On Romans 11: "Orientation and destiny define identity. It is one thing to say, “I am a worshipper of God, and he has a wonderful plan for my life.” It is quite another to say, “I am an Irish worshipper of the God of Israel, and I will bring my resurrected glory into the glorified Jerusalem.” 

In this way, Paul sought to reorient (and thus humble) Gentile believers in relation to the Jewish hope of salvation." - John P. Harrigan

Of course, apocalyptic thought understood eschatology as a restoration of protology (cf. 1 Enoch 45:4; 72:1; 4 Ezra 7:123; 8:52; 2 Bar. 21:17; 56:2), so the logic works in both directions. We are to live in this age according to our protological design, which ultimately will be restored in our eschatological destiny. 

We were both created for godliness, and we are destined for it. 

Therefore, “put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (Rom. 13:14). “The flesh” here presumably refers to our bodies in this age before the resurrection (cf. Rom. 1:3; 8:3ff.; 1 Cor. 5:5; 15:50; Gal. 2:20; 6:8). Putting on Jesus Christ involves living according to our eschatological hope rather than the desires of our corrupt flesh in this age. - John P. Harrigan 

4 Ezra 16:40-44 “Hear my words, O my people; prepare for battle, and in the midst of the calamities be like strangers on the earth. Let him that sells be like one who will flee; let him that buys be like one who will lose; let him that does business be like one who will not make a profit; and let him that builds a house be like one who will not live in it; let him that sows be like one who will not reap; so also him that prunes the vines, like one who will not gather the grapes; them that marry, like those who will have no children; and them that do not marry, like those that are widowed.”  

1 Corinthians 7:29-31 But this I say, brothers, the time has been shortened, so that from now on those who have wives should be as though they had none; 30 and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; 31 and those who use the world, as though they did not make full use of it; for the present form of this world is passing away.

Since the conclusion of 4 Ezra is a late addition, most commentators believe 4 Ezra 16:40–44 is actually informed by Paul, which seems to me to further evidence an early apocalyptic reading of 1 Cor. 7:29–31. -John P. Harrigan

Theology 101: If you think you can destroy either Calvinism or Arminianism by quoting one or two verses, you understand neither. - Dr. Michael Svigel

images from Joel Richardson's website

Here are the hosts of the Apocalyptic Gospel Podcast as guests on the Messiah Podcast. I highly recommend both episodes. Part 1. Part 2. 

Above all else, authentic eschatological hope will produce perseverance among the saints, both Jew and Gentile. The sacrificial death of the Messiah secures this eschatological hope, and the Spirit of the Messiah guarantees it: “Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God” (Rom. 5:2) - John P. Harrigan

2 Cor 4:16 Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. 17 For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. 18 So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.

"‘What is seen,’ therefore, relates to our anthropological existence in the present age, in which we—along with Paul—inhabit an earthly tent-house and in which we—again with Paul—aresubject to ‘suffering.’ By contrast, ‘what is not seen’ is the yet-to-be-revealed ‘building from God’ that will belong to the coming age, the incomparable, weighty, and eternal glory of God. Thus, we do not focus on the present time,including its suffering and disappointment. Rather, we fix our gaze—metaphorically speaking—on the glorious hopethat will be realized in the age to come. As we do so, God will re-create our ‘inner person,’ even though our ‘outerperson’ is decaying” - Paul Barnett

Different eschatologies, however, produce different responses to mortality. Ideas and worldviews have changed over time, but everyone—both in Paul’s day and in our own day—is dealing with the same basic problem. 

We are dying. 

And we are stuck with corrupt bodies inclined toward selfishness and evil. Paul’s answer to the problem is the hope of the resurrection of the body. And the means of perseverance to that end is Spirit infused faith in the death of the Messiah (cf. Rom. 5:9; Gal. 2:20; Phil. 3:9). Of course, the negative aspects of Jewish apocalypticism are also part of Paul’s discipleship—the judgment is coming, so wake up (cf. 1 Cor. 5:5; Gal. 5:21; Eph. 5:5; 1 Thess. 5:6). But generally speaking it is the positive aspects of Jewish eschatology that Paul emphasizes, because as seen in the passage above from Romans 8, we are saved into hope. - John P. Harrigan

The orientation and locus of Paul’s eschatology is important because all discipleship is driven by eschatology. All human beings live toward their desired end. If your eschatology is to run a Fortune 500 company, then you will discipline your life in accordance with that end. If  your eschatology is athletic superiority, then you will discipline your body toward that end. If your eschatology is the transcendence of human consciousness, then you will discipline yourself to attain that end. Some people even discipline their lives toward completely inane ends. 

