Bible Prophecy Blog

May 10, 2017

Video: Does God Promise You Health and Wealth? (Part 2)

Dennis Rokser
Duluth Bible Church

Pastor Rokser examines the prosperity Gospel under the searchlight of the Scriptures.

1:03:21

May 7, 2017

SpaceX Plans to Provide Worldwide Internet Access

SpaceX founder Elon Musk is planning to launch 4,425 satellites to provide high-speed internet to the world.

(FORTUNE)—According to CNBC, SpaceX's Vice President of Satellite Government Affairs Patricia Cooper said Wednesday that the company will begin testing on the satellites later this year. Cooper also said that a prototype will be launched before next year and another again in early 2018. He added that SpaceX wants to begin launching the actual satellite system in 2019.

Musk's company previously filed an application with the Federal Communications Commission to launch the satellite system but provided few details on how it would be rolled out.

"Once fully deployed, the SpaceX System will pass over virtually all parts of the Earth's surface and therefore, in principle, have the ability to provide ubiquitous global service," the FCC application reads. "Every point on the Earth's surface will see, at all times, a SpaceX satellite....

Dispensationalism and Continuity

Dr. Michael J. Vlach
MikeVlach.blogspot.com

Theology systems often can be placed on a Continuity–Discontinuity spectrum or scale. "Continuity," in this context, refers to a connection or carryover of an Old Testament (OT) idea or concept into the New Testament (NT). Discontinuity refers to a change or disconnect between the OT and NT.

Dispensationalism is often known as a "discontinuity" system mostly because it sees a distinction between Israel and the church. In the very important and helpful book, Continuity and Discontinuity, edited by John S. Feinberg, Dispensationalism was identified as a discontinuity system.

But while affirming important areas of discontinuity in the testaments, Dispensationalism also affirms significant areas of continuity as well. That is what I want to focus on in this entry. Below are areas where Dispensationalism affirms continuity between the OT and NT. Note that each of these eight points below could be developed over many pages, but for the sake of brevity of a blog post, I list them with a short explanation.

