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.

Suffering that Leads to Hope

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

The Book of Daniel draws an important connection between Israel’s suffering and their hope for a better future. Central to this theme is the vision described in Daniel 7, where the Son of Man is depicted as being trampled by earthly kingdoms – visualized as terrifying beasts – yet ultimately exalted to reign with divine authority. Later, in the gospels, the phrase “Son of Man” became the most common way that Jesus referred to himself, indicating that Jesus viewed his mission as the fulfillment of the hope described in the book of Daniel. The purpose of this article is to explore how the book of Daniel provides an important perspective on faithful suffering and how this perspective is central to understanding the gospel.

Suffering in the Book of Daniel

Israel’s exile into Babylon serves as the backdrop to the events and prophetic visions described in the book of Daniel. The first part of the book (Daniel 1-6) describes the challenges faced by Daniel and his companions, Hananiah, Mishael, and Azariah.

The authorities assigned these men the task of learning Babylon’s customs and serving the very empire that had torn them away from their home. They could have abandoned hope in God and chosen instead to assimilate into Babylonian culture. Instead, then continually set themselves apart from the world around them by remaining loyal to God (cf. Daniel 1:8-9; 5:17). When the king demanded that Daniel’s friends bow to a large Babylonian image, they humbly and firmly refused, despite the looming threat of the fiery furnace (cf. Daniel 3:16-18). Later, when prayer to the LORD was declared to be a crime punishable by death in the lion’s den, Daniel still refused to hide or to stop offering his daily prayers (Daniel 6:4-11).

While living in Babylon, Daniel and his faithful friends refused to compromise their faithful loyalty to the LORD. Ironically, their willingness to remain faithful, even in the face of real danger and pain, continually resulted in their exaltation. Time and time again, they were honored and rewarded by the very kings whom they refused to serve (Daniel 1:19-20; 3:28-30; 6:25-27). Together, these famous accounts from the book of Daniel highlight the theme of faithful endurance, even while facing threats of suffering and violence. Rather than viewing suffering as a misfortune, the book of Daniel presents faithful suffering as the path to a better future.

The Vision of the Beasts (Daniel 7)

The stories of Daniel and his friends serve to explain, and are themselves explained by, Daniel’s wild vision described in chapter 7. The vision begins as Daniel sees four terrifying monster-like animals rise from the sea (Daniel 7:1-8). The fourth beast is described as the most terrible of all:

After this I saw in the night visions, and behold, a fourth beast, terrifying and dreadful and exceedingly strong. It had great iron teeth; it devoured and broke in pieces and stamped what was left with its feet. It was different from all the beasts that were before it, and it had ten horns.

Daniel 7:7

Daniel then looks and sees thrones where the “Ancient of Days” takes his seat, and the heavenly court sits in judgment over the beasts. The terrible fourth beast is destroyed and burned, and the dominions of the other beasts are taken away.

Once the beasts are judged, Daniel sees another figure, this time a human character, identified as the “son of man”:

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 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

As we would expect, Daniel is greatly disturbed by this wild vision (Daniel 7:15). Thankfully, one of the spiritual beings from God’s court approaches Daniel and offers him an interpretation of what he was shown.

The Suffering and Exaltation of the Son of Man

The four beasts are identified as symbolizing the evil and destructive nature of four successive earthly kingdoms (Daniel 7:16-17). The terrifying fourth beast is depicted as kingdom that made war with, and prevailed over, the saints until the Ancient of Days pronounced judgment (Daniel 7:19-26).

The saints, however, would not remain defeated forever. The human figure, the exalted son of man, is identified as symbolizing the saints of the Most High, as they are given an everlasting kingdom.

But the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever.

Daniel 7:18

And the kingdom and the dominion
and the greatness of the kingdoms under the whole heaven
shall be given to the people of the saints of the Most High;
his kingdom shall be an everlasting kingdom,
and all dominions shall serve and obey him.

