Theology 101: Every eschatology—whether amillennial, premillennial, or postmillennial—has death on earth during the millennial kingdom of Rev 20. Only in classic premillennialism is death reduced to a mere trickle while the world is gradually freed from its bondage to corruption. - Dr. Michael Svigel

Paul is not contradicting himself when he speaks of a remnant now and all Israel later. He is tracing the same prophetic sequence:

• Now: a remnant by grace.
• Meanwhile: a partial hardening.
• Then: a future moment when Deliverer-from-Zion removes ungodliness from Jacob.

The end result: Israel as Israel is no longer split into a segment that is faithful and a segment that is unfaithful.

Paul explains that Israel remains covenantally significant:

“for the gifts and the calling of God are irrevocable.”

That is a sledgehammer against any theology that treats the prophetic promises to Israel as nullified in a way that denies the original promises as referring to Israel (all Israel—both faithful and unfaithful). Paul’s point is not merely that God saves individuals; it is that God will be faithful to His historical promises. - Joel Richardson, The Remnant Now, All Israel Then

Paul’s argument in Romans 11 is built on this prophetic structure. He affirms that at this present time there is only a remnant of believing Israelites, and a current hardening on the rest. But he also speaks of a future moment when the hardening is lifted and “all Israel will be saved.” When Paul says “all Israel,” he is not denying that it is only a remnant; he is bringing the remnant pattern to its promised climax. - Joel Richardson, The Remnant Now, All Israel Then

If Jesus truly inaugurated the new creation, wherein sin and the curse are overturned, then we foremost ought to campaign for the deposing of wicked leaders, for total social equality, for environmental restoration, etc. (as indeed many inaugurationalists have done). If our inheritance and resurrection has already begun, then where is the impetus to take up our cross in this life and endure martyrdom (Luke 9:23; 14:27)? Why should we follow in the footsteps of our Master (1 Peter 2:21), enduring hardships “while suffering unjustly” (v.19)? Why are we called to hate our lives in this age (Luke 14:26; John 12:25), laying down our lives as Jesus did (John 15:13; 1 John 3:16)? Why should we rejoice in persecution (Matt. 5:12; Acts 5:41)? What is the purpose of being the scum of the earth in this age, paraded around like those condemned to die in the arena (1 Cor. 4:9–13)? Why should we love our lives not unto death (Rev.12:11)? Why should we be those “always carrying in the body the death of Jesus. . . always being given over to death for Jesus’ sake” (2 Cor. 4:10–11)? And why should we “share abundantly in Christ’s sufferings” (2 Cor. 1:5), being “united with him in a death like his” (Rom. 6:5), rejoicing “in so far as you share Christ’s sufferings” (1 Peter 4:13), “filling up what is lacking in Christ’s afflictions” (Col.1:24), “becoming like him in his death” (Phil. 3:10)? Why should we sell our possessions and give to the needy (Luke 12:33; Acts 2:45), joyfully accepting the confiscation of our property (Heb. 10:34)? Why should we soberly prepare our minds for grievous trials, setting our hope fully on the grace to be brought to us at the revelation of Jesus Christ (1 Peter 1:6–13)? If our inheritance has already been inaugurated, why then should we heed Paul’s radical exhortation to forsake living for this age in every area of life: 

This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none,and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away.(1 Cor. 7:29–31)

John P. Harrigan, the Gospel of Christ Crucified

Furthermore, these two axes of Augustinianism (immaterial heavenly destiny and actualized divine sovereignty) have produced, broadly speaking, the deviant expressions of praxis found in monasticism and Christendom. We naturally seek to be “imitators of God” (Eph. 5:1). If the mission of God is ultimately to escape from materiality, then we will conform our lives to this end, and monasticism is the most logical response. Taking up the cross (cf. Luke 9:23 and par.) within Christoplatonism is thus assumed to be asceticism in its various forms, and Simeon Stylites (c. 390–459), who spent nearly forty years atop a desert pillar, would be the exemplar heavenly destiny disciple. 

