Kenneth L. Gentry Jr.'s Blog, page 67

THE NATURE OF THE RESURRECTION

[image error]PMW 2019-046 by Kenneth L. Gentry, Jr.

The Scripture teaches that Christ arises from the dead in the same body in which he dies, though with certain super-added spiritual powers.1 His resurrection does not merely revivify a lifeless cadaver; but neither is it the creation of a new body. Just as he prophesies, the very body which dies also comes forth from the tomb (Jn 2:19, 22). As such, it miraculously attests the truth of his divine mission on earth (Jn 2:18–21; cp. Mt 12:39–41; 16:1–4; Lk 11:29.

This is why the tomb and burial clothing are empty: his physical body departs from them (Mt 28:6; Jn 20:4–11, 15). After the resurrection the Gospels show Christ in a material body that people can touch and handle (Lk 24:39), and which still has the wounds of the cross (Jn 20:27; cf. Rev 5:6). On other occasions he bids Mary Magdalene to quit clinging (haptomai) to him (Jn 20:17). The women who meet the Lord later “held [krateo] him by the feet, and worshiped” (Mt 28:9). He even eats food, while in his resurrection body (Lk 24:42–43; Jn 21:11–14). The record of his friends not recognizing him is due either to their vision being distorted by tears (Jn 20:11–16) or by supernatural intervention (Lk 24:16), not by a radical morphological change.

Four Views on the Book of Revelation[image error]

(ed. by Marvin Pate)

Helpful presentation of four approaches to Revelation. Ken Gentry writes the chapter on the preterist approach to Revelation, which provides a 50 page survey of Revelation .

See more study materials at: www.KennethGentry.com

Likewise is it with the final resurrection. The general resurrection raises the body (Job 19:23–27; Isa 26:19; 1Th 4:16), which is why it occurs at the place of burial (Da 12:2; Jn 5:28).2 Scripture calls Christ “the first fruits of them that slept” (1Co 15:23) and “the firstborn of the dead” (Col 1:18; Rev 1:5; cf. Ro 8:29). Yet we know that others physically arose from the dead prior to him, some during his own ministry (1Ki 17:17–23; 2Ki 4:24–37; Mt 27:52; Heb 11:35). We should also see Christ’s miracles in Mt 9:18–26; 10:8; Mk 5:22–23, 35–42; Lk 7:12–15; and Jn 11:14–44.

Thus, Christ’s resurrection is of a different order, an order making him a “first” in that respect. That difference distinguishes his resurrection as eschatological: unlike other resurrections (miraculous revivifications), his body possesses elevated powers of the Spirit that would render it incapable of dissolution (1Co 15:28, 41–42), thus suited for the eternal order (see response to hyper-preterists below for more information).3

Have We Missed the Second Coming:[image error]

A Critique of the Hyper-preterist Error

by Ken Gentry

This book offers a brief introduction, summary, and critique of Hyper-preterism. Don’t let your church and Christian friends be blindfolded to this new error. To be forewarned is to be forearmed.

For more Christian educational materials: www.KennethGentry.com

The future, consummate physical resurrection prepares us for our eternal existence in the New Earth, which is established at Christ’s future return. This is taught in Matt. 25:14–30, as argued by D. A. Carson, J. R. Middleton, Jeffrey A. Gibbs, and others. God created us with physical bodies, not as immaterial angels (Gen. 2:7). Thus, our “natural” estate is corporeal; consequently, our final estate will be corporeal, though forever separated from sin. Christ sanctified the physical estate when he himself became incarnate and when he returned to his physical body at his resurrection.

Notes

1. Tragically, there is a renewed debate among evangelicals as to whether “Christ arose from the dead in the same material body of flesh and bones in which He died.” Stackhouse, “Evangelical Fratricide,” 64–66. Geisler, The Battle for the Resurrection (1991). Harris, From Grave to Glory (1990). Pinnock, “Toward an Evangelical Theology of Religions” (Sept. 1990). See also the liberal international “Jesus Seminar” conducted in the first half of the 1990s

2. Although Da 12:2 seems to be presenting a metaphor regarding Israel’s resurrection, it bases it on the concept of a physical resurrection.

3. For some of the unusual functions of his resurrected body, see: Lk 24:31ff; Jn 20:13ff; 21:7; Ac 1:9–11. For discussions of this concept see: Gaffin, Jr., Resurrection and Redemption, passim. Vos, Pauline Eschatology, ch. 8. Warfield, Biblical and Theological Studies, 478–85.

[image error]

CHRISTIANITY’S GROWTH IN IRAN

[image error]PMW 2019-045 by Afshin Ziafat (Desiring God)

Robert Bruce, a Scottish missionary to Iranian Muslims in the late nineteenth century, wrote home to his supporters, “I am not reaping the harvest; I scarcely claim to be sowing the seed; I am hardly ploughing the soil; but I am gathering out the stones. That, too, is missionary work; let it be supported by loving sympathy and fervent prayer.”

For many years, Iran was one of the most difficult regions of the world to reach with the gospel. A significant development occurred in 1979, however, with the Islamic Revolution in Iran. The ruling monarch, Shah Mohammed Reza Pahlavi, was overthrown, and in his place an Islamic Republic was birthed, led by the Ayatollah Khomeini. Sharia law became the law of the land, and Muslim clerics became the heads of state.

Many in those days believed the revolution would lead to a time of flourishing in Iranian society. The new regime made great promises about rights and economic progress, as Iran was finally free from the influence of the West. The laws of man would be replaced by the laws of God, they claimed. Under the Republic, conversion to any other religion was considered apostasy and could be punished with death.

DOOR OPENS

As we near the fortieth anniversary of the Islamic Revolution, however, we see that the prayers of many Christians over the years have been answered, and the climate in Iran is vastly different. The gospel has spread throughout the land in unprecedented fashion despite increased persecution of Christian believers. To use the words of the apostle Paul, “A wide door for effective work has opened . . . and there are many adversaries” (1 Corinthians 16:9).

[image error]

Christianity and the World Religions:

By Derek CooperCooper. Examines the rival worldviews found in Hinduism, Buddhism, Confucianism and Taoism, Judaism, Islam, and irreligion. He engages these worldviews from a Christian perspective.

See more study materials: www.KennethGentry.com

As of 1979, there were about five hundred known Christians from a Muslim background in Iran. In 2005, it was estimated that there were 40,000 ethnic Iranian Christians (not including ethnic minority Christians who live in Iran). That number grew to about 175,000 Christians in 2010, according to the Joshua Project. Today, the average estimates of Christians within Iran range from 300,000 to upwards of one million, according to some missions experts. Operation World, a missions research organization, continues to list Iran as having the fastest-growing evangelical church in the world. In fact, more Iranians have become Christians in the last twenty years than in the previous 1,300 years, since Islam came to Iran.

FOUR REASONS FOR GROWTH

Several factors have contributed to the rapid growth of the church in Iran. Here are four of the most important.

1. Disillusionment with Islam

Since the time of the revolution, the Islamic regime, which promised much in the way of economic development and freedom, has not delivered. Rather than prosperity and growth, the economy stagnated. The people also have been oppressed — women punished for not covering their hair, and others punished for speaking out freely in protest. As a result, the country has isolated itself further from the rest of the world.

Ironically, because the Islamic Republic in Iran has tied religion and state so closely together, the people’s disappointment with the government has led to great skepticism of Islam. Consequently, Iranians have become increasingly open to hearing the Christian message.

2. Persecution

The rise of persecution against Christians in Iran has served both as a sign of the rapid growth of Christianity within the country and as fuel for further growth. In the 1990s, several key leaders of the church in Iran were killed. One of the most famous martyrs, Mehdi Dibaj, gave a defense before the Islamic courts prior to his death that has become a rallying cry for many Christians in Iran. Dibaj declared,

I would rather have the whole world against me, but know that the Almighty God is with me; be called an apostate, but know that I have the approval of the God of glory. . . .

Life for me is an opportunity to serve him, and death is a better opportunity to be with Christ. Therefore I am not only satisfied to be in prison for the honor of his Holy Name, but am ready to give my life for the sake of Jesus my Lord and enter his kingdom sooner, the place where the elect of God enter to everlasting life.

Amillennialism v. Postmillennialism Debate[image error] (DVD by Gentry and Gaffin)

Formal, public debate between Dr. Richard Gaffin (Westminster Theological Seminary) and Kenneth Gentry at the Van Til Conference in Maryland. The debate focuses on whether the church is called to perpetually suffer in history.

See more study materials at: www.KennethGentry.com

Examples like this have emboldened the church as the faithful remember the words of Jesus, “Because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:19). In 2010, many church planters and leaders were arrested. I had the privilege of visiting with one of these faithful brothers after he served five years in prison. He recounted the moment when he received news that many of his colleagues were being arrested.

