Kenneth L. Gentry Jr.'s Blog, page 118

CALVIN, ISAIAH 19, AND POSTMILLENNIALISM (3)

PMT 2015-003 by John Calvin

Isaiah 19:18ff is an encouraging prophecy that relates the postmillennial hope of the gospel conquering the world. It shows the gospel will even overwhelm the historic enemies of God. Calvin’s exposition of this passage is extremely helpful for encouraging the postmillennial outlook. I am continuing citing Calvin’s material, beginning now with Isa 19:21.

And the Lord shall be known by the Egyptians (Isa 19:21).

Isaiah now adds what was most important; for we cannot worship the Lord, or call upon him, till we have first acknowledged him to be our Father. “ How” says Paul, “ can they call on him whom they know not?” (Rom 10:14.) We cannot be partakers of the gifts of God for our salvation without previously having true knowledge, which is by faith. He therefore properly adds, the knowledge of God, as the foundation of all religion, or the key that opens to us the gate of the heavenly kingdom. Now, there cannot be knowledge without doctrine; and hence infer, that God disapproves of all kinds of false worship; for he cannot approve of anything that is not guided by knowledge, which springs from hearing true and pure doctrine. Whatever contrivance therefore men may make out of their own minds, they will never attain by it the true worship of God. We ought carefully to observe passages like this, in which the Spirit of God shews what is the true worship and calling of God, that, having abandoned the inventions to which men are too obstinately attached, we may allow ourselves to be taught by the pure word of God, and, relying on his authority, may freely and boldly condemn all that the world applauds and admires.

The Egyptians shall know. It is not without good reason that he twice mentions this knowledge. A matter of so great importance ought not to be slightly passed by; for it holds the chief place, and without it there is nothing that can properly be called worship.

The Lord’s Prayer (8 mp3 sermons)

Eight part expository sermon series covering each element in the Lord’s Prayer. Very practical; very theological. Shows the glory of God, in his sovereignty as prayer underscores the victory of his kingdom and the rule of his law in history. Excellent postmillennial resource from this beloved prayer.

See more study materials at: www.KennethGentry.com

And shall make sacrifice and oblation. This passage must be explained in the same manner as the former, in which he mentioned an altar. What would have been the use of sacrifices after the manifestation of Christ? He therefore describes metaphorically confession of faith and calling on God, which followed the preaching of the gospel. Here he includes everything that was offered to God — slain beasts, bread, fruits of every description, and all that was fitted to express gratitude. But we must attend to the difference between the Old and New Testaments, and under the shadows of ceremonies we must understand to be meant that” worship” of which Paul speaks (Rom 12:1) .

And shall vow vows to the Lord and perform them.

What he adds about vows is likewise a part of the worship of God. The Jews were accustomed to express their gratitude to God by vows, and especially they rendered thanksgiving by a solemn vow, when they had received from God any extraordinary blessing. Of their own accord also, when any one chose to do so, they made vows on various occasions (Deu 12:6). And yet every person was not at liberty to make this or that vow according to his own pleasure; but a rule was laid down (Num 30:3). Whatever may be in that respect, it is evident that by the word vows the Prophet means nothing else than the worship of God, to which the Egyptians devoted themselves after having learned it from the word of God; but he mentions the acts of devotion by which the Jews made profession of the true worship and religion.

Hence the Papists draw an argument to prove, that whatever we vow to God ought to be performed; but since they make vows at random, and without any exercise of judgment, this passage lends no aid to defend their error. Isaiah foretells what the Egyptians will do, after having embraced and followed the instruction given by God. In like manner, when David exhorts the people to vow and to perform their vows, (Psa 76:11,) they think that he is on their side; but be does not therefore exhort them to make unlawful and rash vows (Ecc 5:2). There always remains in force the law of vows, which we are not at liberty to transgress, namely, the word of God, by which we learn what he requires from us, and what he wishes us to vow and perform. We never received permission to vow whatever we please, because we are too much disposed to go to excess, and to take every kind of liberty with regard to God, and because we act more imprudently towards him than if we had to deal with men. It was therefore necessary that men should be laid under some restraint to prevent them from taking so great liberties in the worship of God and religion.

A Revelation of the Revelation

(6 CDs by Ken Gentry)

This lecture series was designed to introduce the preterist approach to Revelation

to those who had never heard of it.

Very helpful for personal study, small group Bible study, or Sunday school classes.

See more study materials at: www.KennethGentry.com

This being the case, it is evident that God permits nothing but what is agreeable to his law, and that he rejects everything else as unacceptable and superstitious. What a man has vowed of his own accord, and without the support of the word, cannot be binding. If he perform it, he offends doubly; first, in vowing rashly, as if he were sporting with God; and secondly, in executing his resolutions wickedly and rashly, when he ought rather to have set them aside and repented. So far, therefore, is any man from being bound by vows, that he ought, on the contrary, to turn back and acknowledge his sinful rashness.

Now, if any one inquire about the vows of Papists, it will be easy to shew that they derive no support from the word of God. If those things which they highly applaud and reckon to be lawful, such as the vows of monks, are unlawful and wicked, what opinion must we form of the rest? They vow perpetual celibacy, as if it were indiscriminately permitted to all; but we know that the gift of continence is not an ordinary gift, and is not promised to every one, not even to those who in other respects are endued with extraordinary graces. Abraham was eminent for faith, steadfastness, meekness, and holiness, and yet he did not possess this gift (Gen 11:29). Christ himself, when the apostles loudly commended this state of celibacy, testified that it is not given to all (Mat 19:11). Paul states the same thing (1Co 7:7). Whosoever, therefore, does not possess this gift of continence, if he vow it, does wrong, and will be justly punished for his rashness. Hence have arisen dreadful instances of want of chastity, by which God has justly punished Popery for this presumption.

They likewise vow poverty, as if they would have nothing of their own, though they have abundance of everything beyond other men. Is not this an open mockery of God? The obedience which they vow is full of deceit; for they shake off the yoke of Christ, that they may become the slaves of men. Others vow pilgrimages, to abstain from eating flesh, to observe days, and other things full of superstition. Others promise to God toys and trinkets, as if they were dealing with a child. We would be ashamed to act thus, or to pursue such a line of conduct towards men, among whom nothing is settled till it has been agreed to on both sides by mutual consent. Much less is it lawful to attempt anything in the worship of God but what has been declared by his word. What kind of worship will it be, if the judgment of God has no weight with us, and if we yield only to the will of men? Will it be possible that it can please God? Will it not be “ will-worship,” which Paul so severely censures? (Col 2:23). In vain, therefore, do they who make such vows boast that they serve God; and in vain do they endeavor to find support in this passage; for the Lord abhors that kind of worship.

Therefore Jehovah will smite Egypt (Isa 19:22)

From what has been already said the Prophet draws the conclusion, that the chastisement which he has mentioned will be advantageous to the Egyptians, because it will be a preparation for their conversion; as if he had said, that it will be for the good of Egypt that the Lord will punish her. Those who translate the words,” will strike with a wound that may be healed,” misinterpret this passage, and greatly weaken the Prophet’ meaning; for it means that the wounds will be advantageous to them, and that by means of these wounds the Lord will bring them back. Hence we ought to conclude, that we must not refuse to be chastised by God, for it is done for our benefit (Pro 3:11; Heb 12:5). Exemption from punishment would cherish a disposition to sin with less control. As men are exceedingly prone to give way to their own inclinations, whenever God spares them for a little, it is necessary on this account that the Lord should prevent this danger, which he does by chastisements and stripes, which excite and arouse us to repentance. A remarkable instance of this is here exhibited in Egypt, which abounded in superstitions and wickedness, and went beyond all nations in idolatry, and yet experienced the mercy of God.

For they shall be turned to Jehovah.

We must attend to the manner of its accomplishment, which is, their conversion to God. It is the explanation of the former clause; as if he had said, “ will heal the Egyptians, because they shall be converted.” The copulative vav signifies for. Hence we infer that conversion may be said to be a resurrection from eternal death. We are utterly ruined so long as we are turned away from God; but when we are converted, we return to his favor, and are delivered from death; not that we deserve the favor of God by our repentance, but because in this manner God raises us up, as it were, from death to life. To repentance is added a promise, from which we conclude, that when we sincerely repent, we do not in vain implore forgiveness. Now, when the Prophet says that the Lord will be gracious and reconciled to the Egyptians, he at the same time shews, that as soon as they have been converted, they will obtain forgiveness. It will therefore be a true conversion when it is followed by a calling on God. But without faith (Rom 10:14) it is impossible to call on God; for even the ungodly may acknowledge sin; but no man will have recourse to the mercy of God, or obtain reconciliation, till he be moved by a true feeling of repentance, which is likewise accompanied by faith.

And will heal them.

