The Definition Trap

Few things exasperate a Bible enthusiast more than to share a clearly worded scripture with someone only to be completely stumped by that person’s slick redefinition of certain words in the verse. Spirit, for example, doesn’t really mean spirit, man doesn’t mean man or God doesn’t even mean God. Words that are generally taken to mean one thing suddenly mean something else. Such shifty maneuvering often leaves an unsuspecting person who falls into the definition trap flustered and embarrassed.

The reason so many are vulnerable to this trap is because of an increasing aversion to “dry”, theological discussions. “Nobody cares about that stuff,” some say. But, those who loathe studying often stray into doctrinal error. In recent years, many Apostolics have coasted on the intensive Biblical scholarship of the pioneers. Now, aside from some “proof texts”, they struggle to defend or even discuss their beliefs.

Many systems of false doctrine base their success upon redefining scriptural terms. Their entire theologies frequently turn on highly specialized and often twisted definitions of key words. Once prospective converts accept the tortured definitions, they can be led into a radically different theological paradigm with relative ease. Either peddlers of false doctrine have limited training in principles of Biblical interpretation, or they disingenuously prey upon the untrained minds of others.

Apostolics must carefully examine all new ideas blown in on the winds of doctrine, especially those that deal with the person of Jesus Christ or with the doctrine of salvation. Current trends in “pop” religion, far-out strains from the religious fringe, old heresies in hip clothing or someone’s private interpretation may look good at first blush, but all of them are constructed upon faulty hermeneutics. Moreover, we must remember that every change in scriptural definitions ripples into profound implications for the entire body of scripture and doctrine. It is imperative to accurately define terms before embracing a novel doctrinal position.

Without getting into deep theology, there are a few principles in good textual interpretation that all students of the Bible ought to know.

Canon . The canon, or the accepted text of Genesis through Revelation (excluding the apocryphal books) form the basis of all true theology. A doctrinal idea must never force itself upon the text, but must be born out of the text itself.

Convention . Conventional definitions of terms always provide the best place to start. In most cases, words mean what they are normally taken to mean, unless overwhelming evidence exists to the contrary. This is also called the “common sense” method. When someone subjects a simple, ordinary word to a freakish or hybrid meaning, it should arouse suspicion.

Context . The same word can mean different things, but it depends upon the context. For example, when one reads the word wings in a verse concerning a bird, we have a reasonably good idea of its definition. When wings appears in a verse about God, however, the context suggests a very different meaning.

Consistency . Other things being equal, words should be defined the same way each time they appear in scripture. In most cases, only the context may permit a variant rendering. A capricious changing of a word in a key verse signals defective interpretation.

Original language . Those who appeal to the Greek and Hebrew to challenge Apostolic doctrine ought to cause red flags to go up everywhere. Many times pseudo-scholars look through the list of definitions of certain words found in a lexicon, and simply choose the one that best fits their views. Thus, a little knowledge truly is dangerous.

Highly specialized definitions of scriptural terms generally indicate a weak doctrinal position. The proponent may even claim that believing this hybrid interpretation is necessary for salvation. He knows that without a narrowly defined set of terms, his doctrine falls apart.

Erroneous definitions are extremely dangerous. They force error upon every verse in which the terms appear. As a result, all contradictory passages get dismissed as uninspired or mythical. They dramatically realign the Bible into a very different book.

The next time you’re faced with an unusual definition, ask yourself: Is it based upon Bible truth? Does it make common sense? Does it fit the surrounding scriptures? Is it based on consistent usage? Does the author have the academic credentials to appeal to the Greek or Hebrew? Proper definitions are critical to sound doctrine. Don’t fall into the definition trap.

Preach the Word

“But hath in due times manifested his word through preaching.” Titus 1:3

It’s too long or too short, too loud or too soft, too deep or too light, too fast or too slow. Either the preacher jumps around like a jackrabbit or stands there like a tree trunk, sometimes a dead one at that. Either he massacres the English language or sounds like a walking thesaurus. As delicate and respectful as we try to be, we all have our take on preaching in general. Some preachers, we think, choke us with too much scripture, while others botch the one verse they do quote. Some tell too many stories, others too few. Some say amen after every sentence and others come across like slick professionals. But God never intended for preaching to be critiqued by human oratorical standards. If he did, neither Jonah, nor John the Baptist nor the Apostle Paul would have scored high marks

Today, both preachers and their listeners need to be refreshed on the purpose of preaching. This need has been mandated by modern society’s mass migration from serious information processing to sheer entertainment. Competition has forced news broadcasts to resort to hilarious or else shocking, controversial stories. Radio “shock jocks” spew four-letter words and offensive subject material. Blood, gore, murder and mayhem drench the front pages. Headlines scream outrageous nonsense in order to sell newspapers. Entertainment rules. If people don’t like it, they won’t listen to it, watch it, use it, buy it, talk about it or come to it.