Storyline Continuity.
Dispensationalists believe there is strong continuity between the storyline of the OT and the storyline presented in the NT. In other words, while the NT adds details to the Bible's storyline it does not change the story. Dispensationalists believe the covenants, promises, and prophecies of the Old Testament are and will be fulfilled literally through the two comings of Jesus. This includes all physical and spiritual realities along with all particular (Israel) and universal entities. While affirming the importance of spiritual realities such as salvation, forgiveness, new heart, and indwelling Holy Spirit, dispensationalists do not believe physical realities are spiritualized or transcended with the coming of Jesus and the NT era. This contrasts with nondispensational systems that often see the NT as transcending, transforming, transposing, or spiritualizing the message of the OT. To repeat, Dispensationalism affirms that the storyline begun in the Old Testament is fulfilled literally through the two comings of Jesus. The story is not changed. This includes many realities concerning the Messiah and His role, Israel, the land, Jerusalem, the temple, nations, etc.
The kingdom of the Messiah is consistent with the kingdom promised in the Old Testament.
The prophets and Psalms predicted a future earthly kingdom of the Messiah where He transforms the planet and rules the literal nations of the world (Ps. 2; 72; 110; Isa. 2, 11, 25). Dispensationalists see these predictions coming true as a result of the second coming of Jesus the Messiah. Just as the Old Testament promised a future tangible earthly kingdom over the nations, so too does the New Testament (Matt. 19:28; Rev. 19:15). The kingdom is not spiritualized or transcended. Thus, when John the Baptist and Jesus declared, "The kingdom of heaven is at hand" (Matt. 3:2; 4:17) they meant the prophesied earthly kingdom of the Old Testament. This is in contrast to some nondispensational systems that often see the promised earthly kingdom of the OT spiritualized to a present reign of the Messiah from heaven.
Israel.
The Israel of the Old Testament consists of the ethnic descendants of Abraham, Isaac, and Jacob that comprise the nation of Israel. Sometimes these Israelites are saved and sometimes they are not. Likewise, all 73 references to "Israel" in the New Testament refer to ethnic Israelites or ethnic Israelites who have believed in Jesus ("Israel of God" Gal. 6:16). There is no transformation or transcending of the concept of Israel. There is no enlargement or expansion of Israel to include Gentiles, although there is expansion of the "people of God" concept to include believing Gentiles alongside believing Israelites (Eph. 2:11-22). Thus, "Israel" in the New Testament carries the meaning of Israel found in the OT. This is in contrast to some nondispensational systems that often view Israel as being redefined, enlarged, or transcended to include Gentiles.
Israel's land and Jerusalem.
Israel's land and Jerusalem continue to remain significant in New Testament times. Jesus offers instructions for people living in Judea in the last days and anticipates a coming restoration of Jerusalem (Matt 24:15-22; Luke 21:24). Thus, this is another area where Dispensationalism affirms continuity.
Day of the Lord.
The coming day of the Lord that impacts both the land of Israel and the entire world is taught in the NT as well as the OT (Isa. 13; 1 Thess. 5; 2 Thess 2). The OT prophets predicted that the Day of the Lord would involve the judgment of the nations, the regathering of Israel and an earthly kingdom following judgment (Isa. 24-27). This scenario is affirmed in the NT (Matt. 24-25).
Messianic salvation extending to believing Gentiles.
The OT predicted that Gentiles would become the people of God because of the Messiah (Amos 9:11-12) and that has happened in NT times (Acts 15:14-18).
Salvation by grace alone through faith alone.
Dispensationalism affirms that salvation in all ages is by grace alone through faith alone (Gen. 15:6; Rom. 4). While the content of revelation increases throughout the canon there is great continuity regarding salvation. OT saints and NT saints are saved by grace alone, through faith alone, based on the atonement of Jesus.
The New Testament quotes and alludes to the Old Testament in ways consistent with the original literal meaning of the Old Testament writers.
There are about 350 quotations of the OT in the NT. While there are some challenging cases, the vast majority of OT uses in the NT, are contextual and consistent with the ideas of the OT writers. This fact emphasizes continuity between the storyline of the OT and that found in the NT. Dispensationalists may vary to some degree on NT use of the OT but overall most affirm continuity concerning OT meaning and NT use of the OT.

These are just some areas of continuity. Contrary to what some critics claim, Dispensationalism does not start with the concept of "discontinuity" and impose it on the Bible to find what it wants to find.

Because I see much continuity in Dispensationalism I would not identify this system as solely a discontinuity system. I would say Dispensationalism is a healthy and biblical balance of both continuity and discontinuity. I will comment more on the discontinuity elements in a future blog entry.

Government intent

Proactive government policies have been crucial in building a digital culture in the UAE and eliminating many of the barriers to becoming a cashless society.

Digital commerce and cashless payments were identified as top government priorities in UAE Vision 2021. The government has implemented a number of initiatives to support it, such as the wage protection system, which ensures that 4.7 million migrant workers get paid electronically every month. In 2016, there were 38.6 million cashless transactions via e-Dirham, a rise of 6.94 per cent compared to 2015.

Industry support

The cashless journey is also being supported by financial institutions in the country. About 17 banks have agreed to support the Emirates Digital Wallet program, which is expected to accelerate digital payments.

"While we are still some way off from being a totally cashless society, we do believe that e-wallet and mobile banking will replace cash transactions to a significant degree,” says Subroto Som, Head of Retail Banking Group at Mashreq.

"Two factors will drive this. One is convenience and simplicity for the customer, and the other is the high cost of handling cash."

Mashreq's initiatives are aligned with the UAE's vision to become a digital economy, says Som. "The penetration of digital wallets is still in a nascent stage, but I believe the market will grow exponentially in the next few years."...

Infrastructure ready

The infrastructure for digital payments is well established in the UAE. Mobile phone penetration is now at a world-record high of 233 percent, according to recent estimates. For every 100 residents, about 78 use smartphones, according to research from the consultancy firm, McKinsey.

Almost 100 percent of households in the country have internet access, and there are 150,000 point-of-sale (POS) terminals in use – 50 percent of which are already equipped to handle contactless payments.

