Kenneth L. Gentry Jr.'s Blog, page 69

HOW CHRISTIANITY CHANGED THE WORLD

[image error]PMW 2019-026 by HowToReligion.com

HOW CHRISTIANITY CHANGED THE WORLD THROUGH HUMAN SANCTIFICATION, WOMEN’S RIGHTS, SLAVERY, AND SCIENCE

It’s a lie when people say “secularization civilized Christianity”. No, it didn’t. Quite the opposite. Christianity civilized secularism and other pagan religions. But with the secularization of society, many of the vast influences that Christianity had in civilization are disregarded and/or rejected. This post isn’t only to educate those who are unaware about Christianity’s history and influence in the world, but to inspire Christians today to start, or continue, the work that Christ began. “Without Christianity’s teaching that the Logos is a person, the philosophy of human rights to which we subscribe to today would have never established itself” – Luc Ferry, atheist.

SANCTIFICATION OF HUMAN LIFE

“God created mankind in his own image; male and female he created them.” – Genesis 1:27

Christianity has always had an adherence to the sanctity of human life. So when it came to abortion, infanticide, and child-abandonment, Christians took an opposing stand and publicly condemned these issues until they were outlawed. The Romans had an extremely low view of life. Most were viewed as cheap and expendable1. The practice of infanticide was “infamously universal”2 – including India, Japan, Brazil, Eskimos, and Africa. Infants were killed for being deformed or physically fragile, by being drowned or cut by their throats3. Those like Cicero and Seneca justified infanticide. Early Christians repeatedly condemned infanticide, i.e. Didache, the Epistle of Barnabus, and Callistus of Rome, basing it on the Scripture, thou shall not kill, and that every human being is made in the image of God. Through Christian literary and public condemnation, Emperor Valentinian outlawed it. Greeks and Romans also abandoned babies by “tossing” them away4. Not only did Christians publicly condemn these acts but took in abandoned children into their homes to protect and nourish them. In particular, Afra of Augsbur, prostitute in her pagan life, converted to Christianity and created a ministry to take care of all types of abandoned children – children of prisoners, thieves, runaway slaves, etc.5 Emperor Valentinian also criminalized child-abandonment.

[image error]Consider the Lilies

A Plea for Creational Theology

by T. M. Moore

Moore calls us to examine the biblical doctrine of general revelation from the perspective of what he calls creational theology. In this artful introduction to creational theology, Moore helps us develop the skills and disciplines for doing theology as we look upon and interact with the world around us.

See more study materials at: www.KennethGentry.com

Unfortunately, the sanctity of life – what Christians have fought for, for so long – has now been undermined, even by Christians, today.

WOMEN’S RIGHTS

“There is neither male nor female, for you are all one in Christ Jesus.” – Galatians 3:28

Out of all religions and non-religions, Christianity elevates women to the highest level. Too many people are unaware of the low view that was of women. The Athenian women had the social status of a slave;6 they weren’t allowed to leave their homes without their husbands7 and were not allowed to talk to other men in their own home.8 The Greek wife had no freedom either; she was to be kept “under lock and key.”9 In a poem: “We women can’t go out just when we like. We have to wait upon our men.” 10 Jews barred women from testing in court.11 I can go on, but basically, women were deprived of basic freedoms.

“The birth of Jesus was the turning point in the history of woman.”12 Take a look at the way Jesus respectfully and humanely treated the Samaritan Woman – He broke the law by doing so. It seems like a shrug-whatever type thing today but not back then. “One is not so much as to greet a woman” was a rabbinic teaching13. Jesus broke that rule again when He entered into Mary and Martha’s home, and broke it by teaching Mary about Godly principles, since yet another rabbinic teaching was “let the words of the Law be burned rather than taught to women.”15 Broke both laws again by talking to and teaching Martha after His resurrection. He appeared to women first after His resurrection. Women followed Jesus. All this seems to typical today, but extremely unusual back then. The apostolic Church welcomed women and women became leaders, i.e. Priscilla and Phoebe. Women became more active within the church than men (60% of the Christian community was female15…come on, men ?? ), women began to spread evangelism and missionaries, and built churches.16 This is where Jesus, Paul, and the Early Church broke the social and religious laws that kept women silent and secluded; by treating women equally.

A few other successes – Child brides were common in many places: Babylon, Rome, Assyria. This, however, became less common with the influence of Christianity17. For centuries the custom in India was to burn a widow alive. The Christian teaching is much more humane. Jesus had compassion for and protected widows (Luke 7:11-15, 21:2-3). Much thanks to Christian influence, this practice was banned.18 The Chinese foot binding was practiced for thousands of years, where girls, age 5, would have their feet bound. It led to their foot breaking and having curled toes. This also led to severe infections, leg imputations, or even death.19 Why? To please men. It made women walk on tiptoes and “seductively” sway. Christian missionaries in China led the crusade to have the government outlaw this practice.20 Today, women have rights because of what Jesus exemplified. Women’s rights, without a direct revolution, became a revolution.

SLAVERY

“No longer as a slave, but better than a slave, as a dear brother.” – Philemon 1:16

Slavery made its way to Europe from African and Arab countries. Slaves made up about 75% of the population in Athens and Rome.21 Christianity’s teaching on equality – no slave nor free – had an incredibly positive effect on slaves. Christians treated slaves the same they would a freeman and communed with them at the altar. Contrasting this with Romans whose believes were “a slave is a living tool, just as a tool is an inanimate slave. Therefore, there can be no friendship with a slave.”22 Christians freed slaves. The number is unknown, but at least, 15,600 slaves (95-400AD).23

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Standard Bearer: Festschrift for Greg Bahnsen (ed. by Steve Schlissel)

Includes two chapters by Gentry on Revelation and theonomy. Also chapters on apologetics, politics, ecclesiology, covenant, and more.

See more study materials at: www.KennethGentry.com

Emperor Justinian was sympathetic to what Christians were doing so he abolished all laws that prohibited freeing slaves. William Wilberforce was a politician who fought for years against slavery, attempting to make it illegal. Finally, just a few days before he died, Parliament passed the abolition act – freeing 700,000 slaves. Many more stories – Elijah Lovejoy lost his life fighting for slaves to be freed. Charles Torrey helped 100,000 fugitive slaves escape. Harriett Tubman liberated at least 700 slaves. “Christianity is not a segregated religion. It offered itself without restriction to all individuals, classes, and nations; it was not limited to one people, like Judaism, nor to the freemen of one state, like the official cults of Greece and Rome” Will Durant.

SCIENCE

“Christians, the pioneers of science” – Alvin Schmidt

Although Christianity had a huge impact on education in general – first university, public schools, Deaf and Blind education, etc., – I want to focus mainly on science. Because there are both Christians and nonChristians alike who believe science and Christianity don’t mix. . . .

