Kenneth L. Gentry Jr.'s Blog, page 82

GOSPEL CONFUSION (2)

[image error]PMW 2018-001 by Kenneth L. Gentry, Jr.

This is the second in a two-part series on the proper presentation of the gospel. This is an important consideration for the truly biblical postmillennial hope. If the gospel is not understood, the method of presentation will be deficient, and the results of preaching will be skewed.

The Nature of Salvation

As A. W. Pink rightly stated: “Salvation is a supernatural work which produces supernatural effects.” [1] The dog returns to his vomit and the swine to the mud, but the believer stands in a new relationship to God (2 Peter 2:22; 2 Corinthians 5:17). Of the believer the Scriptures teach that he is chosen to be holy (Ephesians 1:4), obedient (1 Peter 1:2), and to bear fruit (John 15:16). He is ordained to do good works (Ephesians 2:10). He follows Christ (John 10:27). Christ died for him in order to redeem him from iniquity (Titus 2:14), to move him to live in righteousness (1 Peter 2:24), and to cause him to serve without fear in holiness and righteousness (Luke 1:74-75). He is predestined to be conformed to the image of Christ (Romans 8:29). This begins with the new birth and is ultimately and perfectly realized in heaven. He is described as a called, chosen, and faithful person (Revelation 17:14).

Lord of the Saved[image error]

(by Ken Gentry)

A critique of easy believism and affirmation of Lordship salvation. Shows the necessity of true, repentant faith to salvation.

See more study materials at: www.KennethGentry.com

Paul sternly warns professing believers: “examine yourselves, whether ye be in the faith; prove your own selves” (2 Corinthians 13:5). John teaches: “No one who is born of God practices sin” (1 John 3:9, NASB). James says: “Faith without works is dead” (James 2:20). Faith is living, productive, and fruitful. This does not amount to perfectionism, eradicationism (the eradication of the sin nature), synergism (redemption by the aid of man), or autosoterism (self-salvation). It is essentially the same as the non-Lordship view of discipleship, except that all believers are considered as disciples.

Men are saved by God’s sovereign grace. That grace is channeled into the heart through repentant-faith in the Lord Jesus Christ. The inclination and ability to believe is purely by the exercise of God’s efficacious grace. [2] The natural man does not have the power to believe: “No man can come unto me, except it were given unto him of my Father” (John 6:65b). We who would evangelize must realize that “except a man be born again, he cannot see the kingdom of God” (John 3:3), because “the natural man receives not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14).

So also the obedient course of the Christian’s life — though it has its ups and downs — is purely by God’s grace, and that grace is unto perseverance. As a natural fruit of regeneration, this is in contrast to the Non-Lordship view which insists that works are not natural for the believer.

Faith, Repentance, and Works (3 mp3 downloads)[image error]

By Ken Gentry

In this three part series will be found helpful materials for the Lordship controversy: saving faith, repentance, and good works.. Sadly many evangelical Christians are committed to “easy believism,” which confuses the gospel message.

See more study materials at: www.KennethGentry.com

The Fruit of Salvation

There are important reasons we may expect fruitfulness and continuance over the long run for the truly redeemed. These are related to the very supernatural operations in salvation. The true believer is not acting unaided, when he believes. Neither is he receiving an addition to his life. True salvation involves a change in his life.

The Bible says the Christian is blessed with “all spiritual blessings” (Ephesians 1:3). Indeed, “His divine power hath given unto us all things that pertain unto life and godliness” (2 Peter 1:3a). The true Christian is under the power of grace, not of external law, consequently “sin shall not have dominion over you: for ye are not under the law, but under grace” (Romans 6:14)

The convert to Christ has the indwelling of the Holy Spirit of God (Romans 8:10; Galatians 2:20). He has died to sin (Romans 6:2, 4, 6, 14; Galatians 1:4; Colossians 1:12-13), having been resurrected from spiritual death to spiritual life: “For as the Father raises up the dead, and quickens them; even so the Son quickens whom he will” (John 5:21). Thus, he “is passed from death unto life” (John 5:24b; cp. Romans 6:4-9; Colossians 2:13). Because of this the Christian has a new heart (Ezekiel 11:19; 36:26) and is a “new man” (Ephesians 4:22-24; Colossians 3:9-10), a “new creature” (2 Corinthians 5:17; Galatians 6:15; Ephesians 2:10). God’s power works within the Christian (Ephesians 1:19; Titus 3:5), while Christ intercedes for him (Romans 8:34; Hebrews 7:25).

