Barnes church of Christ

The Bible teaches, in Ephesians 5:17, that we must interpret the Bible the way God meant it to be understood: “Do not be unwise, but understand what the will of the Lord is.” Of course, in order to understand God’s will (the Bible), we must interpret it correctly. And it is obvious that it can be done, because there were those who did it (Acts 17:11). But how? How can we correctly interpret the Bible? The Bible tells us that too.

In the very last warning of the Bible, we are told: Do not add to, nor take away from what the Bible says (Revelation 22:18-19). Thus, if we wanted to “understand what the will of the Lord is” on prayer, we would, by following those instructions, search the New Testament and gather the verses which taught about prayer–without leaving off any verse, nor adding our will to the subject. In doing this, we would find: we are to ask (Mat. 7:7); ask in faith (Mat. 21:22); ask in Christ’s name (John 14:13); and ask according to God’s will (I John 5:14). But, what if the teaching of even one of these verses is ignored: Would God be obligated to answer our prayer? No. Why? Although we have an interpretation, it is incorrect–it is not the teaching of the Bible (the will of God). An actual case is recorded for our learning in James 4:3: “You ask and do not receive, because you ask amiss, that you may spend it on your pleasures.” Yes, their prayer was unanswered because they left off (ignored) what I John 5:14 taught; they asked according to their will–not God’s.

Truly, the Bible teaches that we must interpret the Bible correctly, and in order to do so, we must gather all the teachings of the Bible on a subject–without adding extra thoughts of our own, nor ignoring any verse which has something to add to the subject. Then and only then can we, as it is commanded, “all speak the same thing, and [have] no divisions among you” (1 Cor. 1:10).

Gary Henson

Can we, or can we not, understand the Bible alike? With all the different beliefs on any Bible topic, it seems as though man can’t. However, the Bible teaches that we not only can understand it, we can understand it alike.
One of its God-inspired writers wrote: “By revelation He made known to me the mystery (as I wrote before in a few words, by which, when you read, you may understand my knowledge in the mystery of Christ” (Ephesians 3:3-4). Thus, the writer (apostle Paul) received God’s Word by inspiration and wrote it so that readers can understand it. Furthermore, if one person reads and understands it, and a second person reads and understands it, then both would be understanding it alike.
We are also told, “These things I write unto you…so that you may know how you ought to conduct yourself…” (1 Timothy 3:14-15). Thus, the very purpose of the writing of the Bible was so that we can know how God wants us to live. And, in order to know how He wants us to live, we have to, of course, be able to understand it–and understand it in the way God meant it to be understood. Otherwise, if man cannot understand the Bible, why did God give it to us in the first place?
If it is true that God made the Bible too difficult to understand, therefore allowing each person to have his own opinion with His approval, then why (in Acts 18:24-26) was Apollos [as well as numerous others] corrected in his beliefs? Why wasn’t it permissible for him to understand it his way, and the others understand it their way? Because it’s not what God allows.
Besides, if we could not know the truth as to what the Bible really teaches, then you could not know for sure whether or not Jesus is the Son of God. You could not even know for certain whether or not you are saved!
While “there are some things hard to be understood” [notice: he did not say, “impossible to be understood”] (2 Peter 3:16), we CAN “understand what the will of the Lord is” (Ephesians 5:17).
Can we understand the Bible alike? The Bible teaches we can–and must.
Gary Henson

The Bible teaches in 2 Timothy 3:16 that it is written by the inspiration of God. It states, “All scripture is given by the inspiration of God.” But, anybody can write a book and include a sentence declaring it is from God. What is needed is real proof that the Bible is indeed from God. Consider:
What are the chances of a man telling, correct in every aspect, about the events of the destruction of a city one hundred years before it happened? No chance. Why? Such accurate predictions of events in the far distant future is something which humans cannot do! But. What if someone did make such predictions which came to pass? We would know, since man cannot do such, he was guided by a Supernatural Being–that is, God.
It was 2,583 years ago (588 BC) when a man named Ezekiel predicted that the city of Tyre (550 miles away) would be destroyed. Too general? Consider the details. [1] Ezekiel said, instead of the usual one-army invasion, there would be many nations involved (Ezek. 26:3). Historians reveal that King Nebuchadnezzar made the initial invasion and Alexander the Great, along with nine other armies, attacked