Daniel 7:27

Just as Daniel and his faithful companions faced continual threats at the hands of the Babylonians, so also the kingdom of the fourth beast continually trampled and defeated the saints of the Most High. And just as Daniel and his friends were continually exalted to positions of increasing authority as a result of the faithful endurance, so the saints were ultimately rewarded with an everlasting kingdom that would never pass away.

As we reflect on this wild vision given to Daniel, we begin to see the significance of the times when Jesus identified himself as the “Son of Man.”

Hope through Suffering in Christ

And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again.

Mark 8:31

Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will is profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? For the Son of Man is going to come with his angels in the glory of his Father and then he will repay each person according to what he has done. Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.

Matthew 16:24-28

When Jesus used the phrase “Son of Man,” he was recalling both the suffering, defeat, and ultimate exaltation of the saints in Daniel’s vision, and claiming this pattern to explain his purpose.

In Christ, we see that suffering and death are not ends in themselves. They are not mere unfortunate realities to endure. As the book of Daniel demonstrates, faithful endurance of suffering is the pathway to future exaltation. It is not a misfortune to avoid, but a doorway to vindication in an everlasting kingdom. This perspective transforms how we view our own trials and suffering at the hands of earthly rulers and kingdoms in our own day. By embracing faithful, submissive endurance, as Jesus did on the cross, we follow him on the path to eternal hope and glory.

Following Christ means accepting self-sacrificial suffering as an necessary part of our journey. Just as Daniel’s visions foreshadowed, and Jesus’s life confirmed, it is through enduring suffering faithfully that we find our ultimate exaltation. This truth calls us to a life-changing understanding of what it means to follow Christ: that true discipleship is marked by a willingness to embrace the cross, knowing that through it lies the promise of resurrection to eternal life and citizenship in an eternal kingdom.

How Earthly Kingdoms Stand Against Christ

On By Tyler BoydIn Christian's Relationship to Government, Kingdom Life

Throughout Scripture, earthly kingdoms, such as Egypt, Canaan, Assyria, Babylon, and Rome, consistently oppose God’s kingdom. From Nimrod’s Babel to the “Babylon” in Revelation, this continual theme deserves consideration. What about today? How should Christians view and relate to the earthly nation in which they live?

What is an “Earthly Kingdom”?

The word “kingdom” is now seldom used to refer to modern political dominions, with terms such as “nations,” “countries,” or “states” being more common. Here, I use the phrase “earthly kingdom” to distinguish these political dominions from the heavenly kingdom over which Christ reigns as King.

Christians should take no issue with the idea of a “king,” or “kingdom” in general. Calling Jesus “Christ” means acknowledging Him as God’s anointed King, the world’s true Lord. Christians are not anarchist. In a sense, Christians are monarchist, submitting to Christ’s rightful reign and seeking first His kingdom.

While the preceding article “What Jesus Talked About the Most” focuses on Christ’s Kingdom, this article examines the other earthly dominions which are governed by earthly rulers. How should Christians, citizens of the heavenly Kingdom, think about and relate to earthly nations and their rulers?

Who Do Earthly Kingdoms Serve?

When Jesus spent forty days in the wilderness, the devil tempted him:

And the devil took him up and showed him all the kingdoms of the world in a moment of time, said to him, “To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will. If you, then, will worship me, it will all be yours.”

Luke 4:5-7

The devil claimed that he had authority over all the kingdoms of the world, and the ability to give those them to whom he wanted. Interestingly, Jesus never disputed this claim. Notice Jesus’s response:

You shall worship the Lord your God, and him only shall you serve.

Luke 4:8

That’s it. Jesus did not dispute the devil’s ability to make good on his offer. If Jesus did not recognize Satan’s capacity to do so, the offer would not have been a genuine temptation as the text portrays it to be.

In fact, everything else the New Testament says about Satan’s authority over earthly kingdoms supports the Devil’s claim. Satan is elsewhere described as “the ruler of this world” (John 12:31; 14:30; 16:11), “the god of this world” (2 Cor. 4:4), and the “prince of the power of the air” (Eph. 2:2). John states that “the whole world is under the power of the evil one” (1 John 5:9).