An illustration of the all too frequent trifling of Non-Lordship preaching can be seen in the following evangelistic training. One pastor of a large church teaches a soul-sinning course that makes such statements as: “God is hard up and He will even use you.” “If you have trouble raising your money [for the church], just get some sinners converted.” “I tell my preacher boys in my church, ‘If you go to a church where they are about to vote you out, kick you out, go out and win enough folks to carry the vote right quick.” [3] The inescapable implications left after one of these messages are that not only is a person’s salvation dependent on someone else’s work, but also that a lost sinner is of little more value than an extra vote in keeping one’s pastorate. Are these “converts” being presented Christ in the biblical sense?

Of course, not all Non-Lordship advocates would utter such things. Yet this is not only a temptation in Non-Lordship doctrine, but is actually practiced by some.

Quite often this method will be defended on the ground that it is effective and results in numerous confessions and must be the work of God. This common fallacy is prompted by false logic. Even the heretical Mormon Church claims God’s blessing upon their amazingly successful work. Past Mormon president LeGrand Richards has dogmatically declared regarding the Church of Jesus Christ of Latter-day Saints in this regard: “Is there any other organization to compare with it in all the world? This could not be the work of man — it must be the work of God.” [4] This ethical reasoning is derived from the Jesuit intentionalistic philosophy that teaches the end justifies the means. It is totally unscriptural, as seen in such Scriptures as Romans 3:8 and 6:1,2. Moses received water from the rock, when he disobediently struck it. But this did not show him to be right in that act (Numbers 20:7-13).

Conclusion

There is a story told of an accidental splicing of two advertisements in a newspaper. Somehow a car dealer’s ad was merged with a church advertisement. The result was an ad that read: “We preach Jesus Christ at the lowest price in years.” Current trends often tend to preach Jesus Christ at the lowest price in years. These trends are a natural development from the theological basis of Non-Lordship doctrine. Scripture preaches Him as Lord of Lord and King of Kings.

Notes

1. Arthur W. Pink, The Saint’s Perseverance (MacDill A.F.B., FL: Tyndale Bible Society, n.d.), p. 8.

2. John Murray, Redemption: Accomplished and Applied (Grand Rapids: Eerdmans, 1965), chs. 1-3.

3. Jack Hyles, Let’s Go Soul Winning! (Murfreesboro, TN: Sword of the Lord, 1962), 8, 6, 7.

4. LeGrand Richards, A Marvelous Work and Wonder (Salt Lake City, UT: Deseret, 1958), 168.

GOSPEL CONFUSION (1)

[image error]PMW 2017-104 by Kenneth L. Gentry, Jr.

Despite confused objections to postmillennialism by many, especially dispensationalists, the postmillennial hope is not rooted in politics. Rather it is rooted in the gospel, which we believe very deeply to be “the power of God unto salvation” (Rom. 1:16). A leading deficiency of the church in modern America is due to its commitment to method over message. And to make matters worse, it does not even understand the message properly. Before we can correct the method, we must understand the message.

The presentation of Christ in modern evangelism leaves much to be desired. Because of this Christian leaders are too often mired down with fruitless, professing Christians. And very often these merely professing Christians end up in leadership positions in the church. Were this not the case, Non-Lordship advocates would not have to respond to Lordship arguments with a pitiful “where is there room for carnal Christians.” [1] As MacArthur complains: “the cheap grace and easy faith of a distorted gospel are ruining the purity of the church. The softening of the New Testament message has brought with it a putrefying inclusivism that in effect sees almost any kind of positive response to Jesus as tantamount to saving faith.” [2]

The problem of insufficient understanding of the gospel message has been a long-time coming. In the 1900s the decline in true gospel preaching was spread far and wide, as we can see from the following samples.

Evangelism Deficiencies

If the glory of God were the motivating force in soul-winning, Christians would not have to be taught to be hypocritical in their witnessing. One evangelism training manual instructs the witness: “Every time you go in a home, brag on something. We live in a selfish world. It is good to say, ‘You sure have a nice suit,’ or ‘Isn’t that a precious child?’ Make it a habit. Develop it inwardly.” [3]

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Getting the Message

(by Daniel Doriani)

Presents solid principles and clear examples of biblical interpretation.