256 years later. Lucky guess? [2] Ezekiel made the strange claim that, instead of the buildings simply being leveled, Tyre would be scraped bare as a rock (v:4). Such came to pass–260 years later. [3] Even more abnormal was his remark that the ruins of the city would be thrown into the sea (v:12). Yet, this is precisely what Alexander the Great did! [4] Ezekiel said the city would never be rebuilt (v:14). Even today, the original site of that city remains vacant; while upon it [5] as he said they would, fishermen spread their nets to dry (v:5).
Let’s ask it again: What are the chances of a man telling, correct in every aspect, about the events of the destruction of a city (even only) 100 years before it happened? No chance. Why? Such is something which humans cannot do. But, the Bible did so with Tyre. And Sidon. Samaria. Nineveh. Babylon. Jerusalem. Gaza and Ashkelon. Moab and Ammon. Petra and Edom. Thebes and Memphis. Etc. etc. etc.
Truly, such accomplishments are far, far beyond the ability of human beings. What the Bible says is true then, “All scripture is given by inspiration of God.”
Gary Henson

The Bible teaches that we can know that there is a God by examining the physical evidence in the world around us. One of many such verses is Romans 1:20: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made.” This means, although we cannot observe God by our physical senses, we can come to the knowledge of His existence by our reasoning ability.
Being able to know about something which we do not see, by observing things that we do see, is nothing new to us. We do it all the time. In our judicial courts, juries of people reason from the evidence (which they see) toward a conclusion as to whether or not the one on trial is guilty of a crime (which they did not see). Likewise, we are able to reason from the world which we can see, to God whom we cannot see.
There are truly a multiplicity of evidences which conclusively reasons toward and proves the existence of God. Consider one:
The universe exists. The question is: How did it get here? There are only three possible answers. Either: (1) it has always been here; or (2) at one time, there was absolutely nothing, then all of a sudden, matter began popping into existence; or (3) it was created by God. One and only one of these three possibilities must be the answer. So which is it?
Question: Will a candle, once it is lit, burn forever? No. Why? Fires consume fuel. Once the wax and the wick are consumed, the fire goes out. Likewise, our sun is a fire. It consumes fuel. Thus, once its fuel is consumed, it too will go out. But, if the sun has been here since eternity, it would have burned out long ago! Thus, the first option–the universe has always been here–is ruled out.
Another question: If a sealed glass jar had been totally emptied and vacuumed of all its contents to where there was not even one single atom remaining, would, all of a sudden, inside the jar, a rock pop into existence? Of course not. Why? From nothing, nothing comes! And it doesn’t matter if it is a jar or the universe–when absolutely nothing exists, absolutely nothing will come forth. Thus, the second option–the universe created itself–is impossible.
Now, since there are only three possible explanations to the existence of the universe, and since two of them are ruled out, then, it’s obvious, it is here due to the sole remaining explanation–it was created by God.
Yes. God does exist. We can “see” Him through the world around us. It’s just as the Bible has been telling us all along: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made” (Romans 1:20).
Gary Henson

