“Jesus’ Temptations and World Powers” by David Lipscomb

On By The Christian ExileIn Christian's Relationship to Government, Church History, Kingdom Life

The Gospel Advocate, March 6, 1866, pp. 145-149.

We have found that God’s government, as established among the Jews as its subjects, was separated from all the institutions of man—that they were taught to rely upon God’s appointments in every emergency of life—that a failure to rely upon his appointments by seeking aid through their own inventions or through alliance with other human institutions, was always regarded by God as an indication of lack of faith in Him, and as an act of rebellion against His authority. We find that for four thousand years he has been teaching His servants the impossibility of forming alliances with, and participating in the institutions of man, and at the same time retaining his favor. They are finally rejected, cast out, a dis­persed and scattered nation, on account of their persistent determination to participate in and to rely upon these institutions. For near two thousand years they have been a scattered, exiled, wandering, despised and persecuted people, and stand to-day a living monument attesting to every nation under the sun:

How great a folly and crime it is for God’s people to intermeddle with or participate in the institutions of human mold—to touch, taste, handle those things “which are for the destruction of those who use them.”

Colossians 2:22, Anderson’s Translation

He has taught the lesson of complete and perfect separation from the world kingdoms, he has taught them this for the benefit of the Church of Christ, he has assigned them a position of complete separation from all human institutions, which position they are to retain upon peril of their rejection and destruction as God’s people. Into the position from which they were broken, the believers in Christ were grafted. The believers in Christ, or the Church of God, stand then entirely separated from the world-powers by the direction and work of God. Daniel says, “it was to break in pieces and consume all these earthly kingdoms” (Daniel 2:44). I repeat then, if there were not a single word in the New Testament indicating they were separate, without specific authority of precept or example, for the subjects of the one participating in the affairs of the other, they must forever remain distinct, allowing no participation in the affairs of one by members and citizens of the other.

Is there example for so connecting them to the law and the testimony? Christ, the king, the representative of that church on earth, is met at the moment of his birth by a decree from the civil government under which he was born, for his destruction. The ruler recognizes him as the founder and head of the kingdom which “shall break in pieces and consume all these,” is then his enemy. He is preserved by his Father from destruction.

He commences his mission openly as the Son of God. Is recognized by his Father as “My Beloved Son in whom I am well pleased” (Matthew 4:17). In the commencement of his public ministry his fidelity to his Father must be tested. He comes into the world to engage in a stupendous work — He must suffer excruciating torments — will he be faithful to his Father who sent him? Test him at the beginning. He is tempted, tried as never man was tried. He is tried at every point by the wicked one. In that temptation the devil taketh him up into a high mountain and sheweth him all the kingdoms of the world and the glory of them, and saith unto him, “all these things will I give thee if thou wilt fall down and worship me” (Matthew 4:5, 9). Or as Luke 4:5 records it:

The devil taking him up into a high mountain shewed hint all the kingdoms of the world in a moment of time and the devil said unto him, “All this power avail give thee, and the glory of them: for that is delivered unto me, and to whomsoever I will, I give it. If thou wilt fall down and worship me, all shall be thine.”

We are seeking to locate the true position of the king­doms of the earth — all the kingdoms of the earth. The devil says, “They are mine, I will give them thee, if thou wilt fall down and worship me.”

“But,” says one, “the devil is a liar and the truth is not in him. He owns not a foot of soil.” Yea, but a liar, even the father of lies may tell the truth, and should be accredited when corroborated by one so truthful as the Son of God. Does the Son of God corroborate this statement? Let us examine for a moment. The Divine historian says he was tempted. Paul says, “He hath suffered, being tempted” (Hebrews 2:18). Now in order to its being a temptation, it must have been a veritable offer of something to the Son of God, which he very intently desired, yet could not take upon the terms offered. In other words, it must have been an offer of an object or possession ardently desired, by one having the right or power to bestow it. Now Jesus Christ knew the possessor of these kingdoms. It could be no temptation to an individual for me to offer him a title to a tract of land which he knew I did not have the shadow of a right to, or the power to obtain that right. Then in order to the offer’s being a temptation to the Son of God, He must have thought the devil had the power to give what he proposed to bestow. Then if the Son of God was tempted by the devil, all the kingdoms of this world were the devil’s kingdoms.

Indeed, what was the object of the mission of the Son of God into this world, but to rescue this world from the dominion of the wicked one and bring it back to its primeval allegiance to his Father? If it were not under the dominion of the wicked one, it could not be rescued from his power. Whatever rule or authority was exercised over the earth was exercised through these kingdoms. Hence Jesus Christ’s mission, sor­rows, suffering and death, were all meaningless unless the kingdoms of this world be the kingdoms of the wicked one.

