Better Bible Study Tip #85: Use Artificial Intelligence Wisely

On By Tyler BoydIn Better Bible Study

As mentioned previously (Bible Study Tip #84), Artificial Intelligence (AI) is not inherently good or evil. While it has the potential to be used as an extremely useful tool for Christians as they study their Bible, there is also a very real danger of AI being misused to promote any number of false doctrines.

As an extreme example, I asked ChatGPT to write a short two or three sentence Biblical argument in favor of abortion. Here’s the response I was given:

The Bible does not explicitly address abortion, leaving room for interpretation. Some argue that personhood begins with “the breath of life” (Genesis 2:7), not conception. Exodus 21:22-25, the law concerning a pregnant woman who is injured and loses her child due to a fight, suggests a distinction in the value between a fetus and a fully born person, in that a fine is prescribed rather than the death penalty, which is required for murder. These interpretations, along with principles of grace and compassion, support a nuanced view of abortion in certain circumstances.

Of course with further study, a wise Bible student should recognize that Genesis 2:7 describes the unique creation of Adam rather than identifying the beginning of life for all human. And while Exodus 21:22-25 does distinguish between penalties, the same text can be used to affirm that a fetus is more than simply a clump of lifeless cells. Elsewhere, the Bible explicitly affirms that life begins before birth (e.g. Psalm 139:13-16).

But the point is that AI can be used to craft a dangerously “biblical” sounding argument for virtually any position a person wishes to argue, no matter how unbiblical that idea may be. It does this not because the program is designed to have bias, but simply because it responded to my prompt. Although there is nothing new about people twisting scripture out of context to try to make it say what they want, AI can make the process of doing so quick and easy for anybody, no matter how biblically illiterate they may be. With the help of AI, almost anybody can artificially develop a façade of biblical intelligence.

Not only can AI be used by those who willfully desire to be dishonest with the text, but it also enhances the risk of confirmation bias among more honest Bible students. Since AI can develop arguments for virtually any position, I could easily use it to develop a biblical sounding argument for a position that I sincerely believe to be true, even if I’m mistaken in my position. Since AI simply responds to human prompts, it will not argue back or point out errors in my understanding unless I ask for it to.

This is not to suggest that AI cannot be genuinely helpful when used responsibly. AI can be utilized for many practical, non-interpretive tasks, such as looking up scripture references, understanding historical contexts, or exploring translation issues. If I want to know how much a denarius is worth, I can use AI to find that information in just seconds. If I want to know the cultural background of Paul’s instructions regarding headcoverings in 1 Corinthians 11, AI can quickly give me an overview.

Let’s say I want to develop a Bible study plan to memorize the Sermon on the Mount in three months. I can ask AI to develop a study plan for me, and it will generate one in about five seconds. If I’ve taken a bunch of disorganized sermon notes, I want to reorganize them in outline form, AI can quickly assist in that task. The capabilities of AI are almost limitless, including the ability to perform numerous helpful tasks.

AI can be a very useful tool in Bible study, but it must be used with wisdom and discernment. Remember that AI is a product of human design and may reflect the biases of its creators or data sources. Approach it’s output critically and thoughtfully, discerning how it aligns with biblical teachings in their original context.

In other words, don’t use AI to cheat yourself out of genuine study. Use AI to supplement your study, organize your notes, prompt deeper thinking, find additional resources, look up definitions, or find cross-references. But do not use AI as a replacement for Bible study. Humble, thoughtful, personal examination of the text can never be replaced. Christians can benefit from AI, but it is critical that they remain grounded and spiritually healthy if they are to use it wisely.

Does Church Attendance = Faithfulness?

On By John JonesIn Uncategorized

Dear Christian Exile Readers,
I’ve had a question come from a much loved sister in a wonderful congregation. I thought my answer to her might be helpful for us too. Christians all over the world are desirous to know how we might be more faithful in the Lord’s service.

Our Sister’s Question – “May I please ask if attending Wednesday night study would be a criteria of a person’s faithfulness? We have a big argument in the church here.”