To finish article and see footnotes: click

SCIENCE AND BIBLICAL AUTHORITY

[image error]PMW 2019-024 By Stephen Geard (Creation Ministries, Intl.)

Gentry: Eschatology is a major feature in a biblical worldview. Eschatology works toward the consummate, eternal New Creation. But in order to get there, we must understand another foundation stone of the biblical worldview: Creation. This is a helpful article on the integrity of Scripture as it endures the attackes of humanistic science.

THE CLASH OF SCIENCE AND THE AUTHORITY OF THE BIBLE

By Stephen Geard

Modern science arose in harmony with Christian creationist beliefs. But in recent years science has adopted an assumption that is not founded on Christian doctrine. What has happened?

The creation vs evolution controversy is seen by some as a conflict between the Bible and modern science. Another area of contention is the matter of miracles vs the laws of science. Why do such conflicts arise? And what can we learn from them about the Bible and about science?

We can learn something extremely important about the authority of the Bible from such conflicts. Here’s why.

The origin of science is firmly founded in the Christian doctrines of creation and revelation, for science is founded upon three unprovable presuppositions:

1. That the external world exists.

2. That such external world is ordered.

3. That such ordered external world is accurately perceivable by our senses.

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As It Is Written: The Genesis Account Literal or Literary?

Book by Ken Gentry

Presents the exegetical evidence for Six-day Creation and against the Framework Hypothesis. Strong presentation and rebuttal to the Framework Hypothesis, while demonstrating and defending the Six-day Creation interpretation.

See more study materials at: www.KennethGentry.com

Does the external world exist?

The existence of the external world, that is the world which I perceive outside of myself, really does exist and is not a figment of my imagination. This is important to the origin of science because there is little point in investigating the external world if it is an illusion. How do we know it is not? Because, in the beginning, God created the heavens and the earth. The existence of the external world is assured because of its creation by God.

Is it orderly?

The order of the external world is guaranteed by God’s revelation of Himself as a rational, orderly Creator. Jeremiah 33:25–26 and many similar verses tell us that the Lord fixed the laws of the heavens and the earth, guaranteeing their order.

“Thus says the Lord: If I have not established my covenant with day and night and the fixed order of heaven and earth, then I will reject the offspring of Jacob and David my servant and will not choose one of his offspring to rule over the offspring of Abraham, Isaac, and Jacob. For I will restore their fortunes and will have mercy on them.”

Can we perceive it?

Finally, our accurate perception of the external world is guaranteed by the mode of God’s revelation. We perceive the creation through use of our senses. God spoke and men heard. He appeared and men saw Him. Jesus touched and people were healed. This guarantees, at a fundamental level, that what we perceive actually does bear a relationship to what really exists.

These presuppositions are unprovable because they cannot even be questioned by science without it calling itself into question. For example, science cannot question the existence of the external world because any data upon which such questions are based must themselves exist in the external world. Also, a method based on observation becomes absurd if there is no way of being able to relate one’s observations with certainty to objective reality.

[image error]Understanding the Creation Account

DVD set by Ken Gentry

Formal conference lectures presenting important information for properly approaching the Creation Account in Genesis. Presents and defends Six-day Creation exegesis, while presenting and rebutting the Framework Hypothesis.

See more study materials at: www.KennethGentry.com

Science is founded upon these three presuppositions. Their basis in biblical theology explains why science arose in Christian Europe—and, for that matter, why it arose in Protestant northern Europe in the milieu of the Reformation and the Great Awakening rather than in southern Europe.

Many of the early men of science were also men of God. The founders of many areas of modern science were Christians: Robert Boyle (who founded chemistry), Louis Pasteur (bacteriology), Michael Faraday (electromagnetics), James Clerk Maxwell (electrodynamics), Carolus Linnaeus (taxonomy), and the list goes on. It might be objected that they were only men of their time and that ‘everyone’ was Christian then. But that is precisely the point. That is why science arose then and there.

Basis for science

In short, men began to discover the laws that govern science when they began to apply the logical ramifications of believing that God, the Creator of the universe, is there and that He is not silent in relation to their studies of the physical world. To put it another way . . . .

To read complete article: click

RAPTURING OUT OF FULL PRETERISM

[image error]PMW 2019-023 by Various Writers

Full Preterism is a small, but tenacious Internet phenomenon that has caused a good deal of disruption in evangelical churches. I call “Full Preterism” by the term “Hyper-preterism,” because it is to Preterism what Hyper-Calvinism is to Calvinism: the taking up of a good theological perspective, then driving it beyond its true meaning.

I have mentioned Hyper-preterism from time-to-time in some of my books (e.g., He Shall Have Dominion). I have written a chapter in a Reformed response to Hyper-preterism (edited by Keith L. Mathison, When Shall These Things Be?). I have also recently published a small book containing some of my brief observations on the errors crippling Hyper-preterism (Have We Missed the Second Coming?). And now I have re-republished a book critiquing Full Preterism by Samuel M. Frost (Why I Left Full Preterism).

I am always eager to welcome new critiques of this errant movement. In his book, Sam Frost offers us his insightful testimony regarding how he got involved in Hyper-preterism, and then how he escaped out of it. This is an important work by a former insider who was a leader in the movement. I highly recommend it to anyone who: (1) is curious about contemporary theological movements, (2) has seen the trouble this particular movement has caused in the lives of individuals or the ministries of churches, or (3) is being tempted with it. Somehow Mormons tempt people into their absurd system; and somehow Hyper-preterists tempt folks into their novel system. But whereas Mormons use bicycles in their missionary outreach, Hyper-preterists are using motorcycles to escape from orthodoxy, hoping that, like King David of old, “the roar of their Triumph was heard throughout the land.”

Currently another book is being planned by several former Full Preterists. It will be another work presenting testimonies regarding how others escaped the clutches of Hyper-preterism and lived to tell about it. I will report this when it becomes available.

[image error]Why I Left Full-Preterism (by Samuel M. Frost)

Former leader in Full Preterist movement, Samuel M. Frost, gives his testimony and theological reasoning as to why he left the heretical movement. Good warning to others tempted to leave orthodox Christianity.

See more study materials at: KennethGentry.com

Sam Frost’s book was previously published by American Vision but is now back in print through Victorious Hope Publishing.

Table of Contents

1. What is Full Preterism

2. My Full Preterist Testimony

3. History, Creeds, and Sola Scriptura

4. Infinity

5. John 6

6. What are the “Last Days”?

7. The Shell Game

8. Where is Jesus?

9. Sin, Death, and Creation

10. Progressive Sanctification

11. The Bodily Death and Resurrection of Jesus

Conclusion: Why I Left Full Preterism

Review Notes

“For several years, Sam Frost was the academic voice of so-call full preterism. He wrote numerous books, articles, and blog posts in support of it, gave lectures defending it, and responded in print to those who were critical of it. By God’s grace, his eyes have been opened to the truly unbiblical nature of this novel doctrine, and he has rightly renounced it. In this work, Frost provides a point-by-point account of his theological journey. In the last several years, we have witnessed several prominent full preterists renounce this heresy and embrace Christianity. May our Lord and Saviof Jesus Christ use Frosts work to open the eyes of many, many more.”