But let us revert to their origin. Whence did they originate? Not among the people of God, but among those in rebellion against Him. Who is the prime mover in all rebellion against God? The wicked one. There are but two sources of power in the universe, God and his great enemy. Every kingdom then not originating from God, must receive its power and authority from the wicked one. These earthly kingdoms then originated in the rebellion of the human family against God, lives to-day by virtue of that rebellion, and must die when that rebellion ceases. The little stone broke in pieces the image, and it filled the whole earth, so no place was found for these governments when the world was brought back to allegiance to God. The devil claimed them and Jesus Christ admitted his claim.

Let us look a moment at the point of this temptation. Jesus Christ came into this world to strive and wrestle with the devil for the dominion of this world, to rescue and redeem it from the power of the devil. He came as the “sent” of his Father. He came to conquer this world, destroy all domin­ion and principality, he came “to put down all rule and all authority and power” (1 Corinthians 15:24). When this is accomplished, he will deliver up the kingdom to the Father, and himself be subject unto the Father” (1 Corinthians 15:28). Or in other words he had come to fight for the dominion of the world, when he had gained that dominion, he was to occupy the second position in the rule and authority of the domains he had conquered. He knew that the conquest would cost him suffering, sorrow, maltreatment, indig­nities, excruciating torments, the very anticipation of which made him draw back with the entreaty, “let the cup pass from me” (Matthew 26:39) and brought great drops of blood from his soul of anguish; He knew, too, the strife for the conquest of the world must bring him down to the humiliation of death, the degradation of the grave.

The devil, with his subtlety, pro­posed at the very threshold of his mission, “you are to be a subordinate in this kingdom under your Father, after all your sorrows and sufferings. Now worship me, or recognize me as head instead of God, and I will deliver them all into your hand with all their glory, without a struggle, a sorrow, a pang upon your part.” There was the point of the temptation, to let him rule the earth through the devil’s kingdoms, without suffering, without death, without the grave, instead of through God’s, with all these. His purpose then is not to destroy the devil’s power in his kingdoms, and then himself reign therein, but it is to destroy those kingdoms of the wicked one, and in their stead establish God’s kingdom. How came the kingdom or dominion of the earth the devil’s? “They were delivered into my hand,” says the wicked one.

What says the Divine record? As we have shown in a former number, God made man ruler over the whole under creation. He was its head. He had the authority from God to use and control it as he desired. God having once delegated authority to man, never reassumed it to himself. Hence man, in refusing to obey God, but rather to follow the dictates of the serpent, rebelled against God, and transferred his allegiance to the devil. He, as the head and rightful ruler of the world, and the founder of the kingdoms of the world, transferred, with his allegiance, the rule of the world from God to God’s great enemy.

The entire world, animate and inanimate, sympathizes in this change. The spirit of savage venom and brutish strife in the animate kingdom, and the briar, and thistle, and thorn in the inanimate, betoken the reign of the wicked one. These never had their growth in the kingdom of God, in which His will prevailed and His spirit animated. We have a strong persuasion, too, that when this world becomes the kingdom of God and of his Son, the briar, and thistle, and thorn will no longer grow, the venomous brute and the poisonous serpent will lose their devilish nature, and

The wolf shall dwell with the lamb, the leopard shall lie down with the kid, the calf, and the young lion, and the fatling together, and a little child shall lead them…. The suckling child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den.

Isaiah 12:6, 8

The prevalence of this feeling of venom and spite in man or brute, and the tendency of earth to grow the thistle, briar and thorn indicate clearly that the ruler is the wicked one; his spirit animates; he is the source of the power, the prince of this world. Jesus Christ came into this world to rescue the world from the dominion of the wicked one, and bring it back to its allegiance to his Father. How will he effect this? By infusing his spirit and introducing his subjects into the kingdoms of the world until he is able to out vote and control the world through the kingdoms of the wicked one? Or by destroying the kingdoms of the wicked one and establishing in their stead a kingdom of his own?

Man has no power to rule himself, all power and rule must come from God or the devil. Every institution then of earth, intended to control man, not founded of God, must look back through man, the agent to the wicked one, the prince of the world, as the source from which it sprang. Can God then rule in and animate a kingdom that has His enemy and his rival for its founder? Does not his character and his dignity require that he should destroy the works and institutions established under the inspiration of the wicked one, and establish a kingdom of his own, in and through which he will rule the world?

In the days of these kings shall the God of Heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.

