The mistake occasionally made by Pauline interpreters, I think, is collapsing Paul’s arguments about what the Law cannot do into wholesale rejections of the Law for any other purposes. Thus, a Pauline statement to the effect that the Law does not justify or resurrect is erroneously interpreted to imply that Paul assigned no positive, even obligatory, value to any kind of Torah-observance and regarded it as a matter of complete indifference. However, such a construal fails to recognize the rather obvious point that denying something as a means to a first-order good, i.e., the Law as the path to justification, does not entail a denial of it as a means for other goods, goods that Paul himself describes as God-ordained realities. Thus, Paul denies that justification is through works of the Law, but he implies that a continued observance of the Law by Jews marks them out as Jews and that their distinction as Jews is something that God himself ordained and desires. This is the point missed (or dismissed) by those who deny that Paul continued to consider Jewish Law-keeping as good and intended. - Paul T. Sloan, Jewish Law-Observance in Paul

But can anything else be said about the potential difference between the obligating content of “the Law of spirit and life” and “the Law of sin and death” (8:2)? Though requiring a longer treatment in its own right, it is important to recognize that given the Law’s incapacity to resurrect (Gal 3:21), and given Paul’s conviction that human bodies will become immortal in the resurrection (1 Cor 15:42–53), it may be that some of the Law’s commandments cease to function then (in the resurrection) as they do now. The difference between the ages, their respective bodies, and the commandments, though, lies not in the insignificance of the Law in Paul’s thought, but due to the supposition that the Law given to Israel regulates mortal bodies subject to impurity and death.

However, once resurrected and immortal, humans will possess bodies no longer subject to decay and impurity, and as such, laws that regulate such impurity will cease to be of significance. Without death and dying, purity regulations cease to be needed. Thus, it is not “the impurity laws” themselves that cease, but impurity. This kind of legal reasoning is evident in Luke 20, wherein the Sadducees present Jesus with the scenario of one woman having married several brothers before asking, “In the resurrection, therefore, whose wife will she be?” (Luke 20:33). Jesus’s response is telling: “The sons of this age marry and are given in marriage, but those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage, for neither can they die anymore, for they are like angels, and are sons of God, being sons of the resurrection” (Luke 20:34–36). The change in the material quality of the resurrection body impacts a law that legislates marriage not because the “law” is insignificant but because it legislates a condition (mortal bodies that must procreate, the context of which is marriage in Jesus’s setting) that no longer obtains in the resurrection given the deathlessness of the bodies of that age. - Paul T. Sloan, Jewish Law-Observance in Paul

Rather than simply distancing his audience from the Law in itself, Paul says that because the Law, experienced without the Spirit, entangles one with sin and thus with death, what is needed is liberation from “sin” (cf. 6:6–11) and “the Law of sin and death” (8:2), which is the commandment seized by sin that leads the one “in the flesh” to death (7:11–13). 

Significantly, Paul goes on to say that “dying to the Law” liberates one from sin and death, not “Law” generally or even the Mosaic Law specifically. This becomes clear at the closing of Romans 7 and the transition to Romans 8 (see King 2017), wherein the members of one’s fleshly body were captive to “the Law of sin” (7:23), but with the gift of the Spirit, those in Christ who “walk according to the Spirit” can fulfill the Law’s requirement (τὸ δικαίωµα τoῦ νóµoυ) (8:4). Thus, having “died to the Law” (or possibly “by the Law”) (7:4; cp. Gal 2.19) and having been “released from the Law” (7:6) most plausibly refer to the liberation from “the Law of sin”, by which he means the Law as “seized” by “sin”, which effects death (7:9–13). The problem surrounding the Law, then, was not “the Law” itself, but the fleshly composition of its recipients (8:3), who, when told not to covet, were not equipped to fulfill this demand - Paul T. Sloan, Jewish Law-Observance in Paul

Significantly, Paul does not in Galatians or elsewhere blame the Law or criticize it for this function of “killing”; rather, like many Second Temple Jews, he interpreted Israel’s history after the giving of the Law as one of disobedience and covenant violation that incurred the promised discipline, leading to Israel’s “death”. - Paul T. Sloan, Jewish Law-Observance in Paul

My teaching on the healing of the woman with the issue of blood and the raising of Jairus's daughter from Luke 8. Notes. Audio 1. Audio 2. 

Moreover, a few verses not routinely interrogated along these lines (Rom 4:11–16) suggest that Paul continued to regard the Law and its keeping as a defining characteristic of Jewish social identity that he expected to perdure at least until the general resurrection. Such expected Law-keeping does not function at the soteriological register, as if Paul thought Jews merited salvation by Law-observance; rather, according to Paul’s reasoning, such Jewish Law-keeping expressed their belonging to those “of the circumcision”, a people whose existence and perdurance Paul regards as ordained by God as one of the nations comprising Abraham’s promised “seed”.  - Paul T. Sloan, Jewish Law-Observance in Paul.

“It’s all about Jesus” is often used as a cop out for neglecting important passages, commands, and themes in Scripture. Of course it’s all about Him, for He alone is preeminent, but it’s about Him on His terms, not ours. “All Scripture is God-breathed.” - BA Purtle

If your worldview is characterized by a sense of victimhood, entitlement, and suspicion, you haven't got a hold of a Christian one. Some stranger, some hired hand, some wolf has laid hold of your ear. Break free immediately, and find the voice of the Good Shepherd again. - BA Purtle

Drunk Lot impregnated his daughter, who bore Moab, whence came Ruth, the great-grandmother of David, the king who murdered Bathsheba's husband and with her fathered Solomon, who filled Jerusalem with idolatry.

Christ's genealogy preaches his will to save even the most messed up of families. - Chad Bird

“In the matter of Christ’s second coming and kingdom, the church of Christ has not dealt fairly with the prophecies of the Old Testament. For too long we have refused to see that there are two personal advents of Christ spoken of in those prophecies: an advent in humiliation and an advent in glory, an advent to suffer and an advent to reign, a personal advent to carry the cross and a personal advent to wear the crown.” - JC Ryle

Via BA Purtle

“You see, brother, how many THOUSANDS there are among the Jews of those who have believed [the Gospel...]" -Acts 21:20

The idea that the "Jews rejected Christ" in the first century is a total myth. There was no difference in terms of Jewish vs. Gentile acceptance/rejection of the Gospel at this time.

Thousands of people coming to faith from one people group (in this case Jews) is actually an amazing result! Ask any missionary today! - Travis M. Snow

Hubris is common. It emits from us easily.

Humility is uncommon— a product of cruciformity.

Pray that you may be truly humble— seeing Christ acutely, treating others rightly.

At the last day you will not regret a meek life. “The meek”, not the proud, “shall inherit the earth.”

-BA Purtle

There perhaps millions of people asking afresh today, "Who or what is Israel?"

J.C. Ryle would like a word. This is from his book, "Coming Events and Present Duties," chapter 5. It was written in 1867.

------------------------

The MEANING of the word "Israel."

"The definition of terms is of first importance in theology. Unless we explain the meaning of the words we use in our religious statements, our arguments are often wasted, and we seem like men beating the air. The word 'Israel' is used nearly seven hundred times in the Bible. I can only discover three senses in which it is used.

