The first occurrence of speaking in tongues occurred on the day of Pentecost in Acts 2:1–4. The apostles shared the gospel with the crowds, speaking to them in their own languages. The crowds were amazed: “We hear them declaring the wonders of God in our own tongues!” (Acts 2:11). The Greek word translated “tongues” literally means “languages.” Therefore, the gift of tongues is speaking in a language the speaker has never learned in order to minister to someone who does speak that language. In 1 Corinthians12—14, Paul discusses miraculous gifts, saying, “Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction?” (1 Corinthians 14:6). According to the apostle Paul, and in agreement with the tongues described in Acts, speaking in tongues is valuable to the one hearing God’s message in his or her own language, but it is useless to everyone else unless it is interpreted/translated.
A person with the gift of interpreting tongues (1 Corinthians 12:30) could understand what a tongues-speaker was saying even though he did not know the language being spoken. The tongues interpreter would then communicate the message of the tongues speaker to everyone else, so all could understand. “For this reason anyone who speaks in a tongue should pray that he may interpret what he says” (1 Corinthians 14:13). Paul’s conclusion regarding tongues that were not interpreted is powerful: “But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue” (1 Corinthians 14:19).
Is the gift of tongues for today? First Corinthians 13:8 mentions the gift of tongues ceasing, although it connects the ceasing with the arrival of the “perfect” in 1 Corinthians 13:10. Some point to a difference in the tense of the Greek verbs referring to prophecy and knowledge “ceasing” and that of tongues “being ceased” as evidence for tongues ceasing before the arrival of the “perfect.” While a possible interpretation, this is not explicitly clear from the text. Some also point to passages such as Isaiah 28:11 and Joel 2:28–29 as evidence that speaking in tongues was a sign of God’s oncoming judgment. First Corinthians 14:22 describes tongues as a “sign to unbelievers.” Using this verse, cessationists argue that the gift of tongues was a warning to the Jews that God was going to judge Israel for rejecting Jesus Christ as Messiah. Therefore, when God did in fact judge Israel (with the destruction of Jerusalem by the Romans in AD 70), the gift of tongues no longer served its intended purpose. This view is also possible, but the primary purpose of tongues being fulfilled does not necessarily demand the gift’s cessation. Scripture does not conclusively assert that the gift of speaking in tongues has ceased.
At the same time, if the gift of speaking in tongues were active in the church today, it would be performed in agreement with Scripture. It would be a real and intelligible language (1 Corinthians 14:10). It would be for the purpose of communicating God’s Word with a person of another language (Acts 2:6–12). It would be exercised in the church in agreement with the command God gave through Paul, “If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God” (1 Corinthians 14:27–28). It would also be in accordance with 1 Corinthians 14:33, “For God is not the author of confusion, but of peace, as in all churches of the saints.”
God can definitely give a person the gift of speaking in tongues to enable him or her to communicate with a person who speaks another language. The Holy Spirit is sovereign in the dispersion of the spiritual gifts (1 Corinthians 12:11). Just imagine how much more productive missionaries could be if they did not have to go to language school and were instantly able to speak to people in their own language. However, God does not seem to be doing this. Tongues does not seem to occur today in the manner it did in the New Testament, despite the fact that it would be immensely useful. The majority of believers who claim to practice the gift of speaking in tongues do not do so in agreement with the Scriptures mentioned above. These facts lead to the conclusion that the gift of tongues has ceased or is at least a rarity in God’s plan for the church today.
What does the Bible say about age differences in relationship?
age differences in relationships
If you do a Bible search for the phrase age differences in relationships, you will find exactly 0 results. In fact, a person’s age is rarely mentioned in Scripture, and this holds true for married couples in the Bible. We just don’t know of couples’ age differences in the Bible.
Abraham and Sarah are the exception; we do know the age difference between those two. When God promised Abraham that he and Sarah would be the start of many nations, “Abraham fell facedown; he laughed and said to himself, ‘Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?’” (Genesis 17:17). Based on Abraham’s mirthful questions, he and Sarah were ten years apart—not a huge age difference, but noteworthy. There are no other couples in the Bible where both individuals’ ages are given.
It is often assumed that Boaz was significantly older than Ruth. This is based on a passage in Ruth 3. When Ruth asks Boaz to be her kinsman-redeemer, Boaz replies, “The Lord bless you, my daughter. . . . You have not run after the younger men, whether rich or poor” (verse 10). The implication is that Ruth, rather than seeking a husband among those closer to her own age, either in Moab or in Israel, sought to follow Jewish custom and place herself under the protection of the more mature Boaz. The Jewish Mishnah sets Boaz’s age at 80 and Ruth’s at 40 (Ruth Rabbah 7:4; Ruth Zuta 4:13), but that’s pure speculation, since the Bible does not reveal the age difference between the two.