Daniel 2:44

Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power. For he must reign; until he hath put all enemies under his feet.

1 Corinthians 15:24-25

Every institution that exercises “authority, rule or power” over man, is a rival of Christ who claims sole author­ity, and must be “put down.”

He raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and hath put all things under his feet, and gave him to be the head over all things in the church.

Ephesians 1:20-22

It is only through or in the church he is to be head of all things.

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in high places.

Ephesians 6:12

Better Bible Study Tip #81: Seek Out Books by Those Who Respect Biblical Authority

On By Tyler BoydIn Better Bible Study

Unfortunately, there are some teachers and authors in the church who focus more on teaching their own ideas than they do on seeking out what is actually taught in Scripture. There are some who love notoriety more than truth. There are some who exalt their own opinions and theories to equality with the commands of God. There are some who are born and raised surrounded by influences who love God and respect Scripture, but never develop that same love of God and respect for Scripture for themselves.

There are also some in unbiblical sects and denominations who maintain a high view of Scripture, who are always willing to critique their own fellowship in those places where their doctrines do not align with Scripture. Things sometimes get badly mixed up in the world. Sometimes people who wish to obey God are born and raised surrounded by denominational influences. They ought to get out of sectarian and denominational churches, but they see so much sectarianism and denominationalism within the church that they assume they are just alike.

It does not hurt anyone who loves God and respects His word to study their Bible, no matter what their background or circumstances. Some of the best books I’ve ever read have been written by people who studies their Bibles, and chose to believe the teachings of Scripture more than the teachings of their companions.

Those who view God’s word as a trustworthy guide aim to interpret Scripture in a way that is faithful to it’s original meaning and context. Those who grew up surrounded by those who hold unbiblical doctrines are sometimes the most skilled at writing in a way that can reach others who grew up in similar circumstances. Even if they haven’t grown to leave every error behind, to whatever extent they have grown to rely on God’s word, their writings can be extremely helpful.

If you only read books by people you already completely agree with, you will miss out on some excellent resources. Read books, even if they are written by people from different backgrounds, especially if the authors of those books respect the authority of Scripture.

Better Bible Study Tip #80: Do Not Exchange One Biased Perspective For Another

On By Tyler BoydIn Better Bible Study

There are many reasons why reading authors and theologians who present different perspectives is a great practice for Bible students. One of the biggest benefits of reading broadly is that you can gain insights that reveal your own biases and assumptions you may unintentionally be bringing to the text. But it is very important to remember that the purpose of reading books is not simply to swap your flawed perspective for someone else’s, but to refine your understanding so that you can be better equipped to “rightly divide the word of truth” (2 Timothy 2:15).

Every single person who opens their Bible does so wearing a set of lenses that impacts how they think (think eyeglasses, except they hinder rather than help your vision). My particular “lens” is that of a white male who grew up in a Christian home in the Bible Belt. I’ve been shaped by a particular upbringing, education, and set of personal experiences within the church. As a result, I may notice certain biblical texts and doctrinal concepts more so than others. The things I notice in my study may be different from that of a Christian who grew up in a secular culture on a mission field, and we both may read scripture differently from a black woman in New York City, or from an Anglican Priest in Europe, or from a 2nd century Christian in the Roman Empire.

But here’s the thing: Just because other people read the Bible from different a perspective than you, this does not necessarily mean that their perspective is more correct than yours. They too are approaching the Bible with a set of lenses.

In today’s pluralistic society, some would rather you simply exchange your own perspective for someone else’s, whether that means reading the Bible from another racial, socio-economic, or political perspective. But that would simply exchange one biased reading for another.

Don’t misunderstand me. You may stand to learn something. In fact, you may stand to learn a whole lot of things you hadn’t considered before. But even if you could begin to read Scripture from someone else’s perspective, you would still be looking at the text from a perspective that is foreign to Scripture itself. Good Bible study simply doesn’t work like that.

The text has one meaning. That one meaning is not determined by my particular place and time, but by the intentions of the original author. If you’re going to exchange your perspective for someone else’s, put yourself in the shoes of original audiences. Put yourself in the shoes an ancient near eastern Hebrew. Put yourself in the shoes of first century Jew. Try to read the text the way the author would have wanted them to understand it.

Yes, you should listen to other people’s perspectives. But your goal in doing so should be to discover how your context may be influencing your reading in ways you have not recognized before, in order that you may approach Scripture apart from that bias.