See more study materials at: www.KennethGentry.com

If modern evangelism had more confidence in the work of the Holy Spirit, it would be more faithful to content than to form. It is said of Dwight L. Moody, an early developer of modern evangelism methodology, that he “completed the reduction of evangelism to a matter of technique and personality.” [4] A more recent evangelist encourages the use of the piano over the organ in evangelistic meetings because the organ “is not a percussion instrument. The air blowing into one giant tube and then another does not make the instant staccato beginning of a note as does the piano,” thus losing the urgency of the message. [5] All of this is important because “evangelism is an atmosphere. Music can help create this atmosphere.” [6]

If the hateful offensiveness of sin before God were more carefully preached, and repentance from that sinful state consistently urged, there would be fewer “carnal” Christians with which to deal. It actually seems as if sin among some (not all) of the Non-Lordship men is of very little consequence. R. B. Thieme is one who seems incognizant of the true offensiveness of sin. He teaches what he terms the “rebound technique” of confession of sin. Before each Bible study he conducts, he instructs his followers to “confess” their sins by simply naming them and forgetting them:

In the preparation for our study of the Word of God this evening the next few minutes are devoted to silent prayer. Our objective is to prepare ourselves in the usual manner. . . . The usual manner being the only way, is the “rebound technique.” A totally non-meritorious function on our part. The only thing we do is the sinning. The naming of the sin is totally without any human merit whatever. How you feel about it is not of any consequence to God; just simply name your sin and you are forgiven and at the same time you are filled with the Spirit. [7]

Lordship advocates teach that believing in Christ and obeying Him are not two acts but one. When Christ is preached, He should be presented in His whole Person — as Lord and Savior. The resulting life of obedience to Christ is the true test of the validity of the initial act of faith. Non-Lordship doctrine boldly claims that conversion to Christ in salvation involves “no spiritual commitment whatsoever.” [8] Many “Christians” today sadly fail the test, for they have simply not counted the cost. They have instead attempted to place one hand in Christ’s in hope of eternal glory, while reserving the other for self in anticipation of carnal pleasure.

Lord of the Saved[image error]

(by Ken Gentry)

A critique of easy believism and affirmation of Lordship salvation. Shows the necessity of true, repentant faith to salvation.

See more study materials at: www.KennethGentry.com

Lordship Basics

The Lordship presentation of Christ is grounded on four basic truths:

First, true faith in Christ inseparably binds one to the Person of Christ. This spiritual binding must be understood as real, vital, and effective, not as a simply apprehension of facts about Christ. It involves a determined commitment of oneself to Him.

Second, repentance is not an out-dated message for another dispensation. The resolve to forsake sin in turning to Christ is essential today. Christ does not save a man in his sins, but from them. The awfulness of sin is impressed upon the person by the Holy Spirit, which results in this heartfelt change of mind about it. This results in a humble turning to Christ from sin and self.

Third, the Person of salvation is Jesus Christ the Lord. An essential attribute of His divine character is sovereignty. His position as Son of Man was appointed for Him by the Father in order ultimately to give Him power, dominion, and rule in the affairs of men. A person cannot truly turn to the Lord and continue blithely as before in the sin that separated him from God in the first place. The unregenerate sinner is lord of his own life; Christ is lord of the believer’s life.

Fourth, Jesus’ call to discipleship is an exhortation for men totally to trust Him as the only means of eternal life. Certainly no works are pre-requisite for salvation (2 Timothy 1:9; Ephesians 2:8-9), but neither is true salvation devoid of work (James 2). Men should not be urged into a hypothetical “armchair Christianity” for assurance of eternal bliss. Turning to the Lord in repentance and faith is costly and demanding, not cheap and easy.

To be continued.

Notes:

1. Charles C. Ryrie, Balancing the Christian Life (Chicago: Moody, 1969), p. 170.

2. John F. MacArthur, Jr., The Gospel According to Jesus (Grand Rapids: Zondervan, 1988), p. 37.

3. Jack Hyles, Let’s Go Soul Winning (Murfreesboro, TN: Sword of the Lord, 1962), p. 22.

4. Cited in George Dollar, A History of Fundamentalism in America (Greenville, SC: Bob Jones, 1973), p. 78.

5. John R. Rice, Why Our Churches Do Not Win Souls (Murfreesboro, TN: Sword of the Lord, 1966), pp. 120-121.

6. Jack Hyles, The Hyles Church Manual (Murfreesboro, TN: Sword of the Lord, 1968), p. 190.

7. Zane Hodges, The Gospel Under Siege (Dallas: Redencion Viva, 1981), p. 14.

THE CRUEL MERCY OF THE STATE

[image error]PMW 2017-103 by Dr. Charles Roberts (pastor, Reedy River PCA, Conestee, SC)

Gentry note: The postmillennial worldview is a WORLDview. Thus, it touches on every part of life, including matters of the State. In this article, Dr. Roberts briefly shows how the State’s attempt at providing mercy tend to produce cruelty as the theological foundation of true mercy is forsaken. This article is being posted the day after Christmas, a time in which we have celebrated the true mercy of God in Christ. We need always to be reminded that mercy comes from God, not the State. We must believe “In God We Trust,” not “In Government We Trust.”

In 1952 the state of Arizona established a Children’s Colony that at one time housed over 250 mentally and physically disabled children and adults. Legislative action in 1979 determined to close the facility and move its residents to normal society.