In Revelation, the “beast” worships the Dragon, from which the beast had received it’s authority (Rev. 13:4). The Dragon is identified as the Devil and Satan (Rev. 12:9). This “beast” is an image of earthly kingdoms from the book of Daniel and is identified with “Babylon,” or more precisely, those who in John’s day were exercising Babylonian type authority (Rev. 17:1-9). This “Babylon” is described as a “dwelling place for demons” (18:2), and Christians are warned to “come out of her” (18:4). “Babylon” and the other earthly kings and nations under her deception are ultimately judged and destroyed (Rev. 18:9, 23).

One of the primary ways Satan influences the world is through giving authority to earthly kingdoms, which are described as worshiping him, and are under his dominion.

How Do Earthly Kingdoms Maintain Power?

Earthly governments maintain power through top-down authority, coercing behavior through the threat of violence. As Paul noted, they “do not bear the sword in vain,” ruling through violence or its threat to punish those who would oppose them. Civil laws carry weight because disobedience is punished with fines, imprisonment, pain, or death. Without the threat of punishment, civil laws are powerless.

Jesus frequently contrasted His kingdom with the ways of earthly ones. While earthly kingdoms are described as persecutors, Jesus’s kingdom belongs to the poor in spirit, meek, merciful, and peacemakers.

Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven.

Matthew 5:10

While earthly rulers “lord it over” and “exercise authority” over others, the greatest in Jesus’s kingdom is a servant.

You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But is shall not be so among you. But whoever would be great among you must be your servant.

Mark 10:42-43a

While subjects of earthly kingdoms fight for the success of those kingdoms, Jesus’s Kingdom is seen as “not of this world” due to their refusal to fight.

If my kingdom were of this world, my servants would have been fighting, that I might not be delivered to the Jews. But my kingdom is not of this world.

John 18:36

Earthly kingdoms are by their very nature violent, relying on the power of the sword to gain and maintain the power to lord over others. Without the power of death, earthly rulers would be unable to enforce even the most basic laws.

How Do Earthly Kingdoms Oppose God?

When people assert the right to rule over mankind, they claim authority which God has reserved for His Son. As Isaiah prophesied, the government rests on His shoulders, with an authority and dominion that is without end.

For to us a child is born,
to us a son is given
and the government shall be upon his shoulder…
Of the increase of his government and of peace
there will be no end.

Isaiah 9:6-7a

Jesus confirms this authority, stating, “All authority in heaven and on earth has been given to me” (Mt. 28:18). Earthly kingdoms exist because they do not recognize this authority. Instead of submitting to God’s rightful authority, they exalt themselves. Babylon’s attitude of self-exaltation is described by Isaiah as a rivalry the rightful authority of the Most High.

You said in your heart,
“I will ascend to heaven;
above the stars of God
I will set my throne on high;
I will sit on the mount of assembly
in the far reaches of the north;
I will ascend above the height of the clouds;
I will make myself like the Most High.

Isaiah 14:13-14

When Israel asked for a king like the nations, this too was recognized as a rejection of God’s reign (1 Sam. 8:7). Jeremiah likewise warned them against learning the “ways of the nations” (Jer. 10:2) reminding them that there is no king like the LORD.

 Who would not fear you, O King of the nations?
For this is your due;
for among all the wise ones of the nations and in all their kingdoms
there is none like you.

Jeremiah 10:7

As plainly stated in Psalm 2, God recognizes earthly kings as standing against the LORD and against His anointed King.

Why do the nations rage
and the peoples plot in vain?
The kings of the earth set themselves,
and the rulers take counsel together,
against the LORD and against his Anointed, saying
“Let us burst their bonds apart
and cast away their cords from us.”

Psalm 2:1-3

Earthly kings who do not change their ways and submit to God’s Anointed will be destroyed (Ps. 2:10-12).

Why Are Earthly Kingdoms Important?