So yes, you should read books written by people from different backgrounds. When you read only from your familiar context, you risk developing blind spots in your understanding. It is a good thing to consider the insights others have to offer. On occasion they may test your assumptions. That’s a good thing. They may point out flaws in your own logic. That too is a good thing. If our reading is being skewed by our own experiences, we should want someone to point that out to us. At other times you may grow frustrated, as you see the blind spots that skew their own understandings. This too is a good thing to observe, as it helps you grow in confidence in certain truths you already hold.

But remember, the ultimate purpose of reading books about the Bible is to drive you back to Scripture with fresh eyes, so you can see what it really says. Never stop revisiting the inspired text and studying it carefully. Other perspectives are important, but God’s perspective is what matters most.

Don’t Let the Ascension Go To Waste

On By Tyler BoydIn Christian Living, Christian's Relationship to Government, Kingdom Life, The Authority of God

There is often great emphasis placed on the death and resurrection of Christ. The ascension, however, is often underemphasized or misunderstood. The ascension is so much more than simply a miraculous levitation to the skies at the end of Jesus’s life. The ascension is an event with deep implications and real, tangible effects on the life of the church, highlighting His exaltation and authority.

The Ascension Turns Humility into Exaltation

Luke records the ascension as both the conclusion to his gospel and the starting point for the book of Acts:

While he blessed them, he departed from them and was carried up into heaven. And they worshipped him and returned to Jerusalem with great joy.

Luke 24:51-52

And when he said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”

Acts 1:9-11

Prior to this, Jesus appeared to two disciples on the road to Emmaus (Luke 24:13-34). They were confused about why Jesus, whom they had hoped would redeem Israel, had to die on a cross. Adding to their confusion, they had heard the tomb was empty and rumors of his resurrection. Jesus rebuked them, explaining that the prophets had long anticipated this moment:

O foolish ones, and slow of heart to believe all that they prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into glory?

Luke 24:25-26

Peter echoes this in Acts 3:19-21:

Repent therefore, and turn back, that your sins may be blotted out, and that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for restoring all things about which God spoke by the mouth of his holy prophets long ago.

Both passages declare that the ascension was anticipated throughout the Old Testament as the moment when Christ’s suffering was turned into glory. On earth, Jesus suffered, but in heaven, He is glorified until the time of restoration.

On earth, Jesus endured the shame of the cross; in heaven, He has a name above every name (Phil. 2:8-9). On earth, He was obedient to death; in heaven, every knee shall bow to Him (Phil. 2:8, 10). On earth, He took the form of a servant; in heaven, He reigns as Lord (Phil. 2:7, 11). On earth, He was a man of sorrows; in heaven, He divides the spoil with the strong (Is. 53:4, 12). On earth, His soul was in anguish; in heaven, His soul is satisfied (Is. 53:4, 12). On earth, He was numbered with transgressors; in heaven, He intercedes for them (Is. 53:12).

The ascension was Jesus’s ultimate moment of vindication, where His humility was turned into exaltation.

The Results of the Ascension

When New Testament authors spoke of the ascension’s significance, they frequently referred to to Daniel 7 and Psalm 110.

In Daniel’s vision (Daniel 7), the dominion of “beast”-like kingdoms was taken away, and the trampled “Son of Man” was exalted, given a throne, and all other kingdoms and dominions were subjected to him:

I saw in the night visions,
and behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him.
And to him was given dominion
and a glory and a kingdom,
that all peoples, nations, and languages should serve him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one that shall not be destroyed.

Daniel 7:13-14

Similarly, Psalm 110 anticipates that the Messianic Lord would be exalted to a priestly role at God’s right hand, ruling over all enemies and shattering the authority of kings:

The LORD says to my Lord:
“Sit at my right hand, until I make your enemies your footstool.”

The LORD sends forth from Zion
your mighty scepter.
Rule in the midst of your enemies!…

The Lord is at your right hand;
he will shatter kings on the day of his wrath.
He will execute judgment among the nations,
filling them with corpses;
he will shatter chiefs
over the wide earth.

Psalm 110:1-2; 5-6

These passages are the foundation for New Testament descriptions of the ascended Christ sitting at God’s right hand (Mk. 16:19; Acts 2:33; Heb. 10:12). Because of the ascension, Paul rejoiced in God’s power:

That he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion and above every name that is named, not only in this age but also in the one to come.

Ephesians 1:20-21

The resurrection gives us hope for a new birth (1 Pet. 1:3), but it is the ascension that places Christ at God’s right hand, with angels, authorities, and powers subjected to him (1 Pet. 3:22). The resurrection proclaims Jesus as the firstborn from the dead, but the ascension proclaims him as the rulers of the kings of the earth with everlasting dominion (Rev. 1:5-7).

