Truth Magazine

By Johnie Edwards

Tongue speaking in the Bible was the ability given one to speak in a language he did not know and had not studied. A careful reading of Acts 2:1-11 will show that the apostles of Christ were given this power. The feast of Pentecost brought “Jews, devout men, out of every nation under heaven” (Acts 2:5) to the city of Jerusalem. These people being from all over the Jewish world spoke different languages or tongues. The apostles were Galileans and did not know the language of all of these new comers to the city of Jerusalem. The apostles were enabled by God to know and speak in the languages of those present. “We do hear them speak in our tongues. . . ” (Acts 2:11).

But what about today? Tongue speaking today is not available as it was in the first century. The apostle Paul told the Corinthians, “But whether there be tongues, they shall cease” (1 Cor. 13:8). After the Word of God was completed by the end of the first century, tongue speaking was no longer needed. Once God is finished with a thing, he takes it out of the way! (1 Cor. 13:8-13)

Paul said, “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue” (1 Cor. 14:19). Paul is saying, “If no one understands his speech, it is of no value.” This is the reason it is written, “But if there be no interpreter, let him keep silence in the church: and let him speak to himself, and to God” (1 Cor. 14:28). It can be seen as you read 1 Corinthians 14 that the main theme is that of understanding. Folks today who claim to speak in tongues will go to 1 Corinthians 14 and claim they are just speaking in an unknown tongue while speaking to God. This is their answer when we ask them what they are saying or why can’t we understand what is being said! Often, the so-called tongue speaker will admit that he does not know what he is saying. It is just an “unknown tongue.” But, please observe that the word “unknown” is not in the real text. The word is italicized; meaning it is not in the original Greek text. So, in 1 Corinthians 14, we are just dealing with tongues or languages as in Acts 2.

Speaking in a tongue not understood by the hearer becomes unfruitful. The reasons this is so:

1. He speaketh not to men. “For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him” (1 Cor. 14:2). If a person talks to me in a language I do not know, it is of no value. God knows but not me! People today who claim to speak in tongues, do not really speak any known language at all!

2. It does not edify others. “He that speaketh in an unknown tongue edifieth himself” (1 Cor. 14:4). If one is speaking to a group it should be to edify the whole group, not just the one speaking!

3. One is speaking into the air. Paul said, “Even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare for battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? For ye shall speak into the air” (1 Cor. 14:7-9). If the call of the sleeping soldier is a sound he does not know or understand, he sleeps on and makes no preparation to fight.

4. The understanding is unfruitful. “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful” (1 Cor. 14:14). Why pray a public prayer in a language no one understands? What profit is it to the audience?

5. No one can say “Amen. “The word “Amen” simply means “I agree.” As the apostle Paul said, “How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing his understandeth not what thou sayest?” (1 Cor. 14:16) If the hearer does not know the language he cannot say “Amen” because he does not know whether he agrees with the prayer or not.

6. The unlearned will think one is mad. “If therefore the whole church be come together in one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?” (1 Cor. 14:23) If a person is unlearned in the language being spoken, to him it is as if he were among a group of mad people! He does not understand what is going on.

Tongue speaking even when it was being done in New Testament times was to be done “by two, or at the most by three, and then by course; let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God” (1 Cor. 14:27-28). God commands and expects that “all things be done decently and in order” (1 Cor. 14:39). No wonder Paul said, “I had rather speak five words with my understanding . . . than ten thousand words in an unknown tongue.”

Guardian of Truth XXXV: 24, pp. 750
December 19, 1991

By Norman E. Fultz

The radio talk-show guest was discussing the evil effects of hard rock music. Lyrics promoting Satanism and glorifying suicide were specified as areas of concern. A caller took issue with the speaker and referred to him as a religious fanatic. The show’s guest quickly responded with, “I’m not a religious fanatic. I hate religion. I’m a Jesus fanatic!”

Admitting sympathy with much that was said about the evils that can be purveyed with music, the speaker’s response nonetheless gave reason for pause. How con one be a fanatic for Jesus, yet hate religion? Jesus’ followers practice, a religion, Christianity. The speaker’s statement reflects a misconception widely held-claiming to love God while disavowing formal religious practices. It is akin to confessing the Lordship of Jesus while affirming that doctrine is unimportant (2 Jn. 9-11; 1 Tim. 1:10; 4:16). To such folk, Christianity is something completely divorced from religious practice. Theirs becomes a bumper sticker Christianity – “Honk if you love Jesus.”

