Search

You searched for 'Revelation'

I've found 36 results!

1689 Baptist Confession Chapter 8: Of Christ the Mediator - Commentary

Simon Wartanian | 39,050 views | 75,562 words | 6:40:27 hours | 04 March 2015 21:39

...ss to what he has seen and heard, yet no one receives his testimony. 33 Whoever receives his testimony sets his seal to this, that God is true. 34 For he whom God has sent utters the words of God, for he gives the Spirit without measure.

See also John 5:19; 7:16; 8:28-29, 38, 40; 12:47-50; 14:10.

The Lord did speak all that the Father commanded Him. In fact, John 1:18 says that He has “exegeted,” explained and revealed the Father to us. Barnes explains that “This verse proves that Jesus had a knowledge of God above that which any of the ancient prophets had, and that the fullest Revelations of his character are to be expected in the gospel. By his Word and Spirit he can enlighten and guide us, and lead us to the true knowledge of God; and there is no true and full knowledge of God which is not obtained through his Son”^[2].

Whoever does not believe on the Son and obey Him, will have to face the judgment of God. That likewise is clear in the New Testament. Let’s take for example John 3:36—

Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

See also John 3:17-18

Not only do we see these correlations between Deuteronomy 18 and what we find in the New Testament, but we also have direct citations and allusions to Deuteronomy 18 concerning the Promised Prophet. Philip’s reaction upon meeting the Lord Jesus was to tell everyone about Him and this is how he did it:

John 1:45 Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.”

Philip is happy to finally have seen and met the Awaited One after many centuries. This is the One of Whom Moses wrote. This is definitely an allusion to the prophecy in Deuteronomy 18:15-19. See also John 6:14; 7:40. This promise was perhaps. also in the mind of the Samaritan woman when she said that the Christ will tell us all things (John 4:25). The Prophet will declare God’s very words to us. In Acts 3:19-26, the promise is cited as having an obvious fulfillment in the Lord Jesus Who had recently been crucified, raised and ascended to heaven. Most people in His earthly ministry did acknowledge Him as a prophet (Luke 7:16; 24:19; Matt. 21:11; John 4:19; 6:14; 7:40). We conclude that indeed the Lord Jesus had and has the office of Prophet. He is the prime Prophet in Whom and through Whom God is revealed (John 1:18; Heb. 1:3). See p aragraph 10 for our benefit from this office.

Christ the King

I would refer you to our discussion of the Davidic Covenant and its fulfillment in Christ in chapter 7. See p aragraph 10 for our benefit from this office.

Christ the Savior

He is the Savior of His church, of His people. He gave Himself up for her, to save and purify her. This point is very clear in the Bible. The purpose of Christ in dying on the cross was to save His church from the deserved wrath of God and to atone for her sins.

Eph. 5:25-27 Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.

It is clear from this glorious passage what effect the death of Christ has. He died for His bride. His love drove Him to give Himself up for her, so that He may b...

1689 Baptist Confession Chapter 2: Of God and of the Holy Trinity - Commentary

Simon Wartanian | 23,723 views | 28,880 words | 2:33:55 hours | 04 March 2015 20:55

The Second Baptist Confession Of Faith Confession Commentary Chapter 2 God Trinity Attributes Of God Immutability Repentance Of God Love Of God Justice Of God Spirituality Of God Monotheism

...conceivable.”^[5] Only God can fully understand God. All that we know about Him is revealed by Him. There is no use in people sitting and contemplating about God without standing on the solid and infallible foundation of the Word of God (chapter 1). As the Confession declares, so the Bible teaches, God is fully comprehended only by Himself. Obviously, we do not mean that He is absolutely incomprehensible, for we know a lot of things about Him even without special Revelation. From the natural world, says Paul, we can know “his eternal power and divine nature” (Rom. 1:20), for example. But we cannot fully and exhaustively understand “his eternal power and divine nature” whether from general Revelation or even from special Revelation. The essence of God is only exhaustively and completely understood by Himself alone.