First, it is one of the names of Jacob, the father of the twelve tribes; a name specially given to him by God.

Second, it is a name given to the ten tribes which separated from Judah and Benjamin in the days of Rehoboam and became a distinct kingdom. This kingdom is often called Israel in contradistinction to the kingdom of Judah.

Thirdly and lastly, it is a name given to the whole Jewish nation, to all members of the twelve tribes which sprang from Jacob and were brought out of Egypt into the land of Canaan. This is by far the most common signification of the word in the Bible. It is the only signification in which I can find the word 'Israel' used through the whole New Testament. It is the same in which the word is used in the text which I am considering this day. That Israel, which God has scattered and will yet gather again — is the whole Jewish nation.

Now, why do I dwell upon this point? To some readers it may appear mere waste of time and words to say so much about it. The things I have been saying sound to them like truisms. That Israel means Israel, is a matter on which they never felt a doubt. If this be the mind of any into whose hands this address has fallen, I am thankful for it. But unhappily there are many Christians who do not see the subject with your eyes. For their sakes I must dwell on this point a little longer.

For many centuries there has prevailed in the Churches of Christ a strange, and to my mind, an unwarrantable mode of dealing with this word 'Israel.' It has been interpreted in many passages of the Psalms and Prophets, as if it meant nothing more than Christian believers. Have promises been held out to Israel? Men have been told continually that they are addressed to Gentile saints. Have glorious things been described as laid up in store for Israel? Men have been incessantly told that they describe the victories and triumphs of the Gospel in Christian Churches. The proofs of these things are too many to require quotation. No man can read the immense majority of commentaries and popular hymns without seeing this system of interpretation to which I now refer.

Against that system I have long protested, and I hope I shall always protest as long as I live. I do not deny that Israel was a peculiar typical people, and that God's relations to Israel — were meant to be a type of His relations to His believing people all over the world. I do not forget that it is written, 'As face answers to face, so does the heart of man to man' (Proverbs 27:19), and that whatever spiritual truths are taught in prophecy concerning Israelitish hearts — are applicable to the hearts of Gentiles. I would have it most distinctly understood that God's dealings with individual Jews and Gentiles — are precisely one and the same. Without repentance, faith in Christ, and holiness of heart — no individual Jew or Gentile shall ever be saved.

What I protest against is the habit of allegorizing plain sayings of the Word of God concerning the future history of the nation Israel and explaining away the fullness of their contents in order to accommodate them to the Gentile Church! I believe the habit to be unwarranted by anything in Scripture, and to draw after it a long train of evil consequences.

Where, I would venture to ask, in the whole New Testament shall we find any plain authority for applying the word 'Israel' to anyone but the nation Israel? I can find none. On the contrary, I observe that when the Apostle Paul quotes Old Testament prophecies about the privileges of the Gentiles in Gospel times, he is careful to quote texts which specially mention the 'Gentiles' by name. The fifteenth chapter of the Epistle to the Romans is a striking illustration of what I mean.

We are often told in the New Testament that under the Gospel believing Gentiles are 'fellow-heirs and partakers of the same hope' with believing Jews (Ephesians 3:6). But that believing Gentiles may be called 'Israelites,' I cannot see anywhere at all.

To what may we attribute that loose system of interpreting the language of the Psalms and Prophets, and the extravagant expectations of universal conversion of the world by the preaching of the Gospel, which may be observed in many Christian writers? To nothing so much, I believe, as to the habit of inaccurately interpreting the word 'Israel,' and to the consequent application of promises — to the Gentile Churches with which they have nothing to do!

The least errors in theology always bear fruit. Never does man take up an incorrect principle of interpreting Scripture, without that principle entailing awkward consequences and coloring the whole tone of his religion. Reader, I leave this part of my subject here. I am sure that its importance cannot be overrated. In fact, a right understanding of it lies at the very root of the whole Jewish subject, and of the prophecies concerning the Jews. The duty which Christians owe to Israel, as a nation, will never be clearly understood, until Christians clearly see the place that Israel occupies in Scripture.

Before going any further, I will ask all readers of this address one plain practical question. I ask you to calmly consider — What sense do you put on such words as 'Israel,' 'Jacob,' and the like — when you meet with them in the Psalms and Prophecies of the Old Testament? We live in a day when there are many Bible readers. There are many who search the Scriptures regularly and read through the Psalms and the Prophets once, if not twice, every year they live. Of course you attach some meaning to the words I have just referred to. You place some sense upon them. Now what is that sense? What is that meaning? Take heed that it is the right one.

Reader, accept a friendly exhortation this day. Cleave to the literal sense of Bible words and beware of departing from it — except in cases of absolute necessity. Beware of that system of allegorizing and spiritualizing and accommodating, which the school of Origen first brought in, and which has found such an unfortunate degree of favor in the Church. In reading the authorized version of the English Bible, do not put too much confidence in the 'headings' of pages and 'tables of contents' at beginnings of chapters, which I consider to be a most unhappy accompaniment of that admirable translation. Remember that those headings and tables of contents were drawn up by uninspired hands. In reading the Prophets, they are sometimes not helps, but real hindrances and less likely to assist a reader than to lead him astray. Settle it in your mind, in the reading the Psalms and Prophets, that Israel means Israel; and Zion means Zion; and Jerusalem means Jerusalem.

And, finally, whatever edification you derive from applying to your own soul the words which God addresses to His ancient people — never lose sight of the primary sense of the text."

-BA Purtle

Look at Jesus. He is always weeping, a man of sorrows. Do you know why? Because He is perfect. When you are not absorbed in yourself, you can feel the sadness of the world. - Timothy Keller

“Prayer does not fit us for the greater work; prayer is the greater work. The work in prayer is the labor of birth.” - Oswald Chambers 

via BA Purtle

Likewise, the parables of the mustard seed and leaven (Matt. 13:31–33) would have been understood negatively, spoken “to them” (v. 13) and interpreted apocalyptically, in light of “the end of the age” (v. 40). These two terse parables are simply negative teaching devices with a single player, akin to the parables of the rich fool (Luke 12:16–21), the barren fig tree (Luke 13:6–9), and the counting of the costs (Luke 14:28–33). Leaven was commonly understood as a bad thing (cf. Ex. 12:15–20; 34:25; Lev. 2:11; Matt. 16:6, 11–12; 1 Cor. 5:6–8; Gal. 5:9), and the allusion to Nebuchadnezzar concerning the mustard seed (Matt. 13:32; cf. Dan. 4:12) probably evoked highly negative emotions in Jesus’ hearers. Thus the leaven and the mustard seed most likely would have been associated with the preceding and following “weeds” (vv. 25, 38), which were destined to be “burned” (vv. 30, 40)—especially since the mustard seed and leaven parables are given no explanation (a point rarely appreciated). In this way, they simply communicate that God, in his great mercy, will allow wickedness to grow to its full measure (an idea seen throughout the Scriptures; cf. Gen. 15:16; Dan. 8:23; Zech. 5:5; Matt. 23:32; 1 Thess. 2:16) until the judgment at the end of the age. Again, if the mustard seed and leaven parables are bookended by a parable concerning God allowing evil to continue to maturity, then should we not assume the unexplained parables in the middle to communicate the same message? - John P. Harrigan, The Gospel of Christ Crucified, p.278-279

Such a theology of Jewish election and stewardship weighs heavily in the discussion of the role of the Jews in the land of Israel today. Many argue vehemently that the Jews no longer have a role or calling in the land. Others say that the Jews retain a unique calling to keep the land. We must heartily affirm the latter. Though many in the land today are indeed apostate, that too was the case before the exile (cf. Isa. 3:9; Jer. 2:19) and before the ad 70 destruction of Jerusalem (cf. Acts 7:51; Rom. 11:25). Though the Jews have always fallen short (as have all Gentiles!), ought we not support their divine right to promulgate the oracles, of which the land itself stands at the forefront (cf. Ps. 72:8; 89:25; Zech. 9:10)?  - John P. Harrigan, The Gospel of Christ Crucified

The Great Reign (COVENANT AND CONTROVERSY) • First Teaser Trailer

My teaching on Zechariah 7-11. Notes. Audio 1. Audio 2. 

