The loss of this eschatological thrust for the Gospel message here coincided, as it always does, with a redefinition both of the redemption and of ‘Israel’. The redemption of the prophets—resurrection, the restoration of David’s throne in Jerusalem, the purging of wickedness from the earth—eventually gave way to a realized redemption. This redemption emphatically did not have Israel as a central feature, having exchanged the old, ethnic program for a new, universal plan.  -Bill Scofield, The Biblical Narrative and the Inconvenient Existence of Israel

What occurred over the following decades and centuries was a slow loss of the eschatological faith held by the earliest disciples of Jesus. What we have come to know as ‘church history’ is the process of detethering the Bible from this explicitly apocalyptic hope. The decades following the Messiah’s resurrection turned into centuries. The redemption’s delay increasingly required explanation. This dynamic gave rise to the spiritualization of the redemption in Christian theology. The inconvenience of needing to wait for Israel’s redemption for their own redemption proved too much to bear theologically—especially in periods when persecution ceased and the church gained influence and power.  -Bill Scofield, The Biblical Narrative and the Inconvenient Existence of Israel

After His resurrection, the Messiah spoke to these early followers over the course of a month and a half about the kingdom of God—a common eschatological theme within Judaism at the time. The disciples clearly perceived this familiar future thrust to the things He was saying. They responded, “Lord, are you restoring the kingdom to Israel at this time?” [Acts 1:6] Their question betrays a couple of things. First, this focused time with Jesus reinforced a future thrust to the Gospel message. That is, none of them thought the redemption had occurred because of His death or resurrection. Secondly, we see that future hope was clearly tethered to the restoration of Israel. This has been an expectation since the time of Moses and the writing of the Torah. As I’ve written in many other places, the redemption of Israel throughout the Hebrew Bible is the trigger for the redemption of the nations. This assumption is carried forward and reiterated by the teachings of the apostles. -Bill Scofield, The Biblical Narrative and the Inconvenient Existence of Israel

We can see this dynamic playing out across the pages of the Apostolic Writings as well. Jesus’s earliest disciples regularly anchored new disciples into the hope of future redemption. Assuring new disciples that “the night is almost gone; the day (that is, the redemption) is near,”[Romans 13:12] and exhorting them to “put all your hope fully in the grace to be brought to you at the revelation of Jesus, the Messiah.”[1 Peter 1:13]  Moreover, when they wavered from this emphasis, Paul and the other apostles argued that perseverance was the result of maintaining the hope for eschatological redemption.

Hope that is seen is not hope, because who hopes for what he sees? Now if we hope for what we do not see, we eagerly wait for it with perseverance. [Romans 8:24-25]

In this way, the Jesus movement that emerged as a result of the Apostles’ teachings was thoroughly tethered to the hope of future redemption. -Bill Scofield, The Biblical Narrative and the Inconvenient Existence of Israel

The message of the Bible has an explicitly eschatological thrust centered on the future redemption of Israel. There is simply no way around it. This message was not only handed down to the Jewish people; it hinges on their own redemption. That is, “if their rejection brings reconciliation to the world, what will their acceptance mean but life from the dead?” (Romans 11:15) 

Christian history has generally been very averse to this basic view of the Scriptures; preferring instead to spiritualize the thrust of the Bible’s message. That is, it was speaking symbolically of spiritual realities, not of natural realities. Various movements across church history have only needed a decade or two of prosperity before the message of the Bible is reinterpreted. Yet, history has a way of scrutinizing truth claims. When we lose our way, God often grants evidence that history is indeed being driven by a divine agenda. -Bill Scofield, The Biblical Narrative and the Inconvenient Existence of Israel

A wedding service message for my cousin. 

There is no Christian Eschatology

 

“Holiness is not austerity or gloom; these are as alien to it as levity and flippancy; it is the offspring of conscious, present peace.” —Horatius Bonar

The funeral service I preached for my grandma. 

Until the Lord returns there will always be:

1. Poverty - Mk. 14.7: "For you always have the poor with you..."

2. Unbelievers/Wickedness - Mt. 24.37-39: "For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man." // 2 Thess. 2.3, "the rebellion" comes just prior to the Parousia (see also 2 Tim. 3.1-5); including wicked nations/rulers (see Zechariah 14:2, Revelation 16:12-16, Joel 3:1-2, 9-14, Ezekiel 38-39, Daniel 11:40-44, et al)

3. War - Dan. 9.26: "...to the end there shall be war. Desolations are decreed."

(See also Mt. 24.6-13)

4. Persecutions - 2 Thess. 1.6-8a: "God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with His mighty angels in flaming fire...." (See also Mt. 24.9-13; Acts 14.22)

The Gospel has and will advance gloriously among the nations, but poverty, war, persecutions, and wicked people/nations will be prevalent until Christ appears. - BA Purtle

At the end of your life, you will not regret sacrificially loving and building up families and local churches. There are all kinds of "ministries" one might take up that seem more titillating and impressive, but none more valuable to God. - BA Purtle

Theology 101: Stop lamenting the small voice the church has in the world; start repenting for the loud voice the world has in the church. - Dr. Michael Svigel

Husband— You want respect from your wife? Don’t beg for it.

