Choose your words carefully

How do you tell someone the gospel? Perhaps something like this:

“Because the world is full of unrighteousness, lasciviousness, and debauchery, we all stood in a state of moral condemnation, needing justification, reconciliation, and propitiation. Jesus Christ willingly offered Himself in a sacrificial act of substitutionary atonement, dying by crucifixion for our sanctification. Yet the earliest inspired and inerrant kerygma also affirms His resurrection on the third day and His ascension/exaltation forty days later. This proves that He ever lives as our mediator and eternal sovereign and that He will someday return as our Vindicator and the world’s Adjudicator.”

Should you be surprised at your friend’s glassy stare or stammering, “Say what?” I used $1000 worth of fifty-dollar words to help you feel the effect our technical jargon has on non-Christians. They can’t get past the tear gas of our theological vocabulary to meet the plain-talking Carpenter of Nazareth.

How could we say the same thing in the language of the street like what the apostles used?

“You know that all of us do wrong. We stop at nothing to indulge our cravings, throwing off all restraint. In this condition God would punish us as His guilty enemies, worthy of His wrath. But Jesus, the Chosen One, volunteered to take our place, suffering the punishment we deserved, even dying on the cross. He did this to transform us into the special objects of God’s love.

But the death of Jesus is not the end of the story. The preaching of those first-century prophets revealed this unmistakable truth: on the third day after He died, God made Jesus alive again, and only 40 days later He brought Jesus back to His rightful place as Ruler of the Universe. Even now Jesus is alive, constantly gaining for us God’s approval. Someday Jesus will return to rescue us and to judge every sinner on the planet, living and dead."

Some of us may have trouble translating our ecclesiastical terminology. Even words as common to us as “repentance,” “church,” and “deacon” may not communicate to others as we intend. But we will be amazed at the results of translating for them. The glazed stare will give way to the light of understanding, and “Tell me more!” will replace the “Say what?”

—Steve Singleton
DeeperStudy.com

Want to go deeper?

The Greek verb noeō ("to understand, perceive, discern") is the word Paul chooses to reassure the Ephesian Christians that they were capable of understanding what he was writing to them (Eph. 3:20). Jesus says the person reading Daniel is able to understand what the prophet is talking about (Mark 13:4; Matt. 24:15). Although God has made Himself understood through His creation (Rom. 1:20), some in their rebellion against Him have shut their eyes and closed their ears so long they have become blind and deaf, thus failing to understand (John 12:40, alluding to Isa. 6:10). The Bible can be understood, if we are willing to seek Him!

mccartney_understandRecommended to purchase:

Dan McCartney & Charles Clayton. Let the Reader Understand: A Guide to Interpreting and Applying the Bible (2002).

Many suppose that interpreting the Bible is the art of making it say what they want. Even scholars often treat interpretation as a subjective exercise, not the search for true, objective meaning of texts. But hasn't God spoken definitively in Scripture? Shouldn't we be able to arrive at a good and true interpretation? Convinced that God wants us to understand his Word in all its literary genres, Dan McCartney and Charles Clayton have provided a thorough, readable introduction to biblical interpretation, now updated to address post-modern approaches.

Recommended for online reading:

J. S. Lamar. The Organon of Scripture, or The Inductive Method of Biblical Interpretation (1860).

Classic work on how to study and interpret the Bible.