On the way to Gethsemane, Jesus also identified himself as “the shepherd”of Zechariah 13:7, saying, “You will all fall away because of me this night. For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered ’” (Matt. 26:31). Jesus had told his disciples earlier, “You will be scattered.  .  . and will leave me alone” (John 16:32), which found fulfillment during his arrest when “all the disciples left him and fled” (Matt. 26:56). Zechariah 11–13 broadly portrays this “shepherd” as being rejected (chap. 11), pierced (chap. 12), and struck (chap. 13) before the final vindication of the day of the Lord (chap. 14). So John quotes Zechariah 12:10 concerning the crucifixion:“These things took place that the Scripture might be fulfilled: . . . ‘They will look on him whom they have pierced’” (John 19:36–37). As with Isaiah 53, Zechariah 11–13 also leads up to a prophecy of eschatological glory in chapter14. Therefore Zechariah 12:10 is rightly quoted in light of the return of Jesus: “Look, he is coming with the clouds, and every eye will see him, even those who pierced him. And all the tribes of the earth will mourn over him. So it is to be. Amen” (Rev. 1:7, csb). - John P. Harrigan, The Gospel of Christ Crucified, p.195

The attempt to argue for a purely “spiritual” kingdom in this age, in contrast to a “visibly manifest” kingdom in the age to come, is patently Platonic. There is no immaterial world seeking to manifest itself in materiality. Rather, Jesus sits enthroned over the heavens and earth, waiting in mercy to judge the living and the dead. This age remains this age (Gal. 1:4; Titus 2:12), essentially characterized by the cross (Luke 24:47; Acts 3:19–21); and the age to come remains the age to come (cf. Eph. 1:21; Heb. 2:5), essentially characterized by judgment (Acts 10:42; 2 Tim. 4:1). Where in the Scriptures does the messianic kingdom ever precede the day of judgment? Rather, divine judgment always initiates the kingdom (cf. Ps. 2; Isa. 24; Dan. 7; Hab. 2–3; Zeph. 2–3; Zech. 12–14; Mal. 3–4). - John P. Harrigan, The Gospel of Christ Crucified, p.187

Moreover, just because the Jews cannot steward all of the oracles (e.g., the Davidic dynasty, temple service, etc.), should they not steward as many as possible? Modern Israel engages in many objectionable practices, of course, but should we not support and encourage righteous stewardship rather than the rejection of Jewish election altogether? If God chooses to discipline his stewards yet again and remove them from the land (as seems anticipated in Daniel 12:7, Joel 3:2, Zechariah 14:2, etc.), so be it. But woe to those who presume upon divine mercy and election. - John P. Harrigan, The Gospel of Christ Crucified, p.170-171

My teaching on the healing of the man with a legion of demons from Luke 8. Notes. Audio 1. Audio 2. 

Because Abraham was promised that he would inherit the land “from the river of Egypt to the great river, the river Euphrates” (Gen. 15:18), so then his Seed will rule “from the River to the ends of the earth” (Ps. 72:8; Zech. 9:10). Such a geographical demarcation between the Euphrates and the ends of the earth confirms the geopolitical demarcation of the kingdom of God in the age to come. Hence the land of Canaan itself is a prophetic oracle, of sorts, inherently prophesying the age to come, and the Jews were and are stewards of that oracle (cf. Matt. 21:33; Rom. 3:2). - John P. Harrigan, The Gospel of Christ Crucified

The New Testament assumes Jesus to be “the son of Abraham” (Matt. 1:1; cf. Luke 3:34), and all the ethno-geographic characteristics of the Abrahamic covenant are simply assumed as part of Jesus’ messianic identity. His incarnational birth (Luke 1:31–32) was taken by Mary to mean, “He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever” (vv. 54–55). The crowds “glorified the God of Israel” (Matt. 15:31) when they saw Jesus’ miracles. And Jesus’ entrance into Jerusalem on a colt was plainly understood in light of Zechariah’s messianic oracle (cf. Zech. 9:9), resulting in the declaration, “Blessed is the King who comes in the name of the Lord!” (Luke 19:38). This Messiah is “the King of the Jews” (Matt. 2:2; 27:11; Mark 15:26; Luke 23:37; John 19:3)—that is, “the King of Israel ” (Matt. 27:42; Mark 15:32; John 1:49; 12:13)—and thus divorcing Jesus from “the hope of Israel” (Acts 28:20) is senseless. - John P. Harrigan, The Gospel of Christ Crucified, p.130

History is thus portrayed as moving toward a unique and climactic end. Though mankind continues to exalt itself with ever-increasing zeal and ambition, “a day is coming for the Lord ” (Zech. 14:1), when God alone will be glorified and honored—for “all mankind will come to bow down before Me, says the Lord” (Isa. 66:23, nasb). Though our literature and history books write endlessly about the glory of mankind—our progression, our knowledge, our civilization—God will come and suddenly reverse the current of history. - John P. Harrigan, The Gospel of Christ Crucified, p.48

The primary element of apocalyptic thought is what the Bible calls “the day of the Lord” (Isa. 13:6, 9; Ezek. 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18; Obad. 15; Zeph. 1:7, 14; Zech. 14:1; Mal. 4:5; Acts 2:20; 1 Cor. 5:5; 1 Thess. 5:2; 2 Thess. 2:2; 2 Peter 3:10). Spoken of first in the early prophetic literature, the day of YHWH becomes the focal point of prophetic declaration since “similar terms, particularly ‘that day,’ ‘the day of,’ and ‘the day when,’ appear nearly 200 times in the prophets.” - John P. Harrigan, The Gospel of Christ Crucified, p.46

Many scholars infer from these interactions that Jesus disregarded the food laws and purity to show that only love and faith matter (Dunn); "redefined" the nation's practices, swapping "allegiance to Torah" with "allegiance to himself" (Wright); or replaced purity with mercy (Borg). But a refined understanding of purity, sabbath halakha, and other contemporary legal debates will show that Jesus does none of these things. -  Paul T. Sloan, Jesus and the Law of Moses. 

Jesus didn’t use parables to impart hidden knowledge.

Instead, he employed them against those with hardened hearts.