To that end, in the same year, a law was passed banning any new residents to the facility, and those that remained would either end their days there or, at some future time, be removed. In early 2016 there were around 86 residents, all mentally and physically disabled, and many of them in their 50’s and 60’s. They have known no other home.

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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

The state decided last year that these men and women were to be discharged and the property sold. Various reasons have been given by the state as to why this action was being taken. None of those reasons satisfied many of the family and loved ones of the residents who were being impacted by the decision. Many suspected the real reason for the action was because the state wanted to sell the property for profit.

From ancient times state governments ignored the less fortunate in society. Ancient Roman society, for all of its advances over barbaric paganism was not a happy place if you become sick or born with a deformity.

The rise of Christianity brought sweeping changes to the ways that the most vulnerable in Roman society were treated. Because Christians believed that all human beings are created in God’s image, and because of New Testament exhortations to care for widows and orphans, and the example of The Good Samaritan, extensive networks of charity and care were developed to address the needs of the less fortunate.

The foundation of those networks was solidly Biblical and theological, and based on the belief that God, not the state, is sovereign. The decline of those theological commitments eventually lead to the state taking over, if not usurping, the ministry of the church in those areas. . . .

To finish reading the full article: click

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Dr. Charles Roberts is pastor of Reedy River PCA, Conestee, SC. Dr. Roberts is a postmillennial pastor with earned degrees from the University of South Carolina, Westminster Theological Seminary, Erskine Theological Seminary, and Whitefield Theological Seminary. His sermons may be heard on the website of Reedy River Presbyterian Church.

 

OUR CHRISTMAS HYMNS ARE POSTMILLENNIAL

[image error]PMT 2017-102 by Isaac Arthur of Blue Banner Media

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

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

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Bringing Heaven Down to Earth

(by Nathan Bierma)

A Reformed study of heaven. By taking a new look at the biblical picture of heaven,

Nathan Bierma shows readers how heaven can be a relevant, meaningful,

inspiring engine of Christian faith and kingdom service.

See more study materials at: www.KennethGentry.com

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

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

Joy to the world, the Lord is come,

Let earth receive her King;

Let every heart prepare Him room,

And heaven and nature sing.

No more let sins and sorrows grow,

Nor thorns infest the ground;

He comes to make His blessings flow,

Far as the curse is found.

He rules the world with truth and grace,

And makes the nations prove,

The glories of His righteousness,

And wonders of His love.

Van Til Conference on Eschatology (3 CDs)

Three formal lectures on various aspects of postmillennialsm by Ken Gentry.

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

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

To continue reading this article: click

REFLECTING ON THE KING’S BIRTH

[image error]PMW 2017-101 by Kenneth L. Gentry, Jr.

If you reading this at its original posting: Merry Christmas! If not, then Happy New Year! Unless you are way late, then Happy Birthday ( perhaps).

The original Christmas was a time that fully anticipated the postmillennial hope in history. Not only are many of our Christmas hymns very postmillennial, but they are so because the biblical narrative presenting Christ’s birth is!

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

The angelic annunciation

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

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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

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

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

Mary’s Magnificat

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

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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

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

Zacharias’ prophecy

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

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

A POSTMILLENNIAL CHRISTMAS

[image error]PMW 2017-099 by Kenneth L. Gentry, Jr.

Christmas is upon us, and quite appropriately it will be followed by a new year. Since Christ came to effect a new creation!

We must not forget the message of Christmas; we must take it with us in the new year God is granting us. So as we enter this season, let us consider the postmillennial hope embedded in Christmas. Unless my memory fails me, Bing Crosby sang: “I’m Dreaming of a Postmillennial Christmas.” If he did not, he should have! Whereas Elvis was apparently an amillennialist when he sang: “I’ll Have a Blue Christmas.” Which might explain the howling of the Jordanaires in the background of this song.

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

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

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

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

The Climax of the Book of Revelation (Rev 19-22)

Six lectures on six DVDs that introduce Revelation as a whole, then focuses on its glorious conclusion. Provides an important, lengthy Introduction to Revelation also.

See more study materials at: www.KennethGentry.com

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

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

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Introduction to Postmillennial Eschatology (10 mp3 lectures)

Southern California Center for Christian Studies seminar.

Lecture presentations and some classroom interaction.

Very helpful definition, presentation, and defense of postmillennialism.

See more study materials at: www.KennethGentry.com

GOSPEL GROWTH IN UGANDA

[image error]PMW 2017-098 by Eric W. Tuininga (New Horizons, OPC)

Gentry introductory note:

With widespread corruption in American politics, the declining fidelity of the church, the threat of Islam, and the danger of Kim Jong-un, many cannot bring themselves to believe that “the gospel is the power of God unto salvation” and that it will one day reign throughout the world. But we must learn not to “despise the day of small things.”