Job 7:11-12 describes this doctrine: “Can you find out the deep things of God? Can you find out the limit of the Almighty? 8 It is higher than heaven—what can you do? Deeper than Sheol—what can you know?” There are hundreds of mysteries about God which we do not know and do not comprehend. Even things which we know about Him from special Revelation, we do not fully comprehend. How is it that a being can exist without a beginning? What is eternity exactly? It is difficult for us to understand because these things fall outside of our experience. Even when thinking about God and when God speaks to us in Scripture, He condescends to speak in a way that we would understand. Thus He speaks of Himself being a father, a husband, a friend, and so on. Using things from the natural world which we know, so that we would comprehend Him a little bit. Paul breaks forth in praise, saying: ‘“For who has known the mind of the Lord, or who has been his counselor?” 35 “Or who has given a gift to him that he might be repaid?” 36 For from him and through him and to him are all things. To him be glory forever. Amen’ (Rom. 11:34-36). The incomprehensibility of God is implied when Paul speaks about “the depths of God” which the Spirit searches and understands (1 Cor. 2:10). Wayne Grudem writes:

It is not only true that we can never fully understand God; it is also true that we can never fully understand any single thing about God. His greatness (Ps. 145:3), his understanding (Ps. 147:5), his knowledge (Ps. 139:6), his riches, wisdom, judgments, and ways (Rom. 11:33) are all beyond our ability to understand fully.^[6]

Yet obviously, even though we cannot fully understand anything about God, yet we understand several things that God has revealed to us in general and special Revelation about Himself. But all the things which we know are the “outskirts of his ways” and a small “whisper do we hear of him” (Job 26:14).

The Immutability of God

Although this heading properly belongs to the Infinity of God, yet since I want to give a longer treatment of this subject, I chose to include it under a separate heading. The immutability of God is the doctrine that God never changes His mind. The word immutable means “not capable or susceptible of change; unchangeable; unalterable.”^[7] This doctrine is closely connected with the absolute sovereignty of God and His perfect knowledge of all things. Since God is perfect and infinite in all His attributes, including His knowledge, therefore, He cannot change His mind. Contrary to some Open Theist claims, this is not a limitation or a weakness in God, but a perfection. To say that God truly and literally ch...

1689 Baptist Confession Chapter 3: Of God's Decree - Commentary

Simon Wartanian | 32,199 views | 38,059 words | 3:19:02 hours | 04 March 2015 20:58

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 3 God's Decree Predetermination Predestination Sovereignty Compatibilism Reprobation Unconditional Election Calvinism

...Baptist-Confession-Chapter-1:-Of-The-Holy-Scriptures-Commentary"see chapter 1). Many things which the Bible attributes to God, we, in the modern world, attribute to nature, as if nature does not carry out the counsel and will of God. But His power is not limited to the natural world alone, but touches even upon the crown of creation, namely, man. It is He who determines when we’re born, to whom we are born and where we’re born. It doesn’t seem to be a stretch to say that He is also the One Who determines their lot. It may be emotional and against “modern man’s” unbiblical notion of “free will,” but it is not against Biblical Revelation (see chapter 9 for more on free will). It was the LORD Who raised Joseph from being a slave in prison to the second powerful man in Egypt.

Gen. 45:7-9 And God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. 8 So it was not you who sent me here, but God. He has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. 9 Hurry and go up to my father and say to him, ‘Thus says your son Joseph, God has made me lord of all Egypt. Come down to me; do not tarry.

It was the Lord Who sent Joseph down to Egypt through his brothers’ act of wickedness (Gen. 50:20) and it was He Who raised him up to be “lord of all Egypt.” Joseph, like Job, was not denying secondary causes, in his case being his wicked half-brothers, but he goes directly to the Ultimate Cause. It was God Who sent Him through the wickedness of his brothers and it was also God who raised him up as the second powerful man in Egypt. In Genesis 50:20, Joseph clearly does not acquit his brothers for their evil act but says it like it is. Nevertheless, He sees the overriding hand of Providence in His life.

