Truth Magazine

By Heath Rogers

The Lifetime Television Network recently aired their feature movie, “The Truth About Jane.” Jane is a teenage girl, and Lifetime wouldn’t be making a movie about her unless she had a problem. Care to guess what her problem is? Is she anorexic or bulimic? Does she have cancer? Are her parents divorcing? Is she being abused? No, the truth about Jane is that she is a 15-year-old lesbian. 

The synopsis of the movie on Lifetime’s web site reads, “Ellen Muth, Stockard Channing, James Naughton and RuPaul star in the drama ‘The Truth About Jane.’ Fifteen-year-old Jane lives the quintessential suburban life with her parents and younger brother. Although popular, Jane has always felt somewhat different than her peers. However, after meeting Taylor, a transfer student at school, Jane’s life changes irrevocably. Jane and Taylor become close friends very quickly, and Jane feels a connection to Taylor that she’s never felt with her other friends. One night, Taylor kisses Jane, and it becomes clear to Jane that she’s found what has been lacking in her life. As her relationship with Taylor deepens, Jane realizes that she has to face her family and come to terms with her true self, which changes her life forever.” 

Sound like quality television? It does to some folks. The network has been championed by some for taking on the subject of teenage lesbianism. I didn’t watch the movie. I find the subject matter neither entertaining nor appealing. Movies like this are not meant to entertain, they are meant to indoctrinate. And who is this movie focusing on — our teenagers!

I don’t know about you, but I don’t trust my television to give me the “truth” about anything. My TV is constantly telling me that the earth is billions of years old and that the life on it is the result of ages of evolution. My TV is not a stickler for historical accuracy either. Remember last year’s movie about Noah’s Ark? 

God’s word is the truth (John 17:17). The things it has to say about homosexuality and lesbianism are easy to understand. Without even seeing this movie, I can open my Bible and tell you “The Truth About Jane.” 

1. Jane Has Made A Choice. She wasn’t born a lesbian. She didn’t inherit a defective gene from her parents. Why isn’t her little brother a homosexual (oops, I may have given away the sequel)? She has chosen to be a lesbian. Homosexuality is a sin (1 Cor. 6:9-10; 1 Tim. 1:9-11), and any sinful behavior is a choice.

In Romans chapter one, Paul described the sinful behavior of the Gentiles who chose to leave God. Included in this chapter is both male and female homosexuality: “For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due” (vv. 26-27). Paul is making the point that all of this is the result of man’s choice to leave God. Jane is different because she chooses to be.

2. Jane Is Struggling With This For A Reason. Homosexuals who still have a conscience are going to struggle with their behavior because it is unnatural. A woman has a natural sexual use for a man, but not for another woman. Isn’t it interesting that we don’t have a problem with homosexuality in nature? Dog, cats, and horses don’t have to be told not to mate with members of the same sex — people do! Any plumber or electrician will tell you that you can’t put two male or two female parts together. Jane is struggling with this because she is going after strange flesh (Jude 7). She is doing something that even her own body tells her is not right to do. 

The movie also deals with Jane’s struggles with her mother and classmates. Elsewhere on the web site, we are told, “15-year-old Jane has always felt different. When she realizes why, her mother cannot handle it and fellow students turn on her.” Poor Jane is getting picked on for a reason — her lesbianism is deviant behavior. According to the dictionary, deviancy is that which turns aside from what is considered normal in a group or for a society. Her mother knows it isn’t normal, her fellow students know it isn’t normal, and as long as she engages in it she will be treated as if she isn’t normal. Of course the purpose of movies like this is to get you and me to feel sorry for Jane and to consider her lifestyle normal. Until we do, homosexuals will have these kinds of struggles. We are the bad guys. 

3. Jane Will Go To Hell. “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God” (1 Cor. 6:9-10). Despite the clarity of this passage, some so-called Christians still   believe homosexuality is acceptable. In recent years, denominations have struggled with the decision to ordain known and practicing homosexuals. God has decided that homosexuality is a sin. It is no worse or no better than any other sin — but a sin none the less. And as long as Jane chooses to engage in sinful behavior, she will go to Hell when she dies. 

