Phil Gons

Bible & Tech

The Judgment of the Sons of God by the Sons of God

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In Psalm 82, the psalmist describes the rebellious sons of God ruling unjustly over the nations (Ps 82:2–4) that Yahweh had allotted to them at Babel (Gen 10–11), which we read about in Deuteronomy 32:8 in the DSS and LXX.

When the Most High gave the nations their inheritance, when he divided all mankind, he set up boundaries for the peoples according to the number of the sons of God.

Deuteronomy 32:8

We get a glimpse of this reality in Daniel 10, where Jesus and Michael, the prince of Israel (Dan 12:1), have a conflict with the prince of the Persian kingdom (Dan 10:13, 20) and the prince of Greece (Dan 10:20). These are real heavenly rulers who rule over real nations.

This reality was at play in the Exodus narrative when Yahweh promised to “bring judgment on all the gods of Egypt” (Exod 12:12; cf. 15:11; Num 33:4). These were not idols. They were demonic heavenly rulers empowering the Egyptian sorcerers and magicians (Exod 7:11–12, 22; 8:7) to perform miracles to rival the ones Moses performed.

Moses provides further insight into this relationship between the these evil heavenly rulers and the Gentile nations. Yahweh hadn’t given these gods to Israel (Deut 29:26); rather, he’d apportioned them to the other nations (Deut 4:19). The Psalmist identified these heavenly rulers as demons (Ps 96:5 [LXX]; 106:37; cf. Isa 13:21; 34:14; 65:3 [all in LXX]), and Moses said that those who sacrificed to them sacrificed to demons (Deut 32:17; cf. Lev 17:7), a point that Paul (1 Cor 10:20; cf. 1 Cor 8:4–6; Acts 17:18) and John (Rev 9:20) corroborated.

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Responsible Use of AI in Logos

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Common Good magazine interviewed me a couple of months ago on Logos’s use of AI for Bible study and published a revised transcript as “AI within Your Theological Library.”

If you’re interested to better understand how Logos’s theology of technology works itself out practically as we carefully apply advances in information technology in the form of large language models and generative AI to Bible study, I’d encourage you to read it.

Here’s a selection:

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A Biblical Theological Framing of Technology

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The team at Logos asked me to write some thoughts on technology and how we at Logos think about the role of technology in the mission of the church and our for-profit business that exists to “use technology to equip the church to grow in the light of the Bible.”

Many have angst about this new era of large language models and generative AI. While this next wave of innovation brings with it its own set of unique risks and dangers, there are also many opportunities for good. And that has been true of virtually all technological innovation since the beginning of time.

It’s my conviction that the Bible’s timeless message provides us with a strong foundation for building and applying technology in every generation for the good of the church and the glory of God, neither being ignorant of its risks and dangers nor being negligent to put it to productive use in kingdom and gospel work.

A piece entitled “Redeeming Technology: How Technology Fits into God’s Story” appeared on the Logos blog yesterday. In it I briefly trace the theological theme of technology through the overarching good-news story of the Bible and tease out some principles that Christians should be mindful of as they evaluate, use, build, and apply technology.

Followers of this blog may be interested in reading it.

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What Is the Gospel? How Genesis 12:3 and Galatians 3:8 Open Our Eyes to the Whole-Bible, Whole-World Good News

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It seems like an elementary question with a simple answer. Almost every Sunday school child at gospel-preaching churches knows that the gospel is the good news about Jesus dying on the cross to save sinners through faith so they can be forgiven and have eternal life.

While there’s a beautiful simplicity to the gospel that even a child can understand and savingly believe (Matt 18:3, 6; 19:14), there’s also a depth and multifaceted richness to the gospel that drops the jaws of the inhabitants of the spiritual realm (1 Cor 2:6–10; Eph 3:10–11; cf. 1 Pet 1:12), baffles theologians (1 Pet 1:10–12; cf. Dan 12:8–9; Zech 4:4–6), can’t be exhausted in all the world’s books (cf. John 21:25), and will be an endless source of delight for all eternity (cf. Rev 4:9–10; 5:13; 7:12).

In this post, I’d like to consider some common conceptions of the gospel and then invite you to broaden your horizons beyond these essential elementary truths into depths and glories of the gospel that you might not often enough consider.

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The Eternal Promise of Eternal Life: The Covenant of Redemption in Titus 1:2

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Our church is studying Titus on Sunday mornings, and our family happens to be working through Titus right now in our regular Bible time together, too. We’ve be making our way through the New Testament over the last few years, slowly reading through a portion of Scripture and looking for patterns and major themes and discussing anything that stands out. During a recent family Bible time, something in the opening few verses piqued my curiosity, which I’d never deeply considered before. As with most fruitful study, it began by asking a question and then led into digging deeper in Logos.

Here’s how Paul opens his letter to Titus:

Paul, a servant of God and an apostle of Jesus Christ to further the faith of God’s elect and their knowledge of the truth that leads to godliness—2 in the hope of eternal life, which God, who does not lie, promised before the beginning of time, 3 and which now at his appointed season he has brought to light through the preaching entrusted to me by the command of God our Savior.

Titus 1:1–3
Titus 1:2
Titus 1:2
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Watch The Gospel of John Movie for Free

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The Gospel of John (2003) is my all-time favorite Bible movie. It’s a 3-hour dramatic presentation of the text of John’s Gospel almost verbatim1 from the Good News Bible (also known as the Good New Translation and Today’s English Version). It’s unusually high quality for Christian cinematic productions, and you can’t get much more faithful than the words of Scripture. It also helps that John’s Gospel is my favorite portrayal of the life of Jesus.

We used to watch it over the Good Friday / Resurrection Sunday weekend back when DVDs where still a thing. I just learned this week that it’s available for free as The Life of Jesus on YouTube. It’s also available with Amazon Prime both as The Gospel of John and as The Life of Jesus.

The Gospel of John as The Life of Jesus on YouTube

We watched portions of it earlier this week, and we’re planning to watch the whole thing this afternoon as a family and make it part of our annual Holy Week celebration again.

I highly recommend it to you. When you watch it, keep a Bible close by. I can guarantee you’re going to ask on multiple occasions, “Is that in the Bible?” There’s something about seeing Scripture acted out that makes details stand out you might otherwise gloss over and miss.

He is risen!

  1. They occasionally substitute a word for a synonym and drop the “and ______ said” before someone speaks. I don’t think they add anything that’s not in the text of John’s Gospel. [↩]

5 Ways You Shouldn’t Try to Be Like Jesus

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One of the most common ways people relate to Jesus is by seeing him as an example to follow. This idea is captured in the popular modern phrase “What would Jesus do?” or in the acronym WWJD. Even many non-Christians recognize Jesus as a positive moral example. While it’s not the primary way we should relate to Jesus—relating to him as creator, sustainer, and redeemer is—following his example is thoroughly biblical.

However, I recently had a discussion with someone who said something like this: “I’m a follower of Jesus. If Jesus obeyed the law, then so will I.” While it sounds biblical on the surface, it’s misguided. In this post, I’d like to briefly survey what the Bible teaches about being like Jesus and then offer some cautions against an overly simplistic approach to trying to be like Jesus, where we try to follow him in ways we were never meant to. Those who reason this way have the best of intentions, but rather than honor Jesus they may dishonor him.

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