He does not repeat what he had said, that God strikes in order to heal; but he promises healing in another sense, that is, that God will cease to inflict punishments. The former healing, which he mentioned a little before, was internal; but the latter relates to stripes and wounds. In short, he means that it will be a speedy remedy for all their distresses. After having been reconciled to God, there is nothing in us that calls for punishment; for whence comes punishment but on account of guilt? and when guilt is pardoned, exemption from punishment will quickly follow. And if we be chastised, it is an evidence that we are not yet sufficiently prepared for repentance.

In a word, let us remember this order, which the Prophet points out to us; first, that stripes prepare men for repentance; secondly, that they are healed, because they are delivered from eternal destruction; thirdly, that when they have been brought to the knowledge of their guilt, they obtain pardon; fourthly, that God is gracious and reconciled to them; fifthly, that chastisements cease after they have obtained pardon from God. There is no man who ought not to acknowledge in himself what Isaiah here declares concerning the Egyptians, in whom the Lord holds out an example to the whole world.

In that day (Isa 19:23).

The Prophet now foretells that the Lord will diffuse his goodness throughout the whole world; as if he had said,” will not be shut up in a corner, or exclusively known, as it formerly was, by a single nation.” Here he speaks of two nations that were the most inveterate enemies of the Church, and that appeared to be farther removed than any other from the kingdom of God; for much more might have been expected from distant nations, because the nations here mentioned openly made war with God and persecuted his Church. And if the Lord is so gracious to the deadly enemies of the Church, that he pardons and adopts them to be his children, what shall be the case with other nations? This prophecy thus includes the calling of all nations.

There shall be a highway. Now, when he says that, in consequence of a highway having been opened up, there will be mutual access that they may visit each other, he describes brotherly intercourse. We know that the Egyptians carried on almost incessant wars with the Assyrians, and cherished an inveterate hatred towards each other. He now foretells that the Lord will change their dispositions, and will reconcile them to each other, so that they will have mutual communications, mutual coming in and going out, in consequence of laying open the highways which were formerly shut. Here we ought to observe what we formerly remarked at the fourth verse of the second chapter, namely, that when men have been reconciled to God, it is likewise proper that they should cherish brotherly kindness towards each other. Strife, quarreling, disputes, hatred, and malice, ought to cease when God has been pacified. We need not wonder, therefore, that he says that a highway to Egypt is opened up for the Assyrians; but this ought undoubtedly to be referred to the reign of Christ, for we do not read that the Egyptians were on a friendly footing with the Assyrians till after they had known Christ.

And the Egyptians shall serve the Assyrians (or, with the Assyrians). This clause may be rendered,” serve God;” but as the name of God is not expressed here, it may refer to the Assyrians, which is also pointed out by the particle eth. It may therefore be explained thus. They who formerly burned with a desire to injure one another will be changed in their dispositions, and will desire to shew kindness. In short, the fruit of true repentance will be made evident, for they who formerly distressed each other in mutual wars will lend mutual aid. And this opinion will agree very well with those words of the Prophet with which they stand connected. Yet I do not set aside another interpretation which is almost universally adopted, namely,” who formerly worshipped other gods will henceforth acknowledge one God, and will assent to the same confession of faith.” I leave every one to adopt that interpretation which he thinks best. If the latter interpretation be preferred, the Prophet makes brotherly love to flow from godliness, as from its source.

Stay tuned for the finale of Calvin’s exposition of Isa 19:18–25.

CALVIN, ISAIAH 19, AND POSTMILLENNIALISM (2)

PMT 2015-002 by John Calvin

I am continuing my citation of John Calvin’s postmillennial-like exposition of Isaiah 19:18ff. Calvin does not excellent job on these important verses.

In that day shall there be an altar in the midst of the land of Egypt (Isa 19:19).

Isaiah continues what he had said in the former verse, and states more clearly that the aspect of Egypt will be renewed, because there true religion will flourish, the pure worship of God will be set up, and all superstitions will fall to the ground. He employs the word altar to denote, as by a sign, the worship of God; for sacrifices and oblations were the outward acts of piety. By the midst of Egypt he means the chief part of the whole kingdom, as if he had said, “the very metropolis,”or, “the very heart of the kingdom.”

And a statue to the Lord. Let it not be supposed that by statue are meant images which carry the resemblance of men or of saints; but memorials of piety; for he means that they will be marks similar to those which point out the boundaries of kingdoms, and that in this manner signs will be evident, to make known to all men that God rules over this nation. And indeed it usually happens that a nation truly converted to God, after having laid aside idols and superstitions, openly sets up signs of the true religion, that all may know that the worship of God is purely observed in it.

Interpreting Revelation (5 CDs)

by Ken Gentry

Lectures on Revelation discussing its date of writing,

preterist interpretation, and leading features.

Very helpful, basic introduction to Revelation.

Includes question and answer sessions.

See more study materials at: www.KennethGentry.com

Josephus relates (Ant. 13:3:1) that Onias perverted this passage, when he fled to Ptolemy Philometor, whom he persuaded that it would be advantageous to erect an altar there, on which the Jews who dwelt in that country might sacrifice; and he brought forward this passage, alleging that what the Prophet had foretold ought to be accomplished. The wicked and ambitious priest persuaded the king to do this, though it was openly opposed by the Jews; for the king looked to his own advantage, and that scoundrel, who had been deprived of his rank, sought to obtain additional honor and advancement; so that no entreaty could prevent the execution of that wicked counsel. But Isaiah simply describes the pure worship of God under the figure of signs which were then in use; for he has his eye upon his own age and the men with whom he had to do. This passage, therefore, was wickedly and maliciously perverted by Onias.

But not less impudently do the Popish doctors of the present day torture a passage in Malachi to defend the sacrifice of the Mass. When he says that “pure oblation will everywhere be offered to God, (Mal.1:11), they infer that it is some sacrifice different from the ancient sacrifices, because oxen and sheep must no longer be sacrificed, and therefore that it is the Mass. A witty and ingenious argument truly! Now, it is evident that under the legal figure Malachi describes nothing else than the pure worship of God, as Isaiah does here; and we ought carefully to observe such forms of expression, which are frequently employed by the prophets.

This will be clearly explained by a passage in Joel, which we shall quote as an example. “sons and your daughters,”says he, “prophesy, and your young men shall see visions, and your old men shall dream dreams.”(Joel 2:28.) Peter shews (Acts 2:16) that this prediction was fulfilled, when the apostles spoke various languages through the inspiration of the Holy Spirit. Having formerly been uneducated men, they began to be qualified for declaring the mysteries of God. On that occasion we perceive no “”so that it might be thought that Peter quoted that passage inappropriately; but it is evident that Joel there describes nothing else than prophecy, and for the purpose of adorning it, he mentioned “and dreams,”by means of which the Lord anciently held communication with the prophets (Num12:6). He kept in view the ordinary custom of that age; for otherwise the Jews would have found it difficult to comprehend the gifts of the Spirit which at that time were unknown. Having been reared under that preparatory instruction of the Law, they could rise no higher than where they were conducted by sacrifices, ceremonies, sacraments, and signs. So then the prophets addressed them as children, who ought to have nothing set before them beyond what they can learn in a homely style by custom and experience.

This doctrine will unfold to us various passages, the obscurity of which might lead to much hesitation. It is plain that the Prophet speaks of the kingdom of Christ, and that these things were not fulfilled before his coming. We must therefore take away the shadows and look at the reality of things, in order that by the altar we may understand a true and sincere calling on God. But by these signs the Prophet likewise shews that the worship of God cannot be maintained without external acts of devotion, though we have no right to lay down rules for them. Away with the inventions of men, that we may listen to God alone on this subject.

And he will send them a Savior (Isa 19:20).

We cannot serve God unless he first bestow his grace upon us; for no one will dedicate himself to God, till he be drawn by his goodness, and embrace him with all his heart. He must therefore call us to him before we call upon him; we can have no access till he first invite us. Formerly he shewed that they must be subdued by various afflictions in order that they may submit to God, and now he repeats the same thing; for men never deny themselves and forsake idle follies any farther than the scourge compels them to yield obedience. But he likewise adds another kind of invitation, that, having experienced the kindness of God, they will freely approach to Him.

Introduction to Postmillennial Eschatology (10 mp3 lectures)

Southern California Center for Christian Studies seminar.

Lecture presentations and some classroom interaction.

Very helpful definition, presentation, and defense of postmillennialism.