Luke 1:51-53 He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; 52 he has brought down the mighty from their thrones and exalted those of humble estate; 53 he has filled the hungry with good things, and the rich he has sent away empty.

This truth of God’s absolute sovereignty over the lot of men was confessed by the mother of our Lord. It is He who blesses and curses (Deut. 28). This is not an “uncivilized” or “ancient myth” or whatever modern-man wants to call the doctrine of God’s never-ceasing activity of lifting and casting man down and sustaining him every moment. This is the biblical Revelation concerning the ways of God. This is the truth about how the Lord works in history and in people individually. Jeremiah long ago said—

Jer. 10:23 I know, O LORD, that the way of man is not in himself, that it is not in man who walks to direct his steps.

It is not man, but it is God Who directs our steps. Our way of life and our steps and choices are ultimately under the sovereign control of God. This is similar to the many statements of God’s sovereignty over our choices and lives we find in Proverbs 16:1, 9; 19:21; 20:24; 21:1; Ps. 37:23. It is God Who carries the universe to its appointed end (Eph. 1:11; Heb. 1:3) and obviously, the actions of man are included in that process. Acts 17:28 again comes to mind. It is in Him that we move and have our being. As we said above, this also includes our deeds. All that we do is in Him and through His power. We cannot do anything without Him, whether good or evil, we must “borrow” power and strength from Him to do whatever we’re planning to do. Thus we are dependent...

1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

Simon Wartanian | 26,435 views | 43,749 words | 3:48:12 hours | 05 March 2015 19:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Perseverance Of The Saints Preservation Of The Saints Assurance Of Salvation Eternal Security Apostasy Falling Away. Hebrews 6

...../../post/1689-Baptist-Confession-Chapter-11:-Of-Justification-Commentary/1030#Regeneration-Precedes-Faith"Regeneration Precedes Faith).

6. Therefore, we see in 1 Peter a strong foundation for the belief that all God’s elect will receive the imperishable, undefiled and unfading inheritance, their complete salvation–body and spirit, which is kept for them and none will be lost, for they are being guarded by God and God in His power. Peter further on encourages them that even their trials have been for their benefit because through their trials it has been shown that their faith is, in fact, genuine and will result “in praise and glory and honor at the Revelation of Jesus Christ” (1 Pet. 1:7).

Hebrews

It is true that the book of Hebrews contains some warning passages, but I want to contend that it is likewise true that the book of Hebrews does, in fact, include passages about our assurance of salvation. The book of Hebrews both warns against apostasy and assures that true believers will not fall. A general word about Hebrews is in order here.

The book of Hebrews does not mention its audience nor the reason for writing as the other epistles often do. There is no definite answer concerning its author, this I think does not carry much weight to its interpretation, because all of Scripture is breathed out by God ultimately (2 Tim. 3:16).

The reason that the epistle is called “Hebrews” is because from internal evidence we can see that there is a great stress about the dichotomy between the Old Covenant on the one hand and the New Covenant on the other hand. There is a lot of discussion about Old Testament issues as sacrifices, priests, and the Temple, therefore it is indeed reasonable to conclude as most scholars have done that the epistle was addressed to a congregation mainly made up of Hebrew Christians. These believers were being tempted to go back to the old ways, and the message of the epistle is that there is nothing to go back to. The Old Covenant is done away with. The only way to be the people of God and to have a living relationship with God is through Jesus Christ in the New Covenant. They were probably being persecuted by the unbelieving Jews to come back to the old ways and the Book of Hebrews warns against such things. We know also that the Old Testament practices were still living as the author was writing, for example, from Hebrews 8:4 were it is said that in the temple there are priests who offer sacrifices. He speaks about the Temple in Jerusalem in Hebrews 9:1-5 without any mention that the Temple is not standing (i.e., the book was written pre-70 A.D.). This proves that from the point of view of those who were being tempted to go back, there was something to go back to, namely, the Temple and all its regulations. But the argument of Hebrews is that even if the Temple and its regulations are standing and are continuing, there are made nothing by the New Covenant. They are useless since their function of being shadows has been fulfilled by the coming of the reality in Christ.