Although earthly kingdoms are described as serving Satan, ruling by the power of death, and standing in opposition to Christ, Christians must recognize that God still uses them to accomplish an important task.

While Christians are forbidden from avenging their enemies (Rom. 12:19-21), God does not permit evildoers to escape His vengeance, and He uses earthly authorities for this purpose, as ministers who execute His wrath on evildoers.

Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad… For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer.

Romans 13:1-5

There are numerous examples in the Bible of God using earthly governments as his servants for this purpose. When Israel asked for a king like all the nations, God punished them by giving them what they asked for, a government like that of earthly nations (1 Sam. 8:22). God used the office of an earthly king to execute his wrath, just as he says in Hosea,

I gave you a king in my anger,
and I took him away in my wrath.

Hosea 13:11

Assyria is also described an instrument in God’s hands to execute His wrath. Interestingly, Isaiah makes it clear that God was able to use them as His ministera, even though they had no intention to serve God willingly.

Ah, Assyria, the rod of my anger;
the staff in their hands is my fury!
Against a godless nation I send him,
and against the people of my wrath I command him,
to take spoil and seize plunder,
and to tread them down like the mire of the streets.
But he does not so intend,
and his heart does not so think;
but it is in his heart to destroy,
and to cut off nations not a few.

Isaiah 10:5-7

Likewise, Jeremiah 50-51 describes how God used Babylon to punish Israel for their wickedness. Even the pagan King Cyrus was called “My shepherd who shall perform all my pleasure” (Is. 44:28).

Despite the wickedness of earthly authorities, God still uses them to fulfill His will on the earth. As long as evildoers continue, earthly kingdoms will play an important role, and must be submitted to for this reason.

There Is Another Way

When Jesus established his Kingdom, He did not do so by the pursuit of earthly political authority, but by dying on a cross at the hands those authorities. His refusal to fight for power shows His kingdom was different in nature from the kingdoms of the world (John 18:36). Jesus is a real king (John 18:37), but His kingdom gains and maintains its power the same way Jesus did, through faithful obedience, love, service, and sacrifice, submitting even to rebellious earthly authorities.

Peter urged Christians to disciples submit to pagan Roman emperor, not because they agree with their claim of lordship, but “for the Lord’s sake.” (1 Pet. 2:13). They trust that God can use these authorities as His servants (1 Pet. 2:14). By following Christ’s example of submissive suffering (1 Pet. 3:13-17; 4:1), His disciples faithfully trust in God’s ability to restore, confirm, and strengthen them (1 Pet. 5:10).

We submit to them, because they we that to Christ belongs the true “dominion forever and ever. Amen.” (1 Pet. 5:11). Christians are called to submit to earthly authorities and their kingdoms, all while living as strangers and exiles whose citizenship is in Christ’s kingdom.

What Jesus Talked About the Most

On By Tyler BoydIn Christian's Relationship to Government, Kingdom Life, The Authority of God1 Comment

Many people assume the goal of Christianity is to go to heaven. However, throughout the New Testament, not a single sermon concludes with “if you follow these steps, you can go to heaven when you die.” Far more often we find sermons proclaiming Jesus’s status as the anointed King (Christ) and Ruler (Lord). For example, in Peter’s Pentecost sermon, he declared “God has made him both Lord and Christ, this Jesus whom you crucified” (Acts 2:36). Similarly, Peter preached to Cornelius’s household about “Jesus Christ,” who is “Lord of all” (Acts 10:36). Even in Roman custody, Paul tried to convince others about Jesus and the Kingdom of God (Acts 28:23). Jesus’s kingship and lordship are at the very heart of the gospel (Romans 1:1-4).

The New Testament mentions the “kingdom” over 150 times, more than twice the frequency of the word “church.” While it is certainly worthwhile to study what the New Testament teaches about the church and heaven, it is unfortunate that the kingdom does not receive greater emphasis in modern Christianity. This was not the case with Jesus, who talked more about the kingdom than any other subject.