Very likely, what is opposed is the ritualistic performance of external religious actions which are cold, heartless, lifeless forms and rote reciting of prayers professionally written by the clergy as well as many prevalent religions that are completely unbiblical. Surely much that is practiced in the name of religion is without divine authority. It has ever been so. Cain offered what he wanted God to have instead of what God required (Gen. 4:3). Perhaps sincere in what he did, nonetheless his works were evil (1 Jn. 3:12), and God rejected his offering. Every instance of idolatry is an example of religion without divine sanction. Even engaging in divinely sanctioned practices but without proper motive and from corrupt lives led God to reject the worship of some in the days of the Old Testament prophets (Amos 5:21-25).

It is possible to be religious but wrong. The Jews who stoned Stephen were devoutly religious, even zealous for God (Acts 7). But zeal can be without knowledge (Rom. 10:2). Saul of Tarsus, the man who became the great apostle Paul, diligently applied himself in the Jews’ religion (Gal. 1:13-14), a religion based more upon tradition developed by their religious leaders from the institutes of God than the simple keeping of divine instruction. What he practiced, he did in good conscience (Acts 23:1), but he was wrong. And Cornelius, sterling in character, deeply devotional and prayerful, was unsaved even though religious (Acts 10:3; 11:14). It is even possible for one to be a “Jesus fanatic,” yet be unacceptable to him if one’s practices are outside the realm of divine authority (Matt. 7:21-23). Much that is done in the name of religion today has no basis in divine authority, the Bible. Worship of God authorized by the doctrines of men is vain worship (Matt. 15:9).

True religion must be based in truth, God’s word (Jn. 17:17). Acceptable service must directed thereby.

Guardian of Truth XXXV: 24, p. 741
December 19, 1991

By Bob Pulliam

One of the most fundamental aspects of Christianity is the everyday life we live. It is many times pictured as a walk (2 Cor. 5:7; Eph. 4: 1; Rom. 8:4). It is to be a conscious effort toward purity and uprightness: and no place better confirms this than the seventh and eighth chapters of the book of Romans.

Chapters six through eight of Romans deal with the subject of sanctification. Six states the fact of such in Jesus; seven illustrates the folly of seeking such through law and personal effort; and eight offers the assurance that such will remain firm to the end.(1) Chapter eight contains a contrast of purpose and result that clearly illustrates the change of life a person should experience in conversion. It is a change of masters and guiding influence. Chapter eight is also a contrast, in and of itself, with chapter seven. Realizing this helps to explain something far more confusing in the minds of many. It is the question of “how does sin dwell in me?” (Rom. 7:17,20)

This phrase seems strange indeed! How is it that sin dwells in me? Is it demon possession? Is there something we do not know or understand about sin? Is it like a physical germ that invades and attacks, making it a thing rather than a description of an act (1 Jn. 3:4)? This is usually understood by taking this phrase in its immediate context of chapter seven compared with what the rest of the Bible says about sin. But let’s consider this phrase in the broader context of chapter eight.

At the end of chapter seven, Paul draws forth the two laws that he had been discussing. These two are picked up in the ideas of walking “according to the Spirit” and “according to the flesh” (v. 1). We walk “according to the Spirit” (v. 1) as we submit to “the law of the Spirit” (v. 2). Paul says that those who “live according to the flesh set their minds on the things of the flesh” (v. 5). This is reinforced by Paul’s statement that “the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be” (v. 7). The matter at hand is the control God holds over the individual which brings about a sanctified state. Paul now states that the Spirit dwells in those who are not in the flesh (v. 9). The “Spirit” here is the controlling influence over the Christian. It is a figure of speech (metonymy) where the Spirit is used for the “law of the Spirit” first mentioned in verse two.

Now we have two indwellings. We have the indwelling of sin in chapter seven; and we have the indwelling of the Spirit in chapter eight. These indwellings serve to represent the seat of governing influence in the lives of the individuals under consideration. The idea is not that of something actually getting inside someone and making them do things. They are parallel indwellings that represent the true direction of the person they inhabit. They are that upon which the person depends for the direction taken in life (flesh or Spirit). The person sets his affections on the flesh, or upon the things of God (Spirit).

Verses thirteen and fourteen especially bring these ideas forth. It is those who are led by the Spirit of God (“law of the Spirit,” v. 2) that may call themselves sons of God. The leading of the “law of the Spirit” is accomplished through the same means as the leading of the flesh (sin). If the flesh is chosen as the guiding force, its appetites will be the master (indwelling of sin). If the Spirit is chosen as the guiding force, its precepts will be the master (indwelling of the Spirit). All of this is a contrast between the law of sin (7:23,25) and the law of the Spirit (8:2).