Briefly, he considered fleeing. But then he remembered the words of Jesus from John 10, that he is not the hired hand who sees the wolves coming and flees, but he is rather the good shepherd, who lays his life down for his sheep (John 10:11–12). He told me he went home knowing it would lead to his arrest, but he saw prison as an assignment by God to be a ministry post for him to reach many within prison.

This persecution has served to motivate further evangelistic zeal among Iranian Christians. These faithful servants are modern-day examples of Paul, who once wrote, “Most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear” (Philippians 1:14).

3. The Diaspora and Use of Media

A countless number of Iranian Christians have been scattered around the world. Many of these saints sense a unique calling to continue supporting the work of gospel advancement within Iran from the outside.

The advancement of technology through the Internet and satellite TV has made the Christian message more accessible to Iranians who may have never even met a Christian. The diaspora Christians have been active in broadcasting the gospel and Bible teaching into Iran. In the last decade, social media also has been a powerful tool to reach Iranians and teach them the truths of Scripture.

4. Bible Distribution

Although persecution has not produced the results that the Iranian authorities wanted, they have continued to work hard to stamp out the message of Christianity. The Bible (especially the New Testament) is banned literature in Iran.

But the people have been hungry for the word of God. There have been over two million New Testaments printed in recent years for dissemination in Iran, and about 180,000 entire Bibles have been distributed within the country. As Paul told Timothy, “The word of God is not bound!” (2 Timothy 2:9).

THREE WAYS TO PRAY

These are some factors that have contributed to the rapid growth of the church in Iran. But ultimately, the kingdom of Christ is spreading within Iran because God’s Spirit is moving powerfully. Though there has been great progress, the need for prayer and support continues to be great. Would you join me in praying for Iran — its people and leaders? Here are three ways you can pray for the church.

1. Courage

Although the number of house churches and believers is growing every day, the opposition continues. Iranian Christians continue to be arrested and charged with acting against national security. House churches continue to meet secretly while shifting their meeting times and locations to stay undetected. Christians continue to evangelize, knowing they are putting their lives at risk. . . .

To read full article: click

[image error]Writer: Afshin Ziafat (@afshinziafat) is lead pastor of Providence Church in Frisco, Texas. His passion is to teach the word of God as the authority and guide for life, to preach Jesus Christ as the only Savior and Redeemer of mankind, and to proclaim the love of Christ as the greatest treasure and hope in life. He and his wife, Meredith, currently reside in Frisco with their three children.

THE ORDER OF BOOKS IN THE OT

[image error]PMW 2019-044 by Zachary Garris

Gentry note: I thought this was an interesting article providing much food for thought.

Have you ever thought about why the Old Testament (OT) books are ordered the way they are in our English Bibles? If you have given this much thought, you have probably noticed that the English OT is ordered is by genre (history, poetry, prophecy). While understandable, this order has some serious shortcomings. More helpful is the order of the books that the ancient Israelites used, including Jesus.

Jesus Used the Hebrew Order

As mentioned in a previous article, Jesus used the three-fold division of the Old Testament used by the Jews in His day—the Law, the Prophets, and the Writings. This is seen in Luke 24:44, where Jesus told the two men on the road to Emmaus:

These are my words that I spoke to you while I saw still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.

[image error]Doctrine of Scripture in the WCF (3 CDs)

In these three sermons is found a basic synopsis of the doctrine of Scripture as found in the Westminster Confession of Faith. Scripture is foundational to the Christian faith and is therefore involves a fundamentally important doctrine.

See more study materials at: www.KennethGentry.com

This is the Hebrew order of the OT canon. Hebrew Bibles are still published in this order, and modern Jews still use this order (though with a different order for the Writings). The Law includes Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The Prophets include Joshua, Judges, 1-2 Samuel, 1-2 Kings, Isaiah, Jeremiah, Ezekiel, and the Twelve (the Minor Prophets). Psalms stood as a synecdoche (a part representing the whole) for the Writings. The Writings include Psalms, Job, Proverbs, Ruth, Song of Songs, Ecclesiastes, Lamentations, Esther, Daniel, Ezra-Nehemiah, and 1-2 Chronicles. There are some differences regarding the order of the Writings, but the order that divides them into pre-exilic (or wisdom books) and post-exilic writings makes sense. [image error]

Though other New Testament authors did not mention all three parts together, they made good use of the phrase “the Law and the Prophets.” This was a shorthand way of referring to the entire OT, and it suggests their use of the Hebrew three-fold division of the OT. Jesus used the phrase “the Law and the Prophets” (Matthew 7:12; 11:13; 22:40; Luke 16:15), as did Philip (John 1:45), Luke (Acts 13:15; 28:23), and the Apostle Paul (Acts 24:14; Romans 3:21).

However, Luke 24:44 does not stand alone in referencing all three parts of the Hebrew division of the OT. In Luke 11:49-51, Jesus spoke of “the blood of all the prophets, shed from the foundation of the world . . . from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary.” Jesus is here referring to all the martyrs of the OT, from first to last. Abel was the first man murdered in history, which is recorded at the beginning in Genesis 4. Zechariah was the priest murdered in 2 Chronicles 24:20-22. He fits Jesus’ description, as he was stoned “in the court of the house of Yahweh.”

Jesus’ reference of Abel to Zechariah only makes sense if He was using the Hebrew order of the OT that is divided into the Law, Prophets, and Writings. In the Hebrew order, Chronicles is the last book of the OT, and Zechariah’s murder is recorded near the end of 2 Chronicles—thus the very end of the OT. The English order of the OT books simply does not make sense of Jesus’ statement, as it has Chronicles in the middle of the OT.

The Hebrew Order Makes Sense

It is apparent that the OT order of books referenced by Jesus in Luke 11:49-51 and 24:44 is not the order of our modern English Bibles. English translations not only have a different order, but they also divide the 24 Hebrew books into 39 English books. It is not entirely certain how the English order of the OT came about. There was no unanimous order of OT books given by the early church, and there was no uniform order in the manuscripts of the Septuagint. As the church drifted away from its Jewish roots, the church somehow adopted an OT order different from that of the Hebrew.

This raises the question—do we have any reason not to follow the order of the OT books used by Jesus? If Jesus used the three-fold division of Law, Prophets, Writings, then this is actually the Christian order of the OT. Further, if we follow the Hebrew OT concerning which books should be canon (a key argument against the Apocrypha), then we should also follow the Hebrew order of these books. The Hebrew books are ordered the way they are for a reason (possibly by Ezra or Nehemiah), and we can see examples of why this order makes sense:

1. The Hebrew order unifies books that were separated only because they were too big to write on one scroll in Hebrew (1-2 Samuel, 1-2 Kings, The Twelve, Ezra-Nehemiah, 1-2 Chronicles). This reduces the number of OT books to 24. The English Bible separates books that are unified in content and purpose.

2. The Hebrew order places the latter prophets (Isaiah, Jeremiah, Ezekiel, the Twelve) after 1-2 Kings, which is their proper context. These latter prophets ministered in Israel and Judah during the time of 1-2 Kings. The English order loses this connection by placing the latter prophets at the end of the OT.

Israel in the Bible and History (9 mp3 lectures)[image error]

by Ken Gentry

The people of Israel are the people of God. But the modern church is divided over the nature, call and identity of Israel. This lecture series covers key issues for understanding the biblical concept of Israel.

See more study materials at: www.KennethGentry.com

3. The Hebrew order makes sense of the Writings by grouping together the books written before Judah’s exile in 586 B.C. (Job, Proverbs, Ruth, Song of Songs, Ecclesiastes). Significant connections between these books are missed in the English order. For example, the end of Proverbs describes the “excellent wife” (Proverbs 31:10), and the next Hebrew book, Ruth, gives an example of such a woman and even calls her an “excellent wife”– (Ruth 3:11). Ruth is then followed with a book about marriage in Song of Songs.

4. The Hebrew order makes sense of the Writings by grouping together the books written after Judah’s exile in 586 B.C. (Lamentations, Esther, Daniel, Ezra-Nehemiah, 1-2 Chronicles). Lamentations and Daniel do not fit well with the latter prophets, where they are placed in the English order. The Hebrew order follows a book about exile (Lamentations) with an example of a woman in exile (Esther) and a man in exile (Daniel)—both showing an example of faithfulness unto death. . . .

To read whole article: click here.

IS THE CHURCH OBSOLETE?

[image error]PMW 2019-043 by R. J. Rushdoony

Is the church obsolete? The answer, clearly, is that many churches are. The basic definition of the word “obsolete” is “gone out of use.” Not too many years ago, a horse and buggy were necessary on most farms; today, they are obsolete, and, for much farming, even a barn is obsolete also. They have no real function or purpose in terms of the necessities of farm life today.