Jesus Preached the Kingdom

The gospel authors consistently emphasize the Kingdom as the main emphasis of Jesus’s teaching. For example, Mark 1:15 summarizes Jesus’s preaching throughout Galilee in one sentence: “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” Matthew 4:23 describes him as teaching in synagogues and “proclaiming the gospel of the kingdom.” Similarly, Matthew 9:35 and Luke 8:1 also highlight the kingdom as subject of Jesus’s message while healing diseases and afflictions. These passages all underscore the kingdom as the central focus of Jesus’s teachings.

When Jesus taught his disciples to pray, he taught them to pray about the kingdom (Mt. 6:9-13). Jesus instructed them to preach about the kingdom (Lk. 9:2; 10:9). His miracles, such as healing the sick and casting out demons, demonstrated that the kingdom was breaking into the world (Lk. 11:20). Jesus continually taught about how to enter the kingdom (Mt. 5:3; 6:33; Mk. 10:15; Lk. 13:3; 14:15-24; Jn. 3:3-5). Most of Jesus’s parables were used to explain the nature of his kingdom (Mt. 13:24, 31, 33, 34, 44, 45, 47; 18:23; 20:1, 22:2; 25:1; Mk. 4:26, 30, Lk. 13:18, 20).

Why did Jesus spend so much time talking about the kingdom? Because Jesus understood this to be the reason he was sent.

He said to them, “I must preach the good news of the kingdom of God to other towns as well; for I was sent for this purpose.”

Luke 4:43

What Is the Kingdom?

To put it simply, the Kingdom of God is the place where God reigns supreme and His will is done (Mt. 6:9-10). It is the “dome” (or “dominion”) over which God reigns as King.

Everyone in the first century knew what a “kingdom” was, but today we tend to use words like “nations,” “countries,” or “states” to describe political dominions. While modern rulers don’t typically use the title “King,” democratically elected rulers continue to hold similar authority to govern their respective states. Despite differences in how today’s rulers ascend to power, the concept of kingdoms and dominions with authoritative rulers persists in today’s world.

God also has a “kingdom” where choices are made in harmony with His will. Jesus, who is sinless, loving, and obedient, is the perfect example of what it looks like for God to reign over a person’s life completely. To enter his kingdom, one must be born again of water and Spirit, surrendering their life to continual imitation of Christ (John 3:3, Rom. 6:1-14; Phil. 2:5-8).

In the Sermon on the Mount, Jesus taught his disciples to pray, “Your kingdom come, Your will be done” (Mt. 6:10). God’s kingdom is where God’s will is done.

When is the Kingdom?

The Kingdom of God was not preached as a distant future event but as something imminent. John the Baptist and Jesus each preached that the Kingdom was “at hand” (Mt. 3:1-2; Mk. 1:15).

Similarly, in Luke 11:20, Jesus said,

But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.

Jesus even told his disciples that some of them would witness the coming of the kingdom in their lifetime.

Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.

Matthew 16:28

For this reason, it should be no surprise when Paul and John also speak as if Christians were already in God’s kingdom at the time of their writing (Col. 1:13; Rev. 1:9). While there is a sense in which we still wait for the ultimate appearing of his kingdom, when the kingdom is delivered to the Father, when death is no more and every tear is wiped away (1 Cor 15:24, 2 Tim. 4:1; Rev. 11:15; 21:3-4), the kingdom of God is not merely a future hope for eternal life. It is a real kingdom presently here on earth.

If God’s kingdom is here, where is it?

Where is the Kingdom?

When questioned by the Pharisees about the arrival of God’s kingdom, he answered them:

The kingdom of God is not coming in ways that can be observed, nor will they say, “Look, here it is!” or “There!” for behold, the kingdom of God is in the midst of you.

Luke 17:20-21

Unlike earthly kingdoms with defined borders, Jesus’s kingdom exists anywhere things are done God’s way. Most of the world, filled with filled with war, violence, coercion, poverty, child abuse, sex trafficking, theft, injustice, hatred, and more, stands in opposition to God’s kingdom. But there are places where God’s will is done on earth as it is in heaven.