As we look at various places in the world, we see small mission works growing. They should give us encouragement in recognizing that the gospel will ultimately triumph on a global scale, even as we see it percolating in small places in the world today. This article provides a glimpse into the glory of gospel salvation. Read it, and be encouraged.

John Piper writes that “God is always doing 10,000 things in your life, and you may be aware of three of them.” This reminds me of our work here in Mbale, Uganda. God has been up to so many great and wonderful things, and we are in a privileged position to see some of what he is doing. Many areas of ministry are moving forward in exciting ways: • At Knox School of Theology (formerly Knox Theological College), where we teach courses and train pastors for the work of Christian ministry, we recently partnered with Livingstone International University so that we are able to offer accredited diplomas and bachelor’s degrees.

• Reformation Book Room has opened here in Mbale. It is a place for people to come and read excellent Reformed literature (which is hard to find in Uganda), meet friends, and drink coffee.

• Recently, two men were licensed to preach in the Presbytery, one man was ordained, and two are about to be ordained. The Lord is raising up leaders!

• Boreholes (water wells) have been drilled for two of our village churches with plans in place for more.

• At our Karamoja Station, a wonderful new medical clinic has been constructed. Two new families plan to arrive to assist the work in Karamoja in the coming months.

• Finally, our church in Mbale town, New Life Presbyterian Church, has grown in many amazing ways. It is this facet of the ministry I would like to write more about.

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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

When our family moved to Uganda in 2012, the church had about twenty-five members and attendees, including our family of ten! We were meeting in a school room, sitting at desks designed for fifth-grade students. The church had no elders or deacons. Today, we have an average attendance of about 250, two elders, one potential deacon, and one intern. We have our own building, located in a slum area, an area with much poverty and many broken homes. Yet the Lord is at work in such places.

A Typical Week at New Life Presbyterian

What does a typical week look like for the saints of New Life Presbyterian Church? For Sunday school, we meet together in the sanctuary and study topics such as gospel basics, the fruit of the Spirit, and spiritual disciplines. In worship, we sing in a variety of languages: Lugisu, Luganda, Swahili, and English. The sermons, delivered by Ugandan pastor Charles Magala as well as OP missionaries Dr. Charles Jackson and me, are translated into the local language (Lugisu). We are blessed by the sacraments: communion is once a month and there are many baptisms!

Conversion from Islam

Our church has not been without its struggles, however. A significant number of our members have converted from Islam. This has been both very beautiful and very difficult. This past summer, a Muslim woman, along with her infant and two older children (aged thirteen and eighteen), began to attend church and Bible study after being invited by a church member. They were very interested in the gospel.

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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

Conversion from Islam Our church has not been without its struggles, however. A significant number of our members have converted from Islam. This has been both very beautiful and very difficult. This past summer, a Muslim woman, along with her infant and two older children (aged thirteen and eighteen), began to attend church and Bible study after being invited by a church member. They were very interested in the gospel.

However, they were being beaten by their Muslim father whenever they went to church. One week, the father attacked his thirteen-year-old daughter on the street as she was walking home from Bible study. Two of the young men of our church stepped in and grabbed her away from him. After this, things escalated quickly. The father began making death threats against the children, their mother, and the woman in our church who had invited them. The clan was also against them. Many prayers were offered! Police had to step in, the wife and children had to go into hiding, and private security was hired.

Through the prayers of God’s people, at a meeting with the church leaders and police, the father was convinced to sign a document allowing the mother and children to come to church. So they returned home and, praise God, they are being treated well. They have received baptism and joined the church, while praying for their husband/ father to also be saved. Praise God for the work he is doing and please join us in prayer for this family and others in similar situations.

(Abbreviated from the December, 2017 New Horizons magazine.)

ORTHODOX PRETERISM AND LUKE 17

[image error]PMW 2017-126 by Kenneth L. Gentry, Jr.

From time-to-time I receive inquiries regarding the relationship of Luke 17 and Matthew 24. This is generally prompted by orthodox Christians who have been challenged by Hyper-preterists. Thus, it is important for the protection and promotion of evangelical orthodoxy to return to this question when needed.

I argue in several places in my writings, that Matthew 24 is answering two questions from the disciples. They assume the destruction of the temple means the destruction of the world (Matt 24:1–3). But Jesus separates the destruction of the temple from the second coming and the end of history. We see him drawing a line between the two events between verses 34 and 36 in Matt 24.