Is the same true of the church? The church is, by the definition of the Bible, the body of Christ, made up of His members, governed by His Word and ordained officers, and called together for worship by the preaching of the Word of God and the administration of the sacraments. According to the Bible, the church does not belong to man but to Jesus Christ: it is His possession, called to serve Him and fulfill His purposes.

[image error]Christ’s Church (20 mp3 downloads)

by Ken Gentry

An in-depth sermonic presentation of the doctrine of the church. This is vitally important today with the evangelical church not living up to its biblical calling

See more study materials at: www.KennethGentry.com

The church is obsolete when it fails to do that. In fact, the church is not a church when it fails to fulfill Christ’s purpose. When the church becomes an agency for propagating unbelief, when it denies the basic doctrines of the faith, it is obsolete. When a church joins forces with social revolution, when it champions lawlessness, rioting, and the organized assault on the property rights of farmers and businessmen, the church is obsolete. Of every false church, Jesus Christ says, “I will come unto thee quickly, and will fight against them with the sword of my mouth” (Rev. 2:16). His promise to false churches is one of sharp judgment (Rev. 2:23). In Christ’s eyes, false churches are obsolete, of no use to Him, and therefore to be destroyed.

If Christ, according to His Word, regards false churches as obsolete, as useless to Him, we have no right to treat them differently. We cannot stand with a church that has abandoned Jesus Christ and expect Him to bless and defend us. Even a prominent leftist, Michael Harrington, recently protested against the church’s position today. While agreeing with their revolutionary political ideas, he declared that “they still have an obligation to talk about their old theological hero, God. If they are unwilling to do that, they should take off their robes and discard the ceremonial paraphernalia and come out into the secular cold with the rest of us. Otherwise, the crosses … are so much costume jewelry.” Harrington concluded, “And so, my radical advice to these radical religionists is: God should go to church. And maybe He shouldn’t hang around the bars so much.”

Not only the cross but the entire form of the church is simply “so much costume jewelry” for most clergymen today. They use the form of the church to promote the substance of a socialist revolution. They use the form of the preaching of God’s Word to issue propaganda for political and economic causes that are hostile to Biblical faith.

[image error]

Ecclesiology Course

25 Gentry downloadable class lectures

Full Christ College course lectures on the doctrine of the Church.

Includes sizeable study of the sacraments.

See more study materials at: www.KennethGentry.com

St. Paul describes these infiltrators into the church as “traitors, heady, highminded, lovers of pleasures more than lovers of God . . .  having a form of godliness, but denying the power thereof: from such turn away” (2 Tim. 3:4–5).

As far as Christ is concerned, such a church, and such a clergy, is obsolete: it has lost its usefulness to Him. But a church that is useless, and yet is still thriving, must then have some great use for someone else. Although it is obsolete for Christ, the church is obviously useful to Christ’s enemies.

NOTE:

This material was taken from A Word in Season by R. J. Rushdoony. It is available at: click here.

A FUNDAMENTAL PRINCIPLE IN ESCHATOLOGY

[image error]PMW 2019-042 by Kenneth L. Gentry, Jr.

Since Hal Lindsey originally burst on the scene in 1970, biblical prophecy has become a fun game that the whole family can play. Biblical prophecy has thus become a toy and has led many game winners (who have sold in excess of 100 million books to qualify) to be excitedly declared “Prophecy Experts.” But as for me and my house, once I hear the term “prophecy expert,” I turn the channel. Even if I do not have the TV on. I don’t take chances.

When I was first converted in 1966, I got caught up in prophecy rage, especially when The Late Great Planet Earth was published in 1970. I longed to watch new Olympic sports events, such as “Pin the Horns on the Antichrist” or “Guess the Date of Rapture.” Or even to see a new TV game show: “I’ve Got a Secret (Rapture). Eventually I even received a B.S. degree in Biblical Studies from a college committed to such dispensational activities. “Those were the days, my friend, / I thought they’d never end.” But fortunately I grew up and walked away from such. And have not looked back (though, admittedly, I like salt).

One of the most important principles for understanding biblical prophecy is known as the “Now but Not Yet Principle,” also known as the “Already/Not Yet Principle” (it is never called the “See You Later Alligator Principle” or “Take It Easy Greasy Principle”). If Christians would take this interpretive principle to heart (or better: to mind), a lot of embarrassment from failed prophetic expectations could be avoided. And a lot of money saved on books that give the latest Rapture predictions.

Before I state the Now/Not Yet Principle, I will note that it aligns nicely with the postmillennial principle of “Gradualism.” But what is this principle?

The Gradualism Principle

Gradualism (which is set over against Catastrophism) teaches that God generally works out his plan in history gradualistically (little-by-little, here-a-little-there-a-little) rather than catastrophically (all at once as a full-blown reality). We have many clear examples of gradualism found in familiar portions of Scripture.

For instance, an historical indicator of kingdom gradualism appears in the Promised Land’s conquest. In Deuteronomy 7:22 we read: “And the Lord your God will clear away these nations before you little by little; you will not be able to put an end to them quickly, lest the wild beasts grow too numerous for you.” Here Moses specifically informs Israel that though he has given her the promised land, the gradual conquest of the land is for her good. That is, it allows her to conquer in such a way that they could secure and maintain control of the land.

In Daniel 2:31–45 Christ’s kingdom appears as coming down to earth as a stone smiting the world kingdom. As we read through the passage we learn that the kingdom grows to become a great mountain in the earth: “You watched while a stone was cut out without hands, which struck the image on its feet of iron and clay, and broke them in pieces . . . . And the stone that struck the image became a great mountain and filled the whole earth. And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever” (Da 2:34–35, 44). Thus, the stone gradually grows to become a “great mountain.”

In Ezekiel 17:22–24 God promises to establish the kingdom by establishing it as a small “sprig from the lofty top of the cedar.” Then he will nurture it until it becomes “a stately cedar.” It produces great boughs so that “birds of every kind will nest under it.” This growth is certain for “I am the LORD; I have spoken, and I will perform it.” We all know how trees grow: gradually over time, and very large over head.

In Ezekiel 47:1–9 redemption flows forth from God’s temple in stages. The waters of life initiate from under the altar, first to the ankles (v 3), then to the knees (v 4a), then to the loins (v 4b), then it “was a river that I could not ford” (v 5). This is the river of life (v 9). It gradually flows ever deeper.

In Matthew 13 the Kingdom Parables speak of the kingdom’s increase in size and gradual influence. Matthew 13:3–9 portrays the kingdom as scattered seed that gradually grows to bear abundant fruit. Matthew 13:31–33 speaks of its growth as that of a mustard seed, which gradually becomes a great plant, and as a little leaven that gradually leavens three bushels of meal. In Mark 4:26– 29, God’s kingdom begins as mere seed (v 26), then it puts forth the blade, then the head, the mature grain (v 27). Gradually, over time.

[image error]

Postmillennialism

By Keith Mathison

The promises of the gospel offer hope of a brighter future for the families and nations of the earth. Mathison’s an optimistic eschatology supported by biblical, historical, and theological considerations.

See more study materials at: www.KennethGentry.com

Thus, is the Gradualism Principle. But now what about the Now/Not Yet Principle?

The Now/Not Yet Principle

As noted above, the Now/Not Yet Principle coheres well with the Gradualism Principle. Basically the Now/Not Yet Principle teaches that certain prophetic expectations are stated in the NT as coming to pass in the first century. These prophetic fulfillments are spoken of in such a way that we would think it involved a good college basketball player who is “one and done” (he takes one year of college, and that is all of his college “career”).

Though certain prophetic issues are stated as coming to pass, the Now/Not Yet Principle requires that they follow the pattern of Karen Carpenter’s suggestion, “We Have Only Just Begun.” That is, the kingdom does come in the first century, but it is not present in its final, fullest expression. Also we read that Christ defeats his enemies at the cross, but that those enemies are not yet fully destroyed. And so forth.

For instance, we see the Now/Not Yet Principle at work when we read Heb. 2:8. Notice the bold statement that appears to declare the full subjugation of Christ’s enemies: “You have put all things in subjection under his feet” (Heb. 2:8a). But this is immediately followed by an historical observation that qualifies the statement: Heb. 2:8b adds: “For in subjecting all things to him, He left nothing that is not subject to him. But now we do not yet see all things subjected to him.”

Thus, the NT teaches that he has subjugated his enemies beneath his feet. But also that he has not! Paradoxically as it may sound, both are true — based on the Now/Not Yet Principle. To put it another way, he has legally effected subjugation of his enemies, but he has yet to historically effect their subjection (this is what postmillennialism strives toward).

Similarly, we have two parables of Christ regarding a wedding feast. And they appear contradictory. Unless we recognize the Now/Not Yet Principle. Let me explain.