“Because looking they do not see, and hearing they do not listen or understand” Matthew 13:13

Knowing this is key to understanding the parables. - Tyler Luedke

The "kingdom of the world" will manifestly become the "kingdom of our Lord and of His Christ," but not to the exclusion of the kingdom being restored to Israel. All of this has been fixed by the Father's own authority, and it's going to be marvelous. (Rev. 11.15; Acts 1.6-7) -BA Purtle

Theology 101: Orthodoxy often involves holding several vital truths in tension.

Heresy relieves the tension. - Dr. Michael Svigel

“Paul is revealing something extraordinary — that though Israel is currently experiencing a judicial blindness, there will come a time when ‘all Israel shall be saved.’ This is not merely the ongoing salvation of a small remnant of Jews throughout church history, but rather a future large‑scale conversion of Jews that will be so remarkable it will be ‘like life from the dead’ for the church.”

“Paul’s language … points to a future dramatic turning of the Jewish nation to Christ that will occur after ‘the fullness of the Gentiles has come in.’” - Martin Lloyd Jones, From Future of the Jews: Rom. 11.24-32, April 9, 1965

-Via BA Purtle

“I will restore the fortunes of My people Israel… They will rebuild the ruined cities and live in them… I will plant them on their land, and they will not again be rooted out from their land.” (Amos 9:14-15)

The apostle Paul—

“As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him.”

Divisiveness is a matter of church discipline. Don’t treat it lightly. - BA Purtle

The Roman satirist Lucian of Samosata mocked the martyrs as “misguided creatures (who) start with the general conviction that they are immortal for all time…which explains the contempt of death and voluntary self-devotion which are so common among them.” Even the skeptical pagan recognized a life laid down as a witness to the Resurrection. Thus, in sickness, death, and martyrdom, the message of Christ was preached. - Graysen Borders, Gen Z: Miracles and Martyrdom

The spread of the Gospel throughout Rome in the 2nd and 3rd century is largely thanks to the faithfulness of believers in the face of intense suffering and persecution. Early church believers ministered to their impoverished neighbors by purchasing plots to provide proper burials for their loved ones free of charge. When publicly tortured and executed, male and female martyrs displayed such serenity and courage, even the hardened hearts of the Roman public were softened. - Graysen Borders, Gen Z: Miracles and Martyrdom

Jesus is the prize. If you felt personal guilt over your sins, repented, and decided to follow Jesus, you have everything because you have Him. If you experienced Jesus delivering you from darkness, repented, and decided to follow Jesus, you have everything because you have Him.

Miracles certainly reveal the character of Jesus and the trustworthiness of “He who promised” a Day when “there will be no more death or mourning or crying or pain.”

However, miracles are not the goal. The primary goal of our lives in this age is to bear witness to the King and the Kingdom that’s coming. Sometimes God will use miracles to accomplish this witness; often He uses our faithfulness through suffering instead.  - Graysen Borders, Gen Z: Miracles and Martyrdom

Herein lies a very important technicality: the purpose of these miracles was to introduce us to Jesus—not give us perfect emotional, mental, and physical health for the rest of our lives. That Day and that Kingdom is coming, but it has not yet arrived.

Miracles are being presented to my generation as an end-in-of-themselves and this teaching could have disastrous consequences. We’re being told we can expect and demand miracles from God if we just have enough faith. We’re being told God’s will is always to heal and deliver… every person… right now. When that’s not what happens, my generation has no answers or explanations for what went wrong. The Gospel of Emotional and Physical Wellness is pretty convincing to a young believer who just experienced a life-changing miracle—but it leads to a torrential spinout at the first unanswered prayer. - Graysen Borders, Gen Z: Miracles and Martyrdom

Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. - Didache. 

Forrest Frank & Josiah Queen - JESUS IS COMING BACK SOON (Official Lyric...

Gen Z: Miracles & Martyrdom • THE INKWELL

At numerous points in history, the Church has betrayed our penchant to abandon the Gospel of Christ Crucified for a Gospel of Temporal Prosperity. And, honestly, who (but God) can blame us? Jesus was the worst salesman of all time. He preached against our biological drive for self-preservation: “Whoever wants to be My disciple must deny themselves and take up their cross and follow Me.”

Satan, on the other hand, is a master of flattery. It’s his oldest and most effective tactic. Even once we discover that our lust for power and prosperity is poison, we still crave any message that accommodates that lust. We’re attracted to false hope and false prophets who cry out “peace, peace” when there is no peace.

-Graysen Borders, Gen Z: Miracles and Martyrdom

Jesus currently possesses all authority and will exercise that authority over the earth and nations at His second coming. - Mike Vlach

“God will invade…. When the author walks on to the stage the play is over. But what is the good of saying you are on His side then, when you see the whole natural universe melting away like a dream and something else—something it never entered your head to conceive—comes crashing in; something so beautiful to some of us and so terrible to others that none of us will have any choice left? For this time it will be God without disguise; something so overwhelming that it will strike either irresistible love or irresistible horror into every creature. It will be too late then to choose your side. There is no use saying you choose to lie down when it has become impossible to stand up. That will not be the time for choosing: it will be the time when we discover which side we really have chosen.” CS Lewis

My teaching on the Old Testament background to the healing of the demoniac in Luke 8. Notes. Audio 1. Audio 2. 

In many pulpits doctrine is preached, but not the cross; precepts are preached, but not the blood; philosophy is preached, but not the crucified Saviour. If it be so, in God’s name let us come back to Jesus Christ and him crucified. - Spurgeon

My teaching on the divinity of Jesus from Isaiah 45 and Philippians 2. Video. Audio 1. Audio 2. 

"For he [the Antichrist] being endued with all the power of the devil, shall come, not as a righteous king, nor as a legitimate king, in subjection to God, but an impious, unjust, and lawless one; as an apostate, iniquitous and murderous; as a robber, concentrating in himself satanic apostasy , and setting aside idols to persuade that he himself is God, raising up himself as the only idol, having in himself the multifarious errors of the other idols. This he does, in order that they who do worship the devil by means of many abominations, may serve himself by this one idol, of whom the apostle thus speaks in the second Epistle to the Thessalonians." (Irenaeus, Against Heresies 5.25.1)

Via Dr. Micheal Svigel

Dr. John Harrigan - Kingdom of God and the Lord's Prayer

Audio file. 

It's very important to understand that the Old Testament should be interpreted according to the historical-grammatical method. The primary question driving the interpretive process should be, what did this mean in its original historical context? 

This leaves room for symbolism, if that symbolism was intended by the original author. And it also leaves room for a literal approach, if the author intended something to be taken according to its plain, literal sense.

 

Many Christians go astray here because they either 

A) think that the NT justifies a strictly spiritual, Christological, or non-historical grammatical approach to the OT, or 

B) because they fall into a rigid fundamentalism that does not leave enough room for symbolic and figurative readings that are a part of the historical meaning. 

These are two sides of the same erroneous coin. 