In terms of Christian history, if your eschatology is the divine subjugation of infidels by means of the church militant, then you will discipline your life toward that crusader end. Conversely, if your eschatology is the escape of the material world and its correlated “tomb of the body” (Gk. sōma sēma), then you will disciple your life toward that monastic end. 

This basic principle of discipleship is why eschatology is so prominent in Paul’s letters. His eschatology, however, is not just any kind of eschatology. ...it is specifically Jewish and apocalyptic" - John P. Harrigan

On Romans 11: "It also is significant that Paul never articulates his mission as a realization of Jewish eschatology. The apocalyptic, two-age framework of history is everywhere assumed, and though Paul could have easily described his ministry in terms of realized eschatology, he simply does not. If we would find such a thing anywhere in Paul’s writings, then we should find it in Romans 11. Rather, Paul seems to simply understand his mission to be part of a divine novelty of mercy within an unchanged Jewish apocalyptic framework." -John P. Harrigan

My teaching on the prophecies of Simeon and Anna in Luke 2. Notes. Audio 1. Audio 2. 

“Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean!” (vv. 11–12).   

Jewish “full inclusion” presumably is associated with the resurrection of the dead (v. 15) and the salvation of Israel (v. 26)—that is, traditional Jewish eschatology. Here Paul frames God’s extension of salvation (from the wrath and judgment to come, cf. 2:5, 16; 3:6; 5:9; 13:12; 14:10; 16:20) as a sub-narrative within an unchanged Jewish apocalyptic narrative. Sub-plots may often, in the moment, seem to override the main plotline of a story, but Paul is correcting this error of perspective by giving the grander Jewish context of God’s mission to the Gentiles.- John P. Harrigan

The Jewish people are currently celebrating Shavuot, also known as the Feast of Weeks or Pentecost. Shavuot is one of the three main feasts God commands the people of Israel to celebrate every year. On Shavuot, the Jewish people brought the first fruits of their wheat harvest and all their crops to the Temple in Jerusalem. This offering to the Lord was an expression of gratitude for what God had already given and an anticipation of a full harvest at the end of the season.

Shavuot has also been traditionally understood by the Jewish rabbis and sages as a commemoration of the day when God gave Israel the Torah at Mount Sinai, 50 days after their exodus from Egypt. As Exodus 19 and 20 recounts, God descended on Sinai with fire, smoke, wind, and loud thunderings, speaking to the people of Israel out of the midst of the fire, giving the terms of his covenant to the people on two tablets of stone. In English, the story of the giving of the 10 commandments reads like the people are experiencing a severe thunderstorm. But in Hebrew, Exodus 20:18 literally reads “the people saw the voices (קֹל) and the torches (לַפִּיד)”. God spoke “out of the midst of the fire” (Deut 5:26).

God had also appeared to Abraham as a “flaming torch” (לַפִּיד) when he made a covenant with him in Genesis 15:17. But this time at Sinai, the entire family of Abraham witnesses God’s appearance at the giving of the Torah. Rabbinical sources (particularly Shemot Rabbah 5:9) indicate that the “voices” at Sinai were the languages of the nations - the Torah would be heard by “each and every nation”. Israel chose to accept and live.

This brings us to Acts 2, when thousands of Jewish pilgrims from the Diaspora were in Jerusalem, celebrating Shavuot. Luke records that Peter and 120 Jewish disciples of Jesus were gathered in a room when “tongues (γλῶσσα) as of fire” (Acts 2:3) appeared to each of them. Verse 4 goes on to say that they were all filled with the Holy Spirit and began to speak in other tongues (γλῶσσα) or languages. The Jewish pilgrims in town for Shavuot would recognize these languages as their own (Acts 2:8).

These unique events in Jerusalem 50 days after Jesus’ crucifixion on Passover would not have been incongruous with the traditions surrounding the giving of the Torah at Sinai on Shavuot. Thousands of Jews understood this and repented at Peter’s preaching (Acts 2:41). God was not done with his plan to redeem the world through the family of Abraham.