The writer of the book of Hebrews is deeply acquainted with the Old Testament Scriptures and practices, quoting a lot of texts from there to make his point about the divinity of Christ (chapter 1), the eternal priesthood of Christ (chapters 5-7), the fact that the New Covenant is superior and better (chapters 8-10) and so on. He knows what is there and He knows that it is consistent with the Revelation of God made in the last days through a...

1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 29,736 views | 38,282 words | 3:19:22 hours | 06 March 2015 23:00

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 26 Church Church Government Elders Deacons Members Universal Church Local Church Congregationalism Polity

...s and Gentiles. The Old Covenant was an exclusive covenant by design. But the New Covenant and its commission are universal. Christ’s call is to go and “make disciples of all nations” (Matt. 28:19). He did not send the church to Israel alone, or to Rome alone, but to the whole world. Even that divide which permeated the Jewish mind has been torn down in the New Testament. As noted above, the dividing wall has been torn down and as a result, God has made one new man from Jew and Gentile believers (Eph. 2:14). The apostle Paul speaks of the oneness of the church in gender, nationality, and social status (Gal. 3:28; Col. 3:11). When the apostle John saw the heavenly vision in Revelation 5, he described the redeemed as they “people for God from every tribe and language and people and nation” (Rev. 5:9; 7:9). While there are countless local churches all around the world, yet they constitute one universal church by their faith in Christ.

Apostolicity of the Church

The apostolicity of the church points to the foundation of the church. Ephesians 2:20 speaks of the church which is “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone”. Roman Catholics, obviously, interpret this attribute with reference to the Papacy. But this attribute has nothing to do with the Papacy. Rather, it points to the fact that the church of Christ was built, instituted, and taught by the representatives of Christ. As we noted above on Matthew 16 and Peter, the Lord told him that he is the rock on which He will build His church. This was also the case as Peter preached the gospel to Jews, Gentiles, and Samaritans. The apostles, even now, remain to build the church through their writings which God has preserved. The early church is described as those who “devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42). A church that distances itself from the apostolic teaching is no church at all.

Holiness of the Church

The holiness of the church is primarily found in that it is the abode of the Spirit of holiness (1 Cor. 3:16; 6:19). That the church is holy means that it is separated from the world. Indeed, it is in the world but not of it. As the church finds its identity in Christ, it cannot but be holy. The church is also holy because it is the only body of the redeemed in the world. The church is the society or the people in which God has determined to dwell and have a relationship with. He has set the church apart. As with the unity of the church, the holiness of the church is both a fact as well as an imperative. The holiness of the church is composed of the holiness of its individual members. As the holiness of its members is increased, so also the testimony of the holiness of the church in the world is more visibly seen. Our Lord sets Himself apart for His people to be set apart (John 17:17-19). Its members are predestined to “be holy and blameless before him” (Eph. 1:4). Its Husband has given His life “that he may sanctify her...so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Eph. 5:26-27). Peter describes the church as a building, a temple, and “a chosen race, a royal priesthood, a holy nation, a people for his own possession” (1 Pet. 2:9). As our Lord is holy, so He calls us to be holy also: ‘but as he who called you is holy, you also be holy in all you...