[image error]Your Hope in God’s World (Kenneth Gentry)

5 DVDs; 5 lectures

This series of lectures presents the theological and exegetical argument for the postmillennial hope in our fallen world. The last lecture answers the major practical, theological, and exegetical objections to postmillennialism. An excellent series for both introducing and refreshing one’s understanding of postmillennialism.

See more study materials at: www.KennethGentry.com

In Matt. 22:1–14 Jesus gives a parable that speaks of the wedding feast as a present reality. In fact, the negative point of the parable reads: “When the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes” (Matt. 22:11).

But later in Matt. 25:1–13 the wedding feast appears to be wholly future. There we read: “The kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom” (Matt. 25:1). The point of this parable is its future reality: “Be on the alert then, for you do not know the day nor the hour” (Matt. 25:13).

Thus, the wedding feast is a past reality (begun in the first century) and is a future reality (toward which we labor). Consequently, it is both past and future.

The failure to realize this Now/Not Yet Principle has tripped up dispensationalists, Jehovah’s Witnesses, Hyper-preterists, and others. Don’t you follow the testimony of Elvis Presley, when he sang, “I Slipped, I Stumbled, I Fell.”

Click on the following images for more information on these studies:

FOCUSING ON HIS COMING

[image error]Few doctrines of the Bible receive more attention among evangelicals today than the Second Coming of Christ. And since his Return is a foundational doctrine of the historic Christian faith, it well deserves our notice.

Unfortunately though, the Second Advent is more deeply loved and firmly believed than biblically understood. We tend to have a “zeal without knowledge” in approaching this doctrine. This is tragic in that properly comprehending it is vitally important for framing in a Christian worldview. After all, it exalts the consummate glory of his redemptive victory, completes the sovereign plan of God for history, and balances a full-orbed theology of Scripture.

Our Prophetic Misfocus

Before pointing out how the Second Coming is so important to these worldview issues, we must be alert to two contemporary errors that put the doctrine out of focus: dispensationalism and hyper-preterism. The great majority of evangelicals today are dispensationalists who have what Jay Adams has called “prophetic diplopia” (diplopia is an eye problem causing double vision). A newer view (no pun intended) of the Second Coming is hyper-preterism, which involves “prophetic myopia” (near-sightedness). Let me explain these presbyopia (loss of focusing ability) problems.

[image error]

He Shall Have Dominion

(paperback by Kenneth Gentry)

A classic, thorough explanation and defense of postmillennialism (600+ pages). Complete with several chapters answering specific objections.

See more study materials at: www.KennethGentry.com

Prophetic Diplopia. The Bible only speaks of two comings of Christ: his incarnational first coming in humiliation and his consummational Second Coming in exaltation. According to Scripture his Second Coming is just that, a second coming: “he will appear a second time” (Heb. 9:28). The angels certainly do not mention two future comings (Acts 1:11). The Bible never speaks of a “third coming.”

However, dispensationalists believe he will come again and again. This view is diplopic in that they hold he will return seven years prior to the final Advent to secretly resurrect deceased saints and rapture living believers out of the world. Oddly enough, this “secret rapture” theory is based on the noisiest verse in Scripture: “For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first” (1 Thess. 4:16). How could such a dramatic event be “secret”? After all, the angels speak only of one future coming which is a visible event: “This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11b).

The secret rapture is diplopic in separating by 1007 years the resurrection of believers from that of non-believers (contrary to: John 5:28-29; Acts 24:15) and by removing the resurrection from the end of history (contrary to: John 6:39, 44; 11:24; 1 Cor. 15:21-25). Such diplopia impairs our biblical foresight. (For more information see my He Shall Have Dominion.)

Prophetic Myopia. A new view afflicting our eschatological vision suffers from prophetic near-sightedness. Hyper-preterists teach that Christ’s Second Coming was to occur in the near future soon after his ascension (contrary to: Matt. 25:5, 14, 19; Acts 1:7; 2 Pet. 2:4, 8-9). They also believe (along with dispensationalists) that he comes secretly. But in their case they teach that he returned in the first century.

Hyper-preterists also believe (along with dispensationalists) that his coming is not final. But in their case they teach that history will continue on forever after his Second Advent (contrary to: Matt. 25:31-33; Acts 17:31; 1 Cor 15:23-24; 2 Pet. 3:10-13). A strange result of this view is the absolute silence in early church history regarding Christ’s Second Coming: the “blessed hope” (Titus 2:13) so “eagerly awaited” (Phil. 3:20) made no impact whatsoever on the Christians who lived through it! (For more information see: Keith Mathison, When Shall These Things Be?)

But now let us move from an optometric discovery of our vision problem to an ophthalmological treatment of it.

Our Prophetic Refocus

The glorious Second Coming impacts our worldview in numerous ways, three of which I mentioned above and will now discuss.

First, the Second Coming exalts the victory of Christ in redemption. When Christ came in the incarnation, it was to suffer in humiliation by dying for the sins of his people: “being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:8; cp. Matt. 1:21; Luke 19:10). But Scripture does not leave him on the cross or in the tomb; it teaches his consequent glorification through four steps: resurrection, ascension, session, and return.

Have We Missed the Second Coming:[image error]

A Critique of the Hyper-preterist Error

by Ken Gentry

This book offers a brief introduction, summary, and critique of Hyper-preterism. Don’t let your church and Christian friends be blindfolded to this new error. To be forewarned is to be forearmed.

For more Christian educational materials: www.KennethGentry.com

Christ’s return in glory is necessary to complete his redemptive victory, for then he returns as a All-conquering Redeemer-King. “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:9-11). But as Hebrews notes: “Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him” (Heb. 2:8b). So then, Christ’s Second Coming is necessary to conclusively demonstrating his redemptive victory for all to see.

Second, the Second Coming completes the plan of God for history. Though Christ legally secured the defeat of sin, death, and the devil in the first century, all three evils remain with us (Rom. 7:18-25; 1 Peter 5:8-9). They have been vanquished legally before the judicial bar of God (Col. 1:13-14; 2:13-15). They are being vanquished historically through the continuing progress of the gospel (Acts 26:18; 1 Cor. 15:20-23). They will be vanquished eternally at the Second Advent of Christ (Rom. 8:18-25; Rev. 20:10-15).

One of the tragic consequences of hyper-preterism is its leaving sin and death operating in the Universe so that God must endure their presence forever and ever. However, the Scriptures teach that history will be concluded with a final, permanent vanquishing of evil: “But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells” (2 Pet. 3:13). This occurs when Christ returns: “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. . . . Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels’” (Matt. 25:31-33, 41; cp. 2 Peter 3:3-15). “The last enemy to be destroyed is death” (1 Cor. 15:26), which results at his return (1 Cor. 15:23-25, 54). Thus, Christ’s Second Coming brings history to an appropriate conclusion.

Third, the Second Coming balances the theology of God in Scripture. This glorious doctrine not only finalizes Christ’s redemptive victory (pouring eternal glory on his redeeming love) and completes the plan of God (demonstrating divine wisdom in his creational plan). But it also provides us with a full-orbed system of doctrine balancing out majestic biblical truths. Were it not for the Second Advent:

• We would have a creation (Gen. 1:1; Heb. 11:3) without a consummation (Acts 3:20-21; Rev. 20:11), resulting in an open-ended Universe (1 Cor. 15:23-24; 2 Pet. 3:3-4).

• We would have a world eternally groaning (Rom. 8:22; 2 Cor. 5:1-4), without any glorious perfection (Rom. 8:21; 2 Pet. 3:12-13).

• We would have a Savior quietly departing (Luke 24:50-52; 1 Cor. 15:5-8), without any victorious demonstration (Rom. 14:11; Phil. 2:10-11).

• We would have a redemption spiritually focused (Rom. 8:10; Eph.1:3), without a physical dimension (Rom. 8:11; 1 Thess. 4:13-18).

• We would have a Redeemer bodily ascended (Acts 1:8-11; Col. 2:9), without any physical family (1 Cor. 15:20–28; Phil. 3:20-21).

• We would have a gospel continually necessary (Matt. 28:19; Acts 1:8), without any final completion (Matt. 28:20; 1 Cor. 15:24).

Truly, the Second Coming is a “blessed hope” upon which we must carefully focus.

Click on the following images for more information on these studies:

TWO PHASES OF THE NEW CREATION

[image error]Christianity affirms the material order. In creation God made the physical world (Gen. 1) and man with a tangible body (Gen. 2:7). In redemption God effects the incarnation of Christ (Heb. 2:14) and his physical resurrection (Luke 24:39). We should not be surprised, then, that even in the consummation we will once again inhabit physical bodies (John 5:28-29) in a material environment (2 Peter 3:13). God has created us as men, not angels. As redeemed vessels of mercy we will inherit a glorious, perfect, physical realm when God refashions the world in the new heavens and new earth.