My response:
Hi sister! It’s good to hear from you! I really appreciate your question. It might be helpful to know that this question is relevant in America too. Here in Tennessee, our church attendance on Sunday evening and Wednesday night is significantly lower than our attendance on Sunday mornings.

The fact of the matter is this: For each individual who attends on Sunday morning but doesn’t return on Sunday or Wednesday night, I won’t know their reasoning without asking them. I likely won’t be able to ask in a humble but sincere way without first being enough of a brother or sister to them to let them know how much they are missed.

As for the question of whether or not I can place a criteria for faithfulness for one of my brethren, I’m not sure that I can and this is why: I don’t know their heart.

I’m sure many have their reasons for absenting themselves from our evening church gatherings. For some, I imagine they have to work to provide for their families, but perhaps it would be possible for them to ask for those evenings off. For the older generation in the church, they may be uncomfortable driving at night, but perhaps they could ask for a brother or sister in Christ to give them a ride. Whatever their excuse may be, I truly cannot examine their heart or the legitimacy of their reasoning. All I can do is to serve them, love them, and do my part in providing a family-like atmosphere that any absent family member would be sad to miss.

If a brother or sister thinks of worship services, Bible study opportunities, and occasions of fellowship as an obligation or a chore, this is a symptom of a deeper heart problem. When my heart is fully aligned with the heart of Christ, where else would I want to be than with His people? What other activity could possibly bring me more joy and meaning in my life than to better understand His Word or to praise Him for what He has done?

I would encourage the brother or sister in question with the following passages from the book of Psalms and then ask how we, as faithful individuals, might positively impact our gatherings.

Psalm 133:1 states “Behold, how good and pleasant it is when brothers dwell in unity!”

Are our gatherings an opportunity for goodness and pleasantness? Do we enjoy fellowship and see the love of Christ in the Christian family? If not, we need to seriously consider what aspects of our gatherings could use improvement. We are to “stir one another up to love and good works” at the occasion of our meetings (Hebrews 10:24-25). We may need to determine whether something like bitterness, slander, or complacency in our gatherings is preventing love and good works from being stirred up and may be keeping brethren away.

The Psalmist tells us of his joy to learn God’s Word. In Psalm 119: 14-16 we read:

In the way of your testimonies, I delight as much as in all riches.
I will meditate on your precepts and fix my eyes on your ways.
I will delight in your statutes; I will not forget your word.

The faithful brother or sister feels this way about God’s Word and every opportunity to study it.

Are the Bible study opportunities we present to the congregation deep and meaningful? Does the congregation feel fed from the word of God? If not, they may look for meaning elsewhere. I pray our meeting times are catered to the needs of those still needing ‘the pure milk of the word’ (1 Peter 2:2), but also to the spiritual dietary requirements of more mature brethren who are ready for ‘the meat’ (1 Corinthians 3:2).

I will give to the LORD the thanks due to his righteousness,
and I will sing praise to the name of the LORD, the Most High.

Psalm 7:17

Are our gatherings frequently reminding our brethren of how praiseworthy our Lord is and how much he has benefited us (Psalm 103)? While we may often focus on our responsibilities to keeping His commands, are we frequently focusing on His great love for us, His rescuing us from our sins, and His wonderful plan of salvation? When we are frequently reminded of how great our Savior’s love is for us, we will remember that “his commandments are not burdensome” (1 John 5:3).

The heart of a faithful individual grieves when they miss an opportunity to spend time with their Christian family. They take advantage of every possible chance to worship the Lord or learn something new from His Word. There’s nowhere they’d rather be during the times in which the local congregation has chosen to meet.

While we aren’t able to look into the hearts of those absent on Sunday or Wednesday nights, we are able to look into God’s Word and understand our faithful response to these brethren is to love and encourage them while we seek to make our times of gathering more rich in praise, sweet fellowship, and dedicated Bible study.

John

Better Bible Study Tip #84: If You Use AI (Artificial Intelligence), Be Careful

On By Tyler BoydIn Better Bible Study1 Comment

The book of Genesis has some interesting comments to make about the development of new technology. The first command given by God to mankind was to “multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over every living thing that moves on the earth” (Gen. 1:28) In Genesis 2, we see that Adam is to keep and till the garden (Gen. 2:15). The process of taking the raw, wildness of creation, and transforming it into what is useful for mankind is linked to our nature as beings created in God’s image.