The ascension allows Jesus to serve as our priestly intercessor (Rom. 8:33-34; Heb. 4:14; 7:24-27, 1 John 2:1), and to send the Holy Spirit (John 16:7; Acts 2:32-33; Eph. 4:8-10). The ascension is crucially important, because it was the moment when Christ was given all authority, in heaven and on earth (Mt. 28:18-19).

Christ’s Ascension Means Things are Different Now

Since Jesus has been exalted and now reigns with authority far above all other rule and power, the world order has fundamentally changed. While we still await the future day when the kingdom is delivered to the Father, and all enemies, including death, are subdued (1 Cor. 15:24-26), the ascension means Christ’s reign over the world has already begun. His exaltation is the firstfruits of the great harvest to come (1 Cor. 15:20-23).

Imagine the exalted Son of Man, reigning at God’s right hand, high above all rule, authority, power, and dominion, being consumed by a presidential election or worried about a city ordinance. It’s absurd! Psalm 2 reminds us, “He who sits in the heavens laughs; the Lord holds them in derision!”? Have we forgotten the ascension?

The ascension reveals the truth about the cross. Before the ascension, the meaning of the cross was hidden and concealed, viewed as a shame and reproach, a demonstration of power by rulers and authorities. But the ascension reveals the suffering on the cross for what it really was and highlights it as the way to glory. Because of the ascension we can now see that humiliation and exaltation and intimately connected. Paul reminds us in Romans 8:

Who is to condemn? Christ Jesu is the one who died – more than that, who was raised – who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?”

How much less should we be concerned about  food, gas, and housing prices? If, as Paul says, “neither death not life, nor angels nor rulers, nor things present not things to come, nor powers, nor height nor depth, nor anything else in all creation shall be able to separate us from the love of God in Christ Jesus our Lord,” how much less should we worry about a bad president?

The call to bear a cross for Christ is not a call to live as perpetually defeated. The call to endure suffering is not hopeless. Building up the Kingdom of Christ rather than seeking earthly authority is not “apathy.” The call to follow Christ’s suffering is not a “loser’s theology.” The ascension glorifies our sufferings, making them incomparable with the glory to be revealed (Rom. 8:18). Rather than avoiding suffering, we “suffer with him in order that we may be glorified with him” (Rom 8:17).

Do you believe in the ascension of Christ? Then why are you more vocal about politics than you are about Christianity? Why do you campaign more zealously for political candidates than for Jesus? Why do you defend political platforms more than the doctrine of Christ? Why are you more interested in the nation’s future than the church’s future? Why is earthly citizenship more important than heavenly citizenship? Why do you get more upset with someone who doesn’t vote than you are upset by someone committing sin? Why worry about having a voice heard in Washington when you already have an intercessor at God’s right hand? Why worry about what kind of country your children will live in more than their faith in the power of the gospel? Why fear suffering, persecution, or poverty? Why place so much confidence in conquered rulers?

Do you believe in the ascension of Christ? Then live as loyal citizens of the heavenly kingdom. Don’t let the ascension go to waste.

Better Bible Study Tip #79: Read Scripture Out Loud Together

On By Tyler BoydIn Better Bible Study

Most congregations have a “scripture reading” in worship. From my experience, these Scripture readings are typically pretty short, maybe two or three verses, followed by a 30 minute sermon. However, there are some congregations that have incorporated longer scripture readings into their worship. This is a great practice, with a strong biblical precedent.

Shortly after a miraculous victory over the Amorites, the LORD commanded Moses to “Write this for a memorial in the book and recount it in the hearing of Joshua, that I will blot out the remembrance of Amalek from under heaven” (Exodus 17:14). By writing down the details of their victory, the story could be recounted later on, so that the people of Israel could remember what God had done for them.

A short time later, after Moses went up to Sinai to receive commandments from the LORD, he wrote down what he received (Exodus 24:4). Why? Because those words were intended to show Israel how to live and to shape their identity as a people in a covenant relationship with God.

Moses continually warned Israel not to forget God’s laws (Deuteronomy 4:6), and to take every opportunity to teach them to their children (Deuteronomy 6:4-9). Every seven years, scripture was to be read aloud for all the people (Deuteronomy 31:9-13). Reading scripture was never intended to be something that only the priests would do, while everyone else just listened to what the priests had to say about the law. Reading scripture was never something that individuals were simply encouraged to do on their own time when they needed some spiritual encouragement. Reading scripture was something that was important for all Israelites of all ages. From a very early time, God wanted meditation on Scripture to be a major part of the lives of his people.