It’s also commonly thought that Joseph was significantly older than Mary. However, there is absolutely nothing in the Bible to indicate that.
Given the Bible’s silence on the issue, we can say that, in the end, age differences in relationships are not a major concern to God. Age can be important in a marriage, of course, but it is far less important than other issues such as salvation, spiritual maturity, compatibility, etc. As people get older, age differences mean less and less. Obviously, a 40-year-old marrying an 18-year-old will raise some eyebrows, but no one thinks twice about an 82-year-old marrying a 60-year-old.
The person we marry should be of the opposite gender (Genesis 2:21–25), and he or she should be a believer in Christ (2 Corinthians 6:14). And, of course, we should marry for the proper reasons (lust and greed being improper reasons). Beyond those guidelines, we have a certain amount of freedom concerning whom to marry. Age differences are a matter of consideration, and we should certainly ask for wisdom when the difference is great (James 1:5), but the Bible does not treat age differences as a moral or spiritual issue.
Are the Ten Commandments repeated in the New Testament?
Ten Commandments in the New Testament
Nine of the Ten Commandments found in Exodus 20:1–17 are repeated in the New Testament numerous times in different ways. For example, in giving a summary of our moral responsibilities to one another, Jesus repeats four of the Ten Commandments to the young ruler in Mark 10:17–19. The only commandment not repeated in the New Testament is the fourth one, the one about Sabbath-keeping.
Paul references the Decalogue a number of times in his epistles. Sometimes, he is explicit in reciting some of the commandments, as he does in Romans 13:9. Other times, he references them implicitly, like in 1 Timothy 1:8–10: “But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers [5th and 6th commandments], for murderers [6th commandment] and immoral men and homosexuals [7th commandment] and kidnappers [8th commandment] and liars and perjurers [9th commandment], and whatever else is contrary to sound teaching” (NASB).
Here are the Ten Commandments and where they are found in the New Testament:
1) Do not worship any other gods (1 Corinthians 8:6; 1 Timothy 2:5)
2) Do not make idols (1 John 5:21)
3) Do not misuse the name of the LORD (1 Timothy 6:1)
4) Remember the Sabbath day and keep it holy. (There are many references to the Sabbath day in the New Testament, including the assumption that Jews under the law in the time of Christ would be observing the Sabbath. But there is no direct or indirect command for believers in the church age to observe the Sabbath as a day of rest or of worship. In fact, Colossians 2:16 releases the believer from the Sabbath rule. Jesus, the Lord of the Sabbath, has become for us our Sabbath rest, according to Hebrews 4:1–11.)
5) Honor your father and your mother (Ephesians 6:1–2)
6) Do not murder (Romans 13:9; 1 Peter 4:15)
7) Do not commit adultery (1 Corinthians 6:9–10)
8) Do not steal (Ephesians 4:28)
9) Do not give false testimony (Revelation 21:8)
10) Do not covet (Colossians 3:5)
The Ten Commandments help unbelievers in any age recognize their imperfections. Because it summarizes the moral content of God’s law, the Decalogue can be used as a mirror to show people their sin. The commandments reflect the unchanging character of God, so they—like God—are eternal, timeless, universally applicable, and immutable.
Some Christians believe the Ten Commandments are not binding upon believers today. For example, in his book Irresistible: Reclaiming the New that Jesus Unleashed for the World, Andy Stanley says, “The Ten Commandments have no authority over you. None. To be clear: Thou shalt not obey the Ten Commandments” (p. 136). Such thinking is likely not caused by an antinomian mindset, but instead stems from the principle that Christians are not under the law but under grace (Romans 6:14). While it is true that Christ fulfilled the law on our behalf (see Matthew 5:17), the New Testament is clear that believers should not violate God’s moral law because of their standing in grace (Romans 6:15).
New Testament believers are freed from the bondage of sin, which allows them to freely live out the Ten Commandments, summarized by Christ this way: “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the great and foremost commandment. The second is like it, ‘You shall love your neighbor as yourself.’ On these two commandments depend the whole Law and the Prophets” (Matthew 22:36–40, NASB).
Repentance is an important topic in the New Testament.
John the Baptist’s message was “Repent, for the kingdom of heaven has come near” (Matthew 3:2, see also Mark 1:15 and Luke 3:3, 8).
When Jesus started His public ministry, He also called for repentance. Matthew 4:17 records, “From that time on Jesus began to preach, ‘Repent, for the kingdom of heaven has come near.’” Jesus says of repentance, “I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent” (Luke 15:7).