Keith L. Mathison, Reformation Bible College

“I’m glad there’s a debate take place over the subject of Bible prophecy. It’s been needed for a long time. There is a tendency, however, among some people who change prophetic views to swing the pendulum too far. They are so disenchanted with what they once believed that they believe it’s necessary to reject everything that system taught. Preterism is gaining a foothold among scholars and laypeople, but some are getting worried that some adherent are taking it to unbiblical extremes. Sam Frost went there and back. His book Why I Left Full Preterism is a great starting point in understanding the inherent dangers of a full pretersm position.”

Gary DeMar, formerly President, The American Vision

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

In this book, author Sam Frost’s wit and charm shine through the pages as he recounts, first-hand, on the reasons why he left full (hyper) preterism behind; providing a needed critique on its views and positions.

Brian Godawa, Author, The Chronicles of the Apocalypse

Frost does an excellent job of detailing the reasons he left full preterism. According to him, Full Preterism is a house of cards and if one were to follow it to its logical conclusion, one would need to conclude that the Bible no longer applies to them today. He ends his book by acknowledging that there are still a lot of questions within preterism but this is something that he, like other theologians, must seek to work out together.

Bryan Kuranga, reviewer

It’s a decent book from a “full preterist” insider that ultimately realized he could no longer sustain belief in this unorthodox eschatology. I’m glad he wrote it. As a amillenialist/partial preterist, I think it was a good insight into the extreme “full preterist” view, whereby you must accept that the second coming of Christ occurred in the past.

Patrick, reviewer

About Samuel M. Frost

With a B.Th. (Liberty Christian College), Samuel completed a M.A. in Christian Studies; M.A. in Religion, and Th.M. from Whitefield Theological Seminary, Lakeland, Florida (with combined credits in Hebrew from Reformed Theological Seminary, Orlando, Florida – and in Greek from Church of God School of Theology, Cleveland, Tennessee; Now, Pentecostal Theological Seminary). Author of Full Preterist works, Misplaced Hope, Exegetical Essays on the Resurrection of the Dead and House Divided with Mike Sullivan, Dave Green and Ed Hassertt. Also edited A Student’s Hebrew Primer for Whitefield Theological Seminary.

Samuel M. Frost co-founded Reign of Christ Ministries, and has lectured extensively for over 8 years at Full Preterist conferences, including the Evangelical Theological Society conference, of which he is currently a member (also a member of Society of Biblical Literature). Samuel has been ordained, and has functioned as Teaching Pastor at Christ Covenant Church in St. Petersburg, Florida (2002-2005). He helped host the popular debates between highly regarded Full Preterist author Don Preston and Thomas Ice (with Mark Hitchcock), and Don Preston and James B. Jordan.

Samuel is widely regarded by many of his peers as being one of the foremost experts on prophecy, apocalypticism, and Preterist theology. He was highly influential in the Full Preterist movement, having been published by Don Preston (Exegetical Essays), footnoted in several Full Preterist works, as well as by scholars against Full Preterism (When Shall These Things Be?; Preterism: Orthodox, or Unorthodox; The Second Coming under Attack) and authored one Foreword, Reading the Bible Through New Covenant Eyes, by Alan Bondar.

He has come to denounce his Full Preterist views in 2010 and affirms the historic Christian Faith and orthodoxy. He penned this book detailing his departure titled, Why I Left Full Preterism. Samuel Frost is an Online Mentor in Biblical Studies and Theology at Vision International University, U.S.A., and owns/operates his own business in Florida with his wife Ann Marie, and his children, Janet, Jacob, Hunter, and Olivia.

TRANSGENDER SURGERY ISN’T THE SOLUTION

[image error]2019-022 by Paul McHugh (Wall Street Journal)

Gentry note: Dr. McHugh does not address the ultimate underlying problem in transgenderism: the spiritual issue. But his article is helpful for basic scientific and medical issues arising from transgenderism. A world confused about God is quite naturally confused about self, in that people are images of God. The world is suppressing some of the most basic truths (gender identity) in unrighteousness. Only the spread of the gospel can ultimately help these individuals.

The government and media alliance advancing the transgender cause has gone into overdrive in recent weeks. On May 30, a U.S. Department of Health and Human Services review board ruled that Medicare can pay for the “reassignment” surgery sought by the transgendered—those who say that they don’t identify with their biological sex. Earlier last month Defense Secretary Chuck Hagel said that he was “open” to lifting a ban on transgender individuals serving in the military. Time magazine, seeing the trend, ran a cover story for its June 9 issue called “The Transgender Tipping Point: America’s next civil rights frontier.”

Yet policy makers and the media are doing no favors either to the public or the transgendered by treating their confusions as a right in need of defending rather than as a mental disorder that deserves understanding, treatment and prevention. This intensely felt sense of being transgendered constitutes a mental disorder in two respects. The first is that the idea of sex misalignment is simply mistaken—it does not correspond with physical reality. The second is that it can lead to grim psychological outcomes.

The transgendered suffer a disorder of “assumption” like those in other disorders familiar to psychiatrists. With the transgendered, the disordered assumption is that the individual differs from what seems given in nature—namely one’s maleness or femaleness. Other kinds of disordered assumptions are held by those who suffer from anorexia and bulimia nervosa, where the assumption that departs from physical reality is the belief by the dangerously thin that they are overweight.

[image error]Homosexuality, Transgenderism, and Society

5 downloadable mp3s by Ken Gentry

The homosexual movement is one of the leading challenges to the moral stability of American culture and to our Christian influence in culture. In this sermon series the homosexual question is tackled head on.

See more study materials at: www.KennethGentry.com

With body dysmorphic disorder, an often socially crippling condition, the individual is consumed by the assumption “I’m ugly.” These disorders occur in subjects who have come to believe that some of their psycho-social conflicts or problems will be resolved if they can change the way that they appear to others. Such ideas work like ruling passions in their subjects’ minds and tend to be accompanied by a solipsistic argument.

For the transgendered, this argument holds that one’s feeling of “gender” is a conscious, subjective sense that, being in one’s mind, cannot be questioned by others. The individual often seeks not just society’s tolerance of this “personal truth” but affirmation of it. Here rests the support for “transgender equality,” the demands for government payment for medical and surgical treatments, and for access to all sex-based public roles and privileges.