Shortly after defeating Jericho and Ai, the Israelites read aloud together “all the words of the Law, the blessing and the curse” (Joshua 8:30-35). As they entered the promised land, this public reading of Scripture gave them an important reminder that their success would depend on their faithfulness to God.

Unfortunately, this habit of reading Scripture out loud was lost over time, and as a result, generations arose that “did not know the LORD nor the work which He had done for Israel (Judges 2:10). Years later, shortly before the exile, King Josiah did his best to lead Israel to repentance. He did this through publicly reading the Book of the Covenant which was found in the house of the Lord (2 Kings 23:1-3). After the exile, when Israel came back to Jerusalem, Ezra led the people in a multi-day scripture reading marathon, once again leading to a period of repentance (Nehemiah 8:1-17).

In the New Testament, Jesus launched his public ministry by publicly reading aloud from Isaiah 61 (Luke 4:16-21). Paul too used public reading of Scripture to launch into a proclamation of the gospel (Acts 13:14-16). The epistles were expected to be read aloud to the church, and passed along to other congregations who would also read them aloud (1 Thessalonians 5:27; Colossians 4:16).

Reading Scripture out loud congregationally has a long biblical precedent, and is continually tied to greater faithfulness. Reading scripture out loud together helps us to understand who God is, what He has done for us, and how we fit into God’s plans for the world. Reading Scripture shapes the way we view the world, and unifies God’s people around that shared vision. Scripture is the authoritative source for understanding what God expects from us.

If you want to see your entire congregation develop better Bible study, put greater emphasis on the public reading of Scripture.

“Till I come, give attention to reading” (1 Timothy 4:14).

Better Bible Study Tip #78: Practice Christian Hospitality

On By Tyler BoydIn Better Bible Study

On the surface, practicing hospitality may seem unrelated to the quality of our Bible study. But as I reflect on my own spiritual growth, I believe the two are closely connected.

By “Christian hospitality” I’m referring to the practice of welcoming strangers as you would welcome Christ (Mt. 25:35), by providing meals and comfort for them simply to help them feel welcomed (Heb. 13:2; Gen. 18:1-8). I’m referring to “breaking bread” and sharing prayers and possessions together with other Christians in your home (Acts 2:42-47). I’m referring to demonstrations of empathy and compassion for those who are hurting or in need (Rom. 12:13).

But how does Christians hospitality lead to better Bible study? When people feel welcomed and comforted, they are more likely to engage in deeper discussions, share insights, and ask questions. Open, honest, and even vulnerable communication about the Bible is more likely to happen where there is mutual respect and love for one another. Christian hospitality is necessary to develop these types of relationships.

Hosting others in your home can naturally lead to discussions about what we understand the Bible to mean, and how we think it can be better applied in every day life. A living room is the perfect place to introduce and be introduced to new Biblical ideas that haven’t been considered before. It’s a great setting to test ideas, by raising questions, hesitations, and objections, while at the same time developing greater kindness and respect. Meeting together in a home is one of the best ways to stir one another up to greater application of what is learned.

Hospitality is one of the most effective ways to help mentor younger Christians, or to learn from the experiences and studies of older Christians. Sometimes you may choose to open the Bible together in person. Other times, you may find yourself thinking about new things the next time you open your Bible for personal study. Either way, practicing hospitality will lead to better Bible study.

Hospitality can lead to greater accountability, and can offer great encouragement through difficult times. This doesn’t mean that every time you open your doors that you must turn the visit into a home Bible study. Just open your doors and visit. Talk about whatever is important to your guest. Chances are, when Christians spend time together, it won’t be long until the Bible comes up in conversation anyway.

Hospitality isn’t easy. It usually means cooking and cleaning are in order. It means setting aside other tasks that you might rather be doing. But do it anyway. Do it even if you can’t get your house as clean as you want (you never know when seeing your messy house is just the encouragement that struggling mom might need). Invite that new family from church over for dinner. Invite the youth group over for a devotional. Have that widow over for a cup of coffee. Let their wild kids play with your kid’s toys. Share personal stories. Laugh. Encourage. Listen. Ask questions.

Make Christian hospitality a greater part of your life. I can just about guarantee it will lead to better Bible study.

Better Bible Study Tip #77: Teach a Bible Class

On By Tyler BoydIn Better Bible Study

Some of the best Bible study you will ever do is the study you do as you prepare to teach a Bible class. If you’ve been a Christian for more than a few years and you’ve never taught a Bible class, try it. You’ll see what I mean.