In Mark 6:12, the disciples also “went out and preached that people should repent.” This preaching continued in Acts. Peter preached to Jews, “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord” (Acts 3:19). Paul preached to Gentiles, “In the past God overlooked such ignorance, but now he commands all people everywhere to repent” (Acts 17:30). And later he testified, “I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus” (Acts 20:21). And, similarly, “First to those in Damascus, then to those in Jerusalem and in all Judea, and then to the Gentiles, I preached that they should repent and turn to God and demonstrate their repentance by their deeds” (Acts 26:20).
As demonstrated in the passages above, repentance is an important part of an initial response to the gospel, but it is also an important part of the life of the Christian. Writing to the church at Corinth, Paul says, “Now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended” (2 Corinthians 7:9). To the church at Ephesus, Jesus says, “Consider how far you have fallen! Repent and do the things you did at first” (Revelation 2:5).
Even though repentance is extremely important, there is no Scripture passage that explains what repentance means or how to do it. This is probably because repentance is not an inherently theological word. When people heard the command to repent, they knew what it meant because it was a normal word with a normal meaning. Essentially, repent means “to change one’s mind” about something (Thayer’s Greek Lexicon, metanoeo). Of course, when a person has a change of mind about something, the result is a change of behavior as well. If a driver is headed south on a highway and suddenly realizes that he is going the wrong direction, he will then get off at the next exit and head in the opposite direction. He has repented—he has changed his mind about the direction he should be driving. If he realizes he is going the wrong direction but decides to continue on without making any changes, he has not really repented. He has, by his actions, shown that he is just fine with the current direction of travel. In the New Testament, repentance is associated with a change of mind about sin.
Saying, “Sorry,” being sorry, or even feeling sorry are not the same as repenting. A person can feel emotionally sorry for something without addressing the underlying issue. “Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death” (2 Corinthians 7:10). Judas felt great remorse over what he had done to Jesus, but he did not repent. Instead, he committed suicide (Matthew 27:3–5). Peter also felt great remorse over his denial of Christ (Matthew 26:75), but in his case it did result in genuine repentance and a change of direction, as later he boldly proclaimed Christ in the face of persecution (see Acts 4).
When a person is doing something that he has chosen to do and may even enjoy a great deal, but then, based on his exposure to the Word of God, he repents, it means he has changed his mind about it. The repentant person comes to believe what she once loved is wrong and that she should stop doing it. In accepting the gospel, repentance is the flip side of faith. It is possible that someone can become convinced that what he has been doing is wrong and then attempt to “mend his ways”—and he may even succeed. But if such a person does not place his faith in Christ and the righteousness He provides, then he is simply trusting his own moral reformation. Biblical repentance is the recognition that we are helpless to save ourselves—it is turning from sin and to the One who paid for it and can forgive it.
So how does a person repent? Like faith, repentance is a response to the work of God, who convicts and convinces a person that he is in error. In Acts 11:18, the Jewish believers “praised God, saying, ‘So then, even to Gentiles God has granted repentance that leads to life.’” Second Timothy 2:25 highlights the same thing: “Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth.” These verses indicate a tension between God’s work and human responsibility. We gently instruct sinners in the hope that this intervention will be the means that God uses to bring them to repentance. It is the truth of God’s Word lovingly and accurately presented that God uses to bring about repentance.
If a person is having an extramarital affair, he or she may “know” or “believe” that it is morally wrong. However, repentance that results in a genuine change of mind would cause the adulterer to cut off the relationship. If a person really wants to repent, he needs to not only mentally agree that a thing is wrong, but ask himself, “If I really believe this is wrong, what will I do differently?” And the answer will be to do that different thing. As John the Baptist said, “Produce fruit in keeping with repentance” (Luke 3:8). He followed the command with some specific examples in Luke 3:10–14:
“‘What should we do then?’ the crowd asked. John answered, ‘Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.’
“Even tax collectors came to be baptized. ‘Teacher,’ they asked, ‘what should we do?’ ‘Don’t collect any more than you are required to,’ he told them.
“Then some soldiers asked him, ‘And what should we do?’ He replied, ‘Don’t extort money and don’t accuse people falsely—be content with your pay.’”
An unbeliever’s desire to know how to repent and trust in Christ is evidence that God is working. If a believer wants to repent of sin that has crept into her life, it is because the Holy Spirit is working in the life of that believer. However, it is possible for a person to come to the point of admitting that a particular attitude or behavior is wrong but then refuse to submit to God’s truth regarding a change. That’s not repentance. Repentance is agreeing with God’s evaluation of the sin and then being willing to follow God’s leading in a new direction.
A person will be in a better position to repent if he is continually feeding on God’s truth through reading and studying the Bible, listening to biblical preaching and teaching, filling the mind with truth so that the mind begins to think the thoughts of God, and associating with like-minded Christians who will foster accountability. In some cases, a Christian may know that something is wrong and that she should change, but she doesn’t really want to. In that case, there is nothing wrong with praying, “Father, I know that I should change, but I am unwilling—please make me willing.”