See more study materials at: www.KennethGentry.com 

They will cry unto the Lord. The cry of which he speaks proceeds from faith, for they would never resort to this refuge till they had been allured and delighted by the goodness of God. When the Lord promises that he will send a Savior, by whose hand the Egyptians will be delivered, this can mean no other than Christ; for Egypt was not delivered from its distresses before the doctrine of Christ reached it. We read of various changes which that country suffered for four hundred years, foreign and civil wars by which it was wasted and almost destroyed; but when we would be ready to think that it is utterly ruined, lo! it is converted to the Lord, and is rescued from the hand of enemies and tyrants. Thus Christ delivered that country, when it had begun to know him. In like manner, we must be brought to the knowledge and worship of God, that, where we have suffered various afflictions, we may learn that salvation is found in him alone. Would that the world would now learn this lesson, having suffered so many calamities that it appears to be on the brink of ruin! For what can be the issue but that it shall either perish or by repentance acknowledge that it has been justly punished for so great wickedness?

That he may deliver them. When he adds these words, we ought to draw from them a profitable doctrine, that God assists us through Christ, by whose agency he gave deliverance to his own people from the beginning. He has always been the Mediator, by whose intercession all blessings were obtained from God the Father; and now that he has been revealed, let us learn that nothing can be obtained from God but through him.

And the Lord shall be known by the Egyptians (Isa 19:21).

Isaiah now adds what was most important; for we cannot worship the Lord, or call upon him, till we have first acknowledged him to be our Father. “How”says Paul, “they call on him whom they know not?” (Rom10:14). We cannot be partakers of the gifts of God for our salvation without previously having true knowledge, which is by faith. He therefore properly adds, the knowledge of God, as the foundation of all religion, or the key that opens to us the gate of the heavenly kingdom. Now, there cannot be knowledge without doctrine; and hence infer, that God disapproves of all kinds of false worship; for he cannot approve of anything that is not guided by knowledge, which springs from hearing true and pure doctrine. Whatever contrivance therefore men may make out of their own minds, they will never attain by it the true worship of God. We ought carefully to observe passages like this, in which the Spirit of God shews what is the true worship and calling of God, that, having abandoned the inventions to which men are too obstinately attached, we may allow ourselves to be taught by the pure word of God, and, relying on his authority, may freely and boldly condemn all that the world applauds and admires.

The Egyptians shall know. It is not without good reason that he twice mentions this knowledge. A matter of so great importance ought not to be slightly passed by; for it holds the chief place, and without it there is nothing that can properly be called worship.

And shall make sacrifice and oblation. This passage must be explained in the same manner as the former, in which he mentioned an altar. What would have been the use of sacrifices after the manifestation of Christ? He therefore describes metaphorically confession of faith and calling on God, which followed the preaching of the gospel. Here he includes everything that was offered to God — slain beasts, bread, fruits of every description, and all that was fitted to express gratitude. But we must attend to the difference between the Old and New Testaments, and under the shadows of ceremonies we must understand to be meant that “worship”of which Paul speaks. (Rom 12:1.)

And shall vow vows to the Lord and perform them. What he adds about vows is likewise a part of the worship of God. The Jews were accustomed to express their gratitude to God by vows, and especially they rendered thanksgiving by a solemn vow, when they had received from God any extraordinary blessing. Of their own accord also, when any one chose to do so, they made vows on various occasions (Deut 12:6). And yet every person was not at liberty to make this or that vow according to his own pleasure; but a rule was laid down (Num 30:3). Whatever may be in that respect, it is evident that by the word vows the Prophet means nothing else than the worship of God, to which the Egyptians devoted themselves after having learned it from the word of God; but he mentions the acts of devotion by which the Jews made profession of the true worship and religion.

Hence the Papists draw an argument to prove, that whatever we vow to God ought to be performed; but since they make vows at random, and without any exercise of judgment, this passage lends no aid to defend their error. Isaiah foretells what the Egyptians will do, after having embraced and followed the instruction given by God. In like manner, when David exhorts the people to vow and to perform their vows, (Psa 76:11), they think that he is on their side; but be does not therefore exhort them to make unlawful and rash vows (Eccl 5:2). There always remains in force the law of vows, which we are not at liberty to transgress, namely, the word of God, by which we learn what he requires from us, and what he wishes us to vow and perform. We never received permission to vow whatever we please, because we are too much disposed to go to excess, and to take every kind of liberty with regard to God, and because we act more imprudently towards him than if we had to deal with men. It was therefore necessary that men should be laid under some restraint to prevent them from taking so great liberties in the worship of God and religion.

This being the case, it is evident that God permits nothing but what is agreeable to his law, and that he rejects everything else as unacceptable and superstitious. What a man has vowed of his own accord, and without the support of the word, cannot be binding. If he perform it, he offends doubly; first, in vowing rashly, as if he were sporting with God; and secondly, in executing his resolutions wickedly and rashly, when he ought rather to have set them aside and repented. So far, therefore, is any man from being bound by vows, that he ought, on the contrary, to turn back and acknowledge his sinful rashness.

Now, if any one inquire about the vows of Papists, it will be easy to shew that they derive no support from the word of God. If those things which they highly applaud and reckon to be lawful, such as the vows of monks, are unlawful and wicked, what opinion must we form of the rest? They vow perpetual celibacy, as if it were indiscriminately permitted to all; but we know that the gift of continence is not an ordinary gift, and is not promised to every one, not even to those who in other respects are endued with extraordinary graces. Abraham was eminent for faith, steadfastness, meekness, and holiness, and yet he did not possess this gift (Gen 11:29). Christ himself, when the apostles loudly commended this state of celibacy, testified that it is not given to all. (Matt 19:11). Paul states the same thing (1 Cor 7:7). Whosoever, therefore, does not possess this gift of continence, if he vow it, does wrong, and will be justly punished for his rashness. Hence have arisen dreadful instances of want of chastity, by which God has justly punished Popery for this presumption.

They likewise vow poverty, as if they would have nothing of their own, though they have abundance of everything beyond other men. Is not this an open mockery of God? The obedience which they vow is full of deceit; for they shake off the yoke of Christ, that they may become the slaves of men. Others vow pilgrimages, to abstain from eating flesh, to observe days, and other things full of superstition. Others promise to God toys and trinkets, as if they were dealing with a child. We would be ashamed to act thus, or to pursue such a line of conduct towards men, among whom nothing is settled till it has been agreed to on both sides by mutual consent. Much less is it lawful to attempt anything in the worship of God but what has been declared by his word. What kind of worship will it be, if the judgment of God has no weight with us, and if we yield only to the will of men? Will it be possible that it can please God? Will it not be “will-worship,” which Paul so severely censures (Col 2:23)? In vain, therefore, do they who make such vows boast that they serve God; and in vain do they endeavor to find support in this passage; for the Lord abhors that kind of worship.

CALVIN, ISAIAH 19, AND POSTMILLENNIALISM (1)

PMT 2014-001 by John Calvin

In this and the following ones, I will be citing John Calvin’s commentary on Isaiah 19:18–25. We find in his exposition a strong encouragement to the postmillennial hope. Before I begin citing Calvin, I will cite Isaiah since he is almost as good as Calvin! ;) Be aware, I am citing the NASB which Calvin refused to use.

“In that day five cities in the land of Egypt will be speaking the language of Canaan and swearing allegiance to the LORD of hosts; one will be called the City of Destruction. In that day there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD near its border. It will become a sign and a witness to the LORD of hosts in the land of Egypt; for they will cry to the LORD because of oppressors, and He will send them a Savior and a Champion, and He will deliver them. Thus the LORD will make Himself known to Egypt, and the Egyptians will know the LORD in that day. They will even worship with sacrifice and offering, and will make a vow to the LORD and perform it. The LORD will strike Egypt, striking but healing; so they will return to the LORD, and He will respond to them and will heal them. In that day there will be a highway from Egypt to Assyria, and the Assyrians will come into Egypt and the Egyptians into Assyria, and the Egyptians will worship with the Assyrians. In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, whom the LORD of hosts has blessed, saying, ‘Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.’” (Isaiah 19:18-25 NASB).

Now let us hear Calvin.

Isa 19:18: “In that day there shall be five cities.”

After having threatened the Egyptians, and at the same time explained the reason of the divine judgment, he comforts them, and promises the mercy of God. He declares that they will be in part restored, and will regain a prosperous and flourishing condition; for he says that out of six cities five will be saved, and only one will perish. He had already foretold a frightful destruction to the whole kingdom, so that no one who examines the former prediction can think of anything else than a condition that is past remedy. He therefore promises that this restoration will be accomplished by the extraordinary kindness of God, so that it will be a kind of addition to the redemption of the Church, or a large measure of the grace of God, when the Redeemer shall be sent.

Great Commission and the Christian Worldview (9 CDs)

by Ken Gentry

In these nine lectures Dr. Gentry demonstrates the world altering consequences of the Great Commission. An important and encouraging study on the biblical foundations of the Christian worldview.