The church, too, has been given its “comeuppance” by this growing trend. Our up-beat music, abbreviated services, broadening of activities, focus on user-friendly methods, and emphasis on fun and excitement represent the attempt to get and hold congregations. Some of these changes have been welcomed, but others have forsaken substance in the pursuit of pure entertainment. Nowhere is this trend showing up more dangerously than in its impact on preaching. Here are some perspectives to keep in mind.

First, recognize God’s call on the preacher. “How shall they hear without a preacher? And how shall they preach, except they be sent?” Romans 10:14-15. God calls preachers irrespective of accent, nationality, ethnicity, physical appearance, IQ, experience or mannerism. Their validation comes, not from education, charisma or acquired skill, but from the call of God. The preacher speaks in God’s stead. Thus, we listen with a reverent attitude, not a critical one.

Preaching pertains to salvation. The Bible clearly links preaching to salvation. “It pleased God by the foolishness of preaching to save them that believe.” 1 Corinthians 1:21. After one’s initial conversion, preaching continues to provide a vital role in salvation. Paul told Timothy to “Preach the word…reprove, rebuke, exhort with all longsuffering and doctrine.” 2 Timothy 4:2. Of course, every preacher must do his best, but his most important task remains delivering the unvarnished truth so people can be saved. Likewise, every listener must understand that his or her salvation may hinge on the message.

Preaching need not entertain. Preaching may not evoke laughter or admiration, but it always prepares our hearts. Heaven and hell, judgment and eternity are no laughing matters. Whenever we demand preachers to abandon gospel preaching and lighten up on doctrine, pamper us with feel-good clichés or distract us with inane antics, we grossly distort the purpose for preaching. Clowns and comedians, PMA enthusiasts or seminar regurgitators move no one closer to God. Any entertainment in preaching must always be coincidental to the core message.

Preaching proclaims truth. Preachers must remove themselves from the sermon’s focus. “For we preach not ourselves, but Christ Jesus the Lord.” 2 Corinthians 4:5. Also, the world overflows with fascinating information that constantly begs for our examination. But God reserves the pulpit for the proclamation of truth. “We preach Christ crucified.” 1 Corinthians 1:23. Titillating facts and interesting illustrations serve only to spice up a message. The sermon, stripped to its bare bones, must point people to Christ. Nothing else and no one else replaces Christ as the center fare for the sermon, because “Christ [is] the power of God, and the wisdom of God.” 1 Corinthians 1:24.

God speaks to you through preaching. Never forget that God always has something serious and consequential to say to you. He uses his servant, the preacher to deliver the message. Listen for it, prepare yourself for it, receive it. It will be your lifeline to eternity.

A Revivalist Theology

Can God fill a thousand people with the Holy Ghost at one time? God can do anything, we know, but this question focuses not so much on divine ability, but divine purpose. Does God want to do this? Can we find a scriptural basis that prompts us to even think in these terms? Preparation for a Holy Ghost crusade in which we expect large numbers to receive their personal Pentecost involves more than practical aspects of strategic planning, promotion, advertising and training seminars. First, a solid conviction that such an event commands the approval and desire of God must form the basis for a successful venture. If we build a consensus among us that it the will of God, we increase our faith that it will happen.

Since church size in America averages around ninety, many people are not used to dealing in hundreds or thousands of converts. Some may feel uncomfortable in projecting large numbers of Holy Ghost recipients, and others may not believe that end time prophecy includes great revival. I believe, however, that today’s church can indeed expect revival on unprecedented levels. In the following paragraphs, I submit to you multiple reasons for a revivalist theology.

Promise: God promised he would pour his Spirit out on all flesh. “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions.” Joel 2:28

Intention : It is God’s good pleasure to give the Holy Spirit to all that ask. “ If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” Luke 11:13

Faithfulness : God has not ceased filling people with his Spirit. “ For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” Acts 2:39

Example : Thousands were converted in the book of Acts. “ Howbeit many of them which heard the word believed; and the number of the men was about five thousand.” Acts 4:4. “And believers were the more added to the Lord, multitudes both of men and women.)” Acts 5:14

Record : Radical terminology defined the early spread of the gospel. “ These that have turned the world upside down are come hither also.” Acts 17:6. “So mightily grew the word of God and prevailed.” Acts 19:20

Command : God had commanded his house to be full. “ And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.” Luke 14:23

Openness : God’s spirit recognizes no barriers of race, types or classes of people. “Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.” Luke 14:21 “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” Revelation 22:17

Expectation : God’s servants are expected to invest their gifts, not fearfully hide them. “ And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant…” Matthew 25:25-26

Faith : Missionary ventures are encouraged by promises of fruit and growth. “ For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. And the word of the Lord was published throughout all the region.” Acts 13:47-49

Belief : External power has never stopped revival---only internal doubt and disobedience. “And he did not many mighty works there because of their unbelief.” Matthew 13:58

Vision: Christ envisioned a church that fills the earth. “ The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.” Matthew 13:31-32.

Prophecy : Revelation speaks of untold numbers of saints. “ And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands.” Revelation 5:11.

We act on the presupposition that God wants to fill every person who believes with the Holy Ghost. We have no other mandate. We must not fear failure or rationalize away success. Let us go forward with great confidence that revival is ours!