Exciting times

Technological advances in the industry make it an exciting time to be a banker, says Som.

"I think consumer behavior is changing fast and our ability to influence and participate is exciting. And new technology allows us to do all of that."

The fact is many technology solutions in use now have been available for a long time, but they are becoming more affordable, which means they can now be made accessible to a larger audience, explains Som.

"Consumer confidence in using them has also increased. It is taking us to a place where what was technically difficult and was a dream can now be made possible."

May 6, 2017

Video: Border Enforcement and the Bible

Dr. Andy Woods
Sugar Land Bible Church

Does the Bible speak about border enforcement? Are people taking scripture out of context to promote a globalist agenda? Find out in this thought-provoking message.

44:20

Not Apostasy, but Rapture!

Dr. Steven Hayes
Continue in My Word

Paul's second epistle to the Thessalonians was written as a response to a query that church had sent to the Apostle. The Thessalonians were troubled by a letter they had received, purportedly from Paul (but actually a forgery), alleging that they had entered into "the day of the LORD" (2 Thess 2:2). They were troubled by this since Paul had previously taught them that the rapture of the Church would happen before the outpouring of God's wrath during the Tribulation period (1 Thess 4:13-5:9); if this allegation were true, and the day of the LORD had indeed begun, that meant the believers in Thessalonica had been left behind! It should be noted that the believers in Thessalonica were undergoing intense (albeit local) persecution (1 Thess 3:2-4), so that it was no doubt tempting for them to believe that the Tribulation had begun.

Paul's reply was to immediately remind them of what he had previously taught them (2 Thess 2:5); namely, that the Antichrist cannot even be "revealed", which begins the Tribulation (Dan 9:27), until after an event he calls "the falling away" (2 Thess 2:3). The Greek noun translated "falling away" is apostasia, transliterated as 'apostasy' in some English versions. The correct translation of apostasia is 'departure'; exactly what kind of departure is in view depends upon context, and can just as likely mean a physical departure as it does a departure from the faith (i.e., apostasy). It is interesting that all English translations before the KJV rendered apostasia in 2 Thessalonians 2:3 as "departure", whereas the KJV and most subsequent translations render it "falling away" or something which similarly implies the 'departure' is religious in nature. There is nothing in the context of 2 Thessalonians 2, however, that demands (or even suggests) that the departure to which Paul refers be non-physical.

"The Departure"

Furthermore, in the Greek text, there is the definite article in conjunction with apostasia, so that the best translation is not "a falling away", but "the departure". The use of the definite article means that Paul is referring to a specific event that he expects is already known to the Thessalonians. Since Paul's first epistle to them included the most detailed revelation of the rapture of the Church in the N.T., and in fact mentions the rapture in every chapter (1 Thess 1:9-10; 2:19; 3:13; 4:13-17; 5:1-11), while not one reference to a religious apostasy or departure from the faith occurs, context demands that the specific departure to which Paul refers is the rapture. The context of 2 Thessalonians 2 also supports this, since the rapture, referred to as "the coming of our Lord Jesus Christ, and our gathering together unto him", introduces the chapter (2 Thess 2:1). Thus, the evidence is overwhelming that the departure Paul holds out as necessarily taking place before "the day of the LORD" and the revealing of the Antichrist is the rapture of the Church. Thus, 2 Thessalonians 2:3 is the most explicit teaching of the Pre-Trib rapture in the Bible.

May 2, 2017

'It Is Time for Nations to Move Their Embassies to Jerusalem'

Israeli President Reuven Rivlin called on the international community to recognize Jerusalem as the capital of Israel and to move their embassies there following the UNESCO vote denying Israel's right to its capital city Tuesday afternoon. (Mark Neiman / GPO)

(ARUTZ SHEVA)—"Jerusalem has always been the center of the Jewish world. The place, we have prayed towards for thousands of years. There was never any doubt, that Jerusalem would be the capital of Israel," Rivlin told a group of foreign ambassadors who had gathered at the president's residence for a celebration to mark Israel's Independence Day.

