verb).

3. Gael  Sometimes used to refer to the one doing the redeeming, thus “redeemer” (noun).

Both padah and gaal are used to suggest the idea of “release by the payment of a price,” or “buy back” (ISBE, 4:61). A good understanding of these Hebrew words, in their Old Testament setting, can be highly beneficial.

Redemption of the “first-born”: “First-born” males of both man and beast were to belong to the Lord, set apart to his service (Exod.13:2, 12). This was alluded to in Luke 2:23, at the birth of Jesus. “First-born” clean animals were to be sacrificed on the altar, to the Lord; but “first-born” unclean animals could not be sacrificed. They had to be redeemed by clean animals which could be sacrificed (Exod. 13:13). Such an animal, not redeemed, must die; rendered of no use to its owner. The animal used to redeem the unclean animal would be the redemption price to be paid.

“First-born” male children could not be sacrificed; but were to be redeemed (Num.18:15ff). “Five shekels, after the shekel of the sanctuary” was the redemption price for each such male child. This same redemption price is used in reference to the Levites (Num. 3:44-51); and this was given to the priests.

Please notice that in each case a redemption price was to be paid; and some one had to pay that price! Whoever paid that price could be referred to as a redeemer.

Redemption of land: First, we should remember that they were not to sell the land in perpetuity; but, one might be forced to sell because of poverty (Lev. 25:33). There were three ways in which the land might be redeemed: (1) A kinsman might redeem it (Lev. 25:23ff; Ruth 2:20; 3:9, 12, 13; 4:lff). This kinsman would be called the gael (the one paying the price), the redeemer. (2) The seller himself, could redeem his land if be became able to do so. (3) If the first two options were not used, the land remained with the buyer until Jubliee (end of 50 years); then, it would return to its original owner (Lev. 25:10, 28). In each of these cases there was a price to pay and someone had to pay that price; that price payer would be a redeemer.

Redemption of dwellings: Houses within city walls were to be redeemed within one year of the date of sale. If outside the city walls, it could be redeemed at any time. “Jubilee” would return them to their original owners. We have the same reasoning here as with the “first-born” and with lands (Lev. 25).

All this shows at least three things: (1) “Redemption” refers to the recovery of persons or things, (2) A redemption price was necessary for this recovery, and (3) An intermediary (gael) acted to secure the recovery or redemption.

Applied to God’s Dealings with Israel

Both padah and gaal are used to refer to salvation wrought by God for Israel. The Lord, as the kinsman practicing the gaal, is seen in Exodus 6:6; 15:13; while he is seen in Deuteronomy 7:8 as paying the ransom, buying them off (padah) from under Pharaoh. Many passages could be cited, showing Israel being redeemed from various calamities, but deliverance from Egyptian bondage is the central theme. “Redemption,” in the Old Testament is not to be thought of as merely deliverance; it also reflects very pointedly on the “mode” of deliverance  more inclusive than what we, today, may think.

Though space will not permit us to discuss it, Galatians 3:24, properly viewed, reflects this same thought. They simply could not effect redemption for themselves; thus, some one had to make arrangements, pay the price, for their redemption.

Gael is often applied to the Lord in the Old Testament (see Job 19:25; Ps. 19:14; Isa. 41:14; Jer. 50:34, etc). With this, the idea of redemption is carried to its highest level. God speaks of himself as their “kinsman,” arranging their redemption, and paying the ransom price. However, we must not ever forget that Israel had certain conditions to be met to show their acceptance and their appreciation of the offered redemption.

Out of this background comes at least two things: (1) Moses’ instructions to the Jews concerning the redemption of the “first-born,” land, and houses. We have already discussed these. (2) Old Testament prophecy of a future Redeemer (Isa. 59:20; Rom. 11:26). Let number two register well with us!

Redemption in the New Testament

The New Testament uses several Greek words refer-ring to redemption, reflecting the same meanings as their Hebrew counterparts.

We have already noticed that Christ gave himself as a ransom for our iniquities; He substituted himself for the price which we were “suppose” to pay (Tit. 2:14). We have also noticed Peter’s view of the same thought (1 Pet. 1:18-19). In our deep poverty we could not redeem ourselves; thus, Christ as our kinsman, steps forward and pays the price in our stead. Paul expresses agreement with Peter in both Ephesians 1:7 and Romans 3:24-26. “Ye are bought with a price,” says Paul (1 Cor. 6:20; 7:23). The price is not identified in these verses, but there can be no doubt, “.. . for thou wast slain, and hast redeemed us to God by thy blood. . .” (Rev. 5:9).

“Redemption” is redemption from sin, from all phases of the bondage to which sin confines us. We are in the power of the archenemy of God, Satan; but, our eyes can be opened, we can be turned from the power of Satan unto God, and receive the forgiveness of our sins (Acts 26:18).

Now, do we get the picture? Christ is united as both the padah and gaal, recovering us from sin, by playing the role of our “kinsman” (gael), offering himself as the intermediary, securing redemption for us (Heb. 2:14-18; Phil. 2:6-8). Us! We could not do it for ourselves; we were lost and doomed to eternal torment. Our kinsman steps for-ward and obtains eternal redemption for us (Heb. 9:12). True, as Israel of old, we have conditions to be met to show our acceptance and our appreciation of the offered redemption. Thanks to God, Christ is the padah, the goal, the gael all, for us!

Ought we not, then, to be eternally grateful, and ever happy to do his bidding? All else is nothing (Heb. 12:1-2).

Guardian of Truth XLI: 20 p. 18-19
October 16, 1997