But then in Genesis 4, we are given interesting details about three of Cain’s descendants: Jabal, Jubal, and Tubal-cain (Gen. 4:20-22). We are told that Jabel was “the father of those who dwell in tents and have livestock,” Jubal was “the father of all those who play the lyre and pipe,” and Tubal-cain was “the forger of all instruments of bronze and iron.” While the Bible never tells us these technological advancements were bad things, it is interesting that they were originated within the wicked family of Cain.

Later in Genesis 11, we see the technological development of brick and mortar (Gen. 11:3-4). It is noteworthy that the first thing mankind did with this new technology was to build a tower to heaven in rebellion to God.

While the book of Genesis doesn’t come out and say that technological advancement is itself evil, it certainly doesn’t leave it a glowing review either. The ancient Jews noticed this problem as well. According to ancient Jewish folklore, many technological advancements (such as weapons of war, cosmetics, medicinal uses of plants, and astrology) were given by a group of rebellious angels before mankind had developed the wisdom to use them properly, leading to widespread corruption, violence, and moral decay (Enoch 8:1-3). Of course this legend is non-canonical, but it demonstrates that it has long been recognized that new technology has the potential to corrupt and lead people away from God if not used with wisdom and restraint.

One of the newest and most powerful study tools available is Artificial-Intelligence, or “AI”. AI refers to the ability of a computer to imitate human intelligence. AI programs have the ability to answer questions, decipher complex theological ideas, write articles, develop sermon outlines, and more.

Although AI chat-bots can imitate human intelligence, it is important to remember that their “intelligence” is in fact “artificial.” AI programs are written by people to use data and rules or instructions to solve problems. While it can perform interactions that appear intelligent, it does so based solely on the patterns and data it has been given, rather than having its own thoughts or consciousness. It combines internet searches with language tools (think of a super-advanced spell check) to generate responses. When you interact with AI, it’s “ideas” are simply a reflection and summary of the ideas of other people out there on the internet.

I do not believe that the development of AI is inherently evil, just as I don’t believe that Genesis intends to present the development of agricultural technology, metal working, or brick and mortar as inherently evil. I do, however, expect that just as with the development of other technologies, AI can and will be abused to corrupt people and lead many further from God.

For better or worse, AI is here to stay. It can and will be used as a tool to study the Bible. It’s not wrong to use it. In fact, there are many ways in which I expect AI will be used by faithful Christians in very good and helpful ways. But we must exercise great caution and wisdom if we are to use it appropriately.

Better Bible Study Tip #83: Use the Catena App

On By Tyler BoydIn Better Bible Study

Have you ever reflected on a tricky Bible passage or doctrine, and thought, “I wonder how the early church originally understood this?” Given a historical continuity between the first and second centuries, and then between the second and third centuries, we would expect there to be a good deal of continuity between the New Testament era church and the church of the first few generations that followed.

All who strive to be faithful teachings of Christ and the apostles stand in relation to the New Testament Scriptures as did the Christians of the first two or three centuries. Our faith, like theirs, is dependent on the teachings that were revealed by the Holy Spirit through the apostles, and we strive to maintain that apostolic faith in a new setting.

These early Christians were flawed. Sometimes they made mistakes. They were certainly capable of overlooking context, making faulty assumptions, or reading their own biases into certain texts. Though they strove to maintain the apostolic faith, they were not themselves apostles through whom Christ spoke. We are free to disagree with them. As with reading any uninspired commentary on Scripture, to whatever extent their teachings depart from Scripture, we should go with Scripture.

The Christians in the first two or three centuries were not inspired, but they were very dedicated disciples of Jesus, and they were very knowledgeable of Scripture with very strong convictions (convictions they were often willing to die for). They also lived in a time and culture not far removed from the New Testament itself. Some of them personally knew the apostles, or were only two or three generations removed from them.

