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A synopsis and expansion of chapter 17 entitled “Parables.” The definition of a “tongue” is an expression of words that contain hidden manna. The glossa kind or form of tongue (Acts 2:3) differs from the parable kind or form of tongue(Mat 13:24-30). The parable is a familiar word-vessel kind or form of tongue (the godly manna is hidden) that travels the “sight” or logos channel of communication. The parable differs in manifestation from the unfamiliar word-vessel or “glossa” (Acts 2:3) kind or form of tongue that travels the “faith” or rhema channel of communication. Regarding glossa, the unsaved hearers “by the way side” (Mat 13:19) understand nothing at all because they neither recognize the glossa word-vessel nor perceive the manna (synonymous with rhema) hidden inside; whereas saved born-again hearers receive the words, which have been instantly interpreted by the Holy Spirit prior to perception, as if they had been spoken in their own respective native language

In the parable form of tongue, the unsaved hearers walking “by the way side” (Mat 13:4), with only their natural eyes open, do indeed understand something, but that something is not of God. Because they recognize the common and orderly words of the parable, they think that they understand the message, but they do not (Mat 13:13,14). The unsaved hearers recognize and understand only the familiar word-vessels of the parable, which they can easily relate to their every-day worldly activities, e.g. “A sower went out to sow his seed” (Luke 8:5) spoken in an agrarian society. However, because their spiritual eyes “they have closed” (Mat 13:15), that which they are seeing and understanding is only the visible tip of the ice-berg, familiar word-vessels, sentence-trains of connected word-boxcars which hide from natural sight the freight contained inside, the substance, the fruit, the manna-seed inside the boxcar which is the word of God (Luke 8:11); they see only the outer shell covering, the “husks” (Luke 15:16) of the fruit. Natural sight hearers “by the way side” do not perceive the rhema-seed, the hidden manna inside the word-boxcar, nor can they, for themselves they have willfully blinded. Whereas, in contrast to natural sight hearers, the endowment of spiritual sight to born-again hearersis supernatural, analogous to Superman’s x-ray vision; spiritual sight sees through the outer shell natural covering. 

Looking at the second portrayal and only remaining example of unsaved people in “The sower soweth the word”  parable (Mark 4:14), hearers (everybody heard) who walk on “stony ground” (Mark 4:5) have “tasted” of the word of God (Heb 6:4-6), and  “seemeth to have” (Luke 8:18) an understanding of the rhema-seed, but that seed does not at all grow and flourish inside them because there is no nourishing water of the Holy Spirit – nothing grows without water. Consequently, that seed takes “no root” (Mark 4:6) in them, the “root of Jesse” (Isa 11:10; Rom 15:12): that root is Jesus Christ – no Jesus Christ. This unhappy circumstance describes the “unprofitable servant” (Mat 25:30), i.e. a professing Christian, from whom even the understanding of the word of God (John 1:14 - Jesus Christ) which he seems to have, “being not mixed with faith in them that heard it” (Heb 4:2), “shall be taken away” (Mat 13:12; 25:28-30) upon his imminent demise. 

In summary, there are two realities of understanding expressed through “divers kinds [or forms] of tongues” (1 Cor 12:10): the logos by sight reality expressed through the form of a parable tongue, and the rhema by faith reality expressed through the form of a glossa tongue. Logos and rhema are the realities, parables and glossa are the word-vessel-containers used to convey those realities to their intended destination. The logos reality is visible (the shell or pod covering of the seed); the rhema reality is invisible (the seed itself) and contained within the visible reality. Snow-flakes falling from heaven are soft and lovely (rhema), snowballs are compacted and hard (logos). And you have to be saved, born-again, to understand the invisible revelation (synonymous with rhema and hidden manna) which is clothed with visible reality. Jesus’ articulation of the parable of the tares (Mat 13:24-30) is a clear example of one form of the gift of tongues. Those walking by sight see-hear, and recognize, as in understand or comprehend, only the outside of the container vessels which are words that they are already familiar with (sentence-trains of connected word-boxcars), but they do not comprehend the invisible meanings (freight, substance) hidden from sight deep inside. 


The third kind or form or vehicle of identifiable tongues are Bible words that contain hidden manna (the definition of a tongue) which are expressed in neither the glossa form nor the parable form. This kind or form or vehicle of tongue accounts for the entire and vast remainder of the words in the Bible. 

