Larry Perkins

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Tom Bentley

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  I speak in tongues more than you all - A biblical exploration about the gift of tongues. Two pitfalls are pointed out: The dangerous error of counterfeiting the truth and the chilling error of a dead orthodoxy.

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Bob MacLeod

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Personal Story of Becky Kew - "In our small town of 800 people, it seemed as if drinking was all there was to do. I remember times when my Mom and Dad fought. I used to wonder: Why do they love this brown bottle so much when it brings so much misery? Why don't they love me? Is this all my fault?  One time he had her pinned down on the coffee table and I really thought that this time, he would kill her." (more)

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 Wrongly Dividing the Word of Truth

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FORGIVENESS
Is there to be forgiveness without acknowledgment of wrong?

There are various categories of forgiveness in the Scriptures, which must be distinguished—God’s forgiveness of sinners; the Father’s forgiveness of His children; ecclesiastical forgiveness; and personal forgiveness.

As to the first named, though it is a mistake to apply to the conversion of the sinner, the words of 1 John 1:9" TARGET="_blank">1 John 1:9 “If we confess our sins, etc.,” which have to do directly with God’s children, yet it may be confidently affirmed that no sinner ever received divine forgiveness without acknowledgment of sin in one form or another, tacit or explicit, leading on to faith in our Lord Jesus Christ, when revealed. But here it is not so much a confession of particular sins, as of sinnership—”God be merciful to me a sinner.” This corresponds with “repentance unto life,” the result of the Holy Spirit’s work in conviction, without which there can be no true conversion to God.

In the case of the Father’s forgiveness to His erring children, it is conditional on confession of sins; then “He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” It is perfectly true that God’s forgiveness has already covered the sins in question, but His forgiveness as Father is needed, if communion with Him is to be restored. The confession should be real and full, and at once forgiveness and cleansing follow, though not often realised to the full at once. David was forgiven the instant he confessed his sin in the presence of Nathan, but later he wrote the 51st Psalm. This may correspond to the application of “the water of separation” on the third and seventh days (Numbers 19: 12, 19)." TARGET="_blank">Numbers 19: 12, 19).

As for ecclesiastical forgiveness, this is that which is referred to in Matthew 18:18" TARGET="_blank">Matthew 18:18 and John 20:23" TARGET="_blank">John 20:23—the “binding or loosing,” the remitting or retaining, of sins, not by ecclesiastical officials, the pretended priests of Christendom, but by the local church. Nothing is said in these passages of the condition attaching to the forgiveness, but the case that arose in the Corinthian Church (see chap. . i), throws light on this, for in the second epistle, the restoration of the offender is recommended by the apostle on the ground of his repentance—”lest perhaps such an one should be swallowed up with over-much sorrow”—and if they forgive him, he (Paul) will forgive also (2 Corinthians 2: 7-10)." TARGET="_blank">2 Corinthians 2: 7-10). Paul does not appeal to some leaders in the Corinthian Church, but to the Church as a whole. This ecclesiastical forgiveness has been perverted into what is known as auricular confession, and priestly absolution, things, as we believe, totally foreign to the New Testament and Christianity. As for individual forgiveness, there should be from the first a forgiving spirit on the part of the offended person; he must not bear a grudge or count the offender as an enemy, but be ready to forgive (Matthew 18: 15, 21, 22)," TARGET="_blank">Matthew 18: 15, 21, 22), but he must not express his forgiveness until the offence is acknowledged. To do so would be a subtle way of putting your opponent in the wrong, and be an insult rather than a favour. “If thy brother tresspass against thee rebuke him, and if he repent forgive him” (Luke 17:3, 4)." TARGET="_blank">Luke 17:3, 4).

William Hoste

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Man is composed of spirit, soul, and body. When he dies where does the spirit go?

The spirit and the soul must not be confused, nor yet divided. They together form the spiritual part of man. When a believer falls asleep he only does so as regards his body. The spiritual part of him, with which the personality is really connected, goes at once to be with Christ (see a 2 Corinthians 5: 8)." TARGET="_blank">2 Corinthians 5: 8). “Absent from the body, and to be present with the Lord.” This, of course, cannot refer to the resurrection state, as then no believer will be absent from the body. Paul describes dying as departing to be with Christ which is far better (Philippians 1:23)." TARGET="_blank">Philippians 1:23). It is a most serious denial of God’s truth to describe the condition of the believer who dies, as that of sleep, except as regards his body.

W.H.

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Who are the speakers in the Song of Solomon? Some say they are Christ and the Church; others, God and Israel. Who is the questioner in Song of Solomon 5:9" TARGET="_blank">Song of Solomon 5:9?

The Song of Songs is not, of course, a mere love-song; nor is it a song of espousals, but a marriage song. Certain companies of persons are introduced and take part in the dialogue, e.g., the watchmen, the daughters of Jerusalem; but the Bridegroom and the bride are the principals. Who are they? The Church was an unrevealed mystery in the Old Testament, so may safely be ruled out.

Surely there can be no doubt that we have in this Book, a beautiful picture of the affections of Jehovah toward the true Israel, and the response of the bride. “I am married to you, saith Jehovah” (Jeremiah 3:14)." TARGET="_blank">Jeremiah 3:14). “Thy maker is thy husband” (Isaiah 54:5)." TARGET="_blank">Isaiah 54:5). The watchmen of the city seem to represent men of the world with no sympathy for the bride, while the daughters of Jerusalem may stand for nominal Israel. These distinctions being made, the inspired language of the Book fits in well with the affections of a believer to-day toward Christ, when enjoying communion with the “Lover of his soul.” The spiritual believer knows how to use the Book in this way to his own soul’s blessing and to the glory of Christ.

W.H.

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I think the answer to your question is "Yes." However, I doubt that we can take "The Five Languages of Love" (which I find very helpful) as a way to define "the languages" the Lord uses. Obviously, for instance, touch (hugs, etc.) doesn't apply. I take, it, though, that our personality, maturity, and experiences all affect our need for love. The Lord knows this as no one else can know it. His relationship with each of us is not a "one-size-fits-all" relationship, so He tailors His relationship with us to suit who we are. I think the Lord's relationship with Peter and John - and with each of the other disciples - illustrates this. John was the youngest of the disciples, according to tradition and the fact that he was alive into the 90's. Peter was the most prominent and outspoken of the group. John leaned on the breast of the Lord, but Peter apparently never did. It just wouldn't have suited his personality, as I understand him. The Lord said to peter in front of the others, "Get thee behind Me, Satan." I think if he had said that to John, he would have withered up and died.

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