"It is time to put an end to the absurd. It is time to recognize Jerusalem, as the official capital of the State of Israel. De facto, not just de jure. It is time to move all the official embassies here, to Jerusalem," Rivlin added....

May 1, 2017

Iraqi Parliament Recognizes Basra as Economic Capital

The efforts of four years were crowned by a unanimous vote.

(MIDDLE EAST ONLINE)—Iraq's parliament on Thursday voted unanimously to consider the province of Basra (south) as Iraq's economic capital.

"The parliament's vote that the province of Basra, the economic capital of Iraq, will shape the country's economic future," the head of the parliamentary economy and investment committee Ahmed al-Kanani told a news conference held in the parliament building with a number of Basra MPs.

Basra is located in southern Iraq on the Arabian Gulf, 449 km from the capital Baghdad, and is considered the only maritime port of Iraq.

Basra is one of the oil-rich provinces and has the largest oil fields.

Basra is rich with large oil fields, including Rumaila, West Qurna, Shuaiba and Majnoon fields. It accounts for 80 percent of the oil and gas reserves, while its imports and imports account for 70 percent of the general budget.

In addition to its natural resources, the province has a workforce of more than 3 million people and administrative borders with three neighboring countries.

For his part, MP for the province of Basra behind Abdul Samad said during the press conference that "the law will strengthen Basra economically in a practical way."

He pointed out that "Iraq lives on the good of the province."

He stressed the need to "complete projects that strengthen the economic status of Basra, including the port of FAO assumed and hoped to be a global location, because it will be a point of contact between the continents of Asia and Europe.”...

The new law is the culmination of more than four years of efforts,....

Apr 30, 2017

Video: Does God Promise You Health and Wealth? (Part 1)

Dennis Rokser
Duluth Bible Church

Pastor Rokser examines the prosperity Gospel under the searchlight of the Scriptures.

1:04:24

The Importance of the New Testament Mysteries (Part 1)

Dr. Thomas Ice
Pre-Trib Research Center

Recently after speaking at a church on a prophecy topic a young college-age girl asked me a great question. She wanted to know "what is the greatest obstacle when talking with a fellow Christian who does not agree with our view of Bible prophecy?" Since we had been talking about hermeneutics, I told her, "Other than one's approach to biblical interpretation, the thing that those who disagree with our views is that they do not factor in the role of the mystery doctrines taught by Jesus and Paul. They act like those portions of Scripture are not even in the New Testament. They attempt to build their eschatology as if these passages were not in the Bible." This is why I am starting a series on the importance of the New Testament mysteries.

What is a Mystery?

When one checks the lexicons and dictionaries for the meaning of the term "mystery" in a biblical context, most scholars pretty much agree that it refers to a secret which has been revealed. An older Bible dictionary says,

"In so far as revelation has taken place, the 'mystery' is a knowledge of that which had been secret but is so no longer." [1]

An older encyclopedia declares,

"A most unscriptural and dangerous sense is too often put upon this word, as if it meant something absolutely unintelligible and incomprehensible; whereas in every instance in which it occurs in the Septuagint or New Testament it is applied to something which is revealed, declared, explained, spoken, or which may be known or understood." [2]

More recently Harold Hoehner defines a mystery as used in the Bible, as...

"something in ages past, hidden in God (Eph. 3:9) and unable to be unraveled or understood by human ingenuity or study." [3]

It is clear, as I will demonstrate throughout this series, that the meaning of the biblical term mystery is very similar to our English word "secret." In the Bible, mystery does not carry the connotation that it is mysterious and thus something that can be figured out by human cunning. The mysteries of God cannot be reasoned to by logic, since it speaks of information from God that can only be learned if He reveals such. Neither does the biblical use of mystery relate to being initiated into a secret group, as some have suggested. In the Bible it refers to information that God had previously not revealed or kept hidden from mankind but now He is revealing it or making it known. This is why we will be studying biblical mysteries, especially for the purpose to find out what the new revelation is that makes the church and its dispensation different from previous ages.