4. Jane Needs To Repent. The synopsis tells us that “Jane’s life changes irrevocably.” This means that she can’t be changed back; that what she experiences changes her forever. I disagree. There is a way out of homosexuality. There is a way out of any sin — repentance. Now it probably won’t be easy for Jane. The shackles of sin are not always easy to break. It isn’t always easy for the drunk to give up the bottle, the gambler to give up the Lottery tickets, the gossip to give up his tale-bearing, or the fornicator to battle his lustful thoughts. But it has to be done. And it can be.

After telling the Corinthians that the unrighteous will not inherit the kingdom of God, he told them, “And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (1 Cor. 6:11). Some of these people were homosexuals. They changed. Any homosexual coming to Jesus in faith, repentance and baptism can be forgiven, washed clean in the blood of Christ. 

Some of you might think I’m being too hard on Jane. While I have compassion for those caught up in homosexuality, I have absolutely no tolerance for the homosexual agenda. There is a difference. We are taught to hate the sin but to love the sinner. I have a love for these people’s souls, but I hate what their sin has done to our country. Since they came out of the closet, the moral fiber of this nation has deteriorated. The entertainment media is sympathetic to their cause and has taken up their fight. Because of that we can expect a good dose of homosexuality on TV every night. Show me one prime time program in the last ten years that hasn’t had a homosexual character in at least one episode. The teachings of the Bible and the moral standards of God-fearing people are constantly ridiculed on these types of shows. 

Their agenda is to get us to accept homosexuality as being normal. However, realizing that it is too late to change many of our minds, they are specifically targeting our children with movies like this. We need to be ready and willing to stand up for what is right “lest Satan should take advantage of us; for we are not ignorant of his devices” (2 Cor. 2:11). 

23 S. Margaret St., Joliet Illinois 60435 heathrogers@mind

By Johnny Stringer

“My people are destroyed for lack of knowledge,” charged Jehovah as he set forth the reasons for Israel’s downfall (Hos. 4:6). Knowledge of God’s word has always been vital to maintaining a good relationship with him. Those who are ignorant of his word can neither obey his commands nor uphold the truths that are essential to man’s salvation. Hence, the New Testament emphasizes the importance of studying, learning, and meditating on the divine revelation (2 Pet. 1:5; 3:18; 1 Pet. 2:2; Heb. 5:11-14; Col. 3:16; 2 Tim. 2:15).

I fear that too many of us are failing in this area. We are not as grounded in truth as we should be, even to the point that we are unable to teach our friends and neighbors the most fundamental truths. Clearly we need to study. Those who serve as shepherds over a local church have a responsibility in providing teaching for the flock; this is an essential part of tending the flock (Acts 20:28). Preachers and Bible class teachers must take seriously their responsibilities in this matter.

Some are making a serious effort to fulfill this responsibility. They are conscientiously seeking to fill the hearts and minds of the congregation with divine truths. They are making a valiant effort to overcome the sad lack of Bible knowledge that plagues our brethren. They are showing reruns of the Andy Griffith show! Those who view the program discuss things in the show that are related to biblical principles.

Now really, brethren, is this what churches ought to be doing in their Bible classes? In watching most any television show, we see things that relate to biblical principles. This fact, however, does not make a discussion of those shows equivalent to teaching the Bible. Sometimes, in the process of teaching the Bible, we may quite effectively use an incident from a television show, a book, or real life to illustrate a biblical point. This, however, should be done while studying the Bible, not while study ing the television show or the book or our observations of life. If we could justify studying the Andy Griffith show in Bible classes because we discuss biblical applications, we could justify studying The Adventures of Tom Sawyer in Bible classes so long as we make biblical applications of things found in that book.

