Four Points About Tongues from 1 Corinthians 14

A goodly portion of Paul’s first epistle to the Corinthians is focused on correcting that congregation’s abuse of spiritual gifts—tongues in particular. The whole theme of the apostle’s admonition about how the gifts were to function is neatly summarized in 1 Corinthians 14:40: “All things should be done decently and in order.” Along the way, it’s hard to miss the stress the apostle places on that which edifies. The point Paul makes repeatedly is that the gifts should always be used in a way that enlightens and instructs the mind. “I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue” (v. 19).

That principle has been largely ignored—and often diametrically opposed—in the doctrine and practice of the modern charismatic movement. The real point of 1 Corinthians 14 is often buried under endless arguments about the exegetical nuances of that passage. I want to take a more big-picture perspective of the text and point out a few of that chapter’s most important ideas.

1. “Tongues” were real languages.

Paul is clearly no proponent of any kind of “speech that is not intelligible” (v. 9). Sounds and syllables without meaning are of no use whatsoever. “There are doubtless many different languages in the world, and none is without meaning” (v. 10). Throughout the chapter, he is talking about real languages with real meaning. The ecstatic gibberish of the modern charismatic movement does not even fit the apostle’s definition of a language.  Continue at Phil Johnson

Preach: Theology Meets Practice

Two preachers talk shop:

Mark Dever and Greg Gilbert. Preach: Theology Meets Practice. 9Marks. Nashville: Broadman & Holman, 2012. 212 pp. 27-page sample PDF.

Excerpts:

What expositional preach is and is not (pp. 36–38):

Expositional preaching is preaching in which the main point of the biblical text being considered becomes the main point of the sermon being preached. . . .

1. We’re not saying expositional preaching has to go verse by verse through a book of the Bible. . . .
2. We’re not saying expositional preaching rules out topical preaching as a legitimate practice. . . .
3. We’re not saying expositional preaching is just a series of lectures, the main goal of which is information transfer. . . .
4. We’re not saying expositional preaching is marked by any particular style. . . .
5. We’re not saying expositional preaching is not evangelistic preaching.

On using the original languages (p. 83):

One of the preacher’s greatest enemies is familiarity: He thinks he understands a particular text because he has known its meaning all his life, and because of that he winds up missing its point when he preaches it. Looking at a text in the original languages helps minimize that kind of mistake.  Continue at Andy Naselli

Contemporary Tolerance Is Intrinsically Intolerant

The notion of tolerance is changing, and with the new definitions the shape of tolerance itself has changed. Although a few things can be said in favor of the newer definition, the sad reality is that this new, contemporary tolerance is intrinsically intolerant. It is blind to its own shortcomings because it erroneously thinks it holds the moral high ground; it cannot be questioned because it has become part of the West's plausibility structure. Worse, this new tolerance is socially dangerous and is certainly intellectually debilitating. Even the good that it wishes to achieve is better accomplished in other ways.

Let's begin with dictionaries. In the Oxford English Dictionary, the first meaning of the verb "to tolerate" is "To respect (others' beliefs, practices, etc.) without necessarily agreeing or sympathizing. 3. to put up with; to bear; as, he tolerates his brother-in-law. 4. in medicine, to have tolerance for (a specified drug, etc.)." Even the computer-based dictionary Encarta includes in its list "ACCEPT EXISTENCE OF DIFFERENT VIEWS to recognize other people's right to have different beliefs or practices without an attempt to suppress them." So far so good: all these definitions are on the same page. When we turn to Encarta's treatment of the corresponding noun "tolerance," however, a subtle change appears: "1. ACCEPTANCE OF DIFFERENT VIEWS the accepting of the differing views of other people, e.g., in religious or political matters, and fairness toward the people who hold these different views."  Continue at Don Carson

The Sinless Perfection Test – Are YOU Perfect???

DISCLAIMER: Nothing said in this short questionnaire should be taken as a justification for willful sin in the life of a professing Christian. The Bible says if we continue to sin willfully (that is, against known light in known sin by an act of the will), and persist in that sin without true repentance after receiving the knowledge of the truth, then there is no sacrifice left to cover our sins (Christ’s blood then profits us nothing), and all we have to look forward to is the fierce judgment of God (Hebrews 10:26-31). If you claim to be a Christian, but you have tolerated any known form of sin in your life, and you’re not fighting it, wrestling against it, hating it with all your heart, and finding repentance and ultimately, victory over it, then you are in grave and serious danger. The grace of God teaches us to deny ungodliness and worldly lusts, and the business of a Christian is a conduct of habitual holiness and love, and bearing fruit for God’s glory. Though in many things we offend all, especially in word, the true Christian does not commit and continue in ANY known sin, and if he stumbles, he will find true repentance quickly. If you are living in any known sin, and you continue to do that sin over and over, and aren’t fighting for your deliverance with a holy violence, and seeking victory above everything else in life, then you have very much reason to doubt the reality of your salvation. Those born of God have a new nature within them, which causes them to hate sin and love holiness, and the practical conduct of all Christians who have been born again undeniably proves that their practice is one of habitual righteousness and true holiness by faith in Jesus Christ. Read it all HERE

Error in Doctrine Leads to Error in Practice

Compromising Truth and Practice

"The Practice of Godliness" By Jerry Bridges

How much we appreciate God's love is conditioned by how deeply we fear Him. The more we see God in His infinite majesty, holiness, and transcendent glory, the more we will gaze with wonder and amazement upon His love poured out at Calvary. But it is also true that the deeper our preception of God's love to us in Christ, the more profound our reverence and awe of Him. We must see God in the glory of all His attributes...His goodness as well as His holiness...if we are to ascribe to Him the glory and honor and reverence that is due Him. The psalmist caught this truth when he said to God, "If you, O Lord, kept a record of sins, O Lord, who could stand? But with you there is forgiveness..therefore you are feared" (Psalm 130:3-4). He worshipped God with reverence and awe because of His forgiveness. In our practice of godliness, then, we must seek to grow both in the fear of God and in an ever-increasing comprehension of the love of God. These two elements together form the foundation of our devotion to God. Read the rest HERE

The Practice of Confession