A Review of Hell Under Fire

Simon Wartanian | 4,966 views | 1,399 words | 0:07:19 hours | 22 January 2017 20:36

Book Review Eschatology Heaven Hell Gehenna Judgment Eternity Annihilationism Universalism Eternal Punishment Hell Under Fire

...cease to exist; they cease to be useful or to exist in their original, intended state. In other words, these key terms appear to be used in general much like we use the world “destroy” in the sentence, “The tornado destroyed the house.” The component parts of that house did not cease to exist, but the entity “house,” a structure that provides shelter for human beings, ceased to exist. (p. 105)

While the rhetoric of Annihilationism is strong when using their preconceived ideas of destruction, they fail when examined in light of Scripture and when Scripture is compared to Scripture.

The Apocalypse and Hell

Revelation 14:9-11; 20:10-15 are arguably some of the clearest passages on the eternality of hell and of its punishment. G.K. Beale, who is recognized as the author of one of the best commentaries on Revelation, deals in detail with these passages while interacting fairly and respectfully with the other side.

He shows how the eternality of hell is parallel with the eternality of heaven. Notice how in Revelation 14:11 the torments of the lost who are said to “have no rest, day or night” are side by side with the bliss of the saints who are said to have “rest from their labors” in Revelation 14:13. Notice also the close parallel between Revelation 14:11 and 20:10. Dr. Beale lays a great stress on this and rightfully so. The worshipers of the beast, the reprobate, will meet the same fate as their lord, the unholy trinity: Satan, the beast and false prophet. Dr. Beale writes, ‘the temporal expression “day and night” (hemeras kai nyktos) clearly refers to ceaseless activity that endures for eternity in 20:10, but the identical sense is strongly implied in 7:15 and 4:8. In 7:15 the clause alludes to the worship of the whole congregation of saints in God's temple in the new creation at the end of the age...Such worship and relief will continue forever” (p. 118).

The parallel between the fate of the wicked and the righteous is also present in the fact that while the righteous “will reign forever and ever” (Rev 22:5), on the other hand, “the smoke of their torment goes up forever and ever” (Rev 14:11). Notice that Scripture says that the smoke of their torment, not destruction goes up forever and ever. The expression “forever and ever” is identical for both the righteous as well as the wicked. Torment or punishment by definition implies consciousness. We do not torment or punish a car or a rock; but we do punish criminals. Therefore, “It still remains true that Revelation 14:11 and 20:10-15 are the Achilles’ heel of the annihilationist perspective” (p. 134).

Much more could be said about this chapter, but my advice is to simply pick up the book and read this chapter. It is mind-opening and very helpful.

Summary

I loved the respectful tone of the authors and their respectful and fair interaction with the other side. I enjoyed their fair and honest handling of the Scriptures. I loved the fact that the authors frequently referred back to earlier portions of the book, which tells me that the editor did a great job at putting the book together. Sometimes they even cite earlier portions. Much could be learned from this book, from both its theologi

...

1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 24,200 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist

...d Psalms Epistle of James Proverbs The first and second Epistles of Peter Ecclesiastes The first, second, and third Epistles of John The Song of Solomen The Epistle of Jude Isaiah The Revelation Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi

All of which are given by the inspiration of God, to be the rule of faith and life. 1

The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon or rule of the Scripture, and, therefore, are of no authority to the church of God, nor to be any otherwise approved or made use of than other human writings. 1
1. Luke 24:27, 44; Rom. 3:2

The authority of the Holy Scripture, for which it ought to be believed, dependeth not upon the testimony of any man or church, 1 but wholly upon God (who is truth itself), the author thereof; therefore it is to be received because it is the Word of God. 2
1. 2 Tim. 3:15; 1 John 5:9; Rom. 1:2; 3:2; Acts 2:16; 4:25; Matt. 13:35; Rom. 9:17; Gal. 3:8; Rom. 15:4; 1 Cor. 10:11; Matt. 22:32; Luke 16:17; Matt. 22:41ff; John 10:35; Gal. 3:16; Acts 1:16; 2:24ff; 13:34-35; John 19:34-36, 24; Luke 22:37; Matt. 26:54; John 13:18; 2 Tim. 3:16; 2 Peter 1:19-21; Matt. 5:17-18; 4:1-11
2. Luke 15:27-31; Gal. 1:8-9; Eph. 2:2