The NT will never fundamentally alter the historical meaning of an OT text, and the OT will never fit within the framework of simplistic literalism. You always start with what the passage meant in it's original, historical context, being open to varying degrees of symbolism and literalism, and then once you have that figured out, you can also make spiritual and Christological applications of the OT text that complement, but never negate, the original meaning.- Travis M Snow

It seems most implausible that the Didache would modify such a pervasive doctrine of the general resurrection without any explanation. However, the puzzle can be easily solved if one considers that the Didachist’s language represents an early millennialism, in which the resurrection of the righteous saints (those “in Christ”) occurs at the return of Christ, followed by an earthly reign, which then ends with the resurrection of the wicked to judgment. Though it is not entirely clear that the original eschatology of the Didache was a form of early premillennialism, it seems more historically responsible to opt for an explanation that was known in the early church (resurrection of both the righteous and the wicked separated by a millennial kingdom), rather than point to this as an instance of unique teaching regarding the resurrection of the righteous only.  - Dr. Micheal Svigel, Go Deeper: Eschatology of the Didache

These themes are so common in the early church that one does not need to presume a written source. In fact, the language and imagery of the Didache’s portrayal of the end of the world is so unique that one ought to regard it as an independent testimony to the early church’s unified eschatological expectations. - Dr. Micheal Svigel, Go Deeper: Eschatology of the Didache

The Bible never calls believers to expect Christ at any moment. Instead, it calls us to urgency, eager expectation, and readiness—all while recognizing that birth pains come before birth. A woman expecting delivery may say, “The baby could come at any moment.” But everyone knows labor pains must come first. Likewise, Scripture teaches that tribulation, deception, and persecution precede Christ’s appearing. -Joel Richardson, Pretribulational Imminence: Is It Biblical?

John Harrigan - The Cross and Cruciformity Seminar

John Harrigan seminar "The Cross and Cruciformity" at Eastern Gate house of prayer:

A YouTube playlist:

All the audio files in a Google Drive

Been reading a number of books on baptism lately, originally as a means to explore different views on baptizing children of Christian parents.

But the unexpected upshot of this pursuit has been the realization that baptism should be one of the primary, ongoing anchors of our faith as Christians.

Along with the Lord's Supper, baptism is the single, greatest visible sign of what God has done for us in Christ, and what he offers us in Christ, to the point that we should be regularly looking back to our baptism to inform our Christian identity, our approach to suffering, doubt, discouragement, and a host of other vital issues, including eschatology.

But when is the last time you heard a message on, "Why You Should Meditate On Your Christian Baptism Every Day"?

Probably never.  

I am afraid that like in most other areas of theology, we have lost the plot and become bogged down in the weeds of not unimportant, but still secondary, matters and controversies (i.e., when to baptize, the efficacy of baptism, the mode of baptism, etc.)  

All necessary issues to hash out. But bottom line, even if you have a nice, neat, and tidy explanation on each of those points, you have not yet truly experienced the transformational and sacramental power of your Christian baptism if it does not change the way you think and live on a daily basis.

Baptism is an invaluable gift from God Himself. It is the Gospel. - Travis M. Snow

To wait well in the New Testament sense is to live with eyes fixed on Jesus, hands busy with His work, hearts purified by His promise, and voices joining the Spirit’s cry: Come, Lord Jesus! This is the hope that steadies us in trials, binds us together in fellowship, drives us to holiness, and sends us into mission until the day our waiting ends in sight. 

The New Testament does not diminish that hope; it intensifies it. Jesus came announcing the Kingdom of God, not as a poetic idea or as a mystical concept, but as a coming reality. He referred to it as a day when the meek would inherit the earth (Matthew 5:5), when the righteous would shine like the sun in the kingdom of their Father (Matthew 13:43), when the Son of Man would sit on His glorious throne. The apostles would judge the twelve tribes of Israel (Matthew 19:28). This is not a metaphor. Jesus was describing the future as the Bible envisions it.  - Joel Richadson, Biblical Hope

The New Testament takes the Old Testament’s call to “wait for the Lord” and brings it into sharper focus. The promises anticipated by the patriarchs, sung in the psalms, and proclaimed by the prophets see a great light in the person and work of Jesus Christ. But as wonderful as His first coming is and was, the story is not complete. The same people who received the Messiah are still called to live in expectation, waiting for His return and the coming of His kingdom. In the New Testament, hope continues to be future-oriented. Through the Holy Spirit, we have already tasted the powers of the age to come, yet we still look forward to their fullness. The righteous continue to be defined by their waiting. - Joel Richadson, Biblical Hope

A striking statement about waiting comes from Lamentations 3:25, written in the aftermath of Jerusalem’s destruction: “The Lord is good to those who wait for Him, to the person who seeks Him.” These words were not penned in a season of ease but in the depths of national catastrophe and agony. The temple lay in ruins, the people had been slaughtered, the survivors were largely in exile, and yet Jeremiah affirmed the goodness of God to those who keep seeking Him. Waiting here is not passive, it is a deliberate heart and life posture. Even when hope seems crushed, the faithful continue to pursue God through prayer, repentance, trust, and hope.  - Joel Richadson, Biblical Hope

Hope is not simply an inner feeling; it is, in fact, an act of worship. To wait for His lovingkindness is to declare that His character is trustworthy and His timing perfect. - Joel Richadson, Biblical Hope

The righteous have always been defined as those who, throughout this life, cling to God’s faithfulness even when they cannot yet see His deliverance. Shame does not await those who eagerly long for God’s salvation. - Joel Richadson, Biblical Hope

The Hebrew words used in the Bible for “hope” are often translated as “wait.” The word qavah means to wait, or to look eagerly, to hope, and expect. The root of the word has the meaning of binding together like twisting strands into a cord, implying both tension and strength for endurance. A common example is Isaiah 40:31: “Yet those who wait for the LORD will gain new strength.” In other words, those whose hope is in the Lord will find strength in such hope. Another similar words is yachal which means to wait, hope, to expect, or to tarry. This word is often used in contexts of enduring through trial. As the Psalmist declares to himself: “Hope in God, for I shall again praise Him” (Psalm 42:11). The word tiqvah similarly means hope, expectation, or a cord. This word comes from the same root as qavah but used as a noun. Sometimes it means “cord/rope” (Joshua 2:18). It is also the name of the Israeli national anthem, Hatikvah (The Hope). The main point to takeaway is that in the Bible, the words “wait” and “hope” are one and the same.  - Joel Richadson, Biblical Hope

The contrasts Jesus makes between his teaching and the Law are not intended to contradict what the Law requires. Rather, the content following "but I say to you" draws from other parts of the Law to rightly interpret the referenced portion. For example, "Do not commit adultery" and "Do not covet/lust" are both commands in the Decalogue (Exod. 20:14, 17). as the control that indexes when the prohibition against adultery (Exod. 20:14) has been violated (Matt 5:28). - Paul T. Sloan, Jesus and the Law of Moses: The Gospels and the Restoration of Israel within First-Century Judaism

Theology 101: What should we Christians do if the Lord does not pour out the Spirit in revival, awakening, and renewal in our generation?

Preach the Word, make disciples, love one another, and glorify God in all that we do.  - Dr. Micheal J. Svigel

“By a single offering Christ has perfected for all time those who are being sanctified.” Hebrews 10:14

Incremental transformation confirms justification. - John Piper

John Harrigan - Lessons on Discipleship - Peoria, IL

A YouTube playlist of the four videos from John's teaching on discipleship. 

A Google Drive folder of all four audio files. 