See more study materials at: www.KennethGentry.com

The manner of expression is somewhat obscure, but if we observe it carefully, there is no difficulty about the meaning; for the Prophet means that ony the sixth part of the cities will be destroyed, and that the rest will be saved. The difficulty lies in the word haheres. Some read it hacheres that is, “of the sun,” but they have mistaken the letter he for cheth, which resembles it. Those who explain it “the sun,” think that the Prophet spoke of Heliopolis; but this does not agree with the context; and he does not merely promise that five cities would be restored, (for how inconsiderable would such a restoration have been!) but generally, that five cities out of six would be saved. We know that the cities in Egypt were very numerous. I do not mention the fables of the ancients, and those who have assigned to them twenty thousand cities. But still, there must have been a vast number of cities in a country so highly celebrated, in a kingdom so flourishing and populous, with a climate so mild and temperate. Let us then suppose that there were a thousand cities in it, or somewhat more. He says that only the sixth part will perish, that the rest will be restored, so that but few will be destroyed. From what follows it is evident that this restoration must be understood to relate to the worship.

“Speaking with the lip of Canaan.” By the word lip he means the tongue, taking a part for the whole. He expresses their agreement with the people of God, and the faith by which they will make profession of the name of God; for by the tongue he metaphorically describes confession. Since there was but one language which acknowledged and professed the true God, that is, the language of that nation which inhabited the land of Canaan, it is evident that by such a language must be meant agreement in religion. It is customary enough to employ these modes of expression, “speak the same language,”or, “speak a different language,”when we intend to describe agreement or diversity of opinion. But at the same time it must be remembered that it is not every kind of agreement that is sufficient, as if men were to form a conspiracy about the worship which they preferred, but if they agree in the truth which was revealed to the fathers. He does not merely say that the Egyptians will speak the same language, but that they will speak the language of Canaan. They must have changed their language, and adopted that which God had sanctified; not that the dialect was more holy, but it is commended on account of its containing the doctrine of truth.

This ought to be carefully observed, that we may understand what is the true method of agreement. We must by all means seek harmony, but we must see on what conditions we obtain it; for we must not seek any middle course, as is done by those who overturn religion, and yet who wish to be regarded as peace-makers. Away with such fickle and changeful tongues! Let the truth itself be preserved, which cannot be contained but in the word. Whosoever shall determine to agree to it, let him talk with us, but away with every one who shall corrupt it, choose what language he may. Let us abide firmly by this. It will therefore be impossible for the Egyptians to speak the language of Canaan till they have first relinquished their own language, that is, till they have relinquished all superstitions. Some refer this to the age of Ptolemy, but it is absurd, and we may infer from what follows that the Prophet speaks of piety and of the true worship of God.

And swearing by Jehovah of hosts. First, employing a figure of speech in which a part is taken for the whole, he shews that their conversation will be holy, by exhibiting a single class of them, for in swearing they will make profession that they worship the true God. It may also be read, swearing to the Lord, or, by the Lord, for lamed often signifies “by.” If we read, “the Lord,” the meaning will be, that they will promise obedience to him, and that by a solemn oath, as when any nation promises fidelity to its prince; as if he had said, “will acknowledge the authority of God, and submit to his government.” But since another reading has been more generally approved, I willingly adopt it; for since one part of the worship of God is swearing, by taking a part for the whole, as I have said, it fitly describes the whole of the worship of God. Again, to “by the Lord” often means to testify that he is the true God (Deut 6:13). In a word, it denotes a perfect agreement with the Church of God.

Healing and Miracles (4 mp3 sermonss)

Four Sermons on Philippians 2:24-30 demonstrating that God oftentimes allows his people to suffer physical ailment, even when not in rebellion against him.

Important response to modern faith healing claims.

See more study materials at: www.KennethGentry.com

Hence we ought to learn that outward confession is a necessary part of the true worship of God; for if any person wish to keep his faith shut up in his heart, he will have but a cold regard for it. (Rom.10:9). True faith breaks out into confession, and kindles us to such a degree that we actually profess what we inwardly feel. “To me,” says the Lord in another passage, “every knee shall bow, and every tongue shall swear”(Isa 45:23). Accordingly, there ought to be an outward worship and outward profession wherever faith dwells. It ought also to be observed, that those things which belong to the worship of God ought not to be applied to any other purpose, and therefore it is a profanation of an oath if we swear by any other. It is written, “shalt swear by my name” (Deut 6:13). Accordingly, he is insulted and robbed of his honor, if the name of saints, or of any creature, be employed in an oath. Let it likewise be observed with what solemnity oaths should be made; for if by swearing we profess to worship God, we ought never to engage in it but with fear and reverence.

“One shall be called the city of desolation.” When he devotes to destruction every sixth city, he means that all who are not converted to God, so as to worship him, perish without hope of salvation; for he contrasts the cities of Egypt which shall begin to acknowledge God with those which are destined to destruction. Where the worship of God is wanting, nothing but destruction can remain behind. Heres denotes execration and curse, which is followed by ruin and eternal death.

To be continued (barring the rapture).

RISEN AGAIN: CHINA’S UNDERGROUND CHURCHES

PMT 2014-157 by Emily Rauhala (Time magazine)

[Note: This article is published on Time magazine’s website. I am posting only the first three paragraphs but am urging your to follow the link and read the full article. As America is in full-scale spiritual, moral, social, political, and economic decline, postmillennialists need to recognize that God does not need America, and that he is moving elsewhere in the world in remarkable ways. Unless God pours out his Spirit on churches in America, it may be that he will promote the progress of the gospel in surprising places in the world.]

The pastor places a palm on the man’s head. As he closes his eyes, gentle hands tilt the man backward, below the surface, then guide him up. He emerges cleansed of sin and spiritually committed to Jesus Christ.

It’s a scene that plays out every Sunday, somewhere. This time the rite took place below a makeshift altar, in an unmarked building, on the outskirts of Beijing. When the man rose from the makeshift baptismal tub he joined a community tens of millions strong and growing by the year: Chinese Christians.

Though Christianity has deep roots in China — it dates as far back as the 7th century — it is hard, in the present day, to get a clear picture of the community. The ruling Chinese Communist Party (CCP) is wary of organized religion, and has alternately tried to crush, discourage, or co-opt Christian groups. But having survived the ravages of the Cultural Revolution, the faith is now flourishing: a 2010 study by the Chinese Academy of Social Sciences estimated there are 23 million Christians in China. In 2011, Pew Research put the figure closer to 67 million, or 5% of the population.

Continue reading the article at: http://time.com/3508291/china-underground-churches-catholicism-catholics-christianity-christians-kevin-frayer/

CHRISTMAS AND THE POSTMILLENNIAL HOPE

PMT 2014-156 by Kenneth L. Gentry, Jr.

We are exiting the Christmas season and heading toward a new year. But we must not forget the hope-filled message of Christmas; we must take it with us in the new year God is granting us. So before we leave this season, I will provide one final article on the topic. You might remember that Bing Crosby sang: “I’m Dreaming of a Postmillennial Christmas.” Whereas Elvis was apparently an amillennialist when he sang: “I’ll Have a Blue Christmas.” (The rock group Three Dog Night apparently were confused altogether about Christmas when they sang in their version of “Joy to the World” that “Jeremiah was a bullfrog.” I have searched both Jeremiah and Lamentations and have not found that sentiment at all.)

Postmillennialists can easily use Christmas texts to present the postmillennial hope. In doing such, they show that Christmas should not simply create a momentary joy as we turn our attentions away from our problems for a brief period. Rather Christmas is deeply embedded in the postmillennial hope.

One of the key prophetic texts that speaks of the coming incarnation and the resulting story of Christmas is Isaiah 9:6-7. There we read:

“For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the Lord of hosts will accomplish this.”

Exclusive Psalmody

(4 mp3 sermons by Ken Gentry)

One sermon defends reverent, biblical hymnody.

Three sermon series critiquing the Exclusive Psalmody position.

Defends reverent hymnody while affirming the glory of Psalm singing.

See more study materials at: www.KennethGentry.com

To understand this passage contextually, we must note the close connection between the birth of “the son” (his redemptive humiliation, v 6) and his receiving universal government (at his exaltation at the resurrection/ ascension). The promise is that this kingdom will grow, issuing forth in peace (v 7). When Messiah comes into the world he does so to receive a kingdom. The preceding context points also to Christ’s first coming as inaugurating this prophecy’s fulfillment. The reference in verse 2 to the people in darkness who see a great light is fulfilled in Christ’s ministry (Mt 4:16). In fact, the great light is Christ who is the light of the world (Jn 8:12; 12:46).