We find the fullest explanation of the glory of the consummate new creation in Revelation 21-22. But we cannot simply leap to the closing chapters of the Bible and expect to understand it properly. Revelation is the capstone of prophecy, not the foundation stone. Without adequate preparation for interpreting it, it can become a stumbling stone.

New Creation Anticipation

We must first recognize the biblical principle of gradualism: God generally works his will gradualistically over time rather than catastrophically all at once. We see this in Israel’s incremental conquest of the Promised Land (Exo. 23:29-30; Deut. 7:22), in God’s unfolding of his revelation in history (Isa. 28:10; Heb. 1:1-2), in the progress of redemption in time (Gen. 3:15; Gal. 4:4), and in the expansion of Christ’s kingdom to the end (Mark 4:26-32; Isa. 9:6-7).

This principle of gradualism gives rise to the “now but not yet” principle in eschatology. For instance, our Lord established his kingdom in the first century. Not only did he declare “the time is fulfilled, and the kingdom of God is at hand” (Mark 1:15) but he stated quite clearly that “if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you” (Matt. 12:28). Yet he also taught us to pray: “Your kingdom come” (Matt. 6:10). So then, the kingdom is present, yet it also is to come; it is now, but not yet.

[image error]

Navigating the Book of Revelation (by Ken Gentry)

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

The same is true of our own resurrection. Christ teaches us about a spiritual resurrection that is present (“now”) and which is directly linked to a physical resurrection to come (“not yet”): “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. . . . Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment” (John 5:25, 28-29).

We also see this principle at work in Christ’s subduing his enemies, which is one sense accomplished now (1 Peter 3:22) but in its ultimate sense is not yet (Heb. 10:13).

In the same way, God unfolds the new creation in stages. The new creation is now with us for: “if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Cor. 5:17). Yet we are awaiting its final, corporeal establishment: “But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells” (2 Peter 3:13).

Isaiah prophesied the church age using dramatic new creation language:

“For behold, I create new heavens

and a new earth,

and the former things shall not be remembered

or come into mind” (Isa. 65:17).

This clearly was not speaking directly of the consummate, eternal order, for it still experiences birth, death, and sin at work (Isa. 65:20).

Thus, in the kingdom established by Christ in the first century we find the new creation order in spiritual form, anticipating its objective climax at the end of history. Consequently, the new heavens and new earth presently exist within the bosom of the church. Just as Scripture links the present spiritual and future physical resurrections, so also it links the present spiritual and the future physical new creation. Therefore, we can learn what the consummated order will be like by reflecting on the present spiritual realities already at work, realities which anticipate the perfected consummate order.

New Creation Consummation

We must carefully establish these principles before engaging seeking to understand the nature of the consummate order for an important reason: Most of what we know from God’s word about the eternal order is by extension from the present order.

[image error]

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.

For more Christian studies see: www.KennethGentry.com

We indirectly discover the fullest insights from God regarding the final new heavens and new earth in Revelation 21 and 22. This passage opens with words clearly drawn from Isaiah’s prophecy regarding the new covenant kingdom-church: “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more” (Rev. 21:1; cp. Isa. 65:17). We know that John is here speaking directly of the present order established in principle in Christianity because he concludes this vision noting: “And he said to me, ‘These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place . . . .’ And he said to me, ‘Do not seal up the words of the prophecy of this book, for the time is near’” (Rev. 22:6, 10). It was near to him nineteen hundred years ago.

Speaking directly of the eternal order to come after a long time (2 Peter 3:3-9), Peter points to the radical transformation of the present world that God will effect at Christ’s return: “the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed. . . . The heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells” (2 Peter 3:10-13).

The ideal realities that Revelation 21 and 22 portray in principle in Christianity may easily be extrapolated to and objectified in the consummate order — for that is the ultimate source from which he draws anyway (cp. Heb. 8:5; 9:24). We can now survey these characteristics in Revelation 21 and 22 directly applying them to our final state. Obviously human words and images strain to express our eternal condition, but they do provide glorious hints of its majesty.

In the consummate new creation, the present fallen order passes away (21:1, 5) as the heavenly pattern comes down out of heaven from God to mold the material new earth (21:2, 10b). Absolute peace prevails as all discord vanishes, for there is no raging sea, which is an image of tumult and discord (21:1b; cp. Isa. 57:20). This provides final resolution to our longstanding prayer: “Your kingdom come, your will be done on earth as it is in heaven” (Matt. 6:10). Indeed, evil men are altogether banished (21:27; 22:23) so that “the gates of the city” never need closing (21:25). We will be fully and forever in the accepting presence of God and of Christ (21:3; 21:22-23; 22:3-4), living as Adam before the Fall (Gen. 3:8a).

In this glorious estate sorrow and death no longer exist (21:4; 22:3a) for God nourishes and sustains us with perfect and abundant life (21:6; 22:1-3). As resurrected, corporeal creatures we are finally, fully, and forever adopted as the sons of God, receiving our promised eternal inheritance (21:7; cp. Rom. 8:18-25). Our physical environment will be dazzling in glory and unimaginable in grandeur (21:11, 18-21), being bathed by the very glory of God (21:23; 22:5). Our estate will enjoy the absolute stability (“foundations”) and security (“walls”) of God’s protection (21:12-17), where we are safe and secure from all alarms. Our eternal habitation will be abundant in scope and size (21:16), including vast multitudes (21:24-26; cp. Rev. 7:9).

With universal harmony and righteousness existing in the new earth, the redeemed will engage in cultural pursuits, just as God intended for Adam (Gen. 1:28; 2:15, 19). These collaborative pursuits will include even national distinctives: “By its light will the nations walk, and the kings of the earth will bring their glory into it . . . . They will bring into it the glory and the honor of the nations. But nothing unclean will ever enter it” (22:24, 26-27). That we will be organized as “nations” involving “kings” indicates that cultural variety and governmental endeavors continue. These, of course, will be without sin, for we will “walk by its light” and bring in “nothing unclean.”

And the bringing in of our “glory” strongly suggests that the earthly knowledge we gain in our present temporal labors will be useful and actually employed to the glory of God in the new world (as also suggested in the Parable of the Talents, Matt. 25:13-30). Indeed, John’s vision is based on Isa. 60:11:

“Your gates shall be open continually;

day and night they shall not be shut,

that people may bring to you the wealth of the nations,

with their kings led in procession.”

The earthly cultural wealth (experiences, skills, knowledge) of the nations will neither be dismissed nor forgotten, but employed in the eternal world — for “their deeds follow them” (Rev. 14:13).

God intentionally created us as physical beings with bodies adapted to a material environment, beginning with the creation of unfallen Adam. At the last day we will be bodily raised from the dead (John 5:28-29; 1 Cor. 15:12-25). In our eternal estate we will inhabit a purified, refashioned earth — something of a new Eden (Rev. 2:7; 22:2), but with no prospect of failure (as was inherent in Eden, Gen. 2:17). Truly, “Thine is the kingdom, and the power, and the glory, forever” (Matt. 6:13 NASB). And just as surely we have presently received the Holy Spirit “as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory” (Eph. 1:14).

[image error]

OUR FUTURE HOPE

[image error]PMW 2019-039 by Kenneth L. Gentry, Jr.

In his letter to the troubled Corinthian church, Paul lists three Christians virtues while exhorting them to a closer walk with Christ: faith, hope, and love (1 Cor. 13:13). This three-fold cord of holy values provides a strong bond of commitment for the Christian, and has tied the Church of Jesus Christ together throughout the ages.

Faith and love are not only beautiful threads knitting together the fabric of the Christian life, but are easily recognized as such. They weave a strong carpet for the Christian walk; they serve as dual strands tugging us forward in our holy calling. And though hope is certainly not a detached thread from the Christian garment, it has been snagged loose and at best is only partially visible to the eye of faith today.

Certainly all Christians are united in recognizing our ultimate, glorious resurrection hope in our heavenly home. We know that the present fallen order is not all that we may expect in our experience of God’s grace. The beatific vision in Scripture encourages us to keep a hopeful eye on heaven above even as we watch our steps in the earth below. And though eternal life in the presence of God is the ultimate hope of the Christian and the abiding consequence of the gospel, it does not exhaust the full significance of biblical hope.

Earthly Hope Encouraged

The Scripture urges us not only to look to our eternal estate in heaven, but also to labor in hope in the temporal realm on earth, knowing that “the earth is the Lord’s, and all its fullness, the world and those who dwell therein” (Psa. 24:1). We must remember that this present material order was created by God’s power and for His glory: “You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created” (Rev. 4:11). Consequently, a robust Christian faith must also share in a prophetic hope for our earthly future. Unfortunately though, many evangelicals cannot penetrate the cloud of gloom cloaking our present earthly labors; with troublesome nearsightedness we see only the short-term decline of Christianity rather than its long-range revival.