Videos:

Session 1 of 3 - Introduction to disciplship

Session 2 of 3 - 1st Thessalonians

Session 3 of 3 - 2nd Thessalonians

Sunday Morning at Bradley Epworth Church - Loving His Appearing

Individual Audio Files

Session 1

Session 2

Session 3

Bradley Epworth Church

A big mistake many Christians make is thinking their denomination or branch of Christianity must be the only way to go. When I was in seminary, my Church History professor would speak of "faithful trajectories," and I found that very helpful. What he meant was, there is not only one manifestation of orthodox Christianity, and there is not even one way to hash out various practical issues. There is a core of orthodox Christian doctrine and around that core there are many faithful paths. - Travis M. Snow

If J.I. Packer’s chapters (14–16) in “Knowing God” is as far as your view of God’s justice goes (i.e. theologically ascribing to God as Judge), and your heart doesn’t LONG for a cloud-riding thunderous divine Warrior-King with a myriad of tens of thousands of angelic armies behind Him finally repaying the vengeance which is His, in physical space and time, against an actual physical and military adversary, consider what is lacking in your faith and add to it. - RT Brown

If your theology or eschatology are void of Winepresses and Threshing Floors, Tent Pegs and Sickles, Birds and Beasts, or if you think that Jesus’ blood-soaked garments are full of His own blood, consider what is lacking in your faith and add to it. - RT Brown

Session 4: John Harrigan | A Faithful Witness Seminar

Session 4 Audio. 

What Is "The Day Of The Lord"? with Dr. John Harrigan

Audio. 

“As the blacksmith, by hammering away at his work, conquers the project he plans to do, so also the righteous Word repeated daily conquers all wickedness.” -Shepherd of Hermas

 

(via Dr. Micheal J. Svigel)

It is now commonly recognized that Matthew viewed his community as a reformist Messianic movement within first-century Judaism. ~ Dr. Paul Foster, “Community, Law, and Mission in Matthew’s Gospel”

When Christ returns, He's going to tend the Garden of the world and exercise dominion in ways that Adam failed to do.

He's going to rule Jerusalem and the nations in ways that all the kings failed to do, including David himself.

He's going to transform and Gospelize the earth in ways that all reforms and historic revivals failed to do, as thankful as we are for their advances.

When He returns, everything is going to be better. 

Not idly nor vainly do we pray, "Come, Lord Jesus." -BA Purtle 

Theology 101: In Scripture, Jesus doesn’t offer the kingdoms of this present world to those who worship him.

That was the devil.

Let the reader understand. - Dr. Michael Svigel 

“In the Epistle to the Galatians (6:16), the expression ‘the Israel of God’ has been generally interpreted as meaning the spiritual Israel, and as therefore giving countenance to the spiritualizing process by which the Old Testament predictions regarding Israel are robbed of all their peculiar and appropriate meaning. Now here, again, I should be inclined to suggest that the apostle may really be speaking of the literal Israel; and as throughout the whole epistle he has been contrasting and comparing the circumcision and the uncircumcision, the Jew and the Gentile, so here, he first prays for a blessing on the believing Gentiles, and then on the believing Jews.”

(Bonar, Horatius. 1847. Prophetical Landmarks; Containing Data for Helping to Determine the Question of Christ’s Pre-Millennial Advent. London: J. Nisbet & Co.)

Via BA Purtle

Genesis 49:8 “Judah, your brothers shall praise you;

    your hand shall be on the neck of your enemies;

    your father's sons shall bow down before you.

9 Judah is a lion's cub;

    from the prey, my son, you have gone up.

He stooped down; he crouched as a lion

    and as a lioness; who dares rouse him?

10 The scepter shall not depart from Judah,

    nor the ruler's staff from between his feet,

until tribute comes to him;

    and to him shall be the obedience of the peoples.

11 Binding his foal to the vine

    and his donkey's colt to the choice vine,

he has washed his garments in wine

    and his vesture in the blood of grapes.

12 His eyes are darker than wine,

    and his teeth whiter than milk.

Image via Joel Richardson

...if God will judge creation by his Messiah, then logically would he not save his creation from coming wrath by means of the same Messiah?

This Messiah is thus the mediator of both divine mercy (at the cross) and divine judgement (on the day of YHWH).- John P Harrigan 

“Sitting at the feet of Jesus must lead to following in the footsteps of Jesus.” — Charles Spurgeon

Referring so often to “heaven” as a Christian’s eternal destination instead of the New Earth is one of the worst things that ever happened to Gospel preaching. - Travis M. Snow

“Impurity is an index of one’s mortality, not one’s morality.” — Paul T. Sloan, Jesus and the Law of Moses, p.15-16.

Twenty-five years after Jesus ascended, Paul the Apostle continued to participate in the Jewish Temple sacrificial system (Acts 21:26). Those who say the two references to "The Synagogue of Satan" in Revelation refer to a normal Jewish Synagogue must therefore conclude that Paul willingly participated in the Temple of Satan. - Joel Richardson

My teaching on baptism from 1 Peter 3 and Romans 6. Notes. Audio 1. Audio 2. 

Such metaphysical wranglings may seem unimportant to many. Nevertheless, anthropocentrism lies at the very heart of original sin. Pride and moral autonomy are derived from the exaltation of self, which is based upon an orientation to self. To bind reality at a worldview level to human perception provides the ultimate greenhouse for humanism—the floodgates of which broke during the Enlightenment and continue to inundate to this day. Though many regard Greek philosophy as benign (or even beneficial) to the Christian faith, it should be remembered that Socrates was widely believed in his day to be demonized, a fact greatly mitigated or completely ignored by modern historians. Unfortunately, many early Christians also disregarded this testimony. - John P. Harrigan, the Gospel of Christ Crucified, p.40

“These are ‘the doctrines’ of men and ‘of demons’produced for itching ears of the spirit of this world’s wisdom… Indeed heresies are themselves instigated by philosophy. From this source came the Aeons, and I know not what infinite forms, and the trinity of man in the system of Valentinus, who was of Plato’s school. From the same source came Marcion’s better god, with all his tranquility; he came of the Stoics. Then, again, the opinion that the soul dies is held by the Epicureans; while the denial of the restoration of the body is taken from the aggregate school of all the philosophers; also, when matter is made equal to God, then you have the teaching of Zeno; and when any doctrine is alleged touching a god of fire, then Heraclitus comes in. The same subject-matter is discussed over and over again by the heretics and the philosophers; the same arguments are involved… Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh in its arguments, so productive of contentions--embarrassing even to itself, retracting everything, and really treating of nothing! … What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? What between heretics and Christians? Our instruction comes from ‘the porch of Solomon’ [where the Apostles taught, cf. Acts 3:5], who had himself taught that ‘the Lord should be sought in simplicity of heart.’ Away with all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this is our palmary faith, that there is nothing which we ought to believe besides.” -Tertullian, “Pagan Philosophy the Parent of Heresies", Chapter 7  

via John P. Harrigan, the Five Fold Development of the Western Worldview 

Theology 101: Just as those things in the past literally took place and were written down as examples and instructions for us today (1 Corinthians 10:6, 11), I believe the prophecies in Scripture will literally take place and were written down as examples and instructions for us today. 

In neither instance does spiritual application in the New Testament mean not-literal occurrence in the world. -Dr. Micheal Svigel 

One of the most common but erroneous claims made concerning Galatians 3:16 goes like this: Every time the word "seed" is used in Genesis 12-22, it is only referring to Jesus.  