Some see a problem with this due to Luke 17. They argue that because of Luke 17 Matthew 24 in its entirety must be focusing on AD 70. This is because Luke 17 seems to mix up the material that we claim is so well-structured and sorted in Matthew 24. And if this is so, then we no longer have any warrant for separating the two events.

In response I would note the following.

First, this issue is not really a crucial matter

Orthodox preterists see no doctrinal problems arising if we apply all of Matthew 24 to AD 70. We generally do not do so because of certain exegetical markers in the text. But if these are not sufficient to distinguish the latter part of Matthew 24 from the earlier part, it would not matter.

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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

I believe we should recognize a transition in Matthew 24:34–36, as per R. T. France Jeffery Gibbs and other orthodox scholars. That being so, how do we explain the problem of Luke’s “mixing up” the Matthew 24 material? This leads to my second point.

Second, the two texts record different sermons

The Lord presents the discourse recorded in Matthew 24 on the Mount of Olives (Mt 24:3) after looking out over Jerusalem (Mt 23:37). Whereas in Luke 17 he is on his way to Jerusalem (cf. Lk 17:11; 18:31; 19:11). In Matthew Jesus is answering his disciples regarding their question about the temple’s future (Mt 24:1–3). In Luke 17 he is interacting with the Pharisees (Lk 17:20–23) about the coming of the kingdom, when he turns to speak to the disci-ples. No one is commenting on the temple, as in Matthew 24:1–2. In fact, we find Luke’s version of the Olivet Discourse four chapters later in Luke 21:5–24.

As Morris notes regarding liberals who argue that Luke places this teaching in the wrong context: “It is much better to hold that . . . Jesus [either] uttered the words on more than one occasion or . . . Luke is correctly applying them to another situation” ( Morris, Acts, 286). So no matter what Jesus is speaking about, Luke is not shifting the material around. He is recording a different sermon altogether.

Third, similarity does not entail identity

That is, because similar prophecies occur in Matthew 24 as in Luke 17 does not mean they apply to the same events. We see that similar expressions do not require identical realities when Scripture refers to Christ as a “lion” in some places (Rev 5:5), whereas in other places it calls Satan a “lion” (1Pe 5:8). Consider the prophetic concept of “the day of the Lord.” As I point out on pages 341–43 above, in the Old Testament it occurs in several places and applies to different historical judgments. For instance, the day of the Lord comes upon Babylon, Idumea, and Judah (Isa 13:6, 9; Eze 13:5; Joel 1:15; 2:1, 11; Am 5:18, 20; Ob 15; Zep 1:7; Mal 4:5). Even though the language is the same (after all, all wars are basically similar) and the phrase occurs in the singular (which suggests there is only one day of the Lord), these must be different events.

Fourth, Jesus is employing stereotypical language

By that I mean that some images can apply to different events. For instance, Sodom frequently represents man’s rebellion deserving God’s judgment — even when not referring expressly to Sodom itself (Dt 29:23; Isa 1:9–10; 3:9; 13:19; Jer 23:14; 49:18; 50:40; Lam 4:6; Am 4:11). Notice Jesus’ own reference to Lot from the Sodom episode (Lk 17:28–29, 32) and to Noah’s flood (Lk 17:27; Mt 24:37–38). The flood in Noah’s day becomes an image of God’s judgment in other contexts (Isa 54:9; Eze 14:14, 20; Heb 11:17; 1Pe 3:20; 2Pe 2:5).

Likewise, Old Testament judgment language is often stereotyped, so that it can apply to different historical episodes. For instance, in the historically distinct judgments upon Babylon, Edom, and Egypt we read of the stars and moon being darkened or wasting away (Isa 13:1, 10; 34:4–5; Eze 32:2, 7–8). Using the hyper-preterist approach we should argue that these are the same events because of the same language. But instead, scholars recognize the common use of stereotypes in prophecy.

Fifth, Jesus is employing common life issues

In both chapters that we are considering, Jesus uses mundane activities as cameos of every day life. These are not alluding to historically datable events. Consider, for instance, Christ’s references to the two men in the field (Lk 17:36; Mt 24:40) or the two women grinding at a mill (Lk 17:35; Mt 24:41). These are portraits of daily life activities that will be caught up in and overwhelmed by God’s judgment. Thus, these serve as compelling images of the disruption of daily life cycles, as in Exodus 11:5; Job 31:10; Isa 47:1–2.

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

Sixth, evidence of the interpretive error

Using the hyper-preterist’s method of noting inter-linking language as evidence that the same events are in view is mistaken. For if you use this method you will conclude that the Gospels are in error in assigning a temple cleansing to the beginning of Christ’s ministry (Jn 2:13–17) as well as one to its end (Mt 21:12–13). The language is so similar that liberals say that one of the Gospels must be making a mistake by putting it in the wrong historical context. Yet the integrity of the Gospel record demands that Christ did this twice.