One reason historical hope is so obscured for us is that, as with the news media, so is it with the modern Christian: We tend to focus on the bad news and overlook the good. Of course, we would certainly be naively foolish if we closed our eyes to the many glaring problems in this rebellious world. But to help us overcome this myopia we must exercise the eye of faith. We should look back at the glowing embers of temporal hope that have flared up in history from time to time. These “thousand points of light” gloriously demonstrate the unquenchable fire of an ever burning Christian hope. These historical specimens provide confirmation of the certainty of the prophetic hope of Scripture. They should encourage us in our faith, love, and hope.

[image error]

Postmillennialism Made Easy (by Ken Gentry)

Basic introduction to postmillennialism. Presents the essence of the postmillennial argument and answers the leading objections. And all in a succinct, introductory fashion.

See more study materials at: www.KennethGentry.com

Earthly Hope in Scripture

Consider the Old Testament struggle of faith. Childless, aged Abram was called by God to leave his homeland, and “by faith Abraham obeyed when he was called to go . . . and he went out, not knowing where he was going” (Heb. 11:8). Why? Why would a weary old man leave home and country? Because of bright prospect of hope in the future! The ellipsis in the preceding citation from Hebrews notes that he was called “out to the place which he would receive as an inheritance.” An earthly inheritance lay before him, for God Himself promised him: “Go . . . to the land which I will show you; and I will make you a great nation; I will bless you and make your name great; and you shall be a blessing” (Gen. 12:1-2). Abram departed his father’s house for a strange land because of a God-revealed hope of a more fruitful earthly future. Due to Abram’s confidence in God’s earthly promise, his name was change to “Abraham” — “father of multitudes” (Gen. 17:5).

And should we today not follow Abraham’s example, trusting in God’s promise regarding our earthly hope? The Abrahamic Covenant not only brought forth a populous nation of God’s people, but promised that in Abram “all the families of the earth shall be blessed” (Gen. 12:3c). That is, biblical hope promised that from an elderly, barren man would descend not only a great nation in history, but ultimately the Messiah who would bring blessings “to all the families of the earth.”

This glorious One from Abraham’s loins conquered sin (Rom. 7:24-25), death (1 Cor. 15:54-55), and the devil (Col. 2:15) through his redemptive labors. And on that basis redemptively secured the Abrahamic hope of blessing in time and on earth. For Christ commanded his disciples themselves to go out into an alien and resistant world in order to “make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). “All the nations” and “all the families of the earth” are to be brought under the sway of God’s covenant love and Christ’s redemptive kingdom.

Earthly Hope in History

The early ante-Nicene church struggled mightily in their task. Initially, they were but a “little flock” (Luke 12:32) who humbly committed their lives to a despised, rejected, and crucified Lord (1 Cor. 2:8). Initially, they were hunted down by the mightiest empire of the world, to be thrown to the beasts for refusing to worship Caesar, to be burned in the fires for affirming Christ’s lordship. Surely their times were fraught with unspeakable terror such as we have not known in modern America. Yet by the grace of God, a little over 200 years after the Apostles left the scene the emperor Constantine professed faith in Christ, lifting the earthly burden from our spiritual forefathers. Christ’s little flock was witnessing His kingdom coming with power, His gospel exercising a growing influence in the world.

[image error]Your Hope in God’s World (Kenneth Gentry)

5 DVDs; 5 lectures

This series of lectures presents the theological and exegetical argument for the postmillennial hope in our fallen world. The last lecture answers the major practical, theological, and exegetical objections to postmillennialism. An excellent series for both introducing and refreshing one’s understanding of postmillennialism.

See more study materials at: www.KennethGentry.com

Indeed, shortly thereafter Athanasius wrote: “the Saviour works so great things among men, and day by day is invisibly persuading so great a multitude from every side, both from them that dwell in Greece and in foreign lands, to come over to His faith, and all to obey His teaching” (Incarnation 30:4). In ever greater numbers idol worshipers were turning from their lifeless idols to serve the living God (cp. 2 Thess. 1:9). The mustard seed was growing in stature; the leaven was powerfully penetrating the earth (Matt. 13:31-33).

Consider the plight of faithful Christians who were later tormented by a corrupted form of Christianity in the Middle Ages. They were burned at the stake for their evangelical faith in Christ. And though the Church of the day was in such a tragic condition, the Reformation erupted on the scene shaking the very foundations of western civilization. Christians were witnessing the answer to their continuing hope-filled petition to God: “Thy kingdom come; they will be done on earth as it is in heaven.” Once again Christian hope burned anew in time and on earth. The flame of Christ was inextinguishable.

Consider the plight of the bold believers in England as the Reformation flared up there, then died back, only to flame forth again. Faithful ministers were hounded from their pulpits and humble saints beheaded for their faith, taunted as “Puritans.” Yet, as before, the evangelical faith shook itself and arose, bringing forth the Puritan hope and the explosion of a massive Christian missionary outreach. In their earnest hope of serving God without constraints, they migrated to the New Land to establish “a city set on a hill.”

Earthly Hope in the Present

Of course, once again we today look around with growing despair and a deepening concern for our country. Our Christian influence is waning in America. We hear tragic reports of various evils in our land and in the world. What are we to think? Shall our hope fade with the troubling news? May it never be! As did lonely Abram of old, so must we advance in hope of God’s will being effected in the earth which belongs to Him. We should be encouraged by the continuing historical resilience of our faith. What a “great cloud of witnesses” has preceded us!

[image error]

Van Til Conference on Eschatology (3 CDs)

Three formal lectures on various aspects of postmillennialsm.

An excellent introduction to postmillennialism from a distinctly Reformed perspective. Includes discussion of the leading objections to the postmillennial hope

as well as an application of Van Til’s apologetic method to the postmillennial argument.

See more study materials at: www.KennethGentry.com

We must remember the bold hope of Jeremiah. Though he prophesied the fast approaching destruction of Jerusalem, even penning a book of prophecy so disturbing we call it “Lamentations,” yet did he still hope. He looked beyond the dismal events of his day, his eyes penetrating the dark clouds of despair. He was so confident that the earthly future was in God’s hands that he purchased a piece of land in doomed Israel (Jer. 32). He believed that history was indeed “His story,” and not man’s.

We must have a hope such as did righteous Simeon. His beloved nation was subjugated to Imperial Rome. His longed-for Messiah had not come despite hundreds of years of prophetic hope. Yet like Abram and Jeremiah before him, he too continued with hope. He confidently awaited the Messiah in the Temple of God: “And behold, there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him” (Luke 2:25). And what became of his hope? He saw in the baby Jesus “Thy salvation, which Thou hast prepared in the presence of all peoples, a light of revelation to the Gentiles, and the glory of Thy people Israel’” (Luke 2:30b-32).

Ultimately, of course, we must draw our hope for the earthly future not from “below the sun,” feeding it solely from an historical tributary. After all, we do not yet see the end result; we can trace only the slow, developing providence of God through the shifting sands of time. Yet we know that He has promised that His kingdom will grow imperceptibly in the earth, like a budding twig (Eze. 17:22-24), a growing stream (Eze. 47:1-12), a developing mustard seed (Matt. 13:31-32), penetrating leaven (Matt. 13:33), a sprouting seed (Mark 4:26-29). Nowhere does the Scripture promise that by the year 2019 will we see the full fruit of a conquering faith and the mature and final blossoming of earthly hope. We must draw our hope from above the sun, from the light of God’s revelation in the prophetic Scriptures. But we can discern the ways of God from his actions in the past in delivering His people and granting them victory despite opposition.

We should no more be discouraged in our hope of the conquest of our faith in the earth because it has not yet transpired in fulness, than we should despair regarding the Lord’s return simply because He has not yet done so. We must have a hope in the future.

[image error]

WHY IS AD 70 IMPORTANT?

[image error]PMW 2019-038 by Kenneth L. Gentry, Jr.

Since “Moses and all the Prophets” point to the first century coming of Christ (Luke 24:27), we know the very “fulness of the time had come” (Gal. 4:4). This ample revelation in the Old Testament word prepares us for the abundant redemption in the New Testament world. All Christians are well aware of the unparalleled redemptive-historical significance of the incarnation, crucifixion, resurrection, and ascension of Christ. We are equally well apprised of His victorious pouring out of the Holy Spirit upon the Church in A.D. 30. But too few realize the significance of the pouring out of His holy wrath upon Jerusalem in A.D. 70.