Sacrificially love her. Be kind. Befriend and pursue her. Work hard. Keep your word. Lead with responsibility. Discipline and care for your children. Be satisfied with Christ. Be a churchman.

You will have her respect. - BA Purtle

A common response to the fine-tuning argument is to say that of course the universe is finely tuned, because if it wasn't we wouldn't be here to observe it.

That's a truism and a tautology, not an explanation.

Think of it this way. You're standing before a firing squad of dozens of skilled shooters, all with loaded weapons pointed straight at you, who all fire at you simultaneously. Yet you walk away unscathed. Your response? Well, if I hadn't survived, I wouldn't be here to observe it. Does that explain this extremely improbable outcome? No. It's a statement of the obvious, but you'd be searching for answers.

In the same way, the fine-tuning of the universe to allow conscious life cries out for an explanation. The possibilities are that this happened by

1. Chance

2. Necessity

3. Design

Option 1 is the firing squad problem. The odds are so overwhelmingly against this "just happening" that proponents have resorted to untestable and bizarre explanations like an infinite multiverse.

There is no evidence for Option 2. Nothing in the laws of nature requires the finely-tuned parameters of the universe to be the way they are.

Logically, this leaves Option 3 as the most probable explanation.

When I was a physics student coming out of my lifelong atheism, I was deeply moved by this argument. It didn't matter what my prejudices were, the logic was so sound that I couldn't see any way around it. - Sarah Salviander

The age to come is far more Jewish than what most Christians are currently comfortable with. - Tyler Luedke

Are you a dispensationalist?

Just because someone takes a futurist approach to eschatology does not mean they are a Zionist or a dispensationalist.

We are not disciples of Darby or Scofield. We are trying to trust that what God said in the Law and the Prophets agrees with what Jesus and the apostles taught, and that both stand in continuity with the eschatological expectations found in Second Temple Jewish literature.

Why does that matter? Because terms like Kingdom of God, Resurrection of the Dead, Eternal Life, Gehenna, and Son of David already had meaning before Jesus and the apostles. They were not inventing a new framework for a new religion or a new church. They were using language that was already defined and understood, then calling the Gentiles being grafted in to learn those terms according to their established meaning.

That is why Paul says the apostles received “grace and apostleship to bring about the obedience of faith among all the Gentiles for His name’s sake” (Romans 1:5). The apostolic mission was not to detach Gentiles from Israel’s promises, but to disciple them into the faith and hope those promises had already established.

So no, this does not make someone a dispensationalist. That label is often used as a convenient dismissal by those who argue that Scripture was never meant to be understood in its plain prophetic sense, and that Jesus and the apostles were redefining Israel’s promises away from their first century Jewish expectation.

But the opposite is true. The apostles were Jews trained by Jesus, commissioned by grace, and sent to disciple the nations into the expectation of the faith they themselves had received.

Now, that does not mean the modern state of Israel is righteous in all it does. It does not mean the current Israeli government is living faithfully according to the covenants given to the fathers. But it does mean there is a remnant within Israel that will be redeemed and will inherit what was promised in the Law and the Prophets, because that is the expectation shared by God’s prophets, by Jesus, and by the apostles.

The real problem is that Gentiles gradually broke away from those promises and began redefining everything around themselves instead of being discipled into the faith they were meant to be grafted into.

As R. Kendall Soulen has argued, this was an “incomplete conversion” of the Gentiles into the Jewish matrix of the faith. The result is the modern Gentile church often standing at a great distance from the very categories, promises, and expectations it was supposed to inherit.

So it is simply incorrect to label biblical Gentile disciples as dispensationalists just because they see a future for Israel.

A Gentile disciple who believes in Israel’s future restoration and understands himself as grafted into those promises is not importing a foreign system. He is taking the Bible seriously.

The future of Zion is what we believe in because that future is the only thing that gives proper context to the terms: Kingdom of God, Resurrection of the Dead, Eternal Life, Gehenna, and Son of David. - Stephen Holmes

Peter doesn’t invite us to speculate about timelines, but to examine our lives:

What sort of people ought you to be in lives of holiness and godliness? [2 Peter 3:11]

Holiness, here, is not withdrawal from the world, but alignment with the world to come. It is a way of living that reflects the reality we are moving toward. A life that anticipates the day when righteousness will finally dwell on the earth.

When we live this way, our lives become signposts. Small glimpses of a future reality breaking into the present. We are not perfect, but oriented in the right direction. -  Sebastiaan van Wessem, The Future Pulling Us Foward

It wasn’t the severity of the whips or the size of the nails that made the Cross of Christ effectual. Rather, it was the Father’s sending of the Son, the Son’s willing sacrifice, and the work of “the Eternal Spirit” which carried out the Divine plan of bringing many sons to glory. - BA Purtle

There is coming a Day when a Jewish king will rule the world from Jerusalem, and all the nations will flourish under his leadership. Death, injustice, and lack will be no more. Sorrow and sighing will flee away. Maranatha.