This practice began among denominations, many of which have for many years de-emphasized the study of God’s word. Then, some of the most liberal of the institutional churches of Christ followed the denominational example. Now, the practice is not unheard of among non-institutional churches of Christ. I believe it reflects an attitude of which I am afraid — an aversion to serious study of the biblical text in the belief that such a study is not really relevant and cannot hold the interest of those in the class. The attitude seems to be that the Bible is dull and the only way to teach us is to mix in some biblical principles while we are being entertained. The more brethren substitute the study of television shows (or anything else) for the study of the Bible, the more deficient we will become in our knowledge of the Bible.

It may be argued that Jesus taught in parables, and an episode of Andy Griffith is like a parable. Yes, Jesus taught in parables, and a part of studying the Bible is a study of his parables. Episodes of the Andy Griffith show, however, are not parables of Jesus. They were not written by divine guidance and the church has not been assigned the mission of teaching them.

Brethren, let us teach the Bible. The church does not serve its function as the pillar and ground of the truth (1 Tim. 3:15) through showing television programs in which one can find some illustrations of biblical principles. There is a dearth of Bible knowledge among us, and this problem will not be solved by viewing reruns of the Andy Griffith show.

By Mike Willis

In recent months, much has been written about the days of creation as a result of recent teaching that the days of creation are long ages and the teaching that the creation days are separated by long eons of time to allow natural evolutionary processes to develop the earth as we know it. Much has been written to address this issue.

This article is designed to discuss the flood. When men use extra-biblical evidences to reason that creation could not have occurred in six literal consecutive days, they allow extra-biblical sources to have final authority over their faith. Those same extra-biblical sources that deny a six-day creation also deny a universal flood. This article is a preemptive strike against any who might deny the Genesis narrative of a universal flood and who might affirm that Genesis 6-8 describes a local flood. 

The Biblical Flood

Genesis 4 relates the growth of sin that led to fratricide, Cain’s murder of his brother Abel. After listing the eight generations of Adam’s descendants through Cain, the narrative culminates in Lamech’s slaying of a young man and then boastfully defying anyone who attempts to avenge his death (4:23).

Genesis 5:1-6:8 forms the section of Genesis known as “The Book of the Generations (toledoth) of Adam” (5:1). Chapter 5 lists Adam’s descendants through Seth through ten generations, down to Noah’s sons (5:31-32). It climaxes in a description of the wickedness of the world brought on by the intermarriage of the “sons of God” (not a reference to angels, but an ethical description of those descendants of Seth who “call upon the name of the Lord” — 4:26) with the “daughters of men” (an ethical description of wicked women). The whole generation was corrupted.

And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually (6:5).

God determined to execute judgment against the wickedness of the world. He said, “I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them” (6:7). The section concludes with the statement that “Noah found grace in the eyes of the Lord” (6:8).
Structure of the Flood Narrative
Genesis 6:9-9:29 forms the section in Genesis known as “The Generations (toledoth) of Noah.” Largely this section narrates the flood. The outline of the section is as follows:

6:9-13 — God tells Noah of his intention to the destroy the world.
6:14-22 — God commands Noah to build an ark, specifying the dimensions. Noah obeyed the Lord’s commandments.
7:1-6 — God commands Noah to enter the ark.
7:7-24 — The Flood waters prevail.
8:1-5 — The Flood waters recede.
8:6-14 — Noah sends out the raven and dove to determine if the ground is dry.
8:15-19 — God commands Noah to depart from the ark.
 8:20-22 — Noah offers sacrifice to God.
 9:1-17 — God makes a covenant never again to destroy the world with a flood.
9:18-29 — Noah’s sin of drunkenness and the judgment on the descendants of Ham.