In Isaiah 9:3 the Lord promises to multiply his people Israel. This is according to the Abrahamic Covenant’s promise of a great seed and influence among the nations. God will accomplish this by calling the Gentiles to be the seed of Abraham (Gal 3:29). This involves their ingrafting into Israel’s stock (Ro 11:16–19), the merging of Jew and Gentile into one body (Eph 2:11–17). The increase of Israel’s joy (v 3) indicates the joy in the Savior’s coming (Lk 2:10; Jn 3:29). According to the New Testament, Christ brings joy to his people (Jn 15:11; 16:20ff); and where Christianity goes, joy follows (Ac 8:8; 13:52; 15:3; Ro 14:17; 15:13; 1 Pe 1:8; 1Jn 1:4). As in Isaiah 2:3–4 Christ’s coming results in oppression and war ceasing (vv 4–5), which Isaiah portrays in the burning of soldiers’ garments as a symbol that they will no longer be needed. This is similar to the earlier casting off of swords (Isa 2:4).

Christ’s reign over his kingdom begins at his first coming (Mt 4:17; 12:28) and will gradually increase over time (Mt 13:31–33). In prophecy Christ appears as the son or branch of David (Jer 23:5; 33:13), or as David himself (Jer 30:9; Eze 34:23, 23; 37:24; Hos 3:5). After his resurrection he ascends to David’s throne (Ac 2:30–31), which represents God’s throne (1Ch 28:5; 29:23). His reign brings peace, for he is the “Prince of Peace” (Isa 9:6). Calvin puts it well in his commentary on Isaiah (vol. 1, p. 96). This peace grows incrementally through history in that Christ “extends its boundaries far and wide, and then preserves and carries it forward in uninterrupted progression to eternity.”

THE POSTMILLENNIAL CHARACTER OF CHRISTMAS CAROLS

PMT 2014-155 by Isaac Arthur of Blue Banner Media

[Note: This (partially-cited) article is reposted from the November 29, 2011 Blue Banner Media blogsite. It is an excellent article showing the inherent hope-filled expectations in many of our traditional Christmas hymns. The postmillennial outlook in these beloved hymns is overlooked by most Christians who sing them today. But since this is Christmas season, I thought it might be helpful to point my readers to this article. I will cite only the opening of the article, then provide a hyperlink to re-direct you to the full article. I hope you will read the whole article. Then sing these Christmas carols with greater understanding.]

R.J. Rushdoony, in his book Institutes of Biblical Law: Volume 1 points out that, “The joyful news of the birth of Christ is the restoration of man to his original calling with the assurance of victory. This has long been celebrated in Christmas carols… The cultural mandate [i.e. fulfilling the Dominion Mandate (Genesis 1:26-28) and the Great Commission (Matthew 28:18-20)] and postmillennialism is either explicit or implicit in Christmas carols.”

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(Former) Senator DeMint’s firsthand account of the unsettling

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Before we move on, we must establish what postmillennialism is. It is a particular view of eschatology (end times) that is defined well by Andrew Sandlin in his book, A Postmillennial Primer: “postmillennialism, rather, derives from those passages [in Scripture] that promise (1) a great extended era of earthly righteousness, peace, and prosperity; (2) the incremental advancement of God’s and Christ’s kingdom in human history during the interadvental era (the period between the first and second Advents); and (3) the unique and potent presence of God accompanying and energizing his covenant people… postmillennialists are not obsessed with the precise timing of the millennium in relation to the second Advent, but are concerned with Christ’s advancing kingdom in time, history, and eternity.”

Rushdoony shows this through several carols, particularly in Isaac Watts’ great hymn/carol “Joy to the World”:

Joy to the world, the Lord is come,

Let earth receive her King;

Let every heart prepare Him room,

And heaven and nature sing.

No more let sins and sorrows grow,

Nor thorns infest the ground;

He comes to make His blessings flow,

Far as the curse is found.

He rules the world with truth and grace,

And makes the nations prove,

The glories of His righteousness,

And wonders of His love.

What a wonderful song that speaks of the victory brought into the world through the birth of Christ – salvation to be given to the elect of the world by the grace of God through the person and work of Jesus Christ, whose birth we celebrate on December 25. Also, through that regeneration of man by grace through faith, we, along with all creation are sanctified, redeemed and brought into conformity with the righteous law of Christ, who was Himself the embodiment of the law of God; the “way, the truth and the light”, the righteousness of God imputed to us. The Christian religion is a faith of ultimate victory, where the very gates of hell cannot prevail against Christ and His chosen people (Matt. 16:18). This we see clearly in the Advent season, that, though Christ is a mere baby lying in a manger, helpless and weak, (a picture of how it is with the people of God often, infants in the hands of a gracious Lord) yet, in that small child there is the power of God unto salvation and redemption, and that weakness, in the child Immanuel and in the church, was never impotence. God is sovereign and omnipotent, and He is providentially in control of all things.

To continue reading this article as you sing the victory of Christ: http://bluebannermedia.com/the-postmillennial-character-of-christmas-carols/

THE BIRTH OF THE KING

PMT 2014-154 by Kenneth L. Gentry, Jr.

If you are reading this at its original posting: Merry Christmas! If not, then Happy Whatever. But the original Christmas was a time fully anticipating the postmillennial hope in history. Not only are many of our Christmas hymns very postmillennial, but they are so because the biblical narrative presenting Christ’s birth is! (For an excellent demonstration of the postmillennial hope embodied in our Christmas hymns, see: “The Postmillennial Character of Christmas Carols” http://bluebannermedia.com/the-postmillennial-character-of-christmas-carols/

But now to work!

In paradigmatic, biblico-theological fashion, in the first chapter of his gospel Luke draws upon and arranges the old covenant expectations that arise in response to the announcement of Christ’s birth. As he brings the Old Testament expectations over into the New Testament, he rephrases the prophecies in terms of their New Covenant fruition. Interestingly, most of these are in poetic-song format, indicating the joyousness of the expectations (Lk 1:46–55, 67–79; 2:14, 29–32).

The Angelic Annunciation

In the angelic annunciation to Mary, we hear of God giving Christ David’s throne and promising that he will rule endlessly: “‘He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end’” (Lk 1:32–33). This is surely an “echo of the sublime prediction” in Isaiah 9:6–7 [David Brown, “Matthew,” Jamieson, Faussett, Brown Commentary, 2:97].

We should remember that Isaiah 9:6–7 ties in kingdom dominion with the birth of the king as historically successive realities. We also see that Daniel 7:13 equates Christ’s coronation with his historical ascension. Daniel 2 also speaks of his kingdom coming in the days of the fourth kingdom, Rome (Da 2:40–45). The New Testament pattern is: humiliation followed immediately by exaltation (Jn 7:39; Lk 24:26; 1Pe 1:11). Furthermore, the New Testament shows that he presently rules as Messianic king and that his rule never ends. Christ receives “David’s throne” as per Old Testament prophecies (Ac 2:29–36; 3:13–15; 5:29–31; Rev 3:7).

New Testament Survey (47 mp3 lectures)

by Ken Gentry

Forty-seven formal Christ College course lectures in mp3 format.

Includes class interaction.

Lecture material demonstrates all four Gospels were written prior to AD 70.

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The reference in Luke 1:33 to Christ’s ruling over “the house of Jacob” is significant. Jacob is the father of the “twelve tribes of Israel” (Ge 35:22–27). Thus, this we should understand this as alluding to the totality of the “Israel of God,” which includes all of the redeemed, Jew and Gentile alike. Luke’s companion, Paul, makes this especially clear (Gal 3:29; 6:16; Eph 2:12–22).

Mary’s Magnificat

Mary’s praise to God in Luke 1:46–55 reverberates with the victory theme. In verses 47 and 48, she exalts the Lord as Savior, recognizing God’s glorious blessing upon her: “From this time on all generations will count me blessed.” Why this universal homage? Because “the Mighty One” (v 49) is now moving in history in a powerful way and using Mary for his glory. This declaration receives its impulse from the prophetic victory theme; it counters any notion of despair, any tendency to lamentation, any expectation of perpetual suffering.

Mary recognizes that in the soon-coming birth of Christ, God will do “mighty deeds with His arm” for he will “scatter the proud” (Lk 1:51). He will “bring down rulers” and “exalt those who are humble” (v 52). He will fill “the hungry with good things” (v 53). He will do it through his people (v 54) in keeping with the Abrahamic Covenant (v 55). This glad song reverberates with hope and contains absolutely no intimation of defeat.

Zacharias’ Prophecy

Zacharias continues the hope-filled joy, for he sees Christ’s birth as bringing glad tidings of victory for God’s people over their enemies (Lk 1:68–71). This again fulfills the Abrahamic Covenant (v 73; cf. Ro 15:8–12). Christ is the sunrise that will “shine upon those who sit in darkness and the shadow of death” (vv 78–79). Elsewhere this refers to the Gentiles (Isa 9:1, 2; Mt 4:16).

Blessed Is He Who Reads: A Primer on the Book of Revelation

By Larry E. Ball

A basic survey of Revelation from the preterist perspective.