Old Testament Mysteries

We begin our investigation where most biblical research almost always originates—The Old Testament. The book of Deuteronomy is a Greek term from which the title of the fifth book of Moses is named because it means, "second giving of the Law." The first time was a few months after the exodus from Egypt on Mount Sinai as recorded in Exodus 19-24. This covenant was immediately broken by the nation of Israel. Thus, the Lord had them wander in the wilderness in the Sinai for forty years in order to kill off the adults of that generation. Now after the forty-year lesson, Israel was ready, under Joshua, to enter the Promised Land, conquer it, and dwell in it. It is at this time that Moses delivered the Book of Deuteronomy to Israel.

Deuteronomy 4:25-31 provides a prophetic overview of Israel's history in a few sentences. Later, an expanded narrative of Israel future history is provided in Deuteronomy 28-32. "The last seven chapters of Deuteronomy (28-34)," says David Larsen, "are really the matrix out of which the great prophecies of the Old Testament regarding Israel emerge." [4] Dr. Larsen provides the following breakdown of Israel's future history:

26:3-13; 28:1-14	The conditions of blessing to follow obedience
31:16-21	The coming apostasy
28:15-60	The affliction that God would bring upon Israel, while still in the land, because of her apostasy
28:32-39, 48-57	Israel will be taken captive
27; 32	The enemies of Israel will possess her land for a time
28:38-42; 29:23	The land itself will remain desolate
28:63-67; 32:26	Israel will be scattered among the nations
28:62	The time will come when Israel will be "few in number"
28:44-45	Though punished, Israel will not be destroyed if she repents
28:40-41; 30:1-2	Israel will repent in her tribulation
30:3-10	Israel will be gathered from the nations and brought back to her divinely given land [5]

Exodus 23 and Leviticus 26 present similar material as that found above. Leviticus 26 evidences a striking similarity with that of Deuteronomy 28-30, except Leviticus 26 presents the cursings (26:14-39) within the framework of five progressive stages to the covenantal curse. Each stage was to increase by a factor of seven (26:18, 21, 24, 28) resulting in the fifth stage, which would be devastation and deportation from the land. However, the chapter ends with hope that if Israel repented of their sin, while in exile, they would be returned to the land and receive blessing (26:40-46). There are many significant parallels between Leviticus 26 and Deuteronomy 28-30.

The Lord was laying out a prophetic outline for the nation of Israel before they ever entered the land of Canaan. This overview of one's history before it happens could only be provided by a sovereign God, who not just knows, but also determines Israel's destiny. The prophetic outline in Deuteronomy of Israel's future was later expanded upon by her prophets, as they greatly expanded upon the prophetic themes with greater detail. Deuteronomy in many senses becomes the anchor from which much of the rest of the Old Testament is oriented.

Deuteronomy 28 contains the famous blessing and cursing section of this second giving of the Law. The Lord says, if you obey Me then I will bless you; but if you disobey Me then I will curse you. At this point the Lord says, "Yet to this day the Lord has not given you a heart to know, nor eyes to see, nor ears to hear" (Deut. 29:4). The nation had promised earlier to keep God's Law and now the Lord is telling them that it will be impossible for them to do since they have not yet been given a new heart, instead of the heart of stone they had. The purpose for this statement is to prepare them to realize that they need God's grace in their lives, they need a new heart, which the New Covenant later promises (Jer. 31:31).

Chapter 29 ends with, "The secret things belong to the Lord our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law" (Deut. 29:29). Here the Lord speaks of the "secret things" which are the same as the mysteries in the New Testament. In this context "the secret things" refer to the hidden things in God's plan for history. The passage also lets us know that the only way humans can ever learn about God is if He reveals Himself to us, if He tells us about "the secret things" that are part of His plan. This the Lord does in the context of the Mosaic Law. These are the things that God has revealed for the purpose of Israel obeying His laws. In fact, a few verses later the Lord says, "Moreover the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, in order that you may live" (Deut. 30:6). This is a prediction of the New Covenant that will end Israel's rebellion and lead to their actual keeping of God's Law.

