Barnes church of Christ

How could anyone teach that we are to rejoice in our tribulations? Isn’t it the case that “rejoice” means to be overly happy, to exult? Doesn’t “tribulations” denote the various afflictions of life, yea, all the afflictions one may encounter during his lifetime? One might understand the rejoicing at the birth of a child, a wedding announcement or one’s achievement; but it goes beyond the wisdom of the world (1 Cor. 1:19, 20) to claim rejoicement in illness, accidents financial stresses and heartaches. What, then, could this possibly mean?
Does it mean that pain itself should be enjoyable? No, it could not mean this because Paul fled from the afflicting aggressors (Acts 9:23-25). Does it mean that we are not to take tribulations seriously; that we are to laugh off these situations? No, for Jesus prayed fervently that His crucifixion would pass from Him (Mat. 26:39), and He gave us approval and an example to weep with those that weep (John 11:35). What, then, does “rejoice in our tribulations”: mean?
The explanation is found in the words which follows that statement. We are to rejoice in tribulations because we know that tribulations can work patience. Thus, when we are going through the path of life and we encounter a tribulation which tries our faith, we, at that point, have the option of taking the way of righteousness or the way of unrighteousness. For example: If one is traveling down the road and the tire goes flat, then he may do, say or think that which is contrary to God’s Will, or he may handle the situation in a sober, mature and godly manner. If he chooses the latter, then his tribulation has worked patience or steadfastness to God’s Will.
If one was steadfast, he is then considered approved. God is all-knowing. He knows the result of every trial. If, during the tribulation, one chooses the way of unrighteousness, then he is not approved. Yet, if one chooses the way of righteousness, he is approved. Then, the verse continues, he who is approved, has hope. We have the hope of finally escaping the toils of this life, the hope of avoiding hell, and the hope of eternal life (Titus 1:2; 3:7).
Thus, we are to rejoice in our tribulations, not because the pain and heartaches are desirable, but because we have the opportunity to prove to our Maker that we are faithful, that we will stand approved and that we are worthy of entering into heaven.
Rejoice in our tribulations?–how could anyone teach otherwise? “We also rejoice in our tribulations: knowing that tribulations worketh steadfastness; and steadfastness, approvedness; and approvedness, hope” – – Romans 5:3,4.

Gary Henson

Upon returning from an out-of-state job assignment, a member of the church (of another congregation) showed me a brochure from a congregation which he had attended. It was a program of the church’s drama which they were presenting. It rivaled a commercial production, complete with seven full scenes and a lengthy acknowledgment list of actors, stage crew, construction workers, lighting, sound, scenery, make-up, costume, printing, etc. However, I wasn’t surprised at this (and neither was my brother who gave me the brochure)—because many in the church have been doing things without Biblical authority for a long time.
It must be remembered, in matters of religion, one can only do that which has been authorized! (Col. 3:17). We cannot add to nor take away from what God has said! (Rev. 22:18-19).
What, then, is it that God has specifically told us to do regarding the proclamation of His Word?
He told us to “preach” (kerusso) meaning, “to be a herald; to officiate as a herald; to proclaim after the manner of a herald” (Thayer’s Lexicon, p. 364). Matthew 10:7 states, “And as ye go, preach, saying…” –not dramatizing.
He told us to “preach” (dialeg-omai) meaning, “to converse, discourse with one, argue, discuss” (Thayer’s, p. 139). “Paul preached unto them… and continued his speech…” –not drama (Acts 20:7).
He told us to “preach” (euange-lidzo) meaning, “to proclaim glad tidings; specifically to instruct (men) concerning the things that pertain to Christian salvation” (Thayer’s, p. 256). “…when they were come unto Antioch, spake [not dramatized] unto the Grecians, preaching the Lord Jesus” (Acts 11:20).
He told us to “preach” (kata-gello) meaning, “to announce, declare, promulgate, make known; to proclaim publicly, publish” (Thayer’s, p. 330) — as was done in Acts 4:1-2. Also, carefully notice the preaching of Peter (Acts 2:14-40; 3:19-26; 10:34-43), Stephen (Acts 7:2-53), and Paul (Acts 13:16-42; 17:22-31).
The conclusion is obviously obvious, God has specifically authorized preaching by oral discourses. The addition of dramas in our worship is going beyond the doctrine of Christ (2 John 9); it is a forbidden addition (Rev. 22:18); it is that of which those who both know and love the truth will not do. May we always only do that which God has authorized.