Every Christian is surely well aware that foul language has no part in the conversation of a child of God. Yet, due to the fact that such a practice in the world has escalated to epidemic proportions, this truth must be stressed, lest any of us become effected (1 Cor. 15:33).
The American Heritage Dictionary defines the words: (1) cuss, as “to curse or curse at;” (2) swear, as “to use profane oaths, curse;” and (3) curse, as “an appeal or prayer for evil or injury to befall someone or something…A profane oath or foul language.” Thus, cussing and swearing is a profane oath or declaration at someone or something, or (simply) foul language.
In light of this, it is acknowledged then, if the Bible teaches that (1) a profane declaration at someone or something, or (2) foul language is sinful, then the use of those words is prohibited by God.
Colossians 3:8 states: “But now ye also put off all these;…filthy communication out of your mouth.” AISCHROLOGIA is the original word from which “filthy communication” is translated, and it is defined as “vile or obscene language, foul talk” (Analytical Lexicon), and “foul speaking, low and obscene language, foul talk” (Thayer). Thus, words that are vile (disgusting, unpleasant, objectionable), obscene (indecent, vulgar) or foul (dirty, offensive) are words that are not to be spoken.
Ephesians 4:29 adds “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.” The Greek word here is SAPROS which means “corrupt, rotten, primarily of vegetable and animal substances, expresses what is of poor quality, unfit for use, putrid” (Vine); “bad, evil unwholesome…an evil word, evil speech” (Arndt and Gingrich). Thus, just as some vegetables, meats and fish are fresh and edible while others become rotten and unfit to eat, so are some words which are wholesome while others are unfit to say. Such words are corrupt (marked by immorality and perversion), rotten (morally corrupt or despicable), unfit for use, putrid corrupt, morally rotten), bad, evil and unwholesome and are not to be used.
Romans 12:14 charges “Bless them which persecute you: bless, and curse not.” The word to understand is KATARAOMAI, meaning “to curse, doom, imprecate evil on” (Thayer). Thus, any form of verbally pronouncing evil wishes against another person or object is cursing and is not to be done.
Yes, the Bible DOES teach that (1) a profane declaration at someone or something, or (2) foul language is sinful. May our good and pure God (the One whose characteristics we are to bear) help us to avoid such ungodly language.
Gary Henson

“And Jesus increased in wisdom and stature, and in favor with God and man” (Luke 2:52). This was spoken of Him when He was 12, but Jesus kept advancing in those four realms of life, even until we next read of Him at the age of 30. Since Jesus is our perfect example (1 Pet. 2:21), then we need to examine how He increased so that we may grow to the full potential that God would have us to achieve.
Jesus increased in WISDOM. “Wisdom” is putting to use what you know. A person can learn about all the material for building a house (concrete, lumber, etc.), but if he does not know how to use those things then his knowledge does not do him much good. Likewise, a person can know a great deal of what the Bible teaches, but if he does not know how to apply it to everyday situations of life, it is not going to be of much benefit. But Jesus knew the Scriptures and He knew how to apply it to life. Such is exhibited in His duel with Satan (Mat. 4), the woman caught in adultery (John 8), the confrontations with the Sadducees and Pharisees (Mat. 22), and in many other occasions. You have learned Bible stories and lessons for years. Now you must be wise in using what you have learned!
Jesus also increased in STATURE. Such implies that He ate and took care of His health. We too need to increase in stature. We need to take care of our bodies by eating good nutritional food (Dan. 1:8-16). We are not to harm our bodies (1 Cor. 6:19-20). We need to seek medical help when we become ill (Mat. 9:12). We also ought to do some exercising (1 Tim. 4:8).
However, do not over emphasize this! Do not make “being healthy” your major quest in life. Rather, serving both God and man is the purpose of life (Mat. 22:36-40).
Jesus increased in FAVOR WITH GOD. At His baptism (Mat.3) He said He was to be baptized “to fulfill all righteousness” (i.e., God’s Will), and Jesus was so pure, John said, “I need to be baptized of you.” The Father then said, “This is my beloved Son, in whom I am well pleased.” The point is, Jesus grew in favor with the Father because He followed and obeyed the Father’s will. You, likewise, grow in favor with God by following and obeying Him. Colossians 1:10 states “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.” Thus, you are pleasing to God by knowing what He says and then doing it.
Jesus kept advancing in FAVOR WITH MEN. To gain favor of men means to gain approval as a good fellow human being. How is this to be accomplished? It is done in the same way you gain favor with God–you live the godly life as is taught in the Bible. This is precisely what is seen in Acts 2:47. On the other hand, the evildoers loose favor with man (Prov. 21:10). Yes, you gain favor with men by living the godly, Christian life.
Jesus is the great example for us. He kept advancing in wisdom, stature, favor with God and with men – – and so can you, if you follow in His footsteps.