May we note for future reference in Luke chapter five, verses one through eleven, that Jesus Christ spoke both in the “word” (Gk: logos reality: Luke 5:1) and in the “word” (Gk: rhema reality: Luke 5:5). “Now when he had left speaking” (Luke 5:4) from the ship (supported by the water of the Holy Spirit – envision the ship as an ice-berg) to the unsaved multitude who were standing on the dry land of the seashore (no water, no Holy Spirit: they needed to get wet), “he said unto Simon [Heb: hearing],” His soon-to-be disciple, “Launch out into the deep [i.e. out of sight], and let down your nets [envision arms] for a draught [Gk: a catch]”  (Luke 5:4). Wonderfully, Simon (Peter) himself was about to catch (receive) a revelation (rhema) from God of God (Luke 5:8).


(Luke 5:1-3)  And it came to pass, that, as the people pressed upon him to hear the word [Gk: logos] of God, he stood by the lake of Gennesaret [harp-shaped], And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships [empty seed pods; but which ship?], which was Simon's, and prayed him that he would thrust out a little from the land [gerasko x12 vs. ge x243; be (wax) old /// aged: old]. And he sat down, and taught the people out of the ship.

1.       “two ships standing by the lake” = another metaphor for the two word-vessels that have been created by God to catch the fish, the word-vessels named Old Testament and New Testament; in this instance, two empty seed pods…, waiting by the lake.

2.       “but the fishermen were gone out of them, and were washing their nets” = indicating the 400 year interlude between the Old Testament and the New Testament of no word (logos) from God. The preparation period. This was a between the meals period of meditation and rumination, i.e. a time to chew the cud. Cloven-footed and cud-chewing quadrupeds: cattle, sheep, goats, deer, camels, etc., have two stomachs. A period of invisible internal fermentation and growth, a period in which “God gave the increase” (1 Cor 3:6).

3.       (Luke 5:37-39)  And no man putteth new wine into old bottles [skins (which have lost their elasticity)]; else the new wine [through fermentation] will burst the bottles, and be spilled, and the bottles shall perish [be destroyed, die]. But new wine must be put into new bottles [skins]; and both are preserved. No man also having drunk old wine straightway desireth new: for he saith, The old is better.

4.       “and taught the people out of the ship” = Jesus began to fill the seed pod of the New Testament ship with His seed. “The seed is the word [logos] of God” (Luke 8:11).

 (Luke 5:4-11)  Now when he had left speaking [to the unsaved multitude], he said unto Simon [Heb: hearing], Launch out into the deep [profundity; mystery: deep (-ness, things), depth (i.e. out of sight)], and let down your nets [arms] for a draught [catch]. And Simon answering said unto him, Master [epistates; an appointee over], we have toiled all the night, and have taken nothing: nevertheless at thy word [Gk: rhema] I will let down the net. And when they had this done, they enclosed a great multitude of fishes: and their net brake [Why?]. And they [Peter and Andrew] beckoned unto their partners [James and John], which were in the other ship [Old Testament], that they should come and help them. And they came, and filled both the ships [seed pods with what?], so that they began to sink. When Simon Peter saw it, he fell down [to prostrate oneself] at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord [kurios; supreme in authority: God]. For he was astonished, and all that were with him, at the draught of the fishes which they had taken: And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook all, and followed him.

1.       “all the night” = a second reference to the 400 year interlude, the “dream” state of Job 33:15-18.

2.       “nevertheless at thy word [rhema] I will let down the net” = Even in the face of what I myself know to be true, I will obey your word rather than obey my own experience, and Simon (Peter) was a professional fisherman. This was a clear act of faith vs. experience - sight. “So then faith cometh by hearing, and hearing by the word [rhema] of God” (Rom 10:17). Peter gave “place” to Jesus. (John 8:37; 14:30; Eph 4:27).

3.       “brought their ships to land” = full of seeds for planting in the land (the dry land of the unsaved); for sowing inside willing recipients (people eat fish) who hunger for the word of God – fish that have sacrificed their lives (Rom 12:1) for the propagation of the Gospel.

4.       catch men” = Gk: to take alive (make a prisoner of war), i.e. to capture or ensnare: take captive. 



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