For one thing, when you agree to teach a class, this immediately creates a sense of accountability. Knowing that others are counting on you means that you have a responsibility to study, study diligently, and do your very best to understand the text accurately. Your first time teaching, this accountability may be stressful. But it will almost certainly motivate you to better study.

This preparation will involve spending a lot of time in the text, reading it repeatedly, studying its context, and consulting various resources, such as commentaries or study guides.

Teaching requires that you analyze the text carefully. Not only must you know what the text says, but it is up to you to be able to explain it to others. Not only must you be able to explain it, but you’ll also want to give some thought as to how it might apply to those in your class. This process will sharpen your analytical skills and enhance your understanding of the Bible.

Teaching a class forces you to think carefully about how to communicate what you have learned. The act of thinking about what you will say will help solidify your understanding, and often reveals gaps in your own knowledge. When you can’t figure out how to explain something effectively, this will drive you back into deeper study.

Most people feel nervous before teaching a class. This too can be a great asset. The more nervous you are, the more time you will spend looking over your notes again and again, while rehearsing to yourself what you will say, and how you will say it. This repetition will reinforce your study even more.

Finally, once the day has come for you to present your class, there’s a possibility that other students in the class will ask you questions. This can be a terrifying thought for first time Bible class teachers. But don’t sweat it. If you’ve spent time preparing for class, and a question is raised that you don’t know the answer to, there is nothing wrong with humbling confessing “I don’t know, but I’ll be happy to study that some more.” Even the best Bible teachers don’t know all the answers to all the questions. But once again, by putting yourself in a position where others will ask you questions, this will force you to further clarify your thoughts and articulate them clearly. The process of engaging with questions can also help you to consider perspectives you haven’t considered before.

By the time it’s all said and done, I think you will agree. There is no Bible study quite like the study you will do while preparing to teach a class.

It’s not easy. Yes, it can be scary. But it’s worth it. If you’ve never had the opportunity to teach a class, let one of your elders or deacons know that you would like the opportunity. It will be some of the best Bible study you will ever do.

Better Bible Study Tip #76: A Text Cannot Mean What It Never Meant

On By Tyler BoydIn Better Bible Study

It is very important not to read into a text things that were not intended by the original author. Let the text speak for itself rather than reading into the text things that aren’t there.

Keep in mind that the question of what a text means is fixed by the the author, and is not open to reinterpretation. The goal of the Bible student should be to determine the author’s intended meaning. A text cannot mean what the text never meant in the first place. Meaning is determined by the author, and discovered by the reader.

A common practice in Bible classes and small group studies is to go around the room after reading a passage of Scripture and asking, “What does this verse mean to you, Susan?”

Susan says, “You know, to me this verse really seems to be saying _____”

And the leader will say, “Oh, that’s interesting. I’ve never thought of that before. What does this verse mean to you, Larry?”

“To me this verse means something entirely different. It makes me think about _______”. And Larry goes on to give an entirely different interpretation.

To treat the interpretation of scripture as subjective by asking “What does this mean to you?” is completely wrongheaded. The question we need to be asking is “What does this verse mean?” Period. Or to be more precise, “What did this verse mean to the author?”

Someone may object, “But isn’t it possible for a text to have more than one meaning, beyond the original, intended meaning, such as in Old Testament prophesies that were never truly understood until the time of the New Testament?”

I’m not ready to shut the door completely on this line of reasoning as a logical possibility. After all, 2 Peter 1:20-21 seems to suggest that if Scripture is inspired by God, there may very well be times where God’s intended meaning transcends the human understanding of the prophet himself.

But (and this is very important) this is no reason to begin ripping Scriptures from their original contexts. Even though God might communicate through human language in terms that humans failed to understand, he still communicated through human language. The more I study Old Testament prophesies in their original context, the more I find myself discovering that the New Testament author’s didn’t rip those scriptures out of context and assign new meanings, but rather they began to connect the dots to recognize contextual truths that were there all along. Although I have more studying to do, I suspect that no prophecy ever had a new meaning assigned to it, but rather a newly recognized meaning that was there in the original context, yet often overlooked until the time of Christ.

The real issue with assigning a new non-contextual meaning to Scripture is a simple one: Who among us can speak for God? For this reason, we should be properly concerned anytime anyone says that God has revealed to them a deeper meaning to a text that goes beyond it’s original meaning. If God wanted to inspire a New Testament author to recognize a deeper meaning to a Scripture, fine, I can go with that, since God himself was the Divine author of the Scripture in the first place. But since none of us speak for God, we do not have the right to assign new meanings to Scripture. Scripture cannot mean what it never meant in the first place.