Unfortunately Christian history has often read Acts 2 as “the birth of the church”, completely devoid of any connection with Shavuot, the Jewish people, and the covenant God made with them at Sinai. The torches/tongues of fire, the voices/languages, and the giving of the Spirit on Shavuot was seen by the apostles as the confirmation of God’s enduring covenant with Israel made at Sinai, not as an abrogation or redefinition of the covenant or the people of that covenant. Through the ministry of John and Jesus and now through the apostles and repentant remnant of Israel, God was calling the larger nation back to covenant faithfulness. He still had full intention to use them as a “kingdom of priests” (Ex 19:6) & be a light to the nations (Isa 60:3) They were to be his “witnesses” (Isa 43:10, Acts 1:8), walking as a holy people and calling the nations to turn to God. They were to take up their role to “proclaim the excellencies of him who called [them] out of darkness into his marvelous light." (1 Peter 2:9)

This apocalyptic message of a soon coming day of judgment and the restoration of Israel’s kingdom to rule over the world is what the other apostles & especially Paul, a Jewish Pharisee, brought to the Gentiles. But, Paul was often met with resistance from his own Jewish brethren. Throughout Acts, Paul’s trips to various cities around the Roman Empire begin with a visit to the synagogue (Acts 9:20, 13:5, 13:14, 14:1, 17:1, 17:10, 17:17, 18:4, 18:19, 18:26, 19:8). Why? Paul wanted to get his Jewish brethren walking in the role God had chosen them for. In many of these cities, Gentiles hear about the God of Israel from Paul and turn from their idols and evil deeds.

As a result of their faith and obedience to God’s ways, the Spirit was given to them as the sign of God’s acceptance of their faith and of their future resurrection.  But this wasn't the only reason. Let’s not forget about Sinai & Shavuout. The giving of the Spirit & the gift of speaking of other languages was given to the Gentiles as a provocation to the people of Israel (Deut 32:21, Rom 11:11-12), calling them back to covenant faithfulness. The prophets, the Messiah, and the Jewish apostles boldly declare that a day is coming when the entire nation of Israel will return to their land, receive the Spirit, and fervently walk in all of the ways God instructed them in the Torah (Ezek 37:12-14, Jer 31:31-34, Rom 11:26). God has confirmed the promises he gave to Abraham and the patriarchs (Rom 15:8). This is our hope - that one day the whole nation of Israel, ruled by Messiah Jesus, will step into their role to disciple the nations. Global peace will result (Isaiah 2:2-4).

Until then, we wait with hope, joy, and peace (Rom 15:13). God will truly be faithful to everything he spoke, as he spoke it. - Joshua Hawkins

The nations have a controversy with Jerusalem.

Satan has a controversy with Jerusalem.

The Church has a controversy with Jerusalem.

God Himself has a controversy with Jerusalem.  

And He will settle it in the Day of the Lord.

This story isn’t over yet.  - FAI Mission

Theology 101: Citing earliest fathers (first-to-second century) rather than later fathers (third-to-sixth century) on a topic is not “cherry picking.” It’s a method of discerning the historical-theological context of the apostolic faith to arbitrate between competing interpretations. - Dr. Michael Svigel

Theology 101: Scripture is not the keys of a piano on which we may play whatever we want. Scripture is the score on the music rack composed by the Master, whom we are to honor with a faithful rendition.  - Dr. Michael Svigel

Theology 101: It's not simply how or how many you lead, but to Whom you lead them, that makes a great leader. - Dr. Michael Svigel

If Paul wanted to say that the age to come was being realized now through the Spirit, he would have—clearly, explicitly, and repetitively.

If Paul’s fundamental gospel revolved around the present realization of Jewish eschatology, then why do we not find in his letters long monologues about this idea, as in modern writings? Why the dissonance of language between the two? It is not as though Paul lacked the words to say such things. On a number of occasions he explicitly condemns the realization of Jewish eschatological realities (cf. 1 Cor. 15:12; 2 Thess. 2:2; 1 Tim. 6:20; 2 Tim. 2:18). In those condemnations, why did he not make qualifying statements concerning the  realized eschatology of the apostles versus the “over-realized” eschatology of his opponents (as modern scholars do so consistently)? Paul had the Greek words at his disposal to communicate “partial” fulfillment, but he never used them in relation to Jewish eschatology. - John P. Harrigan

...Paul theologized about the Spirit of God in light of his preconceived Jewish eschatology. The Spirit is given by God (1) as an assurance of the resurrection of the body, (2) as an attestation of Jesus’ messiahship, and (3) as a confirmation of God’s preordination of the Messiah’s sacrificial death. 