It sees John as focusing on the destruction of Jerusalem and the temple in AD 70.

See more study materials at: www.KennethGentry.com

Later in the New Testament we see this light as a positive force, dispelling darkness in the present age (Ro 13:11–13; 1Jn 2:8). Because Christ has come, he will bring “peace on earth” (Lk 2:14a). His birth at his first coming insures peace on earth — not his second coming (although in the consummative new earth this peace will come to perfect, eternal realization).

JAMES WHITE’S ANALYSIS OF 2 TIMOTHY 3 (6)

PMT 2014-153 by Kenneth L. Gentry, Jr.

This is my sixth article replying to White’s October 16, 2014 webcast, where he challenged my postmillennial understanding of 2 Timothy 3. Please see my preceding articles for context and consult my original article to which he replies (“Postmillennialism and Perilous Times,” PMT 2014-029, March 7, 2014).

Just as you hear dispensationalists declare: “The end is near,” so have you heard me declare: “The end of my reply to Dr. James White of Alpha and Omega Ministries is near.” But in proof that I am not a prophet (in fact, I seldom even show a profit), I must confess: this article will not be the last one in the series.

I know what you are thinking: “An article series with Gentry is as a thousand entries.” Or: “Of the making of blog articles there is no end.” But no! There was a unmentioned gap in my previous prophecy declaring only six articles. Not really; just kidding. You know I am not a gap theorist, either in the Creation account on in Daniel’s Seventy Weeks. So what has happened?

Actually, as I began writing the last article it grew large and unwieldy. I feared the weight of so many digital words on my blogsite would cause it to collapse, and perhaps bring down the Internet. So I decided to break up the (alleged) “final” article. Sorry about that. And to make matters worse, I will not actually begin the next article on this topic until January 14, 2014.  Woe, is you! But take heart: biblical prophecy teaches, “I see him but not now; I behold him, but not near.” Yet I promise: He who endures to the end shall be saved (from further reading. Eventually).

Why do I do this? (1) The Christmas holidays have shortened the time I have available for writing, and I did not want to rush my thoughts into print. (2) I have actually decided to finish my response to White by offering a running exposition of 2 Timothy 3. I can see in White’s critique where the errors are being made, and it would be easier to simply provide a through exegesis of the passage. Plus, this chapter in 2 Timothy is frequently brought against the postmillennial hope of the conquest of the gospel. Thus, a fuller consideration of the passage should prove valuable to postmillennialists.

But now to my last article in reply to White — for a while.

The Heart of White’s Argument

So that we might have before us White’s fundamental argument, I will cite his very words at crucial points in his presentation. Let us begin!

At minute marker 17:17 White reads 2 Tim 3:13 then states: “I would suggest that just the normative reading of the flow of the text would say that just as verse 12 is a general statement that is true throughout the church age (that all who desire to live godly in Christ Jesus will be persecuted), in the same way the fact that verse 13 begins — I would identify the poneroi de [“but evil ones”] as an adversative but it’s functioning in a connective fashion to what’s before. So it’s adversative in the sense that ‘all who desire to live godly in Christ Jesus’ will be persecuted (there’s the godly), but other than them (in distinction from them) ‘evil men and imposters will proceed from bad to worse deceiving and being deceived.’”

Perilous Times: A Study in Eschatological Evil (by Ken Gentry)

Technical studies on Daniel’s Seventy Weeks, the great tribulation,

Paul’s Man of Sin, and John’s Revelation.

See more study materials at: www.KennethGentry.com

White continues: “You could ask the question [regarding] the poneroi … is it possible to see the context here as being within the church — because Timothy’s primary encounter with evil men would be in the context of the ecclesia? And so would it be imposters in the sense of the pseudadelphio, the “false brothers,” that Paul has already dealt with? Possibility.”

He goes on: “But the point is that just as [verse] 12 is giving us a gnomic, general principle that is true for the church throughout its experience…. There is no indication here that this is only in your time period, it’s going to get better, that’s going to stop. Don’t see anything like that. In fact, it seems that evil men and imposters will proceed from bad to worse. And if you look at the term here, it is in the future. So it is talking about future events that Paul is warning about. And then in contrast to them, ‘you however,’ continue in the things you have learned.”

Then White reads 2 Tim 3:15-16 and says (at marker 21:01): “So we get to the classicus locus, the primary text in regards to the normative role of Scripture in the church….” [He gets off topic but returns at marker 23:58 to say]: “Now back to the flow of the text…. The point is that 2 Timothy chapter 3 is flowing directly in this chapter, and it has always been considered by everyone to enunciate a normative statement for every age of the church….”

He continues his argument by noting that “the only way that the man of God at anytime in the church can be thoroughly equipped for every good work is because he possesses the theopneustos [God-breathed] scriptures, right? Well, if that’s the case, then it would seem in light of the fact that verses 12 and 13 are likewise giving us gnomic general statements that are true for every generation and will be until Christ returns and you have that final judgment. Then it seems to me that there is reason for looking at this and going, “It is God’s intention [for Christians to agonize for the gospel]…. I see no biblical basis for saying there is ever going to be a Christian generation that is not going to have to do that. I don’t see that as ever being the case unless there remains active, powerful opposition to the gospel throughout. And I think there always will be.”

At marker 40:00 he states: “Are there only seasons where there are those who enter into households with weak women? That only happens once in a while — primarily in the Roman empire? Are there going to be people only at certain times who are always learning and never able to come to the knowledge of the truth — and that other times everyone is able to do that? That doesn’t make a lot of sense to me. And again, I really see verses 12 and 13 as standing against this. All who desire to live godly in Christ Jesus will be persecuted. Is that only during certain seasons? Or is that not the case as long as we are in this age before the age to come? I would say in the age to come that will no longer be true. But in this age — and at every point of this age — all who desire to live godly in Christ Jesus will be persecuted. And if [verse] 12 is true all the way through, it would seem to me that the church will always be dealing with evil men and imposters, deceiving ad being deceived. And we’re dealing with that all over the place right now, are we not?”

Finally at marker 43:20 he confesses: “I really struggle with this idea that this is just seasons. That does not flow from the reading of the text to me.” Then at marker 44:39 he states of this verse: “If the understanding of 2 Timothy is that certain evil men in the first century, and certain imposters in the first century proceeded from bad to worse, deceiving and being deceived, but they are now gone, then you no longer have a contrast of Timothy, you no longer have a contrast for any of the rest of us that we are supposed to contrast ourselves with evil men around us. And the real problem is: does that also then mean that in v 12 that that was only true in the first century. That all who in the first century desire to live godly in Christ Jesus will be persecuted but that won’t be the case in the second century, well it was the case, well is was in the third. Okay it still is all the way to today. Right? I mean all over the world, every generation has because of the clash of those who bow the knee in lordship to Christ and those who have not. That will always be true. If verse 12 is always true, what’s the contextual clue that don’t worry about verse 13, that is already fulfilled? That’s not a natural exegesis.”

What are we to make of White’s counter-argument? How shall the postmillennialist respond?

A Few of White’s Errors

Here I will just quickly state a few obvious problems with White’s comments. Then in the following section I will more fully demonstrate his errors by surveying 2 Timothy 3.

Greatness of the Great Commission

(by Ken Gentry)

An insightful analysis of the full implications of the great commission

See more study materials at: www.KennethGentry.com

First, regarding evil men growing worse. White complains: “There is no indication here that this is only in your time period, it’s going to get better, that’s going to stop. Don’t see anything like that.”

So what? Even if this were true, how would that harm the postmillennial position? That is, it may well be that in this particular text in 2 Timothy Paul does not go on to offer prophetic hope for the distant future. Not every prophetic statement in Scripture presents the whole prophetic program in the context. Just because you do not see some long-term eschatological hope in a specific passage (e.g., 2 Tim 3), does not mean there is no long-term eschatological hope that can be found in other passages.

This would be akin to a non-Trinitarian pointing to Jesus’ statement in Mark 10:18: “Why do you call me good?” This seems to allow that Jesus himself is not good and therefore could not be the Second Person of the Trinity. Nothing in the context goes on to argue for Jesus’ perfect holiness or for his being the Second Person of the Trinity. Likewise, no postmillennialist goes to 2 Timothy 3 to provide evidence of the postmillennial hope. (By the way, Jesus is not denying that he is good.)

Second, regarding the bad things in Paul’s day. I do not (nor do other postmillennialists) claim that bad things such as Paul speaks about in these verses are only going to occur “in your [Timothy’s] time period.” That is a misunderstanding of what I (and others such as B. B. Warfield, Loraine Boettner, Iain Murray, etc.) are saying.