Better Bible Study Tip #75: Never Stop Thinking Exegetically

On By Tyler BoydIn Better Bible Study

Exegesis is the process of drawing out the meaning from a text in accordance with the context. The goal of exegesis is to uncover the original meaning intended by the author.

Eisegesis, on the other hand, is the process of interpreting a text by reading ones own ideas or biases into it. This subjective approach is used to make a text conform to the interpreter’s own ideas or agenda, often disregarding the original context and meaning.

It should go without saying that exegesis should always be the goal of those who love God’s inspired words. Exegesis doesn’t require expert training, but it does require humility and effort. It is true that eisegesis can be easier, but that does not make it better. Reading one’s own desires, ideas, or hopes into a text can be tempting, especially if we approach the Bible with a strong preexisting ideological commitment. Sometimes it’s the urge to make a quick modern application, or to prove a quick point tempts us to use scriptures out of context.

Even so, good Bible students should always strive to think exegetically. ALWAYS. Exegesis is not a study method we should use only when it’s convenient. We must think exegetically all the time.

The problem with selective exegesis is that it opens to door for us to read our own, sometimes completely foreign, ideas into a text, thus making God’s word something different from what God actually said.

For example, it is not uncommon to hear Matthew 18:20, “For where two or three are gathered in my name, there I am among them,” used to prove that wherever two or three believers are gathered for worship, prayer, or fellowship, that Jesus’s presence is assured among them. This in turn is used to suggest that small gatherings of only two or three Christians can have the same significance of assembling with the larger church.

However, if we would learn to think exegetically all the time, we could easily learn that Jesus never used this teaching in this way. This is Jesus’s final phrase in much longer teaching about reconciliation between brothers. In Matthew 18:15-20, Jesus outlines steps for addressing a brother who sins, culminating in bringing the matter before the church if the individual does not repent. Verses 18-19 discuss the authority of binding and loosing given to the church. The promise in verse 20 (“where two or three gather in my name”) is specifically tied to the authority of gathered believers to make binding decisions in matters of discipline.

To make this text mean something God did not intend is to abuse the text, not use it. To avoid making such mistakes, one needs to learn to think exegetically, and to do so with every text.

Better Bible Study Tip #74: Ask “What’s the Point?” Over and Over Again

On By Tyler BoydIn Better Bible Study

One of the most important skills in doing Bible study is learning to trace the author’s arguments. This is especially important in books that are written in a discourse style, such as the New Testament epistles, or Ecclesiastes, but it is also a helpful tip for other books, such as the gospels, the prophets, Revelation, etc.

A good place to start is by reading through an entire book in one sitting (with most books of the Bible this can be done in well under an hour). When you finish reading the book, ask “What’s the author’s point, the overall point, of the whole book?” Try to write out a succinct one or two sentence answer.

After asking this question, try to trace the author’s argument. What approach did the author use to arrive at this overall point? What are the natural divisions of the book, and how do they fit into the overall argument?

Once you’ve gained a general feel for the overall flow of the book, zoom in a little closer, and begin asking “What’s the point?” over and over again, paragraph by paragraph. What is the point of each paragraph, and how does it fit into the particular part of the book you are studying?

I can’t stress this enough. If you want to gain a good understanding of a particular passage, you must be able to summarize what the author says, why the author says it at that particular point, and how the passage contributes to the overall argument.

If you will develop this habit of thinking contextually all the time, you will notice a few important changes in how you study the Bible.

  1. You will begin to realize that the meaning of a passage is self-contained. That means you will almost never have to look up cross-references or parallel passages from other parts of the Bible. You will become less reliant on things like commentaries, ready references, or Google searches to understand what a passage means. Learning to let the text explain itself is not only good Bible study, but in some ways it is easier than flipping back and forth to a handful of other verses, and trying to figure out how they all relate to each other.
  2. Certain passages will begin to stand out to you as far more important than you ever realized before. When you start thinking contextually, you will learn that there is nothing in a paragraph that does not fit into the author’s overall point. Every line of Scripture is important.
  3. The Bible will begin to make a lot more sense. This is what doing good Bible study is all about. You may still come across difficult passages now and then. When you do, there’s nothing wrong with consulting a commentary or looking up cross-references to help you figure it out. But when you do, your careful examination of the surrounding context will prepare you to evaluate those outside resources much more responsibly.

It doesn’t require a Bible degree or specialized training to simply ask “What’s the point?” That’s something anybody can do. It may take practice and it may take a little extra time and effort to think through the text in that way. But you can do it, and the rewards are worth it.