Yet the A.D. 70 events loom large in New Testament prophecy, serving as a dramatic consequence of the first advent. The A.D. 70 holocaust flares up at us in several prophecies in Luke’s gospel alone: Luke 13:32-35; 19:41-44; 21:20-24; and 23:28-31. Furthermore, it is not only the subject of many of the Lord’s parables (e.g., Matt. 21:33-45; 22:1-14) but even causes the Lord’s tearful lament over Jerusalem (Matt. 23:38). And that lament introduces one of His longest recorded discourses, a discourse initially focusing upon that woeful year (Matt. 24-25).

Let us consider the significance of A.D. 70 in just four areas.

A.D. 70 Corroborates the Messiah’s Authority

The A.D. 70 catastrophe results from Christ’s prophetic word, corroborating His Messianic authority in a dramatic way. Not only does A.D. 70 prove his prophecy to be a true word from God (cp. Deut. 18:22) but a judgment word against God’s people.

[image error]Theological Debates Today (5 mp3 messages)

Conference lectures on contemporary theological issues: 1. The Great Tribulation; 2. The Book of Revelation; 3. Hyperpreterism; 4. Paedocommunion; 5. God’s Law. Helpful insights into theological truths that are vigorously debated among Christians. Excellent tool for personal or group Bible study.

See more study materials at: http://www.KennethGentry.com

The disciples’ request for a “sign” marking out “the end of the age” (Matt. 24:3) sparks the Olivet Discourse in Matthew 24 and 25. Up through 24:34 Jesus focuses on Jerusalem’s destruction: the devastation of the holy city and conflagration of its holy house become “the sign of the Son of man in heaven” (v. 30 KJV). That is, when the first century holocaust explodes upon Israel, it definitively signifies the divine authority of the One now in heaven (cf. Matt. 26:59-64; Luke 23:20-31).

Too many Christians miss the meaning of Jesus’ cloud-coming in Matthew 24:30 for two reasons: (1) Unfamiliarity with Old Testament apocalyptic language, wherein divine judgments appear as cloud-comings (e.g., Isa. 19:1). (2) Oversight of Matthew 24 interpretive clues: mention of the Temple’s destruction (v. 2), the Judaean focus (v. 16), and the temporal proximity of all the events between verses 4 and 34 (v. 34). Indeed, Jesus warned the very men who sat in judgment over Him: “Hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven” (Matt. 26:64).

This is certainly how the ancient church read Matthew 24. Referring to A.D. 70 Eusebius highlights “the infallible forecast of our Saviour in which he prophetically expounded these very things” (Eccl. Hist. 3:7:1). Justin Martyr declares Christ “will pass judgment on the whole human race” (an act of authority) in that “we saw that things had happened accordingly — the devastation of the land of the Jews” (1 Apology 53).

A.D. 70 Concludes the Old Covenant Economy

The Old Testament was replete with signs and symbols foreshadowing the work of Christ. The very nature of that typological era demands that it was a temporary step toward the full redemptive-historical conclusion brought about by Christ, a passing stage moving toward a grand climax. Indeed, the New Covenant vitality could not be contained within the Old Covenant strictures of a racial people, geographical land, and typological Temple, for you cannot “put new wine into old wineskins, or else the wineskins break, the wine is spilled” (Matt. 9:17a).

Postmilllennialism and Preterism[image error]

Four lectures by Ken Gentry (downloadable 4 mp3s).

(1) Postmillennialism: Wishful Thinking or Certain Hope?

(2) The Identity of the Beast of Revelation.

(3) The Resurrection of the Dead.

(4) The Great Tribulation is Past.

See more study materials at: www.KennethGentry.com

The New Testament frequently indicates this looming change of covenantal administration. For instance, Hebrews 8:13 declares: “In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.” Indeed, Hebrews warns Jewish converts not to slip back into Judaism, especially as they see “the day [A.D. 70] drawing near” (Heb. 10:25). Such apostasy would return them to a material and soon-to-vanish copy of the true, for Christ has brought God’s people to “the greater and more perfect tabernacle not made with hands” (Heb. 9:11; cp. 9:24). The spiritual New Covenant is not linked to a physical Temple, consequently it “cannot be shaken” and overthrown (Heb. 12:28). Sweeping aside the Old Covenant structures, A.D. 70 secures the final New Covenant scheme. As the early church fathers note, that fateful year forever dis-established biblical Judaism: Ignatius writes of “a Judaism which has now come to an end” (Magnesians 10).

A.D. 70 Confirms the Gentile Ministry

In the Old Testament God’s people were virtually co-extensive with the Jewish race (Amos 3:2). But all of this changes at the resurrection whereupon Christ commissions His disciples “to make disciples of all the nations” (Matt. 28:19a; cp. Acts 1:8).

Unfortunately, the early church was tempted to rest content in the Jewish mission (witness Peter’s experience in Acts 10-11). With the growing ministry of Paul this begins to change; in the approaching demise of the Temple such a temptation will be forever cured. This remarkable shift of focus from a Palestinian Jewish mission to a world-wide Gentile mission is finally sealed in A.D. 70.

Returning to Matthew 24 we learn that consequent upon the Temple’s overthrow, Christ will send His “messengers” (Gk. angeloi, here they are human messengers) “with a great sound of a trumpet, and they will gather together His elect from the four winds” (Matt. 24:31a). Thus, at Jerusalem’s fall the final Jubilee (see Lev. 25) — eternal salvation — will be declared to all the world. Now that the Old Covenant constraints are forever removed, the world becomes the mission field for the Church.

Indeed, Paul prophetically relates the ultimate success of the Gentile mission to Israel’s “fall,” i.e., her stumbling over Christ and consequent A.D. 70 destruction. For her “fall is riches for the world,” her “failure riches for the Gentiles” (Rom. 11:12). Indeed, her “being cast away is the reconciling of the world” (Rom. 11:15a).

A.D. 70 Confronts with the Divine Severity

A.D. 70 emphasizes the reality not only of God’s goodness but His severity. Paul warns those who would call themselves God’s people: “Consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off” (Rom. 11:22).

The “severity” that befalls the Jews in A.D. 70 exhibits God’s judgment upon their unbelief and rebellion. Melito of Sardis speaks thus of the Jews: “thou smotest thy Lord: thou also hast been smitten upon the earth. And thou indeed liest dead; but He is risen from the place of the dead.” Though Israel had a glorious heritage (Rom. 9:3-5), though her “root is holy” (Rom. 11:16) she tragically illustrates the consequences of failing a holy responsibility. We must all learn the lesson therein exhibited, “for everyone to whom much is given, from him much will be required” (Luke 12:48b). Israel’s judgment in A.D. 70 underscores the awesome obligation resulting from the divine calling.

But as Israel withers under the scorching heat of God’s severe wrath, the Gentiles will flourish in the cool waters of God’s good mercy (Rom. 11:12, 15; cp. Acts 13:46-47). Such is the goodness of God. Nevertheless, the Gentiles, too, must take the lesson to heart, “for if God did not spare the natural branches, He may not spare you either” (Rom. 11:21).

This Jewish-judgment / Gentile-blessing interplay is prophesied by Christ. Speaking of the kingdom He is establishing, the Lord alludes to A.D. 70: “I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth” (Matt. 8:11-12).

Conclusion

The specter of A.D. 70 haunts the New Testament record (being frequently and vigorously prophesied); its occurrence dramatically impacts first century history (being one of its more datable and catastrophic events). Jerusalem’s destruction confirms important redemptive-historical truths (Christ’s supreme authority, the Old Covenant economy’s termination, the gospel’s world encompassing nature, and Israel’s judgment) and imparts significant practical lessons to us (our high calling involves holy obligations). We would do well to learn of the ways of God among men. (For more information on the significance of A.D. 70 see Thomas Ice and Kenneth Gentry, The Great Tribulation: Past or Future? [Kregel, 1999].)

IS POSTMILLENNIALISM IMPOSSIBLE?

[image error]PMW 2019-037 by Kenneth L. Gentry, Jr.

Our Lord Jesus Christ ministered for over three years proclaiming the coming of the kingdom of God. But after initially drawing a “great multitude” of followers (Jn 6:2), John records with disappointment that “many of His disciples went back and walked with Him no more” (Jn 6:66). In fact, toward the end of his ministry one of his own twelve disciples turned against him, literally selling him out to the authorities (Jn 13:18; Ac 1:18-19). And even his remaining faithful disciples forsook him in cowardly fear as he was on trial for his life (Mt 26:31, 56; Lk 22:31-34), locking themselves away from opponents (Jn 20:19).

With such a shaky start, what might we expect to become of the kingdom of God, which Christ initially proclaimed as near (Mk 1:15; Mt 4:17) and eventually established as present (Mt 12:28; Lk 17:20-21)? In other words, what is the outlook for the Christian faith in the historical long run? How should we answer a query such as Christ poses: “When the Son of Man comes, will he really find faith on the earth” (Lk 18:8)?