"For this commandment which I command you today is not too difficult for you, nor is it out of reach. It is not in heaven, that you should say, 'Who will go up to heaven for us to get it for us and make us hear it, that we may observe it? Nor is it beyond the sea, that you should say, 'Who will cross the sea for us to get it for us and make us hear it, that we may observe it?' But the word is very near you, in your mouth and in your heart, that you may observe it" (Deut. 30:11–14).

This passage, which is referred to by the Apostle Paul in Romans 10, picks up the notion of God's revelation of Himself through the Mosaic books, to which Deuteronomy belongs. The blessing and cursing section of Deuteronomy is some of the secret things that the Lord has revealed and therefore something that the nation will be held accountable for. They cannot use the excuse that they did not know that God required these things from them since the Lord has clearly revealed them to them. In fact the Lord says that these things that He expects the nation to obey are "very near you, in your mouth and in your heart" (Deut. 30:14). This Hebrew idiom means that if something is in your mouth and heart, that an individual knows and understands what is being said. The mouth reference relates to knowing something well enough to be able to articulate to another. The heart reference means that someone understands what is being said. Therefore, Israel cannot say that they did not know what to do because they did not understand what the Lord said. That was not going to be a valid excuse. Maranatha!

(To Be Continued...)

Endnotes

[1] Alexander Stewart, "Mystery," in James Hastings, editor, The Dictionary of the Bible, 5 vols (Edinburgh: T. & T. Clark, 1900), vol. III; p. 466.

[2] "Mystery” in John McClintock and James Strong, Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, 12 vols (New York: Harper and Brothers, 1867–1887), vol. VI; p. 793.

[3] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids: Baker Academic, 2002), p. 214.

[4] David Larsen, Jews, Gentiles, & The Church (Grand Rapids: Discovery House Publishers, 1995), p. 23.

[5] Larsen, Jews, Gentiles, pp. 23-24.

Jul 22, 2016

Will Turkey's Failed Coup Push Erdogan Toward Iran, Russia?

Turkey's President Recep Tayyip Erdogan speaks after an emergency meeting of the government in Ankara, Turkey, on Wednesday. (AP)

(U.S. NEWS & WORLD REPORT)—Along with its many implications at home, the July 15 coup attempt in Turkey may have important repercussions on Ankara's foreign policy, especially regarding Syria....

The real pressure for a policy shift comes from external factors, including terrorist attacks blamed on IS, the struggling revolution in Syria and the vital importance of economic and political ties with regional heavyweights such as Russia and Iran at a time when relations with the West have soured.

The coup turbulence is likely to affect the list of Erdogan's foreign friends as he drags Turkey even faster down the road of an authoritarian, party-state rule. One should have no doubts that Erdogan this week kept a tally of which countries condemned the coup attempt, which kept silent and which waited to see who would prevail. The support of two countries—Russia and Iran, both Turkey's rivals in Syria—must be thickly underlined in his book now.

Unlike Ankara's Western allies, Iran did not wait for the coup's failure to speak up. Foreign Minister Mohammad Javad Zarif voiced support for the government in Twitter messages in the early hours of the unrest. In a subsequent phone call, President Hassan Rouhani told Erdogan the coup attempt was "a test to identify your domestic and foreign friends and enemies."...

The most significant prospect in the coup aftermath is the possibility of further rapprochement with Russia and Iran to settle regional problems. The two Turkish pilots who downed the Russian jet are reportedly among the arrested putschists, which could help to expand the revived dialogue with Moscow.

In sum, Erdogan has two options on Syria: to maintain the status quo and ride the wave of solid nationalist-conservative support, or to take further steps toward change by boosting cooperation with Russia and Iran. The second option merits stronger consideration, given the additional external factors at play....

French President Francois Hollande on Tour of Europe's Capitals to Push 'EU Army'

French president Francois Hollande has already announced a proposal to strengthen EU defence policy. (GETTY)

(EXPRESS)—French president Francois Hollande is touring EU capitals this week to push the vision of a 'European army'.

After a trip to Portugal yesterday, France's socialist leader will visit Ireland tomorrow to gather support for greater EU integration ahead of a key summit in September.

Britain is not invited to the meeting in Bratislava, Slovakia, later this summer following last month's Brexit vote.