Jesus clarified to Pilate that while his kingdom is not of earthly origin, and is not sustained by earthly means, it is nonetheless a real kingdom, where Jesus reigns as a real King.

Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I may not be delivered over to the Jews. But my kingdom is not of this world.”

Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world – to bear witness to the truth – everyone who is of the truth listens to my voice.”

John 18:36-37

Jesus’s kingdom is as real as any other kingdom, and it is on earth now. If you want to know where God’s kingdom is, look to the places where people have reborn by both water and Spirit, and are heeding Jesus’s voice.

Who is the Kingdom?

Before identifying who is in the Kingdom of Christ today, it is helpful to differentiate this kingdom from the kingdom of God as it is otherwise described in the Bible. All that God did prior to the establishment of the Kingdom of Christ was done with that purpose in mind.

In the sense of rightful authority, all creation belongs to the Creator. But in the garden of Eden, something pivotal happened. Adam and Eve, rather than obeying the voice of their Creator, obeyed the voice of the Serpent. In so doing, they ceded authority to him who would eventually lead the whole world astray. In this sense, Satan too has a kingdom. But his kingdom only exists because he has usurped authority which did not at any point rightfully belong to him.

Since that time, two kingdoms have existed side by side, God’s and Satan’s, each bidding for mankind’s allegiance. After rescuing Abraham’s family from slavery in Egypt, God ruled over His kingdom of Israel through the law of Moses. Even as God anticipated a king (Deut. 17:14-20), He warned against the attitudes and actions which would defy his ultimate authority. Unfortunately, Israel rejected God’s reign, choosing instead to imitate surrounding earthly kingdoms (1 Sam. 8), leading to Israel’s decay and punishment (Hosea 13:11).

It was during this period of decay when the prophets announced that God would establish a new eternal Kingdom, where God would reign through His anointed King (Is. 9:6-7). Daniel too spoke of a Kingdom that was coming that would cut in pieces and destroy other earthly kingdoms (Dan. 2:36-45; 7:13-14).

Jesus was and is the fulfillment of this hope for a Kingdom. Paul refers to those who “boast in the cross of the Lord Jesus Christ” as the new “Israel of God” (Gal. 6:14-16), and Peter refers to Christ’s church as “a holy nation” (1 Pet. 2:9). That’s because Jesus has made them to be, “A kingdom of priests for God” (Rev. 5:10).

What Kingdom Are You a Citizen Of?

Salvation is much more than simply going to heaven. It includes rescue from the political forces and evil structures of this world which have aligned themselves with Satan (Col. 1:13; 2:15; 1 Jn. 3:8). The fact that Jesus established a Kingdom means that people are now forced to choose which Kingdom they pledge their allegiance to. We may be “born” into an earthly nation, but we are “born again” into God’s Kingdom.

It is important to note that the Bible rejects the concept of a “dual citizenship,” emphasizing that Christians live as foreigners, strangers, or exiles in their earthly nations. Our citizenship is not on earth, but in heaven (Phil. 3:20). The faithful are those who acknowledge themselves as strangers and exiles on the earth (Heb. 11:13). Christians are exiles, and as such, they are to abstain from the passions of the flesh which characterize the world (1 Pet. 1:17; 2:11).

The Kingdom of God is here now. This truth lies at the very core of the gospel which Jesus proclaimed, and it should be central to our message as well.

The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.

Mark 1:15

Reflections on Church Security and Faithfulness

On By Tyler BoydIn Christian Non-Violence, Love for Enemies

In recent years, the presence of armed security teams in churches has become increasingly common, largely due to the unfortunate reality of violent attacks, including potential church shootings.  However, beyond the immediate safety concerns, there are important doctrinal implications to consider as well. Does Scripture permit Christian churches to have armed security to protect them against deadly threats? On the other hand, does Scripture permit us to do nothing to protect the flock?

The aim of this article is simply to encourage us to reflect, not only on safety, but on the teachings of Scripture, particularly regarding how we as Christians should think about and treat our enemies.