Paul in Galatians 3:16 is not saying that every time Genesis talks about Abraham’s “seed,” it only means Jesus. The Hebrew word zeraʿ (“seed”) can mean one person or many. In Genesis, it clearly refers to both:

Plural/collective:

“Count the stars… so shall your descendants be.” (Genesis 15:5)

“I will make your descendants as the dust of the earth.” (Genesis 13:16)

Singular/representative:

“…through Isaac your descendants shall be named.” (Genesis 21:12)

“…in your seed all the nations of the earth shall be blessed.” (Genesis 22:18)

Genesis itself shows the promise narrowing to one chosen heir within the many, first it narrowed to Isaac, then it narrowed to Jacob, and ultimately it narrows to the Messiah.

Paul’s point is that Christ is the ultimate “Seed” through whom the promise comes, and those who belong to Him are also counted as Abraham’s seed (Galatians 3:29). He’s not rewriting the Old Testament; he’s following its own pattern: many descendants, one promised heir. - Joel Richardson

He who does not recognize his traditions is a slave to those traditions.  ~ Dr. James R. White

So much of life is difficult and involves suffering and yet we have almost no theology within the charismatic sphere about the mystery of suffering and the need for faith filled endurance. If the Holy Spirit is the giver of revelation, we need our eyes opened to the purpose of suffering and an eternal perspective that gives us the ability to endure it here and now. - Lee Cummings

"...molecular biology has revealed the presence in living cells of an exquisite world of informational nanotechnology. These include digital code in DNA and RNA—tiny, intricately constructed molecular machines which vastly exceed our own digital high technology in their storage and transmission capabilities. And even Richard Dawkins has acknowledged that "the machine code of the genes is uncannily computer-like" — implying, it would seem, the activity of a master programmer at work the origin of life. At the very least, the discoveries of modern biology are not what anyone would have expected from blind materialistic processes." - Newsweek

Even when preaching to Gentiles, the apostles proclaimed the forgiveness of sins in the context of God’s covenants with Israel and the reality of the Day of the Lord. The Western Church has largely isolated the atonement from its biblical and historical context, and, consequently we have lost the plot. - Grayson Borders, Gen Z and the Day of the LORD, Youtube link

Psalm 110 depicts the Messiah as both priest and warrior. He is the priest “according to the order of Melchizedek,” but He also shatters kings and leaves foreign nations filled with corpses.

~ Aaron Eby, “The War Messiah”

Theology 101: When society gives people opportunities to be depraved, they will always rise to the occasion. - Micheal Svigel

My talk on the language of the cross. Slides. Slides as pdf. Video. Audio. 

When you remind yourself regularly that apart from Christ you deserve the everlasting wrath of almighty God, it's much easier not to complain about things. - BA Purtle

The only "great tradition" is the apostolic tradition.

2 Thess. 2.15: "So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter."

Spoiler - The whole body of that tradition will only be found in the Bible. - BA Purtle

My teaching on Jesus calming the storm in Luke 8. Notes. Audio 1. Audio 2. 

We are once again excited to host Dr. John Harrigan in Peoria for a series of teachings! You are invited. 

Facebook event page. 

Dr. John Harrigan teaching Biblical discipleship

Friday, September 26, 2025

Session 1 - 7:00pm

Saturday, September 27, 2025

Session 2 - 11:00am

Lunch Provided

Session 3 - 1:00pm

Session 4 - 3:00pm

Dinner Provided

Cost: Free

Location: Horsemeister Barn - 4713 S Hanna City Glasford Rd, Hanna City, IL 61536 - 40.633464974770575, -89.79923213601276

*teaching times subject to change

...when Jesus returns, He is not going to leave an ounce of evil or suffering on the earth. He has to deal with all sin, even in its seed form, and end all rebellion against Him–even that of their friends or family. He’s going to make sure we never end up in this mess ever again. That is why we should preach the Gospel of the Kingdom to everyone who will listen. I remind them of Isaiah 63 and tell them, “On that Day, if you’re not covered in the blood of Jesus, He will be covered in yours.” This Kingdom is only good news to those on the right side of the Day of the LORD, for those who have put their faith in what Jesus accomplished for us at Calvary. - Grayson Borders, Gen Z and the Day of the LORD, Youtube link

In Zechariah 14, He’s making war against the nations, splitting a mountain in half, and causing his enemies to flee. In Isaiah 63, He’s covered in the blood of those who opposed Him. This Jesus is not fragile or passive. He doesn’t look like the Suffering Servant or Gentle Shepherd we’re used to. He’s a Warrior, dripping in the blood of His enemies. He looks like Someone actually capable of dealing with the evil and suffering in the earth. - Grayson Borders, Gen Z and the Day of the LORD, Youtube link

Biblical faith, interpreted rightly, is a thoroughly apocalyptic faith. Its entire focus is on the Day when God Almighty comes from heaven in blazing fire in the form of a glorified, resurrected, immortal human to save His people. If that never happens, the Christian faith is not even real. - Joel Richardson

"Beware those teachers who become the hero in all their stories." —John MacArthur

The idea that we could change or alter what God has said in the Old Testament through New Testament interpretation essentially turns God into a kid who makes a promise, and then when held to that promise turns around and says “that’s not what I really meant.“ ~ Josh Kriese

(Day 1) Introduction to the Message of Christ Crucified - Dr. John Harrigan

A youtube playlist with Dr. John Harrigan at Oasis Tabernacle Chruch in Ohio. 

Here are all the audio files on Google Drive. 

The product of a true, growing, gospel-centered nature is often gentleness. - Timothy Keller

“A good character is the best tombstone. Those who loved you and were helped by you will remember you when forget-me-nots have withered. Carve your name on hearts, not on marble.” - Spurgeon

The apostle Paul, in describing the spiritual condition of Gentiles prior to the cross, said they were “vessels of wrath prepared for destruction” (Rom. 9:22) and were “excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world” (Eph. 2:12). This is precisely why the opening up of the Gospel to the Gentiles, as recorded in the New Testament, was such a revolutionary concept for many. This is why Peter and all of the early Jewish believers were so shocked when the Spirit was poured out on Cornelius and his non-Jewish household (see Acts 10–11). Although many of the Jewish believers were doubtful at first, after Peter explained how the Holy Spirit had been given to the whole Gentile household of Cornelius as promised in the new covenant, we are told the skeptics “quieted down and glorified God, saying, ‘Well then, God has granted to the Gentiles also the repentance that leads to life’” (Acts 11:18). - Joel Richardson, When a Jew Rules the World, p.52

Yet, according to Deuteronomy, the cycle of rebellion-chastisement-repentance won’t continue forever. The grand finale of this pattern that has defined Jewish history appears to be looming. The burden of being the chosen people is becoming increasingly heavy. Jewish tradition (and I include the Apostolic writings here) has long foreseen a time of Jewish hatred engulfing the world just before the Redemption. Yet, this prediction isn’t the foretelling of a time when God’s strength is restricted. Rather, it is the climax and ultimate expression of God’s covenant faithfulness in this present age. He has fixed Himself to this plan to redeem the world, and He won’t choose another way. Israel will be a holy people. Purified by the fires of calamity and international hatred, the people of Israel will one day direct the procession of nations coming to seek the Lord in Jerusalem.[Isaiah 2:2-4] All of the nations will turn back to their Creator and eternal life will be restored to the planet. - Bill Scofield, The Irrevocable Blessing & Burden of Election

These, [the election promises of Isaiah 49:3-6, Psalm 67:1–3, Romans 9:4–5] in the mind of a first century Jew, make up the blessing of being a chosen people. All these elements mediated the nation’s nearness to God. A nearness that they were ultimately called to invite the nations back to.