The gathering is being billed as a chance for the remaining 27 EU member states to respond to the UK's exit by refocusing efforts on deepening ties between themselves.

Mr Hollande is using his trips this week to "insist on security and defence aspects" being a major topic of the summit said French officials, according to the EurActiv France website.

Speaking in Lisbon, he said: "We are up against challenges and that of terrorism is without doubt one of the largest ones."...

The day before the Nice atrocity last week, Mr Hollande had announced a proposal to strengthen European defence policy.

He said: "I note that our German friends are also prepared to be involved. We will therefore be able to launch this initiative together".

The plans aim to increase the EU's ability "to make [military] commitments beyond its borders and to strengthen security in our partner countries and neighbours", Mr Hollande said in a speech.

Earlier the same day German defence minister Ursula von der Leyen called for Brussels to use Brexit as an opportunity to press ahead with greater military cooperation between member states....

The Inspiration, Inerrancy, and Authority of the Bible (Part 1)

Dr. Ron Rhodes
Reasoning from the Scriptures Ministries

What Is Inspiration?

Biblical inspiration may be defined as God's superintending of the human authors so that, using their own individual personalities (and even their writing styles), they composed and recorded without error His revelation to man in the words of the original autographs. Inspiration means that "the Holy Spirit of God superintended the human writers in the production of Scripture so that what they wrote was precisely what God wanted written."

When you break the doctrine of inspiration down to its essential elements, there are seven key factors:

Divine origin and causality;
Human agency;
Written verbally (in words);
Plenary (all of Scripture is inspired, not just parts of it);
Only the "Autographs" (the original documents penned by the biblical authors) are inspired;
Because Scripture is inspired, it is inerrant; and
Because Scripture is inspired and inerrant, it alone has final authority.

The word inspiration literally means "God-breathed" in the Greek. And because Scripture is breathed out by God, it is true and inerrant. Consider the following syllogism:

Major Premise: God is true (Romans 3:4).
Minor Premise: God breathed out the Scriptures (2 Timothy 3:16).
Conclusion: Therefore, the Scriptures are true (John 17:17).

As illustrated above, the inerrancy of Scripture can be inferred by premises that are themselves taught by Scripture.

We read in Scripture that truth is an attribute of God (Jeremiah 10:10; John 1:14; 14:6; 17:3), and that God speaks truthfully—that is, He does not lie (Numbers 23:19; 1 Samuel 15:29; Titus 1:2; Romans 3:3-4).

We also are told that Scripture is "breathed out" by God (2 Timothy 3:16).

The Word of God, then, is true (John 17:14,17; cf. Psalm 119:142; 151; 160; Revelation 21:5; 22:6).

The Holy Spirit is the Agent of Inspiration

Second Peter 1:21 tells us that "prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." The word moved in this verse literally means to be "borne along" or "carried along." Even though human beings were used in the process of writing down God's Word, they were all literally "borne along" by the Holy Spirit. The human wills of the authors were not the originators or the carriers of God's message....God did not permit the will of sinful man to divert, misdirect, or erroneously record His message. God moved and the prophet mouthed these truths; God revealed and man recorded His word.

Interestingly, the Greek word for "moved" in 2 Peter 1:21 is the same word found in Acts 27:15-17. The experienced sailors could not navigate the ship because the wind was so strong. The ship was being driven, directed, and carried about by the wind. This is similar to the Spirit's driving, directing, and carrying the human authors of the Bible as He wished. The word is a strong one, indicating the Spirit's complete superintendence of the human authors.

Yet, just as the sailors were active on the ship (though the wind, not the sailors, controlled the ship's movement), so the human authors were active in writing as the Spirit directed.

(To Be Continued...)

Jun 26, 2016

Top Rabbi Joins Growing List of Pro-Temple Politicians

Third Temple envisioned alongside the Dome of the Rock. (Photo via Shutterstock)

(BIN)—Israel's Chief Ashkenazi Rabbi David Lau joined a growing list of Israeli politicians who are calling for the Third Temple to be built on the Temple Mount in Jerusalem. He suggested the Messianic vision could be realized without touching Muslim structures at the site by simply building a new structure alongside the existing Muslim buildings that stand on the site of the previous two Jewish Temples.