Gary Henson

I always strive to protect my Saturdays. No lawn-mowing. No trips. No workouts. No staying up late. Do nothing that would make me tired for Sunday morning.
However, in Trissi’s senior year in high school, my daughter’s school was in the girl’s basketball state championship game on a Saturday night. How could I deny her such a rare and memorable event of her high school life?! You are right, I couldn’t. But that Saturday was a day it snowed heavily. The roads were quite bad. So, unless she was riding in the snowplow and sand truck, I was going to take her myself!
The game was the late game. It was to begin at 9:00. Our team was there, but the opponents had not left early enough to compensate for the slow travel in the snow (which I claim was a tactic to make our girls tired). Finally they arrived, at 10:00. The game began at 10:30—the time it should have ended! and the time I should have been in bed!!
To our credit, we did leave at half-time. It had been snowing again and with the roads getting worse, it would have taken much longer than usual to get home. With only one close call of sliding into the ditch, we made it home at 12:07, tired and wearied by the excitement of the game and the tense stress of dangerous driving—all of which was done when I normally would have been resting peacefully in bed. Yes, this presents a most appropriate scenario for me to write about the motto: Sunday Mornings Are Made Or Lost On Saturday Nights—for, on Sunday morning, I was worn out.
Brethren, we need to protect our Saturday nights. When one frequently, or “without a second thought” takes part in activities or keeps late hours which results in him being tired and groggy on Sunday morning, is he really putting God first? (Ex. 20:3; Mat. 6:33; 22:37-38). Isn’t he acting like the Israelites who esteemed God lightly and went and “served other gods, and worshipped them”? (1 Kings 9:6; Jer. 25:6; 2 Chron. 7:19). Since worship is an act of reverence, is it not a lack of reverence if we habitually exhibit disrespect for the Lord’s Day by infringing upon it by what is done on Saturday night? If we intentionally make adequate preparations for company, work or other activities, what are we saying to God if we fail to do the same for Him? The Israelites made extensive preparations when they were to go before God (Ex. 19:10-15); do we possibly think we can do any less?
May we all take great care to be at worship, not only in presence (Heb. 10:25), but also in mental alertness (John 4:24). For truly, Sunday mornings are made or lost on Saturday nights.
Gary Henson

Philoxenia is the word which God chose to use when referring to the concept of, what we call, hospitality. The Greek lexicons define it as “love of strangers” (Vine; Thayer). The word is made up of two words, philos meaning “loving,” and xenos, “a stranger.” A verse which defines this word is Hebrews 13:2, “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.” The allusion of this verse would include the incident in Genesis 18:2-8 in which Abraham took in three strangers and washed their feet, gave them rest and served a meal. Thus, the Bible explains: to “entertain strangers” involves such acts of kindness.
Hospitality is an important trait. Such is obvious because this is an action which is commanded by God. 1 Peter 4:9 states, “Use hospitality one to another,” and Hebrews 13:2 declares, “Be not forgetful to entertain strangers.” Also, hospitality is a condition of salvation. In the judgment scene in Matthew 25, one of the deciding factors which lead to the separating of the sheep and the goats was whether or not they had taken in strangers. Yes, hospitality is crucially important.
To whom, then, is hospitality to be extended? Hospitality should be shown to members of the church. When Peter wrote, “use hospitality one to another,” he was writing to the church. Thus, the church is to show hospitality to each other. Also, it is to be extended to missionaries and such workers for the church. Gaius is an example of this (Rom. 16:23) as well as Laban (Gen. 24:31-33). Hospitality is to be extended to even strangers (Heb. 13:2). Those who have lost their homes to storm, fire and evacuation need some place to stay. Those who have been stranded due to car problems or accidents need meals to eat and rooms in which to sleep. Of course, discrepancy is in order. There are those who simply go about living off of individuals and churches. To those, “if any would not work, neither should he eat” (2 Thes. 3:10). Nevertheless, those who are truly in need deserve the hospitality of the child of God.
The attitude involved in extending hospitality is the attitude disclosed in the definition: “lover of strangers.” We help, not because we have to, but because we want to. We are concerned about their welfare. Also, the extending of hospitality is to be ungrudgingly (1 Pet. 4:9). Actually, we are to pursue the use of hospitality, for that is the indication of Romans 12:13 (margin note in A.S.V., and definition given by Vine). In 2 Kings 4:8-11, we see the example of a woman, whom God called great, in extending hospitality in a constraining and a continuous manner. Summing it up, our attitude is to be that as implied in Leviticus 19:34–you should treat them as you would want to be treated.
Why extend hospitality? First, it makes you feel good about yourself, for “it is more blessed to give than to receive” (Acts 20:35). Second, it is very helpful to the recipient (Lev. 19:34). Third, it is a command of God (Rom. 12:13). Last, it is a condition of salvation (Mat. 25:34-43).
Yes, hospitality is to be a trait of the child of God. By meditating upon these things, we will find ourselves being such a person (Psa. 1:1-3).
Gary Henson