For a discussion of the structure of the flood narrative see Wenham (Word Biblical Commentary: Genesis 1-18, 155-158). Wenham cites B.W. Anderson’s analysis of the structure of the Flood narrative in its extended chiasmus structure:

Transitional introduction (6:9-10)
1. Violence in creation (6:11-12)
2. First divine speech: resolve to destroy (6:13-22)
3. Second divine speech: “enter ark” (7:1-10)
4. Beginning of flood (7:11-16)
5. The rising flood (7:17-24)
God remembers Noah
6. The receding flood (8:1-5)
7.    Drying of the earth (8:6-14)
8. Third divine speech: “leave ark” (8:15-19)
9. God’s resolve to preserve order (8:20-22)
10. Fourth divine speech: covenant (9:1-17)
Transitional conclusion (9:18-19) (Wenham 156)

Note the correspondence of the sections: 1-10, 2-9, 3-8, 4-7, 5-6. This orderly structure makes the concept of an editor carelessly putting together two or more documents a difficult position to defend.

Another structure in the narrative pertains to the days which may be outlined as below:

7 days until the flood comes (7:4)
40 days and 40 nights of rain (7:12)
150 days of the waters prevailing (7:24)
 God remembered Noah (8:1)
150 days of the waters declining when the ark rested on Ararat (8:3)
40 days of continued drying at the end of which Noah sent out birds (8:6)
7 days after the raven was sent out, Noah sent out the first dove (8:10)
7 days after the first dove, he sent out the second dove (8:12)

One should observe the correspondence in the numbers (with the exception of the last group of seven days).  Both of these structural analyses emphasize the unity of the Genesis narrative in contrast to the composite authorship interpretation suggested by modernist commentaries (see for example, Skinner, Westermann, Gunkel, Von Rad, Brueggemann, etc.).

The narrative of Genesis has God speaking to Noah in these texts:

6:13-22 — God tells Noah of his intention to destroy the world and gives him instructions on building the ark.
7:1-4 — God tells Noah to enter the ark.
8:15-19 — God instructs Noah to leave the ark.
    9:1-17 — God makes a covenant with Noah.

There is not one word recorded as the thoughts of Noah. This will have significance in later comments about the language used in describing the flood.

Widespread Belief in a Universal Flood

Aside from the common belief in creation, there is not another common belief among the races of mankind more extensive than belief in the flood. There are many existing traditions of a universal flood that are told in numerous languages (see Lange 293-296 for a listing of them from West Asiatic, East Asiatic, Grecian, those outside contact with the Old World [Celts, Mexicans from Cuba, Peruvians], Egyptians, and other cultures). Westermann states that there is no Old Testament story that has as many extra-biblical parallels as the flood. “The collection of R. Andree (1891) contains 88 texts; J.G. Frazer (1919; 1923) has assembled 250 texts covering almost 100 pages; J. Riem’s collection (1906; 1925) offers 302 texts” (402). He said, “We can say at once that the flood narrative like the creation narrative is part of the common property of humanity” (395). However, two particular ancient narratives are of interest, both of which come from the region near Babylon, because of their similarities to the biblical narrative:

1. The Gilgamesh Epic. The Gilgamesh epic relates that man was created out of clay. Enkidu lived in perfect harmony with beasts until he had sex with an harlot; he lost his strength and was changed in nature. He developed a fear of death. The flood came from the gods who gave instructions to build a boat with decks; they gave the dimensions of the boat, and instructions for its roof. The seed of all living things were put in it. The boat was pitched with bitumen. Gilgamesh put his family and animals on board. The flood lasted seven days and all mankind was destroyed. As the waters subsided the boat rested on a mountain. Gilgamesh released doves, a swallow, and a raven. At the end of the flood, he made a sacrifice to the gods after leaving the boat. 

2. The Atrahasis Epic. According to this narrative, the flood comes because the gods were irritated by the noise of men. The gods first sent a disease, then a drought, and finally a flood. Atrahasis is warned by Enki beforehand to build a boat. The boat has several decks and is pitched with bitumen. Atrahasis puts animals on the ship. The rain lasts seven days and seven nights. Sacrifices are offered to the gods after the flood is over. Also, the flood may have come because of sin.