Yet, they didn’t always steward the blessing in a way that was honoring to the God of Israel. It is here that we find the paradox that being chosen is both a blessing and a burden. Those things that the other nations can get away with, Israel cannot. Turns out, being in an eternal covenant and having an irrevocable calling from the God of Israel is no walk in the park. Being a holy people and stewards of the holy things compels holy behavior. That is, it requires behavior that is different and unique to the way the rest of the nations function. The uniqueness of the God of Israel from the gods of the nations should be reflected in Israel’s uniqueness from the nations around them. The way that the nations behave has never been an acceptable path for the Jewish people. It is a heavy calling and there is no opt-out option for the Jew. Again, it is irrevocable. - Bill Scofield, The Irrevocable Blessing & Burden of Election

“All authority in heaven and on earth has been given to me” (Matt. 28:18). 

I believe Jesus is simply saying that he has been entrusted with judging the living and the dead on the last day (cf. John 5:22–27; Acts 10:42; 2 Tim. 4:1). Until that day, his followers are called to disciple the Gentiles into the Jewish narrative (Matt. 28:19a), warning them of the impending day of judgment and baptizing them as a confirmation of their forgiveness and salvation from the wrath to come (Matt. 28:19b). The complete lack of reference to the day of the Lord in modern commentaries concerning Matt. 28:18 is simply astonishing... Such is the product of realized eschatology. -John P. Harrigan, The Gospel of Christ Crucified, p.319

Muhammad, Plato, and Caesar Walk into a Bar • TABLE TALKS EP. 4

John P. Harrigan on Emmaus Table Talks Podcast. 

God’s response to the rebellion at Shinar, unlike the flood, was not the destruction of the rebels. It was a plan for their redemption. It began with a dispersion, a universal diaspora. By confusing their languages, the story portrays God dividing them into family groups—later called nations. In the language of Deuteronomy 32:8, God, ‘separated the sons of men’ and ‘set boundaries’ for them here. Here God separated them from one another, but more significantly for the larger story of God’s redemptive plan, from Himself. That is, the story recounts the ‘disinheritance’ of the nations which dramatically affected the Creator’s direct involvement with these families. - Bill Scofield, The Irrevocable Blessing & Burden of Election

Real events evoke real participatory faith. Unfortunately, various delusions throughout history (particularly Hellenistic and naturalistic) have robbed people of the reality of redemptive history. When our narrative of life is distorted, the gravity of sin is lifted. When faith is uprooted from its historical context and bound in an unholy union to theological and ideological abstractions, the human heart quickly disengages. Rather, God calls us to truly trust him in light of a real history of human sin, its real consequences, and the real day when humanity will be judged. In life’s volatile situations, we call to others, “Trust me, and I will lead you through this!” Similarly, our faith and trust are in God, who calls to us, “Trust me, that when my Son comes and consumes the heavens and earth in fire, I will pass over you on the basis of faith in his blood!” We have real historical events—creation, the covenants, the cross, and the day of the Lord—in which our hearts can trust and engage.  -John P. Harrigan, The Gospel of Christ Crucified, p.234

Since God and Messiah are united in their work, the “Spirit of God” and the “Spirit of Christ” (Rom. 8:9) are one and the same (cf. Eph. 4:3–5). Those who know Messiah, know God, and vice versa (cf. John 8:19; 12:44– 50; 14:7–11). And those who follow Messiah, follow God, and vice versa (cf. Matt. 10:32–33; 16:23–27). So those who become disciples by repenting at the preaching of the day of the Lord (cf. Matt. 28:18) are commanded to be baptized “in the name of the Father and of the Son and of the Holy Spirit” (v. 19)—the Father will judge and restore creation through his Son by the power of his Spirit. -John P. Harrigan, The Gospel of Christ Crucified, p.123

My teaching on the Parable of the Sower from Luke 8. Notes. Audio 1. Audio 2. 

Now it will come about that

In the last days

The mountain of the house of the Lord

Will be established as the chief of the mountains,

And will be raised above the hills;

And all the nations will stream to it.

And many peoples will come and say,

“Come, let us go up to the mountain of the Lord,

To the house of the God of Jacob;

That He may teach us concerning His ways

And that we may walk in His paths.”

For the law will go forth from Zion

And the word of the Lord from Jerusalem.

(Isaiah 2:2–3)

Image via Joel Richardson

In marriage, do for your spouse what God did for you in Jesus, and the rest will follow. - Timothy Keller

As someone who lives in the world of Bible interpretation, I wrestle a lot with the most streamlined way to explain how we should approach the text of Scripture. "Literal" is OK in some contexts, but it will get you into trouble in others, and literalism as an overriding principle tends to produce simplistic fundamentalism.

Thus, I continually land on "historical-grammatical" as the best approach. What did this mean in its historical context, taking into account different genres (e.g., prophecy, poetry, historical narrative, etc.) and what do the words mean? This allows for a degree of literalism when necessary, but also the flexibility to incorporate metaphors and symbols, without resorting to complete spiritualizing, allegorizing, etc. - Travis M Snow

For those interested in such matters --

Supersessionists use Joshua 21.43-45 to argue that Israel's Land promises were totally fulfilled at this point in the Biblical narrative, and are thus no longer pertinent with reference to any future fulfillment.

Yet at the end of Joshua's life, in 23.5, he charges "all Israel" to continue on with their efforts to "possess their land, just as the LORD your God has promised you."

There are many other reasons to see Israel's Land promises as ongoing (once we take in the rest of the Biblical narrative with its variegated prophecies and teachings), but even in Joshua's day, the statement could be made that "not one word of all the good promises that the LORD had made to the house of Israel had failed," (21.45) though the outworking of full-orbed covenant fulfillment would take place at God's appointed time. In chapter 21, Covenant fulfillment HAD taken place, but there was more to come.

Many previous and subsequent passages establish the significance and centrality of the Land promised to Abraham (expanded land inheritance in light of Rom. 4.13 doesn't negate the original and specific boundaries, nor the national distinction, by the way) -- written by Psalmists, Prophets/Scribes, NT authors, etc. This underscores the fact that we need to labor to obtain a well-rounded Biblical Theology (taking the whole sweep of Scripture in view), and that we need to understand the Biblical language of "fulfillment" more robustly. - BA Purtle

Eschatology drives discipleship. If we want to have a discipleship response as we see in the New Testament, we have to preach the same vision of the future that Jesus preached: a vision that revolves around the Day of the LORD. This vision informs our vision of what God is doing, it strengthens us through trials, it informs how we ought to live in light of our destiny, and it motivates us to self-denial with that end in mind. - John Harrigan, Eschatology Drives Discipleship