With this argument, advocates for the transgendered have persuaded several states—including California, New Jersey and Massachusetts—to pass laws barring psychiatrists, even with parental permission, from striving to restore natural gender feelings to a transgender minor. That government can intrude into parents’ rights to seek help in guiding their children indicates how powerful these advocates have become.

How to respond? Psychiatrists obviously must challenge the solipsistic concept that what is in the mind cannot be questioned. Disorders of consciousness, after all, represent psychiatry’s domain; declaring them off-limits would eliminate the field. Many will recall how, in the 1990s, an accusation of parental sex abuse of children was deemed unquestionable by the solipsists of the “recovered memory” craze.

You won’t hear it from those championing transgender equality, but controlled and follow-up studies reveal fundamental problems with this movement. When children who reported transgender feelings were tracked without medical or surgical treatment at both Vanderbilt University and London’s Portman Clinic, 70%-80% of them spontaneously lost those feelings. Some 25% did have persisting feelings; what differentiates those individuals remains to be discerned.

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Political Christianity (book)

(by Christian Citizen)

Christian principles applied to practical political issues, including “lesser-of-evils” voting.

See more study materials at: www.KennethGentry.com

We at Johns Hopkins University—which in the 1960s was the first American medical center to venture into “sex-reassignment surgery”—launched a study in the 1970s comparing the outcomes of transgendered people who had the surgery with the outcomes of those who did not. Most of the surgically treated patients described themselves as “satisfied” by the results, but their subsequent psycho-social adjustments were no better than those who didn’t have the surgery. And so at Hopkins we stopped doing sex-reassignment surgery, since producing a “satisfied” but still troubled patient seemed an inadequate reason for surgically amputating normal organs.

It now appears that our long-ago decision was a wise one. A 2011 study at the Karolinska Institute in Sweden produced the most illuminating results yet regarding the transgendered, evidence that should give advocates pause. The long-term study—up to 30 years—followed 324 people who had sex-reassignment surgery. The study revealed that beginning about 10 years after having the surgery, the transgendered began to experience increasing mental difficulties. Most shockingly, their suicide mortality rose almost 20-fold above the comparable nontransgender population. This disturbing result has as yet no explanation but probably reflects the growing sense of isolation reported by the aging transgendered after surgery. The high suicide rate certainly challenges the surgery prescription.

There are subgroups of the transgendered . . . .

To finish the article: click

Dr. McHugh, former psychiatrist in chief at Johns Hopkins Hospital, is the author of Try to Remember: Psychiatry’s Clash Over Meaning, Memory, and Mind (Dana Press, 2008).

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GOSPEL SPREADING FASTER THAN EVER

[image error]PMW 2019-021 by Brandon Shoalter (The Christian Post)

Gentry note: The spiritual, moral, social, and cultural decline of America grieves American Christians. But as a postmillennialist, I remind Christians that “it ain’t over til it’s over.” Nowhere in the postmillennial hope or the Bible do we argue that by the year 2019 the gospel will have won victory throughout the world. This will be the case, even though at this stage we do not know when. Nevertheless, there is hope for the gospel’s spread, as we may see from this Christian Post article about Wycliff Translators.

I would also remind American Christians of two things: (1) We need to pray for revival and reformation in America. God is powerful and he answers prayers. (2) We must understand that God does not need America; America needs God. Thus, the absurdity leading our cultural collapse does not impact the integrity of the postmillennial hope.

New Bible Translation Technology by Wycliffe Spreading Gospel Faster than Ever Before

New technology has emerged that will enable quicker translation of the Bible and faster spread of the Gospel, accelerated by indigenous people doing the work of translation.

Wycliffe Bible Translators has recently adapted their translation software, “ParaText,” for smartphones, dubbing it “ParaText Lite,” and has described it as a game-changer in several ways.

ParaText Lite has allowed mobility in countries where technology like laptops and recording equipment, which is hard to access and maintain, has offered an almost universally-accessible central database for collaboration in translation work, and is enabling missionaries with data stored in long-outdated computer models to upload and update their work, all while sidestepping internet limitations.

I Will Be Your God[image error]

by T. M. Moore

This book is dedicated to encouraging such an outlook on life. It does so by promoting a better understanding of the nature, meaning, and implications of living in God’s covenant.

For more study materials, go to: KennethGentry.com

Doug Hennum, Wycliffe’s chief innovation and information officer, explained in a phone interview with The Christian Post that this new technology fundamentally changes the role of Westerners coming into foreign lands to do Bible translation. Instead, the natives are increasingly able to take part in the process.

“And that’s the exciting thing that we’re seeing is this shift over the last seven to 10 years where nationals, indigenous people are wanting to do the work themselves. They are beginning to say instead of just us helping you white Westerners do this we want to do it, help us learn how to do it,” Hennum said.

ParaText Lite is a version of the ParaText technology that can run on a digital tablet or phone.

Hennum has traveled to parts of Africa and Papua New Guinea where some of this work is being done. On a recent trip to the western part of the Serengeti they were looking at a Masai warrior in full traditional dress, complete with a loinskin with a spear in one hand and a smartphone in the other hand.

“It blew me away that everywhere we’ve traveled — we were just in the middle of the Congo — same thing. They’ve all got a smartphone. They know how to use that technology. But if you put a computer in front of them they’re almost lost,” he told CP.

“So when we have introduced these tablet-based drafting tools, they pick it up so quickly. It’s having a tremendous impact on them being able to do a lot of that up front work in translation.”

He believes a move of the Holy Spirit is afoot as more previously unreached people groups are able to receive God’s Word in their native tongue, translated by people who think and speak like them.

“It’s like they are all reading from the same script,” said Hennum, recounting his interactions with natives in remote areas on several continents who are sharing from their hearts.

“They’re all saying the exact same thing. You just know that it’s God moving throughout the world in the hearts of these people.”

Wall of Misconception: Separation of Church and State[image error]

(by Peter Lillback)

Examines our nation’s historic understanding of and the founding fathers

intention in the relationship of our Constitution to matters of faith, ethics, and morals,

taking into account the historical and biblical context as well as

the concept s relation to today’s culture.

See more study materials at: www.KennethGentry.com

Hennum and his associates at Wycliffe look at technology as a tool that can be used for good or for ill as more concern about youth being addicted to digital devices appears and the culture’s general dependence on it increases in the West and throughout the world.

“I like to look at how can we leverage it for the Kingdom. And in the U.S. we are used to this inundation with technology and apps, our phones, computers and tablets but when you get into the middle of Africa somewhere it’s very different. They are just beginning to use that and it is their connection to the outside world and it is beginning to give them some sense of worth as they are able to connect. Before they felt so isolated and disconnected.

But if this tool is able to produce God’s Word more accurately and more quickly, “we know the impact that God’s Word has and I get excited about that.”

As a result of ParaText’s new technology the immense time it used to take to learn a new language and relate it to a known language, and produce a translation of scripture is significantly shortened.