The Prophetic Hope for the Mission

Though surprising to many evangelicals today, the appropriate answer to such a question is a resounding, “Yes!” Such a rhetorical, motivational challenge fully expects a positive response. Despite the modern church’s gloomy pessimism regarding her future on earth, the Scripture paints a bright prospect for Christianity’s gradual historical advance (Is 9:7; Ez 17:22-24; 47:1-9; Mt 13:31-33; Mk 4:1-9, 26-29; 1Co 15:25-26) and glorious global conquest (Ps 22:27-31; Is 9:6-7; Mic 4:1-3; Jo 12:31-32; 1Co 15:20-25). And this before the Return of Christ – – because he presently rules from the right of God Almighty (Ac 2:33-35; Ep 1:20-22; Heb 10:12-13; 1Pe 3:22; cp. Ac 5:31; 7:55-56; Ro 8:34; 1Co 15:25-27; Co 3:1; Heb 12:2). After all, did not Christ himself unambiguously declare: “God did not send His Son into the world to condemn the world, but that the world through Him might be saved” (Jn 3:17)? Did he not promise: “And I, if I am lifted up from the earth, will draw all peoples to Myself” (Jo 12:32). How could he affirm such things if the future of the human race was destined to ever-deepening descent into chaos and despair, as most modern evangelicals suppose?

[image error]

He Shall Have Dominion

(paperback by Kenneth Gentry)

A classic, thorough explanation and defense of postmillennialism (600+ pages). Complete with several chapters answering specific objections.

See more study materials at: www.KennethGentry.com

Many avenues in Scripture lead to a majestic earthly destination for mankind before the Lord’s Return: Do we not read of Jehovah giving Christ “the nations for Your inheritance” (Ps 2:8)? Of Christ’s ruling from “sea to sea; and from the river to the ends of the earth” (Ps 72:8)? Of “all nations” streaming into “the house of the Lord” during (not: “after”) the “last days” (Is 2:2)? Of the knowledge of the Lord covering the earth “as the waters cover the sea” (Is 11: 9)? Of the kingdom of heaven growing to dominance like the mustard seed (Mt 13:31-32)? Of the “reconciling of the world” to God (Ro 11:15; 2Co 5:19)?

But how can this be? Hasn’t the Fall ruined all earthly hope? Not according to Scripture! In fact, the Resurrection of the Second Adam (Christ) is more powerful than the Fall of the First Adam – – for it overturns the Fall’s catastrophic results. Let us see how this is so.

The Divine Directives for the Mission

According to Scripture we may expect the gradually developing, worldwide dominance of the Christian faith in time and on earth. We may because: It is God’s revealed will in Christ. One of the easiest ways to gauge the biblical warrant for a glorious earthly future is to examine the familiar Great Commission (Mt 28:18-20). This Commission is truly great, not only in terms of its power and task but, as we shall see, its goal.

The Time of the Commission. The chronology of the Great Commission is important for appreciating its dramatic significance. Christ proclaims the Commission after his Resurrection, that is, after he conquers sin, death, and the devil (Co 2:14-15; 1Co 15:20-25; Heb 2:14-15; 1 Jo 3:8). Hence, he proclaims in the aorist tense (point action in past time): “All authority has been given to Me” (Mt 28:18). This harkens back to God’s recent grant of authority to Christ at his Resurrection (Ac 2:32-35; Eph 1:20-21; Phil 2:8-11). Previously, Jesus humbly confessed: “the Son can do nothing of Himself” (Jn 5:19, 30; 8:28). Now he speaks authoritatively, as he steps out of his state of humiliation and into his glorious exaltation.

The Authority of the Commission. The opening words of the Commission triumphantly declare his universal authority. To those few followers who remain with him (Mt 28:16), Jesus boldly announces: “All authority has been given to Me in heaven and on earth” (Mt 28:18). And this despite his recent cruel and shameful treatment, resulting in his ignoble death. Despite the cowardice of his followers, the core members of his kingdom. Despite the might of Rome and the resistance of Israel, the political and religious contexts of his labors. Christ here truly speaks as the “King of kings and Lord of lords” (Rv 17:14; 19:16).

[image error]

Greatness of the Great Commission (by Ken Gentry)

An insightful analysis of the full implications of the great commission. Impacts postmillennialism as well as the whole Christian worldview.

See more study materials at: www.KennethGentry.com

Our Lord’s claim of “all authority in heaven and on earth” is distributive. That is, he exercises authority in every realm: personal, familial, and ecclesiastical, as well as social, cultural, educational, legal, political, and any other area of human endeavor. This is the ultimate foundation for the bold task and its glorious expectation. Christ has universal authority to command and compel.

But what task does the Lord entrust to his servants? What goal does he set before them? What is our mission as Christians in this sinful, fallen world?

The Goal of the Commission. We quickly learn the expected outcome of the Commission, the anticipated goal of our calling in the world. The Lord commissions his people to nothing short of world conquest by means of the gospel of his saving love and sanctifying grace: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you” (Mt 28:19-20a).

We must note that our Lord Jesus Christ, clothed with “all authority,” commands his followers to “make disciples of all the nations.” He does not send us to pluck individual brands here and there from the fire (though we must preach the gospel to individuals). Nor does he leave us in the world merely to “be witnesses” against all opposition (though we certainly must witness all along the way to our goal). Rather he commissions us actually to bring “all the nations” of the world under his discipleship. And this process of subduing the nations comes “not with swords loud clashing, nor roll of stirring drums,” but with spirit-blessed gospel preaching and faithful biblical instruction, for the “the gospel is the power of God unto salvation” (Ro 1:16; 1Co 1:18; 2Co 6:7; 1Th 1:5).

The Commission proceeds to its goal, therefore, through the power of Spirit induced conversion: we are to disciple and to baptize all nations of the world. Baptism is the sign and seal of entry into the kingdom of God (Acts 8:12); we baptize disciples “into” (Gk: eis) the name of the Father, Son, and Holy Spirit (Mt 28:19). Baptism is administered in the context of humble worship, not oppressive war.

The baptizing and discipling of men and nations results in ethical living according to the pattern of Scripture. Consequently, Christ commissions us to teach “them [i.e., all the baptized nations of the world] to observe all things that I have commanded you.” Conversion is the foundational starting-point for Christian discipleship, not the end-all. We must teach converts to live according to the authoritative instruction of him who is Lord.

Thus, the Great Commission directs us to seek the conversion of all nations by the gospel, to baptize them in the name of the Triune God, and to disciple them according to all the teaching of Christ. Certainly this is a Great Commission.

The Assistance for the Commission. Our Great Commission is surely not a hopeless commission, an ideal goal never actually expected. After all, it is securely established on the basis of “all authority in heaven and on earth.” What can thwart such authority? Not only so, but Christ promises: “I am with you always, even to the end of the age” (Mt 28:20b). Who can resist his powerful presence?

We are assigned, then, this glorious task on the basis of universal authority and with the promise of assistance by the universal king. Indeed, the Lord’s Prayer engages us to pray for that which the Lord’s Commission charges us to do: Did he not teach us to pray: “Your kingdom come. Your will be done, on earth as it is in heaven” (Mt 6:10)? Are we to pray for that which is hopeless? Is the Great Commission really a “Mission: Impossible”?

[image error]Your Hope in God’s World (Kenneth Gentry)

5 DVDs; 5 lectures

This series of lectures presents the theological and exegetical argument for the postmillennial hope in our fallen world. The last lecture answers the major practical, theological, and exegetical objections to postmillennialism. An excellent series for both introducing and refreshing one’s understanding of postmillennialism.

See more study materials at: www.KennethGentry.com

The Ultimate Fulfillment of the Mission

A proper analysis of the Great Commission helps us answer the rhetorical question: “When the Son of Man comes, will he really find faith on the earth”? Unless he has laid before us a hopeless task far beyond our capacity and really outside his own will, we must believe that when the Son of Man comes he will find faith on the earth. And not just scattered enclaves of faith, but in fact a world-wide faith towering above all others (Is 2:2; Ez 17:22; Mt 13:32).

This is why John sees Christ as the “propitiation for our sins, and not for ours only but also for the whole world” (1Jo 2:2). He looks proleptically down the corridors of time to a world ultimately overwhelmed with the saving love of Christ, a world-system (Gk., kosmos) operating on the basis of Christian principle founded on redemption.

Just as Christ’s Great Commission roots this world-conquering hope in his resurrection, so does Paul. He does so not only in Philippians 2:6-11 and Romans 11:11-15, but especially in 1 Corinthians 15:20-25: “But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to him. Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet” (NIV).

Christ will not return until “after he has destroyed all dominion, authority and power.” Indeed, he must continue to “reign until he has put all his enemies under his feet.” Ours is a “Mission: Possible.”