Episkeptomai is the original word in the Greek New Testament from which our English translators have rendered “visit.” The Greek lexicons reveal a meaning of this word which is usually not considered in the English. Vine says it means “[primarily] to inspect…[signifies] to visit with help.” Thayer concurs, “to look upon in order to help.” This meaning is also made clear in the Scriptures. Luke 1:68 states, “Blessed be the Lord God of Israel; for he hath visited and redeemed his people.” By this, since God gave us Jesus in order to redeem man, we learn that NT visiting has to do with looking upon and coming to help. The same sentiment is expressed in Acts 15:36 when Paul was desirous to make a return visit to every city in which he had established a church to see how they fared. Thus, as we read about visiting in the New Testament, it needs to be understood that mere social visits are not necessarily that which is enjoined, but rather a visit with the intention of rendering help in some way. As we meditate day and night upon this thought and those thoughts that follow, we will help ourselves to be the kind of visitor God would have us to be.
Visiting is indeed important. Actually, it’s a matter of heaven or hell. In Matthew 25 the great judgment scene is portrayed. There are to be those who are rewarded and those who are punished. One of the reasons why those who went to eternal bliss were so rewarded was because “I was sick and ye visited me: I was in prison, and ye came unto me” (v: 36). Yet, those who went to everlasting punishment were so judged because “ye visited me not” (v:43). Furthermore, if we want to stand “undefiled before God” at this judgment scene, we must “visit the fatherless and widows in their affliction” (James 1:27). Yes, visiting to render help is important!
Who, then, are we to visit? We are to visit those who are in physical need. At that judgment scene, we see that visits were expected to be made to the sick. Also, James 1:27 specified the orphans and widows (who had lost their source of physical support) were to be visited with aid. Thus, the Christian today has the responsibility (and the privilege) to visit with the intention of helping those who are in physical needs.
People in spiritual need are also to be visited in order to minister help. Alluding again to Luke 1:68, we see how God looked upon man in great spiritual need and visited with help by means of Jesus. In like manner, as we are to be like God (Col. 3:10), we too are to visit with the purpose of helping those in spiritual need.
Christians are also to make these helpful visits to those who are in emotional need. Turning to Matthew 25 once more, the sheep and the goats were separated on the basis of whether or not visits were made to those in prison. It is most likely that these were Christians who had been imprisoned because they were Christians (cf., Rev. 2:10). Surely such a person would be disturbed and at an emotional low. Thus, God would have us visit them, and, in principle, anyone who is hurting emotionally.
Our attitude in visiting must be that of tender mercy. This was the attitude of our heavenly Father as He helpfully visited us with Jesus (Luke 1:78), and, as His children who are to bear the image of our Father, so should be our attitude.
Yes, the Bible teaches that we are to visit with the purpose of helping physically, spiritually and emotionally from a tender caring heart. May we meditate upon these things so that we may be a helpful visitor.

Gary Henson