On Courage and Justice

I deeply respect the courage of those who serve on church security teams, who are willing to put themselves in harm’s way to protect their Christian family from potential threats. Their courage is worthy of honor. Moreover, I believe the Bible demonstrates that murderers are justly deserving of death (Gen. 9:6; Ex. 21:23-25; Lev. 24:19-20; Deut. 19:21).

However, we must remember that justice and courage are not the totality of what is necessary for an action to align with faithful discipleship. Consider when Peter attempted to defend Jesus with the sword during His arrest (Lk. 22:47-53; Jn. 18:10-11). Peter showed tremendous courage, facing a mob of soldiers to protect an innocent man from being unjustly executed. Yet, Jesus rebuked Peter, highlighting a crucial point: just because an action is both courageous and just does not mean it necessarily always aligns with Jesus’s demands for his followers. “Eye for an eye and tooth for a tooth” must not be our only consideration (Mt. 5:38-42).

As Christians, our primary call is to faithfully follow Jesus as Lord, obeying his commands (Mt. 28:19-20). Therefore, our decision making regarding armed security in churches should not focus solely on what is most effective in providing safety, or even on what can be considered a “just” use of violence, but on what best reflects our commitment of faithfully obey Jesus.

On Self Defense and Protecting the Church

Paul’s words on marital love in Ephesians 5:25-29 serve as a guide for how husbands should care for their wives, mirroring Christ’s love for the church. This love is shown by “nourishing” and “cherishing” her. Similarly, in 1 Timothy 5:8 husbands are commanded to provide for the physical needs of their own households. Acts 20:28 emphasized the responsibility of elders to watch over and protect the flock. These Scriptures, and others, illustrate the necessity of protecting loved ones under our care from both spiritual and physical dangers.

Numerous New Testament passages illustrate the principle of protecting loved ones from physical harm. Joseph and Mary fled to Egypt to protect Jesus from King Herod (Mt. 4:13-14). Jesus escaped harm when his life was threatened in Nazareth (Lk. 4:29-30) and hid himself from harm at the temple (Jn. 8:59). When Paul’s life was threatened at Damascus, the disciples defended his life by lowering him in a basket to escape danger (Acts 9:23-24). To protect the church and loved ones from physical threats is something we should strive to do.

While there are times when laying down one’s life for Christ may be necessary, the New Testament does not suggest passivity in the face of danger. It is, however, important to acknowledge that the imperative to protect loved ones does not justify using any means necessary for safety. For instance, just as the duty to provide for one’s household doesn’t justify stealing food to feed them, protecting the church doesn’t permit denying Jesus or violating his commands. If someone threatened violence unless we denied Jesus as Lord, we could not comply, even in the name of defending the church. We might consider other actions, but denying Jesus or breaking His commands in the name of protection is not permissible (cf. Rom. 12:17-21; 1 Pet. 3:9; Rom. 3:8).

Self-defense and protection of loved ones is a good and righteous pursuit, but faithfulness to Christ must always take precedence over physical safety (cf. Rev. 2:10; 12:11).

On Loving Enemies

Every Christian contemplating scenarios where they might be called on to kill someone, and every elder considering putting members of their flock in positions where they might be called on to use lethal force, must wrestle with the question of whether such actions faithfully align with the commands of Jesus and his apostles.

The New Testament offers clear and consistent guidance on how Christians should view and treat their enemies. We are commanded to love and pray for them (Mt. 5:44; Lk. 6:27-28, 35), imitating the Father’s mercy and impartial kindness, even to those who don’t deserve it (Mt. 5:44-46; Lk. 6:36). We must not prioritize our love for those reciprocate it, but extend love even to our enemies (Mt .5:46-47; Lk. 6:32-35).