Consequently, exegetical integrity does not require that the latter portion of Matthew 24 reflects the same event as the earlier portion.

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RESURRECTION VICTORY AND THE WORLD

[image error]PMT 2017-097 by the Chalcedon Foundation

“In the world of sin and death, problems and troubles concern men most. In the world of the resurrection of Jesus Christ, it is opportunities, duties, service, faith, and obedience which concern Christ’s people above all else, not death and troubles.” (R. J. Rushdoony)

To look at the news headlines, one can see that the nation is being rocked by scandal, abuse, strife, disaster, protest, criminality, and the like. The changes are happening much faster than in times past, and with everyone plugged into social media channels, the national mood can shift within minutes. A weak nation is reeling from the constant blows.

However, that’s not the only nation. There’s another. In the midst of all the turmoil there exists another nation—a holy nation:

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. (1 Peter 2:9)

We are that nation, and the apostle’s description is a great one. We are chosen. We are peculiar. We are called out of darkness into God’s light. We are even a royal priesthood. Yet, Peter’s description oddly changes in verse eleven:

Dearly beloved, I beseech you as strangers and pilgrims…

Which is it? Are we a royal priesthood, or are we strangers and pilgrims? Maybe it depends upon which vantage point one is looking. To the world, we might be strangers and pilgrims. To God and ourselves, we are that holy nation.

Convert and Become Peculiar!

This is what Rushdoony means by living in “the world of the resurrection of Jesus Christ,” and it is always a world of life—the God kind of life. For that other nation—the one displayed on the news and social media—it is a “world of sin and death,” and therefore, “problems and troubles concern men most.” For the holy nation—living in the world of the resurrection of Jesus Christ—our concern should be “opportunities, duties, service, faith, and obedience.” We are not of this world and we should not carry it’s worries and troubles.

They are not of the world, even as I am not of the world. (John 17:16)

So, while the world stumbles as its house of cards crumbles, let us speak, plan, and work in terms of the opportunities and duties we have as the new creation in Christ (2 Cor. 5:17; Gal. 6:15). For we live now in terms of His resurrection (Rom. 6:4-5, 11, 13), and therefore we are “peculiar.” While the world fears, we rejoice. While the world worries, we exercise our faith. While the world devours one another, we advance His Kingdom. They can either continue down their path, or they can convert and become peculiar!

Abandoned Posts by a Church in Retreat

“The situation today is what it is not because we have social problems, nor because we have evil in our midst. The problem is that the godly are in retreat, retreat from action and therefore from godliness. The problem is us.” (Rushdoony)

When we retreat from action, we are in full retreat, and godly action must mean more than theological study or building big churches. Both can easily occupy our time, but they do little in terms of advancing the Kingdom of God. If Christians are not tirelessly involved in the work of reconstruction, the world suffers for it. As Rushdoony said, “The problem is us,” but that also means the solution is us as well.

“We have been called in Christ to victory (1 John 5:4), and we dare not shirk that calling. The whole world must know Jesus Christ as Lord and Savior. His dominion must begin with us. We must be fully commanded by Him, in total obedience to Him, and in all things faithful to Him.” (Rushdoony)

We are called in Christ to victory! Let that sink in, and then take a look at the world. Can you see the work that needs to be done? As a nation living within a nation, we are here as Christ’s beachhead delivered from darkness into His marvelous light, and all that we’ll do shall not be done in our own strength. It will be the Lord working in us.

“Not by might, nor by power, but by my spirit, saith the Lord of Hosts.” (Zechariah 4:6)

If God is working in us, then the work is sure to be done. The only questions are, “Where are we, and in whom do we believe?” When God asked Adam, “Where art thou?” (Gen. 3:9), that may have meant positionally as much as it did geographically. In other words, “Adam, where are you hiding? Why have you abandoned your post?”

Where are we? Have we abandoned our posts? Are we hiding amongst the trees in retreat when we should be in the position of dominion to which God has called us? Is it that we question the victorious future God promised? Are we believing another lie by the serpent who incites us to wonder, “Hath God said?”

Calvin and Culture: Exploring a Worldview[image error]

Ed. by David Hall

No other Christian teachings in the past five hundred years have affected our Western culture as deeply as the worldview of John Calvin. It extends far beyond the theological disciplines.

See more study materials at: www.KennethGentry.com

The Concerns of a Holy Nation

“The world must be conquered for Christ. There is no power too great for Him, no evil He cannot conquer, nor any barrier too high for Him to scale.” (Rushdoony)

There is no excuse for doubt, and there is every reason for faith, because our faith is founded upon an infallible God speaking in an infallible Word. Added to that is the indwelling power of the Holy Spirit, and in that sense, this is not even a fair fight.

“Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.” (1 John 4:4)

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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

The ungodly do not live in the world of the resurrection of Jesus Christ, so death, worries, and troubles are the burdens they must carry. We, on the other hand, are “married to another, even to him who is raised from the dead, that we should bring forth fruit unto God” (Rom. 7:4), and His yoke is easy and His burden light (Matt. 11:30).

If we do carry any burden, and if we do have any concerns, let them be for “opportunities, duties, service, faith, and obedience.” It seems they are the more appropriate concerns of a . . . .

To finish reading: click

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THE TRANSGENDER MATRIX

[image error]PMW 2017-096 by Walt Hyer (The Witherspoon Institute)

Gentry: The postmodern attack on God has reached new depths in the transgender phenomenon. Not only is God irrelevant, but reality is irrelevant. God created two genders, like it or not. This is an excellent and important article on the topic. Postmillennialism expects development toward “Edenic conditions.” One of the first Edenic conditions was God-created genders. Postmillennialism cannot endorse transgenderism, though it does present the gospel that can cure the problem.

In the 1999 sci-fi movie The Matrix, the hero, Neo, is given a choice of two colored pills: red or blue. It’s a monumental decision, because his choice will determine how he understands everything around him.

If Neo chooses the blue pill, he will remain blissfully unaware that what he perceives as reality is an illusion: a simulation called “The Matrix.” People who take the blue pill can believe in whatever reality they want, but they never know that they are being manipulated and used by nefarious entities.

On the other hand, if Neo takes the red pill, he will awake from the dream and see that everything he has believed since birth is a lie. He will see things as they truly are, and that will make him an enemy of the status quo.

I Took the Blue Pill, and Then the Red Pill

People with gender dysphoria are encouraged to change genders so they can live happily ever after. In the trans-world, all inhabitants fashion their own “reality” based on their feelings and desires.

Openness Unhindered (by Rosaria Butterfield)[image error]

Dr. Butterfield goes to great lengths to clarify some of today’s key controversies. She also traces their history and defines the terms that have become second nature today-even going back to God’s original design for marriage and sexuality as found in the Bible. She cuts to the heart of the problems and points the way to the solution.

See more study materials at: www.KennethGentry.com

That’s exactly what I did. Even though I was born male, I chose the blue pill and pursued my lifelong dream of being a woman. I believed the “reality” that I wanted to believe. I took on an elaborate alternate identity, made possible by hormones and surgery, and lived as a transgender woman.

But a funny thing happened. After about eight years, I gradually awoke. I realized the simple biological truth: I was still a man, had always been a man, and always would be a man. In terms of The Matrix, I took the red pill. With newfound clarity of vision, I could see that everything I had believed about the trans-life was a lie. God’s original design of two innate biological sexes, male and female, cannot be overthrown by taking hormones, having surgery, and living a masquerade.

I wanted “true reality,” and I found it in Jesus Christ. No longer was I willing to live an artificial life. When I realized the peace and joy of living in the true reality of my God-given sex, I decided that I needed to share my life story. My goal is to empower and help others who no longer want to live the trans-life to see a way out, too.

The War on God Wants Your Redemption Silenced

But the proponents and inhabitants of the trans-matrix consider me an enemy. When I step out and talk publicly about my experience, the blue pill people attack, saying my viewpoint is “hate speech.”

In their version of reality, there are two things you must never do: 1) talk about being restored from a former trans-life and 2) testify that it was due to an encounter with Jesus Christ. I’m guilty of both.

Transforming Homosexuality[image error]

What the Bible Says about Sexual Orientation and Change

by Denny Burk and Heath Lambert

Is same-sex attraction sinful, even if it is not acted on? Denny Burk and Heath Lambert challenge misconceptions on all sides as they unpack the concepts of same-sex orientation, temptation, and desire.

See more study materials at: www.KennethGentry.com

Pure Passion Ministries also violates both rules of political correctness. They recently released a gripping documentary of fifteen former transgender men and women (including myself) who, through Christ, abandoned their transgender life. All of them speak candidly of the gut-wrenching events that led to living a transgender life and how God intervened in love to personally redeem and restore them back to living fully in their birth gender. For me and the other fourteen people in the documentary, Jesus opened our eyes to “true reality” and transported each of us into a new life, one where we are free, no longer enslaved. It is a powerful movie worth watching—find out more here.

When the producer and director, David Kyle Foster, himself a former homosexual, released the movie, the consequences from the political correctness police were swift. His ads were rejected . . . .

To finish reading: click