The postmillennial observation that Paul is speaking of Timothy’s day in this occasional epistle, does not mean that the bad things he speaks about are limited solely to Timothy’s day. In fact, I specifically state in my original article, and White read my statement in his webcast: “though difficult ‘times’ (kairoi) will come during the last days (the period between the first and second advents), this does not demand a pessimistic position. The Greek term Paul employs here is kairoi, which indicates “seasons.’ … Postmillennialists are well aware of the ‘seasons’ of perilous times that beset the church under the Roman Empire and at other times.”

Third, “indications” for bad things stopping. As a matter of fact, I believe White is mistaken in claiming that “there is no indication here that this is only in your time period, it’s going to get better, that’s going to stop.” I will argue my points in the later articles (where I exegete 2 Tim 3), but for now I would simply offer these as — at least — “indications” (White’s word) that Paul is speaking of bad things in Timothy’s day. And that Paul even offers Timothy some hope in his time period. Note the following:

(1) Paul says “difficult times will come” (2 Tim 3:1). He does not say “all times will be difficult.”

(2) When he presents the evil of these men, he commands: “avoid such men as these” (2 Tim 3:5b). He does not say, “Flee to the mountains to escape them.” Rather, he simply states: “avoid” them. They are avoidable.

(3) He points out the futility of Jannes and Jambres [who are not mentioned in the OT, but in Jewish Targums and historical lore] opposing Moses. Take heart, Timothy!

(4) Then he specifically declares: “they will not make further progress; for their folly will be obvious to all, just as Jannes’s and Jambres’s folly was also” (2 Tim 3:9). They w ill “not” make further progress; they will be obvious to “all.”

These appear to me at least to provide an “indication” that Paul is talking about Timothy’s time (and his specific context).

But this is enough for now. As Ward Cleaver once said: “I shall return.” Or was that Gen. Douglas MacArthur? Somebody said it. And I like the idea. I will return to the postmillennial response to the apparent problem presented by Paul in 2 Tim 3. You will just have to suffer a season of perilous times until I return on Jan 14, however.

CHRISTMAS AND WORSHIP

By Don Strickland.

Two of the leading Christmas passages are from Luke 2 and Matt 2, for they show us worship as integral to a true understanding of Christmas.

Don Strickland

Luke 2:8-15, 20 And in the same region there were some shepherds staying out in the fields, and keeping watch over their flock by night. (9) And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened. (10) And the angel said to them, “Do not be afraid; for behold, I bring you good news of a great joy which shall be for all the people; (11) for today in the city of David there has been born for you a Savior, who is Christ the Lord. (12) “And this will be a sign for you: you will find a baby wrapped in cloths, and lying in a manger.” (13) And suddenly there appeared with the angel a multitude of the heavenly host praising God, and saying, (14) “Glory to God in the highest, And on earth peace among men with whom He is pleased.” (15) . . . the shepherds began saying to one another, “Let us go straight to Bethlehem then, and see this thing that has happened which the Lord has made known to us.” . . . (20) And the shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them.

Mat 2:1-2, 10-11 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem, saying, (2) “Where is He who has been born King of the Jews? For we saw His star in the east, and have come to worship Him.” (10) And when they saw the star, they rejoiced exceedingly with great joy. (11) And they came into the house and saw the Child with Mary His mother; and they fell down and worshiped Him. . . .

Recently, a Facebook friend posted a picture from the Ellen DeGeneres’ TV show of Ellen being tenderly caressed by her lesbian partner with the caption, “Bound to have a Merry Christmas”. My friend sarcastically quipped, “Oh, look! It says, ‘Merry Christmas’ instead of ‘Happy Holidays’! We must be winning the culture war.”

As you read through the two passages above, note the reaction of those to the Christ child. It is worship. The angels worshiped at the announcement. The shepherds worshiped after the angels’ words had been confirmed to them. The magi stated their intention to worship, and then fulfilled their intent. So we see that not just the presence of the Child, but also the idea of His coming provoked worship.

The Christmas Message

Christmas sermons by Ken Gentry (2013)

These messages were given in celebration of Christ’s birth.

They proclaimed the fundamental Christmas Message that we must

hear, believe, rejoice in, and promote.

But the Child’s coming did not provoke worship in everyone. Herod stated his intent to worship, but his outward deception hid his true intentions. He planned to destroy the Child (Mt 2.7-8, 13). And so it is with those who live in rebellion to God. They may say ‘Merry Christmas’. However, their hearts do not worship Him, because in fact, they hate Him (Prov 26.24-26).

Keeping the word ‘Christ’ in Christmas is surely a worthy goal. Each time that word is repeated, we are forcing the world to face the reality of God coming in the flesh. But, as my friend pointed out, merely saying the word may mean little in a culture that celebrates mocking God with openly degenerate lifestyles (pun intended). Thus, including Christ in our greetings at this time of the year is only the first step, not an end in itself. We have an opportunity for witnessing just because of Christmas. Make use of the season to the Kingdom’s advantage.

And why are we fighting such a battle anyway? We fight because the shapers of the culture in which we live are continually pressing to erase His name, and all that it means, from our collective cultural memory. But unless His Person is worshiped in all its meaning – the birth, life, death, and resurrection of the Savior God-man, He is not truly worshiped. And if He is not worshiped, it matters little whether one says ‘Merry Christmas’ or ‘Happy Holidays’.

So, Merry Christmas! God is with us! Let your hearts worship Him as we celebrate His coming.

JAMES WHITE’S AND 2 TIMOTHY 3 (5)

PMT 2014-152 by Kenneth L. Gentry, Jr.

This is my fifth article replying to Dr. James White of Alpha & Omega Ministries. On his October 16 webcast, he challenged my postmillennial analysis of 2 Timothy 3. See my preceding articles for context and consult my original article to which he replies (“Postmillennialism and Perilous Times,” PMT 2014-029, March 7, 2014).

White’s Objections on the Last Days

White rejects my understanding of 2 Tim 3:1 which records Paul’s statement: “But realize this, that in the last days difficult times will come.” He mentions that we have been living in the “last days” for a long time, since the first century (Acts 2:16–17; Heb 1:1–2; 9:26). Once again, my postmillennialism agrees with his amillennialism on this understanding of the “last days.”

White, however, believes that Paul is effectively prophesying that the last times will always be characterized by difficult times wherein the majority of men act in depraved ways (2 Tim 3:1-8). And on this understanding, he argues that this cannot fit into the postmillennial expectation of the universal progress and dominance of the gospel in world affairs. And if he were correct in his understanding of Paul, I would agree with him.

Indefensible (by Sam Kastensmidt)

Sub-title 10 Ways the ACLU is Destroying America

See more study materials at: www.KennethGentry.com

In my original article, though, I argue that it is during the last days that difficult times will arise. That is, the last days are not characterized by wholesale moral corruption. But during the last times we must expect periods of such moral conditions. And because of this, Paul encourages Timothy that he should not be surprised at what he is currently facing with the false teachers in the church of his day. Thus, Paul’s statement does not mean that we are to expect only difficult times throughout the whole last days period.

In his webcast at the 37:00 minute marker, White cites my statement that this text does not suggest unrelenting difficult times through all of history. Then at 38:00 he comments:

“If I’m understanding this … what is being described in … v 1 … is referring to specific seasons, primarily, evidently, under the Roman Empire and at other times. I don’t know what those other times are. Does it follow that when you are not in a difficult season the rest of what it says becomes irrelevant to the minister of the church? So is it only during difficult seasons, cause … there is no way you can escape the fact that it is esontai gar [i.e., “for there shall be”]? So the gar is connecting v 2 to v 1. So the reason … is because men will be lovers of themselves. So I would like to know when during the history of the church have men not been lovers of self”?

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He adds: “Or are we saying this is only within the church?” He doubts this is the case: “It seems obvious to me that this is a general description of a sinful society in which the church exists and therefore is influenced by what is going on in that context, which we are seeing today.”

Then at 40:27 he asks: “Are there only seasons?” “Only once in awhile, perhaps only in the Roman empire?… That doesn’t make a lot of sense to me…. I really see vv 12 and 13 as standing against this. All who desire to live godly in Christ Jesus will be persecuted. Is that only during certain seasons? Or is that not the case as long as we are in this age before the age to come? I would say in the age to come that would no longer be true.”

He continues at marker 42:10 “Now you do not judge eschatological perspectives on the basis of your current knowledge of world affairs.” But “I really struggle with this idea that this is just seasonal. That does not flow from the reading of the text.”

My Reply

1. Some earlier commentators. I would remind my readers that my interpretation of 2 Tim 3:1 is not my own. I picked up on this view from B. B. Warfield, Iain Murray, and others. See my third article in this series (PMT 2014-150).