Not only are we commanded to love them and turn the other cheek when struck (Mt. 5:39; Lk. 6:29), but we are specifically commanded to “do good” to them (Lk. 6:27, 31, 34-35), even in those times when we expect nothing good in return as a result (Lk. 6:35). Blessing, and not cursing should characterize our desires for them (Lk. 6:28; Rom. 12:14).  We are not to repay their evil with evil, but with good (Rom. 12:17; 1 Thess. 5:15), doing everything we possibly can to be at peace with them (Rom. 12:18), leaving vengeance to God (Rom. 12:19), providing for their physical needs (Rom. 12:20), overcoming their evil with good (Rom. 12:21).

Jesus demonstrated this by serving, healing, and praying for his enemies, even as they took his life (Jn. 13:1-5; Lk. 22:52; 23:34). Jesus suffered even when he had the power to crush his enemies, and this is the example we are called to follow (1 Pet. 2:21-24).

And here’s the real challenge: there’s never an exception clause. Nowhere does it say “Love your enemies, except for the really dangerous kind who threaten to kill innocent people,” or “Do good to them, unless common sense tells you their life needs to be ended.” It’s always just “love them,” period. “Do good to them,” period. “Bless them,” period.

It’s noteworthy that many early Christians who originally received these commands did in fact have to deal with the really dangerous, life-threatening kind of enemy – the kind of enemy that would drag off family members and crucify them, or feed them to the lions, or burn them alive. They understood Jesus’s teachings as requiring so much more than simply being nice to difficult people. While they took precautions, they were committed to following Jesus’s commands regarding their enemies, even at the cost of their lives.

Doesn’t the Bible Command us to Arm Ourselves?

Before his crucifixion, Jesus commanded his disciples to buy a sword (Lk. 22:36). This command was not, however, for self-defense as often assumed. Rather, it was given for the reason stated by Jesus, “For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors’” (Lk. 22:37). Later that evening, when Peter used a sword for self-defense, he was rebuked (Lk. 22:50-51), further clarifying that Jesus’s directive was not an authorization for self-defense.

The New Testament does, however, contain several instances where Christians are encouraged to arm themselves, but not with physical weapons. Instead, we are called to arm ourselves with spiritual attributes and mindsets. In 1 Peter 4:1, Christians are told to “arm yourselves with the same way of thinking” as Christ, who endured suffering for the sake of others (1 Peter 2:21-23).  Ephesians 6:13-18 instructs Christians to put on the “whole armor of God,” which includes truth, righteousness, peace, faith, salvation, and the sword of the spirit. Similarly, 2 Corinthians 10:4 emphasizes arming ourselves with spiritual weapons rather than relying on fleshly means. Thus, while Christians are indeed commanded to arm themselves against evil, the weapons we are called to use are always spiritual in nature.

Should Churches Have Armed Security Teams?

The primary consideration for churches regarding armed security teams is whether our actions align with the teachings and example of Christ and his apostles. We may certainly wrestle with the teachings of Jesus and his apostles, carefully considering if we are understanding his teachings correctly, and examining how they should best be applied in various situations, but we cannot choose to ignore or disagree with difficult commandments. Only if, after humble examination, we conclude that using lethal force against our enemies is consistent with Jesus’s commands, may we carefully proceed with armed security teams.

Remember, it is not enough to ask if the enemy deserves to be killed, or if our actions will effectively save lives. We must also consider if our actions align with the teachings and example of Christ, who died for us while we were still his enemies (Rom. 5:6-10).

If we conclude that using lethal force against an enemy is inconsistent with Jesus’s commands, this does not mean that we should be careless in protecting our families and churches. Shortly after the close of the New Testament period, the early Christians even gathered in catacombs due to safety concerns.

While I don’t understand how the decision to have armed security teams can be reconciled with the teachings of Scripture, I do not question the faith of those in support of armed security teams. After all, Jesus praised the faith of a Roman Centurion (Mt. 8:5-10). Although Jesus never endorsed the Centurion’s use of violence, he still recognized his faith as praiseworthy. I simply want to encourage all my fellow Christians to prioritize faithfulness to Jesus’s teachings about loving our enemies, even if it means risking our lives for His sake.