Gary Henson

“I saw it all! I floated up and saw my body upon the operating table. The machines and lights filled the room. The doctors huddled around me, and I saw the surgery. Then I came back down into my body.” Such stories as this are being heard from sincere and honest people (although it would be no surprise if some told such stories to merely gain attention). What about such claims? Does this actually happen? Without being a medical doctor, scientist nor psychologist, anyone can learn the truth of the matter–from the Bible.
To the one who has recognized that the Bible is the inspired Word of God (2 Tim. 3:16-17; 2 Peter 1:20-21) and that God does not lie (Titus 1:2), he will approach the Bible realizing that no matter what may appear to be the case, if God has said such is not the case, then it is not the case. Or, as Romans 3:4 puts it: “let God be true, but every man a liar.” Yes, when there is a conflict between what God says and what man says, then we must believe God. The man is either mistaken or is deliberately lying.
So, what does the Bible say about “spirit floating?” It says it does not occur. Notice Hebrews 9:27, “It is appointed unto men once to die, but after this the judgment.” Thus, each human physically dies but one time, because after death comes judgment—not reincarnation into one’s own body.
“But,” someone objects, “Maybe the person wasn’t really dead, but his spirit simply left his body and floated around.” God, who is the one who really knows what happens, makes clear that such is not the case: “The body without the spirit is dead” (Jam. 2:26). And, if the body is dead [which, remember, happens only once (Heb. 9:27)], then the spirit will not re-enter the body—because after death comes the judgment.
So, does “spirit floating” actually occur? God answers this question which puzzles the wisest of men with but only two simple verses: “No.”
What, then, is to be said about those honest individuals who have related such experiences? It very well may be (and probably is) intensified dreams due to the anesthesia, drugs or trauma. My college room-mate woke up and related how he was dreaming about ordering pizza. All who were present realized that his vivid dream was triggered by another fellow who had just hung up the phone—from ordering pizza. Others dream about running from lightening, when sleeping during a storm; mowing the grass, as a neighbor mows his; shooting a dog, when a dog is barking. When such occurs in normal sleep, who knows what vivid dreams one might have while under drugs or trauma?!
What should you do if you experience “spirit floating”? If Possible, enjoy it – – as a dream.

Gary Henson

In order to arrive at the correct answer from a number of possibilities, one may falsify the choices which are erroneous in order to ascertain the truth. Such is called the process of elimination. My father would frequently make use of this method with my sister and myself. If we were the only two who could have possibly eaten all the cookies, and if he were able to establish that the culprit wasn’t my sister, then it was me.
Likewise, one can come to know who it was that did write the Bible when it has been shown that all other possibilities did not write It. Who then did not write the Bible?
ATHEISTS did not write the Bible. They would not have proclaimed, “The fool hath said in his heart, there is no God” (Psa. 14:1). The atheist would not have referred to an existing Being named “God” 4,325 times. They would not have condemned themselves to eternal punishment by a Being in whom they do not believe (2 Thes. 1:8-9). No, atheists did not write the Bible.
UNIVERSALISTS did not write the Bible. They who believe that all mankind will be saved would not have written that which is recorded about the rich man (Luke 16:19-31), the broad way (Matt. 7:13), and the judgment scene (Matt. 25:46).
LIBERALS did not write the Bible. They who allow more than what is written would not have placed condemnation upon those who take away from God’s Word (Rev. 22:19), or go onward beyond the Scriptures (2 John 9).
MODERNISTS did not write the Bible. They who do not believe in miracles would not have written of Moses’ actions in Egypt, Jesus’ feeding the multitude, nor Peter’s walking upon water.
SECTARIANS did not write the Bible. Promoters of denominationalism and division would not have written what is recorded in 1 Corinthians 1:10.
MORALISTS did not write the Bible. Those who teach that one can be saved by his good morals would not have taught that good Cornelius was lost (Acts 10:1-2, 22; 11:14).
ANTI-BRETHREN did not write the Bible. Those who make laws in addition to God’s laws would not have written that they who add to the Scriptures will be punished (Rev.22:18).
The WORLDLY did not write the Bible. They who take pleasure in this world would not have condemned themselves (1 John 2:15-17).
CHRISTIANS did not write the Bible. If they did, many verses (such as Heb. 10:25; Rev. 3:15-16; Titus 2:11; etc.) would have been left out.
Truly, no group of humans wrote the Bible, otherwise it would not read as it does. Thus, since humans did not write the Bible, then, by the process of elimination, we can come to the conclusion that its author is God. May we accept the Bible “as it is in truth—the Word of God” (1 Thes. 2:13).