The similarities between these accounts are too close to be accidental. The explanations suggested are these: (1) Maximalists: Moses took the Sumerian history and revised it to fit his purposes. (2) Minimalist: Both narratives come from a common history of a universal flood. Various scholars hold positions somewhere in between. My position is minimalist. If a universal flood occurred, all cultures descended from the survivors and transmitted to their posterity a record of that flood, as supported by Frazer’s finding 250 flood stories. The biblical narrative is divinely revealed; those from other cultures contain the errors that would naturally creep in through the re-telling of the flood story through the centuries. As it stands, the common heritage of a flood story from many different cultures lends support to the historicity of the biblical narrative of a universal flood.

Those who explain the flood as a local inundation have no adequate explanation of the common heritage of a universal flood from so many different cultures.

6567 Kings Ct., Avon, Indiana 46123 mikewillis1@compuserve.com

By Kenneth E. Thomas

The husband is the head of the wife, as Christ also is the head of the church, being himself the savior of the body   . . . Husbands, love your wives, even as Christ also loved the church, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish . . . For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall be one flesh. This mystery is great: but I speak in regard of Christ and the church (Eph. 5:23-32). 

In an age when the church is often considered as outdated and unnecessary, it is good to go back to the language of the inspired Scriptures to find the value of the church of Christ which Jesus himself placed on it. Most people think in denominational terms and so are unable to recognize the church as it is depicted in the Bible, God’s word. One preacher I know, was I believe “right on,” as the kids often say, when he wrote, “When you think of the church, think people.” That may be an over simplification but it does describes the church, Christ’s kingdom, pretty well. It is the rule of Christ in the hearts of his people whom he has saved by the power of his gospel (Rom. 1:16-17; Acts 2:22-38, 40-41, 47). 

The word “church” is from the Greek word ekklesia which literally means “called out.” Those who are “called out” of sin are in the church which Jesus built: “The Lord added to the church daily such as were being saved” (Acts 2:47). The apostle Paul shows that Christ is “head of the body, the church” which he previously had defined as those who have been “delivered out of the power of darkness and translated into the kingdom” (Col. 1:13, 18). Those who are “sanctified in the truth” (John 17:17) are thus “set apart” for the service of God. That, by definition, is the church. The church isn’t something one “gets into to be saved,” it is that body of people who have been purchased by Christ’s blood when they obeyed from the heart a form of the death, burial, and resurrection of Christ when, as penitent believers, they died to sin, were buried in water baptism, and were raised to walk in newness of life. This is when Paul by inspiration said that they “became servants of righteousness” (Rom. 6:3-6, 16-18). 

The inspired apostle Paul, in our text above, refers to the church as “a glorious church.” The word “glorious” is defined as: “Exhibiting attributes, qualities or acts that deserve or receive glory; praiseworthy; splendid” (Webster). What is there about this church the apostle describes that makes it a “glorious church”? That we shall attempt to explain as we progress. 

It Is Glorious Because of the Price Paid For It

As the apostle Paul exhorted the elders of the church in Ephesus, he said, “Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the (church of God, KJV) church of the Lord which he purchased with his own blood” (Acts 20:28). 

Notice again the reading from our text, Jesus Christ “gave himself up for it” (Eph. 5:25). Can you imagine a higher price than this? The church was purchased with the blood of Jesus, the blood of God’s “only begotten Son” (John 3:16; Heb. 2:9). What did the church cost? It cost the life and blood of Jesus.The value of something is determined by the price someone is willing to pay. For example, if you are willing to pay $10,000 for an automobile, that is the value you place on it. What about the church, what is its value? It is “a glorious church” because of the value Jesus placed on it: “He purchased it with His own blood.” 

What is salvation worth? Jesus defines that, also: “For what doth it profit a man, to gain the whole world and lose his own soul? For what should a man give in exchange for his soul?” (Mark 8:36-37). What is your soul worth? The apostle Paul declares that you are “bought with the price” (1 Cor. 6:20). And Peter shows what that price is: “Knowing that ye were redeemed . . . with precious blood, as of a lamb without blemish and without spot, even the blood of Christ” (1 Pet. 1:18-19). We are “justified by his blood” (Rom. 5:9), and in him we have “redemption through his blood, forgiveness of our trespasses” (Eph. 1:7). 