Conversely, bearing the cross, according to Christendom, is understood in terms of denying yourself for the cause of extending the sovereignty of God over the earth, as exemplified in the Crusades when banners displaying the cross led the Christian armies in holy war against the infidels. Dominionists to this day continue to receive the same false vision of Constantine concerning the cross: “In this sign, conquer!” (in Latin, In hoc signo vinces). I believe both of these distortions are at odds with the cruciform-apocalyptic mission of God, and they militate against a true expression of the cross, in both word and deed, regarding the present mercy of God in light of the coming severity of God.  - John P. Harrigan, the Gospel of Christ Crucified, p.86

When we "pray for the peace of Jerusalem," we're not merely praying for the absence of geopolitical strife in the region. We're praying for "the glorious appearing of the great God and our Saviour Jesus Christ." - BA Purtle

Without a biblical theology of Israel men are bound to make either more or less than they should of the modern State/Land.

The Bible alone makes sense of the historic preservation, controversy, chastening (and future redemption) of the Jewish People.

Get clear on this, saints. - BA Purtle

As previously mentioned, the term “Christ” is little more than Jesus’ proper name in much of the popular mind. In the early church, however, one’s identity as a believer was dictated by his or her faith and confession that Jesus was “the Christ.” As John says, “Everyone who believes that Jesus is the Christ has been born of God” (1 John 5:1). Put bluntly, the distortion of messianic expectation robs people of their identity as children of God. Moreover, it robs people of their boldness in bearing the Christian name—as Peter exhorts, “If anyone suffers as a Christian, let him not be ashamed but let him glorify God in having that name” (1 Peter 4:16, csb). The name that we bear as followers of Jesus inherently confesses our messianic hope. - John P. Harrigan, the Gospel of Christ Crucified, p.137-138

The surest road to wisdom is meditation upon the Word of God. - Charles Spurgeon

“The atonement never fluctuates. It never rises or falls in value.” — Charles Spurgeon

 

 

You are called today to love messy people, but the God of love, because of his love, provides what you need to be able to love as he loves. ~ Paul Tripp

When approval becomes your fuel...

...exhaustion and anxiety are never far behind. - Lee Cummings

“I consider the principal enemies of the Gospel to be, not the pontiff of Rome, nor heretics, nor seducers, nor tyrants, but bad Christians.” - John Calvin

Praying for your ministers will be a manifest proof of you believing that though Paul plant, and Apollos water, yet it is God alone who gives the increase. - George Whitefield

Jesus and the apostles overwhelmingly look forward—not backward or to the present—to the Messianic reign. - Joel Richardson

“There can be no true and full preaching of the Gospel without explaining the mystery of Israel.” - Adolph Saphir

It's not our great missions strategies or organizations. It's mostly just the internet. Muslims are coming to the Lord en masse because "information for the first time in 1400 years is finally accessible." The real question is, into what redemptive narrative will these new believers be discipled? - John P. Harrigan

“If,” says the King of Glory, “If My Kingdom were of this world, My servants would fight” to prevent His crucifixion. We can fairly infer here that through the three years Jesus spent in itinerant ministry with His discipleship team leading up to this moment, He deliberately did not shape them with some brand of nationalism, either violent or peaceful. This has been misunderstood by many teachers and commentators in the years since to justify their misguided allegorization of promises made to Abraham, as if truth and beauty are singularly spiritual with no impact on physical creation—as if the Gospel of the Kingdom bears neither care nor jurisdiction over our bodies, or our living space. As if creation is not “groaning for the redemption.”  For this reason, we have abused the last conversation between these same disciples and Jesus before His Ascension with a wildly arrogant accusation against the apostles:

And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,” He said, “you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.” Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?” And He said to them, “It is not for you to know times or seasons which the Father has put in His own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”

 

Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, “Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.”

This conversation took place at the conclusion of forty days wherein the resurrected Jesus taught His disciples specifically “things pertaining to the Kingdom,” but pastors and theologians across Christendom have long surmised, “Those silly Jews just couldn’t get their eyes off the dirt, those foolish Zionist nationalists! Don’t they understand that the Kingdom is spiritual now??”