These points are dynamically interrelated and articulated in context to the major eschatological realities of Jewish apocalypticism (i.e., the day of YHWH, the resurrection of the dead, the judgment, and the Parousia of the Messiah), which are generally referenced without definition. Without any explicit statements concerning the redefinition or realization of these events by the Spirit in this age, it seems most plausible that the Spirit simply confirmed for Paul that Jesus was indeed the Jewish Messiah, and his Parousia would indeed actualize Paul’s apocalyptic hopes. In this way, Paul sought to disciple his Gentile hearers into the first-century Jewish narrative—“you, although a wild olive shoot, were grafted in” (Rom. 11:17)—by means of the Spirit.  - John P. Harrigan

1 Corinthians 1:8 who will sustain you to the end, guiltless (ἀνεγκλήτους) in the day of our Lord Jesus Christ. 

“Paul assures the readers that at the last day they will be free from any charge, ἀνεγκλήτους. The Greek carries a range of meanings: blameless, irreproachable, and unimpeachable. . . . This applies to the time which leads up to the day of the Lord as well as to being presented free from any charge on the day itself. Hence the word here belongs to the semantic domain of accusation and declarative verdict. . . . Justification is an anticipation in advance of the verdict pronounced on the day of the Lord, in the faith-understanding that God keeps them firm and free from any charge up to and on the day of our Lord Jesus Christ” - Thiselton

“Weakness and mortality, which were not sin, but the penalty of sin, were undergone by the Redeemer of the World in the way of punishment, that they might be reckoned as the price of redemption. What therefore in all of us is the heritage of condemnation, is in Christ ‘the mystery of godliness.’ For being free from debt, He gave Himself up to that most cruel creditor.” (Leo the Great, Sermons 72.2)

Moses’s ministry came with glory, but Paul’s ministry in the new covenant comes with greater glory: “For if what was being brought to an end came with glory, much more will  what is permanent have glory” (v. 11). For Paul the “new” (Gk. kainos) covenant did not mean a radical restructuring of redemptive history, but rather a superior means of atonement and renewal. - John P. Harrigan

Theology 101: I fear many who thought they were “fighting the good fight” will discover at the judgment seat of Christ that they were just “fighting.” - Dr. Michael Svigel

Christian--

Whatever your vocation, whatever your marital status, whatever your sufferings, whatever your successes or failures: if, at the end of your days, you've made much of Jesus Christ and are found in Him, it will be a life well lived.  

-BA Purtle

In order to realize the worth of the anchor, we need to feel the stress of the storm. —Corrie Ten Boom

When You Break Through the Clouds - Songs of the God Man: Volume One

MP3

           1                                  6

I will trust, I’ll not put my trust in princes

            4                               1    5

I will trust in that King to come

           1                                  6

I will hope, I’ll not put my hope in this age

            4                                 1      5

I will hope, In that coming dawn

                      1

When you break, 

                                                      4

when you break through the clouds

                              3

with a glorious shout 

                      5             4                1     5

I’ll sing my God my Lord my Christ

           1                                    6

I will sing, I’ll not sing the songs of this age

             4                                 1    5

I will sing about that age to come

           1                                   6

I will pray, I’ll not pray for temporal delight 

            4                          1                 5

I will pray for You to Come! (Oh Come!)

1-5-4-1-5 throughout

Hallelujah you make all things new

“Since our Lord Jesus Christ was without sin . . . He was not subject to death, since death came into the world through sin. He dies, therefore, because He took on Himself death on our behalf, and He makes Himself an offering to the Father for our sakes.” (John of Damascus, An Exact Exposition of the Orthodox Faith 27) 

My teaching on Jesus's presentation at the temple. Notes. Audio 1. Audio 2. 

Then the Lord will appear over them, And His arrow will go forth like lightning;

And the Lord God will blow the trumpet,

And will march in the storm winds of the south. Zechariah 9:14 Maranatha

“The central basis of Christian assurance is not how much our hearts are set on God, but how unshakably his heart is set on us.” -Tim Keller