That’s why I recommend that you download and use the Catena app. The Catena app provides access to a vast collection of commentary from early Christians and theologians. The name “Catena” comes from the Latin word for “chain,” reflecting the app’s purpose of linking scripture with a chain of interpretations that followed in the years that followed the close of the New Testament. The app offers verse-by-verse commentary from early Christians such as Polycarp (69-155), Justin Martyr (100-165), Tertullian (160-220), Origen (184-253) and others, allowing users to explore how these figures understood the Bible.

Their opinions aren’t authoritative, but we should still pay attention to what they had to say, and carefully consider their words. If certain beliefs and practices existed in the first century, there should be some trace of them in the first few generations that followed. Conversely, if we encounter an belief about Scripture that is not found in these early centuries, this should seriously encourage us to question whether those beliefs are actually taught in the New Testament.

So download the Catena app. Every so often open it up and ask yourself “what did the early Christians have to say?”

Considering Titus 1:6 and the Qualifications for Elders

On By John JonesIn Uncategorized

Dear Christian Exile readers,

Please pray for the young congregations of New Zealand who are studying and working hard to  appoint their first elderships! The congregation at South Auckland appointed their first elders last month and the following correspondence is from another great congregation in New Zealand who is studying the topic. One thing is for certain, congregations with hard-working, servant-leaders who serve as elders are incredibly blessed! Thank God daily and pray for these men and their families! Don’t take them for granted!

My good friend asked me:

“We have been looking at eldership lately and looking at what ‘faithful’ means in Titus 1:6; whether it means ‘Christian’ or ‘faithful forwards parents. Just want to know your thoughts…”

My response:

I’m really glad to see that your congregation is continuing to study eldership. I was excited to see the new eldership at South Auckland and hope that the congregations of New Zealand will follow their footsteps. I also really appreciate the carefulness that everyone is taking in wanting to properly understand 1 Timothy 3 and Titus 1. That concern for scriptural authority is commendable. It would be impossible for anyone familiar with the situation to conclude that anyone there is ‘playing fast and loose’ with the Scriptures. You all clearly want to honor the Lord both in the desire to have scriptural leadership but also the desire to make sure that any man appointed meets the biblical qualifications. Amen to both of those desires!

I have seen some congregations, in their desire to honor God’s criteria for elders, impose the strictest possible (but not necessarily accurate) interpretation on Titus 1:6. By doing so, I think they miss the overarching point of the criteria.

Each of these standards mentioned for eldership are meant to be evaluated in view of the final goal: the task of faithfully shepherding a congregation of the Lord’s people. 

The first criteria in Titus 1:6 provides a helpful illustration of this. What does “the husband of one wife” mean? Consider this situation: Imagine a scenario where a faithful Christian man, already an elder, was married to a faithful Christian woman and she died. At some point later, this same faithful man remarried a widow in the Church who had been faithful for her whole life. Would he now be unqualified to serve as an elder? I have met some who would say that the fact that he has now remarried means that he is no longer “the husband of one wife.” He’s technically had two women in his life. Holding that strictest possible (but incorrect, in my opinion) interpretation, he would not be qualified for eldership, despite being qualified by every other criterion. But does that strict interpretation honor the purpose of the criteria? Is a widower who scripturally married a widow somehow less fit to shepherd the flock of God because, technically, he has had two wives over the span of his whole life? No, a better interpretation of the phrase “husband of one wife,” given the end goal of the criteria is whether or not a man has followed the Lord’s instructions concerning marriage.

If we apply this same standard to the question of “pistos” in 1:6, it might shed some light on the highly debated question. It’s important to recognise that the fact that many have debated it means that we are all very concerned with faithfulness to God in our interpretation. 

In Scripture, “Pistos” is sometimes interpreted “trustworthy” or “faithful” in reference to a responsibility or to a superior like it is in Matt. 25:21, 23, 1 Cor. 4:2, and likely in 1 Tim. 1:12. In this case, it could be understand in Titus 1:6 to mean “faithful” to the father or the family in their particular role as children. Elsewhere it is synonymous with “believing” or being a Christian (1 Tim. 4:3, 10; 6:2; Acts 10:45. If this is the meaning of Titus 1:6, it would mean that the man’s children are Christians who are living faithful lives. In each of the above scriptures referenced, only the context of the passage provides us any insight into which interpretation is to be preferred.

