In this issue:
i)    Cross Examination - J. Boot
ii)   Spiritual Gifts - Part 19 - C.E. Wigg

 
Cross Examination
Joe Boot*
 
A friend of mine was doing some shopping in his local supermarket and while waiting in line at the checkout noticed the cashier was wearing a striking cross around her neck. As he was paying for his groceries, he asked the young cashier a question that startled her. "Are you a Christian?" he asked.

Taken aback she said, "What do you mean?"

"Are you a Christian?" repeated my friend.

"Oh no," was the reply.

"Then why are you wearing a cross?" he asked.

"What, this?" she said, looking at her necklace. "Well, it's nice."

"But it wasn't nice," he replied. "It was horrible."

The point is a good one. The cross was a place of execution for serious criminals, a horrific punishment that sought to inflict as much pain as possible during a very slow death. Crucifixion was a terrifying ordeal; yet the cross has become a symbol of dignity, self-sacrifice, heroism, and hope that has impacted art, literature, and music with its potency. Today, however, the cross is little understood, being worn as a piece of jewelry by those who have no idea what they are wearing or what it means. Out of the thousands of people who were crucified by the Romans, why is it that we remember Jesus of Nazareth?

Jesus made it clear that he had come to die; he predicted it specifically in detail several times. He was to be lifted up on a cruel cross in order to draw people to himself. Death did not take him by surprise. His life was not taken from him; he gave it up willingly. Nothing is clearer in the Gospels than the fact that Jesus was going to lay down his life for the sake of others.

When Jesus went to the Cross, he was despised as though he were worse than the worst criminal. He was beaten and insulted. Though he came to save us, we spat in his face and mocked the very one who made and sustains us. He was crucified; he endured the curse of sin though he had committed no sin, so that we (like Barabbas) might not have the penalty inflicted upon us; he took the death blow in our stead. The Cross shows beyond doubt the immeasurable love of God for us, while clearly laying open the wickedness of sin and his hatred of it.

When truly understood, the moral power of the Cross is overwhelming. The Cross remains the crux of the story in which we find ourselves. Christ stood in the middle of two separated parties to bring reconciliation. He came as our substitute, so that we, as violators of the law, can be liberated from the fear of death or judgment and can experience life in every way that God intended. The Scripture says that in this way, as our mediator, Jesus made "purification for sins" (Hebrews 1:3). The Cross satisfied public and divine justice and demonstrated God's mercy to the entire world. So, as it is written, "having been made perfect, he became the source of eternal salvation for all who obey him" (Hebrews 5:9).

Jesus promised that his death on the Cross would draw people to himself—a promise that for centuries has remained true. God's love, generosity, and mercy are the basis of his atonement because mercy has always been the great principle of his government. Jesus tells us there is immense joy in heaven when someone repents and turns to God (Luke 15:10). It is God's highest joy to forgive, and our highest joy is to receive.

The only question that remains is: Will we throw down our arms? After all Christ has done for us through his agony on the Cross, will we accept the peace terms? Our substitute wants to be our liberator!
 
From Searching for Truth by Joe Boot, © 2002. Used by permission of Crossway Books, a publishing ministry of Good News Publishers, Wheaton, IL 60187, www.crossway.com. Download for personal use only.
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*Joe Boot is executive director of Ravi Zacharias International Ministries in Canada.
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[Copyright(c) 2005 Ravi Zacharias International Ministries (RZIM). Reprinted with permission.]

 
Spiritual Gifts - Part 19
Charles E. Wigg
 
In verses fourteen and fifteen, Paul mentions praying in tongues, and it is to be noted that he advises against it. However he does say that when doing so the spirit of the person prays but their understanding is unfruitful, and that it is much better to know what we are saying, or praying about, than to pray in the spirit.
 
I recall that we were once visited by a missionary who was serving the Lord on the Island of Hokkaido, or the Island that was northernmost of those Islands that together make up the country of Japan. He made an impassioned plea that we might pray for the conversion of the in habitants of that Island. Many of us gave our names and addresses to that missionary, so that he might send us his prayer letter. He kept sending that prayer-letter, and in it he made the same impassioned plea for us to pray for the salvation of the people to whom he was ministering. We of course were happy to do so. Then the prayer-letters became less and less, until they ceased to arrive. One last letter came, and in it he confessed that for the past two years he had been praying in tongues! The believers who gathered there with one accord were made to feel the uselessness of the whole exercise. Once he was so deeply concerned for the salvation of those people to whom he was preaching, that he would beg that other believers would join him in prayer for the salvation of their souls, but now he had lost that evangelical zeal, and was prepared to apparently waste his time, praying for what he knew not what. I ask my readers “is it possible that such behaviour could be of the Holy Spirit?” I personally doubt it! My prayer is that God might save us from such folly. Let us be like Paul who says in verse fifteen, “I will pray with the spirit, (that is with true spiritual fervour), but I will pray with the understanding also”. Let us see to it then that whether singing (to the Lord), or praying to Him, or blessing Him, we are in control of our faculties, and we know what we are saying.
 
There are many believers who think that so long as my spirit is praying, singing, or audibly worshipping, then it is OK if I don’t know what it is I am saying. Let me caution my fellow believers; lest we are deceived by one of the host of deceiving spirits that seem to be so active today.
 
It is plain that Paul even discourages one from publicly participating in worship in any language other than the language used by the Church with whom we may be gathered. This goes to show that in saying AMEN, it is no mere formality, but it means that the whole congregation that is present at such a time agrees with what the brother is saying. Because Amen means “It is so”, or “let it be so”. However,(as Paul reasons), if the congregation does not understand what the worshipper is saying, how can they rightly say AMEN, when a brother gives thanks? Especially so, when it is possible that the brother praying in a foreign language might be saying things that I certainly would not say and may even be blaspheming the Person of Christ, or saying, (under the influence of a deceiving spirit), “curse on Jesus”.
 
When Paul says “I thank God that I speak in tongues more than you all”, he is not speaking of using the ‘Gift of tongues’ (as is claimed by many today), but rather is speaking of his using many different languages, in his ministry of preaching the Gospel. That ministry took him to many lands, from Jerusalem to Syria, and as far west as to Spain, and as far north as present day Albania, and not once to we read of him ever making use of a translator or interpreter. In Acts chapter fourteen for example, when he spoke in the synagogue he would speak in Hebrew, (a language that was sacred to the Jews), but in the open air he would speak in the “speech of Lycaonia”. Thus he did speak in a tongue more than all the Corinthian believers, (in a foreign language). Yet though he had such abilities, when he was in the Church in Corinth, (or anywhere), he would only utter words that he understood, he would never use foreign languages , even if he only knew five words of the language of the place.
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[Reproduced by permission of the author] 



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