Your possible salvation cost Jesus his blood, and that is the price of the church (Acts 20:28). Thus, when Jesus saves one by applying his blood, that person is “added to the church” (Acts 2:47). The same blood that saves from sin also purchased the church for that is what the church is: those who have been cleansed by the blood of Jesus Christ! It is a glorious church because of the price paid for it. Let me illustrate a little further. This may be a crude illustration and all together too worldly, but perhaps we can get the point. If you have some money and you spend it to purchase some item, the money is gone; if you are to derive any benefit from the money you have spent, it will be by virtue of your association with or your use of that which the money purchased! Just so, if men and women are to derive any benefits from the shed (spent) blood of Jesus Christ, it will be by virtue of their relationship in or with that which his blood purchased. As we have seen his blood purchased this relationship known as his church. 

It Is Glorious Because of Its Builder

The prophets of old foretold the establishment of the church. “It shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (Isa. 2:2-3). That “house of God” is later identified by the apostle Paul as, “The church of the living God, the pillar and ground of the truth” (1 Tim. 3:15). The psalmist laid down the principle, “Except the Lord build the house, they labor in vain that build it” (Ps. 127:1). 

Whose job was it to build the church, the house of God? Many seem to think it makes no difference, but Jesus said: “I will build my church” (Matt. 16:18). Only the Lord Jesus has the right to build it, and he did. No one has the right to “alter the blueprint” for it (Gal. 1:8), even as Moses was charged: “See that thou make all things according to the pattern that was showed thee in the mount” (Heb. 8:5). No one has the right to build the church, except Jesus. He stated forcefully, “All authority hath been given unto me, both in heaven and on earth” (Matt. 28:18). 

Had I built the church, I probably would have made it different from what the Lord did, but the job was not left to you or me! God’s own Son has done the building job. He drew the plans, he gave power to the apostles (Acts 1:8) to carry out those plans. This is one building program that was done right! The plans were “perfect’ (Jas. 1:25). No alterations were needed after that church was built, nor were any alterations permitted. 

It Is Glorious Because of Its Head

Often a nation is considered great because of the head of its government. A business is sometimes great because of the one who heads it. What of the church? Who is the head of it? Paul wrote of Jesus Christ, that God “hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fullness of him that filleth all in all” (Eph. 1:22-23). The headship of Jesus is further defined in the text with which we began this article: “For the husband is the head of the wife, as Christ also is the head of the church, being himself the savior of the body” (Eph. 5:23). 

Some will argue, “But we need a head here on earth, to direct the affairs of the church.” But, friend, if the church had an earthly head, that would detract from its glory. Paul declares, “Our citizenship is in heaven” (Phil. 3:20), that is where our “head” belongs. To try to give headship to someone else, to have an earthly head, is to take away the pre-eminence from Christ. Notice: “He is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things He might have the pre-eminence” (Col. 1:18). If we would give glory to Jesus Christ, the Son of God, we will honor him as the head of his “glorious church.” 

Please notice, too, that the church is here called “his body.” Those in his church are “members of his body” (Rom. 12:4-5). Many seem to think it makes no difference, but there are “many members, but one body” (1 Cor. 12:20). The inspired apostle also writes plainly, “There is one body” (Eph. 4:4) and declares that Christ is “head of the body, the church” (Col. 1:18). A body with more than one head would be a monstrosity. But a body, designed and built by God’s own Son, and with the perfect head, makes for a glorious church. 