“Now, by utilizing indigenous nationals that understand their heart language and can now do a lot of the initial drafting of the text…getting 80 percent of the way to translation,” Hennum said.

Wycliffe then works with consultants that are experts in linguistics, bring it up to as high quality as can be attained for a faithful translation. The technology is shifting the work of missionaries who had done that work to being more of a coach, mentor, and trainer in helping the natives do the work.

When one of their own people do the translation it is more widely received by their community than when someone from the outside comes in, he explained.

Wycliffe just celebrated their 1,000th translation of the Bible in the fall. To put this in perspective, it took 67 years to complete the first 500, and the second 500 took only 17 years. And the speed at which they are able to translate continues to grow.

“We have a goal of seeing all of the remaining languages that haven’t had any Scripture at least starting to get translation work by the year 2025,” Hennum said. . . .

To continue reading: click

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Faith of Our Fathers (DVDs by Ken Gentry)

Explains the point of creeds for those not familiar with their rationale.

Also defends their biblical warrant and practical usefulness for defending historic, Christian orthodoxy in our heterodox world.

See more study materials at: www.KennethGentry.com

DANIEL 7:13, MARK 9:1, AND ESCHATOLOGY (4)

[image error]PMW 2019-020 by Kenneth L. Gentry, Jr.

I finally come to my last article in this four-part series. I have been explaining the significance of Daniel 7:13 for Jesus’ eschatological teaching as recorded in Mark’s Gospel.

My first three articles dealt with the meaning of Daniel 7:13 (it is an enthronement vision for the Son of Man), the influence of this verse on Jesus’ teaching in Mark (at Mark 13:26; 16:24), its backdrop for Mark 9:1 (indirect, but certain), and the expectation regarding when it will be dramatically demonstrated (in the first century while the Sanhedrin and several of the disciples are still alive).

We are now ready for my final two points in my outline.

V. The Function of Daniel 7:13 in Mark 9:1

We must understand what is transpiring in Mark’s three eschatological verses that employ Daniel 7:13 (Mark 9:1; 13:26; 14:62). What is happening involves the coming of the kingdom of God. Mark opens his Gospel with Jesus’ first public message, wherein the Lord declares that the kingdom is coming soon:

“Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel’” (Mark 1:14–15).

So we see that early in Mark, Jesus opens his ministry declaring the kingdom is near. But we must understand that later we will discover that it will come in fullness and power (as anticipated in Dan. 7:13–14) in the first-century. That is, the kingdom of God dramatically comes at the destruction of the temple, which involves the collapse of the typological system of worship and the completion of the old covenant (Heb. 8:13).

[image error]An Eschatology of Victory

by J. Marcellus Kik

This book presents a strong, succinct case for both optimistic postmillennialism and for orthodox preterism. An early proponent in the late Twentieth-century revival of postmillennialism. One of the better non-technical studies of Matt. 24. It even includes a strong argument for a division between AD 70 and the Second Advent beginning at Matt. 24:36.

For more Christian educational materials: www.KennethGentry.com

As we look closer at Jesus’ statement in Mark 9:1, we must note some interesting things. Despite its brevity, it is designed to have a powerful effect on his hearers. Let us consider four important interpretive issues that arise from four particular phrases.

“Truly I say to you”

Jesus opens his remarkable declaration with an amen (in Greek), which is translated “truly” and means “so be it!” And he also pedantically (or so it seems) states: “I say to you.” They know he is saying this to them. The point of the “I say to you” phrase is to press home the dramatic reality of what he is about to say. And “truly” emphasizes its certainty.

In context, this verse follows upon Jesus’ warning that the disciples and the crowds listening to him must follow him — even if it involves losing their lives in the process (Mark 8:34–37). If they do not do so, then Jesus declares that he will be ashamed of them (i.e., not accept them) on Judgment Day when he returns to judge all men (v. 38). We must note that Jesus is speaking to both his disciples and the larger crowd, which means he is also speaking to us today. We must not be ashamed of him, or he will be ashamed of us at his Second Coming.

So Jesus dogmatically and emphatically states: I am certainly (“truly, amen, so be it”) declaring to you (“I say to you”) that some of you will die (implied in his statement that only “some” standing there will not die). And as he notes in the preceding verse (Mark 8:38), this will have dramatic implications (universal and eternal consequences!) when he returns at the end of history.

But now he adds another layer of emphasis on his calling to them that they must be willing to die for him (Mark 8:34–37): the fact that he will judge all men on Judgment Day (Mark 8:38) will be historically confirmed in their lifetimes before all of them die. This glorious proof is prophesied in Scripture (here, in the Olivet Discourse, and elsewhere) and will remain in the teaching of Christianity throughout history as evidence of the reality of the Final Judgment to which it points.

“taste death”

Jesus’ statement about the death of some of them is expressed in a rather prolix way that provides us deeper insights into what he is declaring. Jesus states that his faithful first-century followers “will not taste death,” rather than simply saying: “will not die.” Why this unusual and wordy expression?

This reason is because the context has Jesus speaking about his own death (Mark 8:31) and the (potential) death of his followers (Mark 8:34–37). And both of these deaths (his and his followers) are not referring to death by common causes (e.g., disease or old age). Rather, they are speaking of death by persecution. Thus, his followers must understand that even though they may be persecuted to death, he will demonstrate to those who remain alive that they have not died in vain. They have died in proclaiming “the kingdom of God,” which is coming to historical expression in a powerful way that they themselves will witness.

“who will not”

We must now back up to a preceding phrase appearing before “taste death.” Again, we must discern the dramatic emphasis in his declaration.

When he states: “who will not” taste of death, he uses the emphatic Greek expression ou me (either he himself uses it, or the divinely inspired Gospel writer understands his phraseology to mean this). This is not a simple negation, but an emphatic denial. It could be expansively translated to say that these people “will definitely not” suffer death. Jesus’ prophecy is true, and will come to pass.

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

“after it has come with power”

Once again, we must recognize that early in Jesus’ ministry “the kingdom of God” is drawing near (Mark 1:15). But when Jesus speaks of this proof that is coming in the lifetime of some of his disciples, he employs the perfect participle in Greek. This can be clunkily (but accurately) translated: “after it is having come with power.”

Thus, some of those with him will not just recognize its nearness. Rather, they will see its having come. That is, its having come to historical fulfillment.

VI. The Fulfillment of Daniel 7:13 in History

I have been assuming that the Marcan allusions to Daniel 7:13 point to the approaching destruction of the temple in AD 70. But now I must prove that observation.

Mark 9:1 does not directly state that Jesus is speaking of the destruction of the temple as he does, for example, in Mark 13:1–3. So we must find evidence for this interpretation of the their future historical experience that fits the expectation.