Gary Henson

With a mighty hand, God freed the Hebrews from Egyptian slavery. A multitude was to travel through a wilderness and leave their crop of food behind; but they trusted Him. God lead them by a pillar of clouds during the day, and a pillar of fire in the night. They followed it because they trusted Him.
When splitting the Red Sea with His mighty power, they trusted Him and followed Moses safely to the other side. No, they may not have understood why they were led south instead of north; they may not have understood why God was leading them through the sea instead of around it. Yet, by faith and trust in God, they followed the instructions.
John the baptizer did not understand why he should baptize Jesus. Yet, when Jesus told him it was to fulfill righteousness [that is, to do God’s commandments (Psalms 119:172)], John obeyed.
One approaching baptism may not understand why God chose water to be the element into which one is to be baptized for the forgiveness of sin (1 Peter 3:20-21), but like the Hebrews and like the baptizer, in faith and trust he gladly follows instructions.
One may not understand the divine wisdom in limiting our singing to acappella (Ephesians 5:16), but in faith and trust we gladly follow.
One may not understand the divine wisdom in having the members submit to the decisions of the elders (Hebrews 13:17), but in faith and trust we gladly follow.
One may not understand the divine wisdom in having the Gospel to be, not only the saving power (Romans 1:16) but also the drawing power (John 6:44-45), but in faith and trust we gladly follow.
One may not understand the divine wisdom in His arrangement of roles in the home (Ephesians 5:21-33), but in faith and trust we gladly follow.
One may not understand the divine wisdom in a number of things, but we must have faith and trust in Him and gladly follow His Word (Galatians 5:6).

Gary Henson

How could anyone teach that we are to rejoice in our tribulations? Isn’t is the case that “rejoice” means to be overly happy, to exult? Doesn’t “tribulations” denote the various afflictions of life, yea, all the afflictions one may encounter during his lifetime? One might understand the rejoicing at the birth of a child, a wedding announcement or one’s achievement; but it goes beyond the wisdom of the world (1 Cor. 1:19,20) to claim rejoicement in illness, accidents financial stresses and heartaches. What, then, could this possibly mean?
Does it mean that pain itself should be enjoyable? No, it could not mean this because Paul fled from the afflicting aggressors (Acts 9:23-25). Does it mean that we are not to take tribulations seriously; that we are to laugh off these situations? No, for Jesus prayed fervently that His crucifixion would pass from Him (Mat. 26:39), and He gave us approval and an example to weep with those that weep (John 11:35). What, then, does “rejoice in our tribulations” mean?
The explanation is found in the words which follows that statement. We are to rejoice in tribulations because we know that tribulations can work patience. Thus, when we are going through the path of life and we encounter a tribulation which tries our faith, we, at that point, have the option of taking the way of righteousness or the way of unrighteousness. For example: If one is traveling down the road and the tire goes flat, then he may do, say or think that which is contrary to God’s Will, or he may handle the situation in a sober, mature and godly manner. If he chooses the latter, then his tribulation has worked patience or steadfastness to God’s Will.
If one was steadfast, he is then considered approved. God is all-knowing. He knows the result of every trial. If, during the tribulation, one chooses the way of unrighteousness, then he is not approved. Yet, if one chooses the way of righteousness, he is approved. Then, as the verse continues, he who is approved is he who has hope. We have the hope of finally escaping the toils of this life, the hope of avoiding hell, and the hope of eternal life (Titus 1:2; 3:7).
Thus, we are to rejoice in our tribulations, not because the pain and heartaches are desirable, but because we have the opportunity to prove to our Maker that we are faithful, that we will stand approved, and that we are worthy of entering into heaven.
Rejoice in our tribulations?—how could anyone teach otherwise? “We also rejoice in our tribulations: knowing that tribulations worketh steadfastness; and steadfastness, approvedness; and approvedness, hope” – – Romans 5:3,4.