It Is Glorious Because of Its Members

The composition of the “glorious church” is set forth clearly in Acts 2. The apostles, directed by the Holy Spirit, preached Jesus to be the Christ, the Son of God (vv. 21-36). When people were convinced, and asked, “What shall we do?” the Lord answered by the mouth of Peter, “Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins” (v. 38). The result? “They then that received his word were baptized: and there were added unto them in that day about three thousand souls . . . And the Lord added to the church daily such as were being saved” (vv. 41, 47). Who was in the church, and on what terms? It is clear, isn’t it? Those people who believed the gospel, repented and were baptized; when they did that, the Lord saved them and added them to his church. The church of the Lord is a glorious church because it is composed of saved people. To the church at Rome, the apostle Paul wrote, “As many as are led by the Spirit of God, these are sons of God” (Rom 8:14). To this same church, Paul wrote, “We were reconciled to God through the death of his Son . . . Are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?” (Rom. 5:10; 6:3). To the churches of Galatia, the inspired apostle wrote, “Ye are all sons of God, through faith, in Christ Jesus. For as many of you as were baptized into Christ did put on Christ” (Gal. 3:26-27). The “glorious church” is composed of children of God, people who have been cleansed by the blood of Christ when they were “baptized into his death.” 

Some will object that members of the church of Christ still commit sin. And this is true. The church is not made up of perfect people who never commit sin, for all of us sin: “All have sinned and fall short of the glory of God         . . . If we say that we have no sin, we deceive ourselves, and the truth is not in us” (Rom. 3:23; 1 John 1:8). The church of the Lord is made up by those who recognize their sinfulness and turn to Christ for forgiveness and guidance. And, while they still make mistakes, they constantly strive to live for God: “If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin” (1 John 1:7). It is a glorious church because it is composed of people who are saved by the blood of Jesus. 

It Is Glorious Because of  Its Destiny

Glory is often determined by the purpose, reward, durability or the destiny — whether of people or nations. We are blessed to live in a “glorious nation.” It is a glorious country because of the part it has played, and is playing, in history. It offers freedom, opportunity and success to common people in a way that no other nation in history ever has. Just think, then, how much more glorious is the destiny of the church that Jesus built and saves! Notice again, “That he might present the church to himself a glorious church” (Eph. 5:27). This has reference to a bride’s presentation to her husband (see also Rev. 21:2). The apostle Paul says that we have been “espoused to one husband . . . to Christ” (2 Cor. 11:2). To be married to Christ, to live with Christ, forever, in heaven, in God’s eternal presence: This is the destiny of the “glorious church.” When Paul speaks of the church as the kingdom, he says when the end comes that Christ “shall deliver up the kingdom to God, even the Father, when he shall have abolished all rule and all authority and power. For he must reign, till he hath put all his enemies under his feet. The last enemy that shall be abolished is death” (1 Cor. 15:2-26). When death is no more, and the graves are opened at the Lord’s return, the church will be delivered up to be forever with God. The “glorious church” has a glorious destiny! 

Jesus said, “Every plant which my heavenly Father planted not, shall be rooted up” (Matt. 15:13). That church which is bought only with man’s tears and sweat, that which has a human head and is built by man, that whose membership is determined by man shall be “rooted up.” But that church which Jesus built, which he purchased with his own blood, of which he is the head and the Savior that is “a glorious church.” Will you study carefully the above Scriptures, and then decide to become a part of that “glorious church” which Jesus will save? 

You are not a member of the church that Jesus’ blood purchased if you haven’t obeyed the gospel (Acts 2:38; 1 Pet. 1:22-25; Rom. 6:3-6; Gal. 3:26-29; Eph. 2:13-17). Paul wrote that those who “obey not the gospel shall be punished with everlasting destruction” at the return of Christ (2 Thess. 1:6-10). “Obeying the gospel” is language rarely heard and more rarely understood in our present generation (especially among Protestantism), but it is the language of the New Testament. Rather than being told to “kneel and pray a certain prayer” as we hear today, folks like Saul of Tarsus who had prayed and fasted for three days as he awaited an answer as to “what he must do” to be saved, was told, “why are you waiting? Arise and be immersed and wash away your sins, calling (or having called, ket) on the name of the Lord” (Acts 22:16). 

kthomas@ntslink.net