For instance, in The Puritan Hope (1971, p. 80), Murray writes: “ The peril of which Paul speaks is the contagion liable to be received from the prevalence of such men as those described in the verses which follow. In particular, they are ‘evil men and seducers’ (v. 13), who were alive at the time when Paul wrote, hence the exhortation to Timothy in verse 5, ‘from such turn away.’ And while in their personal character whey would go from bade to worse (v. 13), their public influence according to Paul was soon to pass…. ‘for their folly shall be manifest unto all men’” as verses 8 and 9 show. “Paul was thinking primarily of his own time!”

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Technical studies on key issues in Revelation, including the seven-sealed scroll, the cast out temple, Jewish persecution of Christianity, the Babylonian Harlot, and more.

See more study materials at: www.KennethGentry.com

2. The meaning of “times.” The Greek word translated “times” in the “difficult times” (KJV: “perilous times”] phrase is kairos. My interpretation of Paul’s statement allows my postmillennial conception of the issue, as dealing with occasional points of time rather than demanding these difficulties exist all the time. Let us consider the definition of kairos.

The Exegetical Dictionary of the New Testament (2:232) defines kairos as: “period of time, moment.” It points out that in Acts 17:26 it is applied to varioius “historical epochs.”

The New International Dictionary of New Testament Theology (3:833) defines it thus: “time, esp. a point of time, moment.” On p. 834 it reads: “individual periods or points of time.” There it also states that “chronos encompasses . . . all possible kairoi.” But I would note that Paul does not speak of chronos here in 2 Tim 3:1.

The Theological Dictionary of the New Testament (3:460) defines the word as a “specific and decisive point.” On p. 461 is sees it as a “short space of time,’ a “stretch of time.” It notes on p. 459 that Jerusalem missed its own peculiar opportunity in missing its kairos (Luke 19:44)

The New Linguistic and Exegetical Commentary on the Greek New Testament (504) explains that kairos speaks of a “period of time, season, a particular time.”

Amillennial commentator R. C. H. Lenski (2 Timothy, 820) states of kairos in dealing with 2 Tim 3:1: “within the longer period denominated by ‘the last days’ . . . various short periods (kairoi) shall occur.” He adds (p. 829): “a kairos always bears a special stamp, something that differentiates it as a ‘season.’ Here it is the grievousness.” Of the evil men and seducers, he states (p. 829): “their vogue lasts only for one of the grievous ‘seasons’ mentioned in v. 1.”

Amillennialist William Hendriksen notes of 2 Tim 3:1: “these seasons will come and go” (I-II Timothy, p. 283). Though he believes that toward the end of history they will grow worse and more pervasive.

3. The absence of numbers. A careful reading of Paul will note that he does not say that the “last days” will be a period dominated wholly by moral degradation.

As Warfield notes (Biblical and Theological Studies, p. 500), Paul is not declaring that these circumstances will be “covering the life of the whole dispensation.” And Iain Murray (Puritan Hope, p. 81) notes the “recurrences of perilous seasons or times,” but adds that “Paul does not say how many nor how often.” Indeed, as Murray notes, all we can discern from Paul’s statement is: there will be “some periods of grievous conflict.”

Of course, as an amillennialist Hendrikson ” (I-II Timothy, p. 283) adds his own expectation: these times will be ever increasing and involve “multiple fulfilment.” However, I would point out that this does not necessarily flow from Paul’s statement in 2 Tim 3:1. Hendrikson’s theology reads it into the text.

4. The final revolt. Furthermore, the postmillennial understanding of the flow of history needs to be fully taken into account. Let me explain.

Postmillennialists certainly do see a future era of the long and glorious conquest of the gospel. We do believe that in that era “the earth will be full of the knowledge of the LORD / As the waters cover the sea” (Isa 11:9b). This is a sine qua non of postmillennialism; this is what distinguishes it from the other (historically pessimistic) eschatological systems.

But we also understand that after this long period of peace and righteousness, there will be a final short revolt. Christians will be the majority in the world at that time. But within that majority there will remain some false professors of faith — just as there are within large evangelical churches today. Toward the end of history God will loose Satan and allow him to stir these unregenerate, cultural-Christians to a final revolt. This will be another of those “seasons” Paul expects.

For instance, Lorainne Boettner (The Millennium, p. 69) writes: “Just before the end God does permit a limited manifestation of evil.” John Jefferson Davis (Christ’s Victorious Kingdom, p. 111) recognizes “a final apostasy … immediately prior to the second advent and after the period of millennial blessing on the church.”

5. A contrary expectation. When we read of the “last days” in Scripture, not all of them are deemed evil and threatening worsening conditions. In fact, Isaiah prophesies glorious things to occur in the last days (Isa 2:2-4).

Now it will come about that In the last days / The mountain of the house of the LORD / Will be established as the chief of the mountains, / And will be raised above the hills; / And all the nations will stream to it. / And many peoples will come and say, / “Come, let us go up to the mountain of the LORD, / To the house of the God of Jacob; / That He may teach us concerning His ways / And that we may walk in His paths.” / For the law will go forth from Zion / And the word of the LORD from Jerusalem. / And He will judge between the nations, / And will render decisions for many peoples; / And they will hammer their swords into plowshares and their spears into pruning hooks. / Nation will not lift up sword against nation, / And never again will they learn war.

Postmillennialists look at Isaiah’s prophecy as eventually dominating the flow of history. We do this because it actually is a prophecy. And because Christ himself teaches: “God did not send the Son into the world to judge the world, but that the world might be saved through Him” (John 3:17). He promised: “I, if I am lifted up from the earth, will draw all men to Myself” (John 12:32). And on this basis he gave us the great commission:

“Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” (Matt 28:18–20)

Persecution or Corruption?

White sees Paul’s “difficult times” as flowing against the church from outside, through external oppression and civil persecution. I would not deny that such difficult times did arise in the first and later centuries. Nor would I claim that they no longer do so in our day (North Korea and Iran are notorious examples of such). But that is not what Paul is talking about. He is writing to pastor Timothy regarding the danger of false teachers that he is facing within the church where he ministers.

Paul knows that he himself is about to be killed under the hand of Rome (2 Tim 4:6-8). But he does not warn Timothy of persecution against the church, but rather of heresy and immorality within it (3:2-8), an immorality that will go no further (3:9). In Donald Guthrie’s New Testament Introduction (3d. ed., p. 649), he notes a purpose of 2 Timothy: “during the course of the writing he takes the opportunity of warning Timothy again about the false teachers as he had previously done in the first epistle.”

Guthrie goes on (p. 656) to summarize Paul’s discussion in 2 Timothy: he gives “advice on the treatment of false teachers (2:14-26).” He states of 3:1-9: “Mention of Timothy’s opponents in the last section [2:1-26] probably prompted the apostle to turn his attention to the future to foresee a time of moral decadence. He vividly describes the sins which will characterize the men of this period, even under the cloak of religion, and he declares that these corrupted men will be rejected. The apostle thinks of them as already present, for Timothy is urged to avoid them.”

In this regard we should remember that Timothy is in Ephesus (1 Tim 1:2; 2 Tim 1:18). When Paul left Ephesus (Acts 20:17-18), he warned the elders what would happen after he left (Acts 20:29-31):

“I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears.”

This is the very sort of problem Timothy faces and of which Paul writes. Timothy must recognize, expose, and counter the false teachers in the church. As non-postmillennial commentator George Knight (The Pastoral Epistles [New International Greek Text Commentary], p. 428) states: Though Paul uses future verbs in 2 Tim 3:1 and 9, “this is a future in which Timothy is already involved.” He points out the present tense imperatives (commands) in vv 1, 5, which show that Paul is dealing with false teachers “already occurring.”

Non-postmillennial commentator Donald Guthrie (Pastoral Epistles [Tyndale New Testament Commentary], p. 174) argues that in 2 Tim 3:14, Timothy is being urged to continue in what he has learned — over against what the false teachers are promoting. He urges him to remember the sacred Scriptures which he learned as a child, rather than the false doctrines of the false teachers.

In fact, as Philip Towner (The Letters to Timothy and Titus [New International Commentary on the New Testament], p. 553) notes, Paul’s statement “but realize this” (2 Tim 3:1) links back to 2 Tim 1:15. That text reads: “You are aware of the fact that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes.”

Timothy had already been warned about this in Paul’s previous letter: “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron” (1 Tim 4:1–2). Timothy must oppose them, and that is why Paul points out specific leaders such as Hymenaeus, Philetus, and Alexander (2 Tim 2:17; 4:14).

Timothy should work against such men troubling the church: “In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following” (1 Tim 4:6).

In this regard Towner (The Letters to Timothy and Titus , p. 41) declares: “If there is one thing about these letters on which scholars do agree, it is that they purport to address church or mission situations in which false teachers or opponents figure quite prominently…. More scholars today are inclined to view the opposition as actual …. and the letters as a response to the rise of heretical opponents in these Pauline churches at some point in time.”

We will continue this exercise in my next, final article. Unless some false teachers arise and hack my blogsite.