~ Josh Hawkins, The Apocalyptic Gospel Podcast

The Kingdom and the Covenant

 

We owe all to Jesus crucified. What is your life, my brethren, but the cross?...

What is your joy but the cross?

What is your delight, what is your heaven, but the Blessed One, once crucified for you, who ever liveth to make intercession for you?

-- Spurgeon

The greatest race ever sprinted was run by a Man with His feet nailed to a tree. - Bob Sorge

The author of Hebrews claims that one function of the Levitical system was to provide God’s people with a glimpse of heavenly worship. But with that, the author argues that the earthly worship system has earthly functions that the earthly people need for the present age. Although Hebrews 10 often is read as a critique of Levitical worship, especially by those who adhere to the relapse theory, the author instead presents the earthly cult affected by injustice and/or limited in scope. Ultimately, God’s desire was to send Jesus into the world with a human body that could be offered to perfect his people. The perfection of Jesus offered to the people allows for the once-for-all offering to be permanent, which renders portions of the earthly cult unnecessary. When bodies are no longer susceptible to ritual impurity, offerings that address it will no longer be needed. - Madison N. Pierce, Relapsing, Reverting, or Rejecting? The Purpose of Hebrews and Early Jewish Religion

My teaching on interpreting Luke 9:27 "Some standing here will not taste death until they see the kingdom of God come." Notes. Audio 1. Audio 2. 

The relapse theory often goes hand-in-hand with replacement theologies, and these ideologies often utilize Hebrews 8 as a text that teaches that the ‘old’ is done. But as we have seen, the author’s appeal to Jeremiah 31 does not need to serve an antinomian or supersessionist argument. Instead, the author’s interpretation of the quotation presents God restoring his relationship with his people and instituting another covenant that pertains to the heavenly realm that the people will experience fully in the future. - Madison N. Pierce, Relapsing, Reverting, or Rejecting? The Purpose of Hebrews and Early Jewish Religion

The second factor for consideration with the author’s [of Hebrews] quotation is the timing. The author presents the dissolution of the first covenant as a future reality (Ellingworth 1993: 419; Gäbel 2006: 280; Karrer 2008: 123–24; Koester 2001: 392–93, though 388; Nanos 2009: 186; contra Cockerill 2012: 370; Moo 2024: 294). This is clearest in the author’s summary comment where the ‘old’ is said to be near disappearance and ‘growing old and aging’ (Moore 2024: 148). This coheres with the quotation itself. The days of the new covenant are coming, not here. Further, the reality described in which everyone knows the Lord is not a present reality. The new covenant surely is in place, but its effects appear delayed. The author says that the old covenant has not yet disappeared. A similar chronology appears elsewhere in Hebrews. In Hebrews 9 (to which we will return), the illustration that the earthly worship space provides is for the ‘present time’ (9.9) related to their current bodily reality (9.10), and in Hebrews 8, the author mentions that if Jesus had been a priest on earth, then he would not have had anything to offer (8.4). Earth is where the Levites minister. This leaves open the possibility for the earthly cult to be operative and for the addressees to participate—depending on to whom and when Hebrews is written (so also Thiessen 2019: 187–88). - Madison N. Pierce, Relapsing, Reverting, or Rejecting? The Purpose of Hebrews and Early Jewish Religion

In summary, the author’s [of Hebrews] declaration that the regulation about Levitical priests is ‘weak and useless’ provides many interpreters with the basis for their claim that the author desires to prevent the addressees from returning to Jewish religion; however, even if the whole law is in view, the author does not present the law as deficient in its own right, only that it might be judged deficient when compared with the efficacy and scope of the offering of Jesus. - Eric Mason, 'The Epistle (Not Necessarily) to the "Hebrews"

Rather than claiming that the law failed, the author of Hebrews claims quite the opposite throughout the work. Consider Hebrews 9.13–14 (cited by Ellingworth). The author says: 

For if the blood of goats and bulls and the ashes of a red heifer sprinkled on those defiled consecrates (ἁγιάζει) for the purification of the flesh, then how much more will the blood of Christ, who offered himself blameless to God through the eternal Spirit, cleanse our conscience (καθαριεῖ τὴν συνείδησιν ἡμῶν)…? 

The author uses an argument from lesser to greater here, and that argument depends upon the effectiveness of the Levitical offerings (Moffitt 2019). The blood of goats and bulls and the ashes of a red heifer consecrate; that is a claim clearly made. Those items cannot cleanse the conscience, but they were not intended to do so. - Madison N. Pierce, Relapsing, Reverting, or Rejecting? The Purpose of Hebrews and Early Jewish Religion