The Language of Ashdod I. Base Text: Nehemiah 13:23-27 II. Understanding the Text A. Context 1. Nehemiah in Judah, trying to establish reforms 2. People at variation with some aspects of Law of Moses 3. One aspect: intermarriage with local foreigners B. Results of Intermarriage 1. Children were not speaking Hebrew, but Phoenician and others 2. The "language of Ashdod" (Nehemiah 13:24) 3. Similar to, yet distinct from, Hebrew and similar languages 4. Unable to really understand Hebrew! C. Solution was to end intermarriage (Nehemiah 13:25-27) III. The "Language of Ashdod" A. So what is special about the "language of Ashdod"? B. Based on this text, phrase used to describe way in which language is used 1. Language of Ashdod as similar to, yet distinct from, Hebrew 2. Language of Ashdod as not just foreign, but pagan C. Thus, refers to using language in ways not easily understood by others, or language that confuses based on different meanings! D. Not a matter of sin or condemnation 1. Exhortation of Colossians 4:6 2. Importance of considering our speech and what we are trying to say 3. Do we confuse others or provide wrong impressions because we use language similar to others but mean entirely different things? 4. Do we speak in a foreign language to others because of our "church language"? E. What do we mean? IV. Language of Ashdod: Confusing Language A. One aspect of the "language of Ashdod" involves using language of opponents 1. The inhabitants of Ashdod at the time were Phoenicians speaking Canaanite 2. They did not accept the God of Israel as the One True God! 3. To use their language, therefore, is to use the language of an opponent! B. Likewise, we ought to consider language we use that might confuse our fellow man because of how others use the same language! 1. Others may not understand that while the words are similar, the meaning is different 2. They may believe something false because of how we speak! C. Accepting Jesus as Your Personal Savior 1. A common phrase heard often among Evangelicals 2. When they say it, they refer to praying a prayer and having Jesus enter their heart 3. If we would use it, we would refer to becoming a child of God through obedient faith and baptism 4. Technically, can the words be legitimate? Sure! 5. But if they are commonly understood to mean something quite different from what the Scriptures teach, and the Scriptures provide better language, why would we use the "language of Ashdod"? 6. What is wrong with "obeying Jesus" or "serving the Lord" or something like it? D. Fellowship 1. While fellowship is a Biblical word (cf. Acts 2:42), it is often used in ways the Scriptures do not 2. Many use it as a verb to refer to activities that Christians do with one another 3. While that works in English, the Scriptures never use fellowship as a verb to describe eating together or anything of the sort! 4. The Scriptures use it as a verb to describe the existence of the relationship between Christians, not the actions themselves! 5. If we use "fellowship" that way, akin to the way it is used among others, how will our actions be understood? E. Liberal and Conservative 1. A great difficulty we have is explaining the various divisions among brethren 2. The most popular has been "liberal" and "conservative" 3. Beyond its use in the political realm, "liberal" and "conservative" in overall Christendom refers to those who accept the authority of the Bible and its claims versus those who do not 4. In that sense, almost all "liberals" in the church are "conservative!" 5. Furthermore, "liberal" can also mean "generous," and in that sense, we are all to be "liberal" (Galatians 2:10, 6:10) 6. Perhaps we would do better to describe the actual differences than to use such terms that can confuse! F. "Church of Christ" 1. While there is nothing wrong with referring to God's people as the church of Christ (Romans 16:16), the term can also be abused 2. Some use it as an adjective to describe someone or something: "church of Christ preacher," or, "church of Christ school" 3. Some use it as a form of identity: "I am church of Christ" 4. Such use of the term is akin to denominational identification, and we seek to be simply Christians who are not part of any denomination! 5. We are "Christians" and there are "gospel preachers" and there are "schools run by fellow Christians" 6. We have no need to use “church of Christ” as a denominational label! G. Use of "church" 1. Another one that is very hard to get rid of is "go to church" or other references to a "church" not directly related to the people of God 2. The church in the New Testament always involves the people, not location 3. When we come together, we really are assembling, not going "to church" 4. We are the church-- how can we "go there"? 5. And since the world thinks of churches as buildings, do we speak in similar ways? H. Again, things to consider! V. Language of Ashdod: "Church Language" A. Another aspect of the language of Ashdod is the unintelligibility of the language to others 1. The whole problem was that the children could not understand the language of Hebrew adults and were themselves not understood! 2. How can communication happen when people do not understand each other? B. Sometimes we are guilty of this type of language-- using "church language" that is easily understood by believers but not as clear to unbelievers or outsiders! 1. We sometimes can poke a little fun at some of the language we use 2. "Separate and apart" 3. "Come forward as we stand and sing" 4. And so on and so forth! C. Some such language, however, can be a hindrance when trying to get others to understand what we are doing! D. Denominational 1. We may recognize that the Lord's church is not a denomination, and often categorize those with whom we disagree religiously as "denominational" 2. Yet does that "us vs. them" language assist us in showing the truth to others? 3. Denominations do many things that are not wrong; they also do many things that are wrong-- thus, "denominational" is not inherently wrong, but it could be! 4. Perhaps we would do well to strive for greater accuracy in our discussion E. Brother, Sister, Brethren 1. In the New Testament, Paul and others talk about fellow Christians as brethren-- brothers and sisters 2. We understand the use of this language-- do others who are not part of us? 3. Furthermore, let us remember that it is never used as a title in the New Testament-- we do not read of Paul talking about "Brother Sam" or "Sister Jones"! 4. Let us be clear in our use of the terms with others and not turn them into titles F. Baptism as burial, "watery grave of baptism" 1. Yes, Romans 6:1-11 speaks of baptism as a burial 2. Yet baptism in the New Testament means immersion in water for the remission of sin (Acts 2:38, 1 Peter 3:21) 3. If you did not understand Christianity, would the idea of a watery grave not be a little disturbing? 4. Let us define baptism properly and show how it represents a type of death! G. Gospel Meeting 1. When we have a meeting and preach the Gospel, yes, it is a gospel meeting 2. But does anyone outside of the church understand what a gospel meeting is? 3. "Revival" connotes a lot of Pentecostal activities, to be sure 4. "Lectureship" has taken on the meaning, in the church, of a meeting with different speakers each night 5. Regardless of how it is used within the church, "lectureship" is more easily understood by those outside! H. Expedient 1. Much ink has been spilled over what expedients are and how they function 2. Why not use the term the New Testament does-- liberties (cf. 1 Corinthians 10:29)? I. Sound Church 1. We use the term to describe a church that aligns itself with what the Scriptures teach 2. Sound as in healthy, teaching sound words (cf. 2 Timothy 4:3, Titus 1:9) 3. Sometimes it really only means that they meet certain qualifications-- the congregation may not be very sound on other matters, like Ephesus or Laodicea, but they teach the right doctrines 4. Will anyone who is outside the church understand such talk? J. Again-- it is not wrong to use such terminology, and among people who understand, it can be well and good, but we should consider how we should communicate God's truths to those who are outside the fold and may not have such understanding! VI. Conclusion A. Language has great power (cf. James 3:1-9) 1. We are commissioned to tell others of God (Matthew 28:18, Romans 10:15-17) 2. We need to make sure that they understand what we are saying! B. We must speak in ways that do not give the wrong impression C. We must speak in ways that are understandable D. Let us give consideration to our language, and do what we can to not speak the language of Ashdod! E. Invitation/songbook