It is true that his transfiguration (Mark 9:2ff) is implied in this, for that is a dramatic exhibition to his disciples that he is the fulfillment of the law (Moses, Mark 9:4) and prophets (Elijah, Mark 9:4) and that he possesses the glory of God (Mark 9:3, 7). But this cannot be his referent, for he says that only “some” of them will not taste death until the event occurs. Thus, it must farther off.

It is true that his resurrection is implied in this, for if he dies and remains in the grave, then his kingdom work has failed. But this cannot be his referent, for he says that only “some” of them will not taste death until the event occurs. Thus, it must farther off.

However, we learn from the Olivet Discourse that the AD 70 destruction of the temple fits the dramatic expectation. After all, the disciples are startled at his prophecy of the temple’s destruction and request more information from him on the matter (Mark 13:3–4). This leads to Jesus’ longest eschatological discourse as the conclusion of his teaching ministry (Mark 13:5ff).

And in his explanation of the destruction of the temple, he speaks quite dramatically of its implications: it will be like the sun and moon being darkened, the stars falling from heaven, and the powers of heaven being shaken (Mark 13:24). It will be an exhibition of Jesus’ “coming in the clouds with great power and glory,” as per Daniel 7:13 (Mark 13:26). (See earlier articles in this series.)

Furthermore, as historically expected in Mark 9:1 all of this glorious drama is “near” (Mark 13:28), “at the door” (Mark 13:29), and will happen in “this generation.” Thus, Mark 9:1 is pointing to the AD 70 destruction of the temple, which is a catastrophic event well-recorded in history and is a dramatic demonstration of Christ’s enthronement by the Father (Dan. 7:13) — as per the first article in this series.

DANIEL 7:13, MARK 9:1, AND ESCHATOLOGY (3)

[image error]PMW 2019-019 by Kenneth L. Gentry, Jr.

I am engaged in a short series on the use of Daniel 7:13 by Jesus in Mark, particularly regarding its influence on Jesus’ statement in Mark 9:1.

In the first article I focused on the meaning of Daniel 7:13, which is widely misunderstood among evangelicals today. It is an enthronement vision that shows Christ entering into heaven to receive his kingdom. It does not refer to Jesus’ Second Coming to earth, as so many believe. The language itself will not allow it, for it says the Son of Man “came up to the Acient of Days / And was presented before Him.”

In my second article I dealt with the use of Daniel 7:13 in three key eschatological texts in Mark’s record of Christ’s teaching. Those verses include Mark 13:26 (in the Olivet Discourse) and 14:62 (Jesus’ statement before the high priest during his trial).

I also made an argument for Daniel 7:13 being behind Jesus’ statement in Mark 9:1. Though Jesus does not directly quote from Daniel in Mark 9:1, there is clear evidence that it is in his mind as he speaks. Like the other verses in Mark, this verse in its context links with them through: the reference to divine kingship, the mention of the Son of Man, and the temporal expectation (which I only mentioned in that article, but will elaborate on in this one).

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Postmillennial Lectures

By Ken Gentry

These six DVDs contain sixteen lectures. They were given as a full, formal seminary course developing and defending postmillennial eschatology. Generally follows the outline of He Shall Have Dominion. Covers entire range of cosmic eschatology. Excellent material for college, seminary, or church classes.

See more study materials at: www.KennethGentry.com

In this article I continue this series. Let’s get started (breakfast is almost ready and I can smell the bacon frying).

IV. The Expectation of Daniel 7:13 by Jesus

If it were not for Daniel’s declaration that the Son of Man was entering into heaven, the glory and “coming” language of his vision could easily apply to his Second Advent. As is recognized by most scholars, the Second Advent is theologically related to and anticipated by earlier “day of the Lord” events in both testaments (Isa 13:6, 9; Eze 30:3; Joel 1:15; 2:1; Am 5:18–20; Zep 1:14; Mal 4:5). Though Scripture speaks of only a singular “day” of the Lord, we know that there are many. But all of these point to the last, great Day of the Lord that occurs at the Second Coming and Final Judgment, where all men and nations will be just rather than just one nation at a time (as in the OT). In an earlier article I demonstrated that the AD 70 destruction of the temple was a distant adumbration of the Second Coming/Final Judgment episode that ends history.

But now in Christ’s use of Daniel 7:13 in Mark’s Gospel (and the other Synoptics), we discover that his eschatological pronouncements that employ Daniel 7:13 were to occur within the first century. Let us see how this is so in each of the three Daniel-influenced eschatological texts.

Mark 13:26

Mark 13:26 records Jesus as declaring: “Then they will see the Son of Man coming in clouds with great power and glory.” We have already seen that Daniel 7:13 lies behind this statement (in the first article in this series). Now we must note that very quickly after making this statement Jesus adds: “Even so, you too, when you see these things happening, recognize that He is near, right at the door. Truly I say to you, this generation will not pass away until all these things take place” (Mark 13:29–30). This ties the passage to the first century.

Note only so, but Mark 13 is prompted by Jesus’ warning: “Do you see these great buildings [of the temple, v. 1]? Not one stone will be left upon another which will not be torn down” (Mark 13:2). Though he will also mention his distant Second Coming in this Discourse (cf. Mark 13:32-36), he must first answer the disciples’ specific question (v. 1). Matthew 24:3 gives us a fuller report of their question, showing that they thought the temple’s destruction required the end of the world and his Second Advent (see PMW articles). So he will correct their misunderstanding about the circumstances of the Second Advent — but only after answering their question by informing them of the time of the destruction of the temple and the signs of its approach.

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Survey of the Book of Revelation

(DVDs by Ken Gentry)

Twenty-four careful, down-to-earth lectures provide a basic introduction to and survey of the entire Book of Revelation. Professionally produced lectures of 30-35 minutes length.

See more study materials at: www.KennethGentry.com

Mark 14:62

In Mark 14, Jesus has been put under oath by the high priest, which requires that he answer the primary question put to him. (Matthew’s version shows that he is being put under oath at this point, Matt. 26:63). Mark records his reluctance in answering the question: “He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, ‘Are You the Christ, the Son of the Blessed One?’ (Mark 14:61).

Then we read of Jesus’ answer to the high priest: “And Jesus said, ‘I am; and you shall see the Son of Man sitting at the right hand of power, and coming with the clouds of heaven’” (Mark 14:62). Here we may discern the historical expectation involved in the dramatic demonstration of the theological significance of Daniel 7:13. Christ speaks directly to the high priest and the Sanhedrin assembled at his trial and says: “you shall see.”

In his answer, Jesus is referring to his judgment-coming against the temple, which is the dramatic, public demonstration that he has been enthroned by God and vested with universal power (as per Dan. 7:13–14; see first article in this series). Thus, once again we see that the event is expected soon — in the life time of those assembled as his judges. This fits well with the Mark 13:26 statement that it will occur in “this generation.”