This leaves the sanctification necessary for salvation up to you. What will you choose as the basis for your choices in life? What will determine your decisions and actions? Will you be guided by the flesh, or by the law of the Spirit? Will it be the indwelling of the Spirit or the indwelling of sin?

Endnote

1. This in effect takes the same logical form as chapters three through five, where Paul shows the fact of justification in Christ; that it can’t be achieved through law; and the assurance of that justification till the end.

Guardian of Truth XXXV: 24, p. 749
December 19, 1991

By Randy Blackaby

There is a sin which has become respectable these days. That sin is forsaking the assembly or failing to worship the Lord on a regular basis.

There are brethren who seem to feel absolutely no guilt about going camping, fishing or visiting on the Lord’s Day, so long as they “make their appearance” at the church building once or twice a month.

And, some of the “faithful” brethren take exception to any effort to discipline these forsaking brethren. Thus, the forsaking become forsaken.

Unlike the psalmist who wrote in Psalm 122:1: “I was glad when they said to me, Let us go into the house of the Lord,” many Christians must force themselves to go to worship.

Consider what this attitude reveals about us:

1. It means I’m willing to ignore what the Lord has told me to do. When I purposely and without serious hindrance fail to worship on the Lord’s Day, I violate brazenly the commandment of Hebrews 10:25.

Some will be quick to say, “Going to church is not everything.” That’s true, but when we don’t start there it is unlikely that righteous behavior the rest of the week will follow.

2. It means I don’t really care to be with the Lord or his people. During worship we “commune” with both God and his children. That is, we share several things in common. Such is not possible when we don’t assemble together.

Jesus said, “For where two or three are gathered together in My name, t am there in the midst of them” (Matt. 18:20).

Jesus also said, in John 14:1-3, that he has gone to prepare a place for us. But, if we don’t enjoy being with him here on earth, will we be able or even want to be with him throughout eternity?

3. Our failure to gather for worship suggests we don’t want or appreciate the blessings that are derived from this gathering. It means we don’t think we need to be encouraged, instructed or corrected.

4. It is indicative of the fact that you enjoy being with people of the world more than with God’s people. The apostle Paul, writing to the Romans in chapter 15:24, said: . . . whenever I journey to Spain, I shall come to you. For I hope to see you on my journey and to be helped on my way there by you, if first I may enjoy your company for a while.”

Sure, there are some hypocrites in the church and not a few “weak brethren.” But, overall, they are the best people in the world.

5. Lack of interest also indicates a high degree of selfishness, the main ingredient in all sin. Folks complain, “I just don’t get much out of the services,” Well, you might be surprised to know that worship really isn’t primarily designed for us to receive but to give. The saint who gives praise to God, attention to the Word, a portion of his earnings and help to weaker Christians, will find himself getting a lot out of worship.

6. Negligence in worship also sets a soul-damning example to others – often to members of our own household. The parents who are hit or miss in their attendance at worship and Bible study will likely be the same ones who will call the preacher in despair when their teenagers are pregnant out of wedlock, addicted to alcohol and drugs and totally disinterested in biblical morality. Sometimes they really can’t understand what happened. But the preacher will understand and so will many brethren.

Parents remain the greatest influence in the lives of their children. When they opt to do other things on the Lord’s Day than worship, they send a strong message to their children, other family members and neighbors.

7. When I forsake the assembly I must feel I have nothing to contribute to the work of the Lord. But that is a gross error because theBible clearly teaches that each of us offers up spiritual sacrifices (1 Pet. 2:5). We can exhort, edify and comfort one another (Heb. 10:24-25 and 1 Thess. 5:11). We are to give of our means that others may hear the gospel (1 Cor. 16:1-2 and Mal. 3:8).

The church is the ekklesia or “called out” body of people saved from sins. What would happen to the church and its work if a majority of members opted to forsake assembling together?

Would the gospel be spread? Would the Lord be honored? Would each member be strengthened? Of course not.

Is lying or committing adultery or stealing worse in God’s eyes than forsaking his assembly for worship? Study the Old Testament and you will see that the prophets accused Israel of each of those sins in conjunction with their forsaking the Lord.

The man or woman who calls himself a Christian but does not care to worship Christ is a liar (I Jn. 2:4). When we forsake the Lord for the “god of this world” we commit spiritual adultery by leaving the relationship to which we pledged to remain faithful. And, when we use the Lord’s day for our personal pleasure and recreation, we steal what belongs to the Lord.

The one who forsakes worshiping the Lord is no better than those who lie, steal and commit adultery. There is nothing respectable about this sin.

It damns souls like all other sin. Those guilty need repent.

Guardian of Truth XXXV: 24, pp. 744-745
December 19, 1991