So what is the answer in Titus 1:6? 

I’m not sure I know definitively. There’s a strong case that could be made either way. But in my opinion (and that’s all it is), the overarching, final goal of these criteria is to find men who are capable of shepherding the congregation, proven by their track record as fathers. One question that could be asked of a particular candidate is: Did this individual provide the expected physical and spiritual nourishment, protection, and care for their children? 

It’s true that all children have free will and can decide whether or not to obey their father’s instructions, but the question before us is whether the father provided the things for their own children that an elder ought to be able to provide to the congregation: diligent instruction in truth, protection from falsehood, and care for physical and spiritual wellbeing. If the potential candidate’s deficiencies in one or more of these areas may have potentially led to his child’s unfaithfulness to the Lord, then he likely needs to humbly remove himself from consideration for eldership. If, however, these shepherding characteristics were seen by others in the upbringing of the candidates’ children, I wouldn’t necessarily consider the individual unqualified if one or more of his children rebelled against their father’s upbringing of instruction/protection/care.

If the interpretation of “pistos” to the father/family is taken, the congregation and candidate needs to be incredibly clear on the spiritual status of the potential elder’s children. There can’t be any doubt in the minds of the congregation on what the candidate thinks concerning his wayward children’s souls. Is he clearly grieved by their forsaking of the Lord, despite the good instruction received at home? Obviously, this is an incredibly difficult conversation, but despite the difficulty, passages such as 1 Corinthians 5:9-10 and 2 John 9-11 need to be considered in how they apply to the particular situation.

In whatever the situation, we have to recognise the nature of congregational autonomy. It is one of the beautiful elements of God’s design in His Church.

No congregation can scripturally legislate or adjudicate the decisions of another flock. Peter tells his fellow elders to “shepherd the flock that is among you” (1 Peter 5:2). We may teach and admonish others, but not make their decisions for them. The decision made in your congregation is specific to your situation. No other congregation will know the details behind your decision, nor can they make it for you. Therefore, decisions made (or not made) ought not to prioritise a concern for what a congregation two hours away might think. You all know the flock there and your particular circumstances better than anyone else. 

I pray for wisdom for everyone involved in your decision, love and grace for every member in the body while considering the uncomfortable aspects of this question and individuals involved, and trust and humility towards the Lord and His Word. May God Bless You All.

– John

Better Bible Study Tip #82: Use the Blue Letter Bible App

On By Tyler BoydIn Better Bible Study

My favorite app to use when studying the Bible is the Blue Letter Bible app. It’s free, it’s easy to use, and it gives you access to a wealth of information. Gone are the days of bulky lexicons. Now anyone can do a Greek or Hebrew word study quickly and easily on their phone.

Begin by navigating to the passage you want to study. Not only can you pull up two different translations at one time, but you can also compare access the original Greek and Hebrew words that stand behind those translations. Simply click on a verse to access the “Interlinear/Concordance” feature. The app then provides a list of the original Hebrew or Greek words in the text in one column, with the corresponding English word(s) in another column.

At this point you can click on the Hebrew or Greek word to begin your word study. Not only can you play an audio pronunciation of the word, but you can also read a definition of the original word, as well as a list of various ways the word is translated in other places throughout the Bible. Of course, meaning of words are best defined, not by simply reading a definition, but by reading how the word was used in the contexts of those various Scriptures. The app allows you to quickly navigate to other passages where the word occurs. The app also provides links to similar Greek and Hebrews to deepen your word study even further. I’m so thankful for resources like this that allow me to deepen my understanding of God’s word even though my knowledge of Greek and Hebrew isn’t that great.

The app has other features as well. The app contains a Cross-Reference feature that quickly links you to other verses that touch on similar themes, which is great for topical studies. You can also access free commentaries, Bible dictionaries, listen to audio-Bibles, and add personal study notes as you go. There’s probably even more features that I haven’t even discovered yet.

Whether your listening to a sermon, doing personal study, or driving down the road and want to listen to an audio Bible, I recommend downloading and using the Blue Letter Bible app for better Bible study.

“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.