Upcoming Book: The View from the Back of the Pulpit

This is the title and Table of Contents of my latest book, due out by General Conference in Tampa.  Several chapters may be found in this blog as a preview of the book.

Table of Contents

Author’s Preface

Dedication

1. The View from the Back of the Pulpit
2. Where Will You Go? What Will You Do?
3. The Firebird Stage
4. Does A Preacher Need A License?
5. The Minister’s Self-Image
6. Of Saints and Reprobates
7. Respect
8. Shepherds or Sheep Transporters?
9. Surviving Church Storms
10. That Vision Thing
11. Walk With Me
12. Who Are These People?
13. Communication: Beyond the Basics
14. You Can’t Just Change One Thing
15. Read Writers and Right Readers
16. The Power to Destroy or the Power to Redeem
17. Expensive Convictions
18. When Leaders Sin
19. Issues in Retirement for Pastors

The View from the Back of the Pulpit

“Be not afraid of their faces.” Jeremiah 1:8

The worn spots that had been rubbed unevenly into each side of the pulpit by the old preacher’s trembling hands came strangely into focus. I had been slowly scanning the sanctuary from the chair behind the pulpit, hoping for one last flicker of inspiration before speaking. Chandeliers, wooden pews and other elements typical of the 1950’s church decor had oscillated in and out of my peripheral vision. My eyes, narrowing now on the back of the sacred desk, noticed that forty years of sermons, Bible studies, prayer meetings, announcements, invocations and benedictions had turned the varnish gummy and slightly grimy. Had some persnickety types seen it from my perspective, they might have regarded it as evidence of neglect. Handymen may have made a mental note of a long overdue maintenance project. I saw something more. I saw a poignant testimony to a faithful servant of God, a student of the Word, a man with the call to preach and a burden for the flock. Early on, he bounded up to his preaching post, bursting with energy and passion; much later, he struggled to climb the steps, futilely trying to hide the pain in his knees as he ascended. The thing that didn’t wane over the years was his commitment to duty.

My eyes wandered to the back wall. The clock always let the old preacher know how fast his time was slipping away. Often, just after he broke into a good sweat, the speeding minute hand poured cold water on the hottest of fires; the same hand drug by with interminable slowness for the few teenagers and scattered youngsters held hostage in the pews. My dad always said he didn’t mind if people looked at their watches. He just didn’t like anyone holding them up to their ears to see if the pieces were still ticking. The clock is for the preacher. That’s why it’s on the back wall instead of the front.

The view from the back of the pulpit can be daunting. The traffic. The late-comers. The early-leavers. The bumps-on-logs. The live-wires. The break-away toddlers. The weak-kidneyed multi-trippers, the restroom checker-outers. The door-slammers, note-passers, gum-chewers, picture-admirers, back-scratchers, nose-blowers, compact-viewers, nail-clipperers, window-gazers, light-bulb-counters, day-dreamers, baby-entertainers, homework-finishers, hair-combers, cat-nappers, face-makers, eye-rollers, child-scolders, conversationalists, snorers, fidgeters, readers, doodlers and the entire three-ring circus that a church service can become. While most just see the backs of heads and pews, the old preacher sees all the rest.

That’s not to mention the peeling paint, the smudges of little handprints on the wall, the burned-out bulbs, the wrinkled carpet, the water-stained ceiling tile, the stuck window, the door squeaking on the hinges, the disheveled literature rack, the shredded Kleenex under the front pew and the wilted flowers from last Sunday’s service. And he wonders where the sound man is, why the guitarist is sitting out in the congregation instead of in the orchestra section and why the ushers are talking to each other instead of attending to a visitor’s needs. He agonizes over the prospect of reaching all points on the spectrum: the newcomer, the couple with marriage problems, the discouraged saint, the fired-up new convert and the antsy adolescent, all with the same sermon or Bible study. He knows that some want him to be funny; others want him to be somber. Still others want him to stick to his notes and others yet want him to throw aside his notes and launch out into the spiritual deep. The dilemma’s horns are not built for comfort.

But God giveth more grace. The preacher sees the faces. For every distraction registered in front of the pulpit, from the back of the pulpit God magnifies the faces and amplifies the voices of the spiritually hungry. The eyes welled with tears, the trembling lips, the intercessors anguish, the hand waving in worship, the attentive listener, the revelatory moment of the spiritually enlightened, the prayer warrior, the impassioned heart and the receptive spirit---these sights deliver a greater impact on the preacher than all the chaos put together. God’s amazing filter blocks out the distractions and eq’s the sensitivity of his servant to the spiritual needs that pervade a congregation. That’s why he keeps on preaching through the chaos.

The old preacher has now moved. He no longer sees the church from the back of the pulpit. His body lies in state in front of the pulpit on his funeral day. But, today he sees the church from yet another view---the one above the pulpit. He sees the church that God sees. “That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” Ephesians 5:27.

The preacher’s lifelong challenge was to make his view match God’s view. I think he succeeded.

(This piece is the feature chapter and the title of my next book to be published the summer of 2007 and ready for sale at the General Conference in Tampa.)