Mark 9:1

Having already shown that Mark 9:1 also picks up on Daniel 7:13 (see previous article), we will note its same expectation of a near-term application of Daniel 7:13. As Jesus speaks to his disciples regarding their coming suffering (Mark 8:34–37), he promises them that they, like all who follow him throughout history, will be vindicated in the end, i.e., at the Second Advent (Mark 8:38). He then adds a confirmatory and encouraging proof of this, which they may take to heart: they will witness his judgment-coming in power in their lifetimes:

Mark 9:1 read: “And Jesus was saying to them, ‘Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power.’”

Thus, we see in all three of the Marcan passages that have Daniel 7:13 behind them that they expect fulfillment in the first century: in “this generation” (Mark 13:26), within the life spans of the high priest and Sanhedrin (Mark 14:62), and while some of his disciples are still alive (Mark 9:1).

I will conclude this series in my next article.

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

DANIEL 7:13, MARK 9:1, AND ESCHATOLOGY (2)

[image error]PMW 20199-018 by Kenneth L. Gentry, Jr.

In my last article I began a brief series on the influence of Daniel 7:13 on Mark 9:1. In that article I covered only one point of my six-step argument. I dealt with the vitally important issue of “The Meaning of Daniel 7:13 in Prophecy.”

I noted that, despite the great familiarity of this verse to most Christians, more often than not it is woefully misunderstood and misapplied by evangelical pastors and laymen. I argued that it does not speak of Jesus’ Second Coming back to earth at the end of history. Rather, it is an enthronement vision picturing Christ entering into heaven before God to receive authority and a kingdom.

With this interpretation in mind, I have laid the basic foundation for understanding Jesus’ use of it. But now, let us continue.

II. The Appearance of Daniel 7:13 in Mark

Daniel 7:13 is used by Christ on at least three occasions in Mark’s Gospel (Matthew uses it on those occasions, as well as in the Great Commission in Matt. 28:18–20). Two of those are more clear and widely accepted by scholars, whereas one of those becomes obvious only after recognizing the other two. Let me explain.

Most scholars recognize the backdrop of Daniel 7:13 in Jesus’ statements in Mark 13:26 and 14:62:

“Then they will see the Son of Man coming in clouds with great power and glory” (Mark 13:26).

“And Jesus said, ‘I am; and you shall see the Son of Man sitting at the right hand of power, and coming with the clouds of heaven’” (Mark 14:62).

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In the Days of These Kings: The Book of Daniel in Preterist Perspective

by Jay Rogers

This orthodox preterist analysis of Daniel is not a book, but a library. Extremely helpful for the postmillennial orthodox preterist.

For more study materials, go to: KennethGentry.com/

In these verses Jesus clearly applies the language from Daniel’s passage. This shows the influence of Daniel in Jesus’ public teaching. But this leads us to consider:

III. The Allusion to Daniel 7:13 in Mark 9

Though in Mark 9:1 Jesus does not directly cite Daniel 7:13, a careful reading of the text virtually demands that Daniel’s prophecy be present in Jesus’ mind as he speaks. This Marcan passage reads:

“And Jesus was saying to them, ‘Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power.’” (Mark 9:1)

In demonstrating Daniel’s influence on Mark 9:1, let us note the following three links drawing them together literarily, as well as historically.

(1) Divine kingship. We have already seen that Daniel has a strong influence on Mark 13:26 and 14:62. Like those two verses Mark 9:1 also envisages divine kingship. This is an important element in all three passages in Mark, which provides us an important linkage between them.

However, this single link cannot establish our point all by itself. But it does not stand all by itself. So we must note our second linkage.

(2) Messianic identity. Not only is kingship central to all three Marcan passages, but so is Daniel’s “Son of Man,” the focal figure in his prophecy. The Son of Man is specifically mentioned in the very texts of both Mark 13:26 and 14:62. But though not mentioned in Mark 9:1, the Son of Man appears in the immediately preceding contextual lead-in (despite the unfortunate chapter break in our English versions that obscures this fact).

[image error]

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

The lead-in to Mark 9:1 states: “For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels” (Mark 8:38). As I note elsewhere regarding Matthew’s parrallel verse (see PMW 2018-061), Mark 8:38 does speak of the Second Coming of Christ and the Final Judgment resulting from it. This, then, will require that we understand Jesus’ reason for mentioning the Second Coming in this context.

In Mark 8:34–37, Jesus is warning his disciples that they must follow him and be willing to lose their lives for him. So in v. 38 he promises that when he returns to earth in his Second Advent, he will reward them for their forfeiting their lives for him. Then, in order to prove he has authority to judge and reward men at the distant end of history, he theologically links his Second Coming to a near-term event, which they will all see. For in Mark 9:1 he adds: “Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power.”

The link between Mark 8:38 and 9:1 demonstrates his authority as the Son of Man at his distant Second Advent (Mark 8:38), which he will prove in the near-term event spoken of in Mark 9:1 (see point IV. below). In fact, this demonstration will occur before “some of those standing here … taste death.” So then, Jesus’ warning of the long-term, eternal consequences of not following him (Mark 8:34) and not being willing to give up his life (vv. 35–37) is backed up by a dramatic near-term event (Mark 9:1) — which will be stated below.

(3) Temporal expectation. All three of the Marcan passages are also linked by their historical expectations. I will demonstrate this as a separate matter in point IV in my next article.

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

DANIEL 7:13, MARK 9:1, AND ESCHATOLOGY (1)

[image error]PMW 2019-017 by Kenneth L. Gentry, Jr.

Daniel 7:13 is one of the most powerful eschatological statements in all of Scripture. And yet it is also one of the most misunderstood passages in popular Christian thought. A proper understanding of this verse — and it link to Daniel 7:14 — should go a long way in promoting a truly biblical eschatology. In this article I will provide a brief introduction to Daniel 7:13 — as it relates to Jesus’ eschatological teaching in Mark. I will focus especially on his prophetic statement in Mark 9:1.

Unfortunately, not only is Daniel 7:13 widely misunderstood by evangelical laymen, but Mark 9:1 is almost universally misunderstood by liberal biblical scholars. It is one of the passages used the most in attempting to undermine Jesus’ credibility (for instance, see Bertrand Russell’s, Why I am Not a Christian).

Mark 9:1 reads: “And Jesus was saying to them, “Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power.” Unbelieving scholarship points to this as a prophetic error made by Jesus, which undermines any thought of his deity. They claim this because they believe that Christ is speaking of his Second Coming here.

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Olivet Discourse Made Easy (by Ken Gentry)

Verse-by-verse analysis of Christ’s teaching on Jerusalem’s destruction in Matt 24. Show the great tribulation is past, having occurred in AD 70.