Gary Henson

In review of last week’s article, the invitation invites two classes of people: (1) those who are not Christians, and (2) those Christians who have sinned publically. I. To those who are not Christians, God explains that the following are required: 1st, Hear the Gospel (Rom. 10:14; John. 6:44,45). 2nd, Believe the Gospel (Mark. 16:16; John. 1:12). 3rd, Repentance (Acts 2:38). Now we continue….
4th, Confession. A second work of faith (Jas. 2:26) is confession. Jesus said “Whosoever therefore shall confess me before men, him will I confess also before my father which is in heaven” (Matt. 10:32). Upon the confession of the Ethiopian (“I believe that Jesus Christ is the Son of God “Acts 8:37), Philip proceeded to baptize him. (Acts 8:38). It was upon this confession that Christ said He would build His church (Matt. 16:13-17). Romans 10:9,10 states, “That if thou shalt confess with thy mouth the Lord Jesus,…thou shalt be saved. For…with the mouth confession is made unto salvation.“ Thus, if a non-Christian wishes to become a Christian, one of the works of righteousness (Acts 10:35) that he must do is to confess that Jesus is the Son of God.
5th, Baptism. Baptism is an immersion (Rom. 6:4) in water (Acts 8:38) for the forgiveness of sins (Acts 2:38). The water itself does not save anymore than did the water itself cleanse Naaman of his leprosy (2 Kings 5). Rather it is the act of obedience to the command of God (Luke 7:30) which saves us (1 Pet. 3:21).
Baptism stands in between the non-Christian and: (1) being saved (Mark 16:16); (2) having his sins washed away (Acts 22:16); (3) becoming a child of God (Gal. 3:27); (4) being added to the body of Christ (1 Cor. 12:13); (5) being freed from sin (Rom. 6:3-7); and (6) entering into the kingdom (John. 3:3,5).
Conclusion. What does God require of a non-Christian? Hear, believe, repent, confess, and baptism.
II. To those who are Christians but have publically sinned, God explains the following are required:
1. Repentance. Simon was a Christian (Acts 8:13) who committed a sin (Acts 8:19-23). God’s response through Peter was “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of your heart may be forgiven” (Acts 8:22). To an entire congregation which had fallen, Jesus told them to repent, or else he would remove the candlestick (Rev. 2:5). Since the Bible makes it clear that there will be Christians who will be found in the lost state (Gal. 5:4; 2 Pet. 2:15, 20-22) due to sin (Isa. 59:1-2), then repentance is a must if the Christian wishes to be forgiven (Acts 8:22; Rev. 2:5).
2. Confession. In James 5:15-16, due to the Christian’s committing of sin, “they shall be forgiven him,” and he “may be healed,” but such is conditioned upon, “confess your faults one to another, and pray one for another….” When Jesus taught concerning the lost son’s return, confession of sin was included in his restoration (Luke. 15:18,21).
Thus, confession of sin is a must if the Christian wishes to be forgiven of sin.
3. Pray for forgiveness. Included in the verses for the above two conditions is the necessity of prayer. Peter told Simon to repent and pray (Acts 8:22) and James instructed to confess and pray one for another (Jas. 5:16).
Conclusion. What does God require of the Christian who has sinned? He must repent, confess, and pray. The invitation is always open. Heaven is too wonderful, and hell is too horrible to reject the Lord’s invitation.

Gary Henson

At the conclusion of the sermon is offered what we call the invitation. The invitation invites two classes of people: (1) those who are not Christians, and (2) those who are Christians but have publically sinned.
Although God’s required response of such an individual is not elaborated upon at the end of each sermon, such responses are clearly described within the new covenant.
I. To those who are not Christians, God explains the following is required:
1. Hear the Gospel. Obviously, if any person is going to have any chance of becoming a Christian, he will first have to hear it. “How shall they believe in Him of whom they have not heard?” (Rom. 10:14). John 6:44,45 also makes clear that no one will be able to come to God, unless they have been taught. Those who teach that one learns of God by a direct operation of the Holy Spirit are not in harmony with the Scriptures on this point.
2. Believe the Gospel. After hearing the account of Jesus, one will either believe or disbelieve. If one disbelieves, his condition has not changed; “but he that disbelieves shall be condemned” (Mk. 16:16). However, if one does believe, “to them gave he the power [the privilege, GRH] to become the sons of God” (Jn. 1:12). Like hearing, if one stops at the point of believing and proceeds no further, his lost condition does not change, for “faith without works is dead also” (Jas. 2:26).
3. Repentance. One work of faith is repentance. What is repentance? Jesus said that “the men of Ninevah…repented at the preaching of Jonah” (Matt. 12:41). If we can learn what the Ninevites did, then we can learn what repentance is. We find the answer in Jonah 3:10, “God saw their works, that they turned from their evil ways.” Thus, repentance is turning from the sinful ways in which one has been engaged, and of which the change of attitude is evidenced by his works. The same truth is also taught in Matthew 21:28-29 with the two sons. John the Baptist also taught the need of the change of attitude being evidenced by works (Matt. 3:8). Zaccheus was one who understood this matter, and whose works of repentance proved to, and prompted Jesus to say, “this day is salvation come to this house” (Luke 19:8,9).

That repentance is necessary to the non-Christian is made evident in Acts 2:38: “And Peter said unto them, Repent ye…unto the remission of your sins.” Thus, since sin separates a person from God (Isa. 59:1,2), one of the works of faith which (with the other works of faith) must occur is genuine, unfeigned repentance. (see: Jer. 3:10). (Continued next week)

Gary Henson