We may be moved and induced by the testimony of the church of God to an high and reverent esteem of the Holy Scriptures; 1 and the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the style, the consent of all the parts, the scope of the whole (which is to live all glory to God), the full discovery it makes of the only way of man’s salvation, and many other incomparable excellencies, and entire perfections thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; 2 yet notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts. 3
1. 2 Tim. 3:14-15
2. Jer. 23:28-29; Luke 16:27-31; John 6:63; 1 Peter 1:23-25; Heb. 4:2-13; Deut. 31:11-13; John 20:31; Gal. 1:8-9; Mark 16:15-16
3. Matt. 16:17; 1 Cor. 2:14ff; John 3:3; 1 Cor. 2:4-5; 1 Thess. 1:5-6; 1 John 2:20-21, with v 27

The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or traditions of men. 1 Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word, 2 and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian pru...

...s understandable.

He first considers few passages used in support of continuationism including Ephesians 4:11-13; 1 Cor 13:8-13 and the case of Agabus (Acts 21:10-11).

On Ephesians 4 he says that if we maintain that everything in verse 11 is needed for our maturity and unity in the faith then we are proving too much. If we follow that, then we must also say that the apostolate must continue, but we have proven that it in fact did not continue. Therefore, he says that the apostles must refer to the writings and teaching of the apostles that we have in the New Testament and prophets or prophecy refers to the book of Revelation. He does not dispute if we have prophecy (i.e. the book of Revelation), rather if we have ongoing or new prophecy.

I don't think that the putting of Revelation under the category of "prophets" is right. John was not writing as a prophet, but was writing with the authority of an Apostle, that is the case for every NT book. It was either written by an apostle or an associate. I know of no NT book whose author was an prophet.

Therefore, I do indeed agree that we have the Apostles in their writings, but I know of nothing that we have from prophets, therefore, it would seem that they would be necessary for the building up and achieving the unity of faith. (I don't know how this practically looks, but I just want to understand what the passage is teaching)

On 1Cor 13:8-13 contrary to some cessationist Dr. Waldron does not believe that the verse is speaking about the closing of the canon, rather it refers to the state after the coming of Christ when we will have "face to face" knowledge of God. But he says that the passage does not specify the time of the cessation of prophecy and tongues. So this question is undecided by this verse. On page 64 he says "The conclusion must be that Paul is teaching the doing away of partial knowledge in favor of perfect knowledge in verse ten. He says nothing about when the gifts of prophecy and tongues pass away. He only refers to the passing of the present partial knowledge that was conveyed through those gifts. He leaves open the question of the time of the passing of the gifts of prophecy and tongues."

He tries to interact with Grudem on Agabus, but I don't believe that he sufficiently refuted Grudem. Basically, Grudem with the words of Richard Gaffin was accused of requiring "pedantic precision" on Agabus (p. 67). I've read Gaffin's and Waldron's case against Grudem on Agabus, but I don't believe that they've refuted what Grudem has argued for.

Since according to Dr. Waldron's survey of the OT prophecy is simply the forthtelling of what God has put into the prophet's mouth and this principle he says also in the par excellence the Lord Jesus, therefore, prophecy cannot at the present time exist. The canon is closed and even continuationists admit that their prophecies are not infallible.

3. Tongues

His discussion on tongues was interesting and short. Like other cessationists, he argued that tongues were always human languages. He starts with Pentecost in Acts 2 and carries that conclusion to every other text. So for example when we come to 1Cor 13:1 and read about "tongues of angels" there it means either that Paul was using a hyperbole or using the claim of his opponents (pp. 85-86).

On 1Cor 14:13, 26-28 he argues that because Paul called for the tongues-speakers to seek to interpret this meant that these were human languages. I don't find that too...