While it is true that nationalism is incongruent with the Gospel of the Kingdom, these men had reason to believe the Kingdom soon-to-be restored to Israel is the same Kingdom Jesus spoke of to Pilate just the month prior— it is this Kingdom that birthed their nation in God’s earliest promises to their father Abraham. This had a radical consequence on Abraham’s life, all his decisions, and even created the dust storm that is Middle Eastern geopolitics today, shaped by the hurricane that is the “controversy of Zion.” - Stephanie Quick, Promise and Pursuit: Abraham's Holy Dream

"Too many evangelical scholars operate within the confines of post-enlightenment unbelief." -Jim Hamilton

"You contribute nothing to your salvation except the sin that made it necessary" - Jonathan Edwards

The OT prophets, the Olivet Discourse, and Revelation present a consistent pattern: 

(1) this present age gives way to 

(2) a global Day of the Lord, 

(3) that Day culminates in Messiah’s coming to earth, and 

(4) His appearing establishes His kingdom over the nations. 

- Michael Vlach

A passage of Scripture may mean more than its original author understood it to mean (due to the nature of progressive revelation), but it cannot mean less nor entirely other than he understood it to mean. This principle is sometimes violated by proponents of NT priority. - BA Purtle

Interestingly, we find ourselves in a unique moment in Western civilization: At once, the faith that fueled the apostles’ earnest expectation for a Kingdom restored to Israel is being scorned worldwide as carnal nationalism, while many who decry this testimony are themselves attempting to leverage the Gospel of the Kingdom for political power and influence in non-covenantal nations—as if God mandated all Christians everywhere to fight for a kingdom that is of this world. As if Jesus did not say what He did to Pontius Pilate. As if He did not allow the Romans to spit on Him, to lash Him, to beat Him bloody, or to hammer rusty nails through His body to hang Him in the air on splintered wood until He asphyxiated.

But He did, and He did so “for the joy set before Him.”[Hebrews 12:2]

That joy is synonymous with Abraham’s dream, the provisions promised to him that he pursued in faith all his days—breathing his last before being buried in Hebron never having seen his promises come to pass [Genesis 25:8-10]. The three provisions of the Abrahamic Covenant [Hebrews 11:8-16] include seed: making mankind eligible for redemption, land: that creation can be restored, and blessing to all nations ensuring all sons and daughters of Adam have access to the first resurrection and can live in the renewed heaven and earth.

This is the Kingdom for which Jesus shed His blood; these are the provisions He secured the day Pilate sentenced Him to a criminal’s execution. Abraham staked his entire life—and that of his covenantal son—on the dream given to him through promises: the city whose builder and maker is God. John the Beloved saw this city in his own dream, the “wife of the Lamb,” the new Jerusalem which will descend “out of heaven from God.” He is her builder; He is her Husband. Beautiful in elevation, the joy of the whole earth: the City of the Great King. Her gates will never be shut, yet no immorality will ever be permitted to enter her jurisdiction. It is from this city the law of the LORD will go forth, the knowledge of the LORD will “cover the earth as waters cover the seas,” and from this city the healing of the nations reach even the very ends of the earth, teaching mankind to unlearn his ways of war and Cain. This is Abraham’s city—and it is Jesus’ city. This is what the apostles asked Him if He would ignite two thousand years ago. - Stephanie Quick, Promise and Pursuit: Abraham's Holy Dream

My teaching on "the Rock", "Building his Church", "the Gates of Hell", and "Binding and Loosing" from Matthew 16:18-19. Notes. Audio 1. Audio 2. 

Theology 101: When God established fellowship with His image-bearers, He didn't open a doorway to heaven; He planted a garden on earth. - Dr. Michael Svigel

Theology 101: Looking into my heart or examining my works for assurance of my salvation leads not to faith but to doubt. Looking to the person, work, and words of Christ alone gives me assurance. - Dr. Michael Svigel

Jesus’ identity as the true and ultimate Israelite means the eventual salvation and restoration of the nation—not Israel’s irrelevance. The Representative Head restores the corporate people. See Isaiah 49:3–6; Romans 15:8. - Michael Vlach

“What comes out of the mouth proceeds from the heart, and this defiles a person.” Matthew 15:18