See more study materials at: www.KennethGentry.com

So, let’s get to work. Genesis 1 teaches that God created the heavens and the earth in six days. Therefore, as a divinely-created image of God, I will teach Daniel 7:13–14 regarding its reference to the clouds of heaven (v. 13) and the Son of Man’s rule over the earth (v. 14) in six points (though it will be spread out over more than one article — if I can’t keep awake long enough to finish it on the first try).

(A quick aside: If I could have reduced this to three points and thought of a good poem, this might have served as a good sermon for some daring pastor! But I dropped out of my first college poetry class, when the professor insisted to me that not every poem should begin with “Roses are read / Violets are blue.” This caused me to change my major from Poetic Sophistry to the closely-related major, Mechanical Engineering. But God had other plans for me: during my second week in the calculus class God called me into ministry. There I prepared seven sermons and hit the evangelistic trail. But enough about me!)

But let us tarry at the door of wisdom and insight no longer. Let us arise, go forth, and enter fully into the light of biblical eschatology:

I. The Meaning of Daniel 7:13 in Prophecy

The famous Daniel passage reads:

“I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. And to Him was given dominion, Glory and a kingdom, That all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed.” (Daniel 7:13–14)

The fundamental error made by most evangelical pastors and laymen is their failure to carefully read the passage before boldly preaching it. They almost invariably think that these verses in Daniel are referring to the Second Advent of the Son of Man (Christ) — despite what the text actually states. Daniel does not speak of the Son of Man’s coming to the earth. Rather, he very clearly speaks of his entering into heaven into the presence of God: “He came up to the Ancient of Days / And was presented before Him.”

[image error]

Matthew 24 Debate: Past or Future?

(DVD by Ken Gentry and Thomas Ice)

Two hour public debate between Ken Gentry and Thomas Ice on the Olivet Discourse.

See more study materials at: www.KennethGentry.com

Premillennialists especially like this passage in its misread form. This because to them it seems to teach that when Jesus returns to earth, he will at that time establish his 365,000 day kingdom over “all the peoples, nations and men of every language” (Dan. 7:14).

But Daniel is presenting the messianic enthronement of the Son of Man in heaven, after he leaves the earth. Then because of his being gloriously enthroned, God will at that time grant him a kingdom in which he will exercise rule over all the nations (in a postmillennial fashion!). This is the fundamental point of the prophecy.

Conclusion

Now we are ready to develop the usage of Daniel 7 by Jesus. Unfortunately though, that will have to wait. As a former poet I am reserving the next few days for trying to find a word that rhymes with “orange” (excluding the word “orange,” because it is the same word and doesn’t count).I will also wisely employ my time researching the reason why there are no poems about cheese. So as you can see, I have my hands full.

But since you have borne with me thus far, in my next article I will continue studying the relationship of Daniel 7:13 and Mark 9:1. And to pique your interest, the points I will make in the following articles will be:

II. The Appearance of Daniel 7:13 in Mark

III. The Allusion to Daniel 7:13 in Mark 9

IV. The Expectation of Daniel 7:13 by Jesus

V. The Function of Daniel 7:13 in Mark 9:1

VI. The Fulfillment of Daniel 7:13 in History

See you then!

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

SOCIAL JUSTICE AND REFORMED THEOLOGY?

[image error]PMW 2019-016 by Jared Longshore (Founders Ministries) https://founders.org/

Gentry: We must pray for revival in our nation. More particularly, a Reformed revival wherein Christians not only commit themselves more fully to God, but more fully to studying and applying his word. American churches have become places of entertainment rather than worship and instruction, which has reduced Christianity’s influence in our culture. Social Justice is the latest fad to confuse and afflict us. This is a helpful, brief article that goes right to the hear to the matter.

We might understand how social justice with all of its attendant ideologies could work its way into the evangelical world. But the crowd stands befuddled at the sight of social justice’s presence in the reformed evangelical world. At its core social justice is a worldview of victimized egalitarianism resulting in state redistribution of wealth, privilege, rights, and opportunities. And how exactly does such a worldview harmonize with Calvinism? About like the granny trio on the day, they left their hearing aids at home.

Reformed theology says there is a sovereign and holy God who does not owe man a thing. Man, having spat in this holy God’s face, has fallen into the deep dark pit of depravity. Man is ruthless. When it comes to goodness man finds himself with a zero on the scoreboard. He deserves to be cast into the outer darkness. (Romans 3:10-18; Jeremiah 17:9; Ephesians 2:1-3)

Redeeming Pop Culture[image error]

by T. M. Moore

Why is it important for us not to ignore the culture around us? How can we engage, influence, and advance pop culture, and how can we put popular forms to good use in God’s kingdom? Moore urges us neither to flee from popular culture nor to immerse ourselves in it blindly.

See more study materials at: www.KennethGentry.com

Man is not only depraved, he is totally depraved. Far from being able to identify victim statuses through intersectionality, man has to come to grips with his wickedness. He is manifestly not a victim. Rather he is the recipient of unspeakable undeserved benefits. Think life, oxygen, food and the like.

Where social justice’s hyper-egalitarian mindset demands everyone have the same opportunity and privileges, reformed doctrine says God choses some (and not others) to have eternal life. The others spend eternity suffering His wrath. Why did God not give them the same outcome or even opportunity as the others?

Jesus shed His blood for some, not all, the good old confessions teach. Why would our Lord be so targeted and discriminating in His suffering? Jesus laid down His life particularly for His sheep in a redemptive way that He did not do for those who are not His sheep (John 10).

The doctrines of grace teach that God not only gives grace but He supplies irresistible grace to certain persons who make up a particular group of people. All mankind are in rebellion against the Creator. Even so, God in His great love overcomes the rebellion of some while leaving the others to rage against Him. Why would God distribute this particular blessing only to a few? Does this act of God meet the standard of fairness advocated by Cultural Marxism?

Reformed theology teaches that the saints must and will persevere by God’s grace. He supplies His people with what they need to finish the race. Everyone else goes without this grace from the Lord. The former do not receive God’s help on the basis of their contribution to God’s society but merely because God is love.

[image error]

Predestination Made Easy

(by Ken Gentry)

A thoroughly biblical, extremely practical, and impressively clear presentation of

the doctrine of absolute predestination.

See more study materials at: www.KennethGentry.com

The entire reformed Christian outlook is predicated upon a perfectly righteous, generous Sovereign and a race made up of fallen human beings who deserve nothing but the whetted sword of an angry God (Psalm 7). What fellowship has light with darkness? What community can there be between the cosmology of sovereign mercy and the Weltanschauung of give me-give me-give me.

How do you get from reformed doctrine to complaining about microaggressions? What’s the connection between this theology and telling people to check their privilege? Why do we think we can take the reformed faith and blend it with critical theory which is happily indebted to radical feminism, postmodern theory, and a godless Hegelian dialectic?

Why are we presently flirting with . . .

To read full article: click

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