It’s like vomit. The sickness was already there. But now it’s all over your clothes. - John Piper

Zacharias’ prophecy (specifically called a prophecy by Luke...) is a stunning reaffirmation of the hope of Israel as articulated in the Hebrew Scriptures. This, despite its appearance in the New Testament. - Nick Uva

Theology 101: If your church’s sanctuary is perfect for putting on a concert but lousy for observing communion, you got it backwards. - Dr. Michael Svigel

Supersessionism, covenant theology, fulfillment theology, the Church as the “new Israel”, call it whatever you want, is and will always be incoherent and contradictory. You can’t have the literal curses upon national/territorial Israel but not the blessings. - Travis M. Snow

This correspondence of language and imagery suggests that Paul viewed the anticipated resurrection, transformation, and assumption of those who are Christ's to occur "at the last trumpet of God" (1 Thess 4:16; 1 Cor 15:52) upon Christ's descent from heaven (Phil 3:20; 1 Thess 4:16). Further, it appears that Paul viewed this transformation and assumption as the actual means by which Christ will rescue or save believers from the coming wrath (1 Thess 1:10; 5:9). In the Old Testament, the sounding of the trumpet is always pictured as preceding the period of judgment known as the Day of the Lord (Joel 2:1; cf. Jer 4:5, 19, 21) - Dr. Michael Svigel, The Fathers on the Future, p. 203

"Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures" (1 Cor 15:3-4)

Paul isn't doing "prophecy math" and saying that Jesus "checked all the boxes". He's emphasizing a pattern. 

The Torah and Prophets speak of

• Israel's eschatological suffering (Deut 4:30; Jer 30:7-8; Ezek 38-39), 
• a removal of any remaining power or hope (Ezek 37:11; Dan 12:7), 
• and a glorious resurrection and restoration by God alone (Deut 4:31; Jer 31; Ezek 37:12-13). 

Paul's point is that Jesus walked this same path in solidarity with the Jewish people. He's not redefining "the gospel" as "Jesus' life, death, burial, and resurrection". Instead, he's *affirming the same gospel* that was preached through the Tanakh, by John, and by Jesus.

What is that gospel? The same as it's always been: that God will bless the nations through the ethnic descendants of Abraham. Death, sorrow, crying, and pain will be no more. Creation will be restored. A son of David will rule the earth from Jerusalem in righteousness.

So we wait eagerly, imitating the same pattern that Messiah himself demonstrated. We seek to obey the words of Jesus and emulate his manner of life. If we are maligned, misunderstood, or even martyred for it, so be it - this was his path. Resurrection is the guaranteed end! - Josh Hawkins. 

Theology 101: In the incarnation, the truly divine Person, God the Son, inextricably and eternally united with true humanity. He did not merely indwell a human body or unite himself to a human person. - Dr. Michael Svigel

Theology 101: A gospel message without the glorious bodily resurrection is a false gospel with no hope. - Dr. Michael Svigel

Premillennialism was the dominant view of the early church including those who knew the apostle John. - Mike Vlach

[In Acts] Rome may be the capital of a gentile empire, holding political control over much of the earth, but for Luke it was neither the center nor the true capital of the world. That honor belonged to Jerusalem alone. - Mark Kinzer & Russ Resnik

A far better paraphrase of “the kingdom of God is within you”—as though Jesus were describing a merely mystical, invisible, internal reality—would be this: the nature of the coming kingdom of God is that it will be right in front of you, all around you, in your face, and unmistakable. - Joel Richardson

My teaching on Peter's confession of the Christ. Notes. Audio 1. Audio 2. 

Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies, and everyone who lives and believes in Me will never die —ever. Do you believe this?” (Jn. 11:25-26)

Pretty audacious thing for a person to say if he wasn't actually God. It's a good thing then, that Jesus is. - Wes Huff

Theology 101: Generally speaking, in their earliest iterations, typology and allegory were used to illustrate original apostolic doctrine. In their later iterations, they were used to invent and defend man-made doctrines. ~ Dr. Michael J. Svigel

This is how the Day of the Lord will work. It will be like a filter that causes the meek and lowly things of this age to rise to the top. The opposite will be true for the proud and lofty. The teachings of Jesus can rightly be summarized in this way: ‘The least will be the greatest, the last will be first. So, live accordingly.’ [Mt 20:16] - Bill Scofield, Humility and Eschatology

This is where humility takes on an apocalyptic sense in the teachings of Jesus. The Day of God and, with it, the reversal of fortunes were at hand. This changes everything. By Luke’s account, Jesus began his ministry when he entered a synagogue in his hometown and read Isaiah 61. He began,

“The Spirit of the Lord God is on me, because the Lord has anointed me to bring good news to the poor.” [Is 61:1 CSB]

The word here translated ‘poor’ is most often translated as ‘humble’ in the Hebrew Bible. His Gospel was good news for the humble. The year of God’s favor was truly going to come. God was certain to re-seat the table, the ‘proper time’ was coming. The lowly would soon be exalted, loss would be turned to gain, and the meek will inherit the earth. While we certainly find this eschatological thrust in the Hebrew Bible, Jesus—and later His disciples—lived with a certainty of this coming day that empowered them to embrace humility in a way that gave meaning to loss incurred and gave courage in the face of vulnerability. - Bill Scofield, Humility and Eschatology

Humility permeates the teachings of Jesus as a conviction of the certainty of God’s coming Day. The table will most certainly be reorganized one day. If the prophets are true and God’s Day still delays, then faith most naturally expresses itself in humility. - Bill Scofield, Humility and Eschatology

Humility, “results in wealth, honor, and life.” [Pro 22:4] “A person’s pride will humble him, but a humble spirit will gain honor.” [Pro 29:23] A lot is at stake here. Humility, after all, didn’t reference a personality trait or a nice way of talking with others. It had very action-oriented implications. The invitation throughout the Hebrew Bible is to embrace a more difficult way of life, but one that will be richly rewarded. Humility in the Hebrew Bible is the means to obtain favor from God. 

Do you lack wealth, honor, wisdom, life? Humility is the way to obtain them.

Except, of course, for the fact that this doesn’t usually happen. While it may certainly grant a sense of nearness to God, this closeness seldom produces the advertised outcomes. In fact, 1st century Judaism—much like our own day—was defined by the opposite. The proud were the ones who had obtained wealth and honor. The humble were generally oppressed; they were poor and weren’t usually the top of the banquet invite list. I can imagine the humble asking for their money back. This created a problem for the Jewish world in the second temple period. When exactly should we expect the humble to be exalted? When will the arrogant be deposed of their roles of honor and power?

The prophets weigh in here: A Day is coming. God’s Day—referenced from the earliest prophetic period [Is 2]—was the answer to the question. This day would see the proud brought low [2:11]. They will be like stubble consumed in a fire on His day [Mal 4:1]. The humble will also encounter a change in fortune. Isaiah announces that,

“Every valley will be lifted up, and every mountain and hill will be leveled…See, the Lord God comes with strength, and his power establishes his rule. His wages are with him, and his reward accompanies him.”[Is 40:4 CSB] 

This conversation within the Jewish world helps us understand the teachings of Jesus and his disciples.  - Bill Scofield, Humility and Eschatology

By the 1st century, the subject of humility in Jewish thought had come to reference something quite different—something beyond a desirable human virtue. It referenced an eschatological conviction. - Bill Scofield, Humility and Eschatology

In sum, Irenaeus articulated quite explicitly not only a futurist view of the impending Day of the Lord but also fleshed out details of the reign of antichrist, which will take place in a future seventieth week of Daniel 9. This perspective, he says, he received not only from the Gospels, Paul's epistles, and the book of Revelation, but also from his own teachers who received this eschatology from the apostles themselves. -Dr. Michael Svigel, The Fathers on the Future, p.219

In the first-century Didache, the language in the final eucharistic prayer in 10.5-6 reflects the sentiments of the Lord's Prayer, interpreting the language eschatologically and calling for an end-times ingathering of the church from throughout the word into the kingdom. -Dr. Michael Svigel, The Fathers on the Future, p.210