He expressed his vision citing the Prophet Isaiah.

My house shall be called a house of prayer for all peoples (Isaiah 56:7).

In an interview two weeks ago on the Knesset Channel, the Chief Rabbi said that, according to the measurements for the Temple described by the sages, the Third Temple would not take up the entire Temple Mount Compound and there would be plenty of room for "Jews, Christians, Muslims, everyone."

1:05

...The Chief Rabbi's remarkable statement indicates a significant change of mind for him. In October, Rabbi Lau signed a petition of over 100 rabbis, barring Jews from visiting the Temple Mount.

Rabbi Lau's statement comes just a few weeks after an unlikely series of political events led to Rabbi Yehuda Glick becoming the newest Likud Member of Knesset. Glick is a prominent advocate for equal rights for all faiths to pray on the Temple Mount....

The pro-Temple movement has been quietly growing in the government. Two years ago, acting foreign minister, Tzipi Hotovely said in a television interview that she dreams of seeing the Israeli flag fly over the Temple Mount, calling the site the "center of Israeli sovereignty." Her statement angered her boss, Netanyahu, who was busy assuring the world that Israel had no intent to change the status quo on the Temple Mount.

Three years ago, Uri Ariel, a member of the Knesset for The Jewish Home (HaBayit HaYehudi) and Minister of Agriculture and Rural Development, called for building the Third Temple on the Temple Mount. He made these statements while viewing archaeological digs of the Tabernacle in Shiloh.

"We've built a lot of synagogues," Afriel said, "But it's about time we built the real Temple".

Though his remarks were considered inflammatory and extremist at the time, as more public figures in Israel stand up for the Temple Mount, perhaps this will soon become the norm.

The Duration of the Priestly Covenant

Dr. Tony Garland
SpiritAndTruth.org

Q. I was wondering if you could kindly clarify for me the meaning of everlasting covenant with reference to the covenant God made with Phinehas in Numbers 25. I am aware that, based on Ezekiel 44, the sons of Zadok (descendants of Phinehas) will serve as priests in the millennial temple. However, in the eternal state, there will be no temple (and I suppose no priests). If the covenant is everlasting, why will it not be operational in the eternal state?

I would appreciate your insight in this regard.

A. Thanks for the perceptive question.

First, a bit of background. As you may know, the priestly covenant is perhaps the most-neglected and misunderstood of the major covenants found within Scripture.

As you observed, there is a connection between the promise given to Phinehas in Numbers 25 and the future ministry of his offspring—the sons of Zadok—in the millennial temple in Ezekiel 40-48. The priestly line-of-promise, originating with Levi and terminating with the sons of Zadok, is given in 1 Chr. 6:1-8. I've emphasized those individuals in the line of descent where specific promises were made: LEVI (Num. 8:14-16; Mal. 2:4) → Kohath → Amram → AARON (Ex. 18:8,19; 29:9) → Eleazar → PHINEHAS (Num. 25:6-8,11-13) → Abishua → Bukki → Uzzi → Zerahiah → Meraioth → Amariah → Ahitub → ZADOK (Eze. 40:46; 43:19; 44:15; 48:11).

This promise of an eternal priestly line out of Levi, through Aaron, Phinehas, and eventuating in Zadok is strongly emphasized by way of a formal covenant declared by God in the 33rd chapter of Jeremiah:

'Behold, the days are coming,' says the LORD, 'that I will perform that good thing which I have promised to the house of Israel and to the house of Judah: 'In those days and at that time I will cause to grow up to David A Branch of righteousness; He shall execute judgment and righteousness in the earth. In those days Judah will be saved, And Jerusalem will dwell safely. And this [is the name] by which she will be called: THE LORD OUR RIGHTEOUSNESS.' "For thus says the LORD: 'David shall never lack a man to sit on the throne of the house of Israel; 'nor shall the priests, the Levites, lack a man to offer burnt offerings before Me, to kindle grain offerings, and to sacrifice continually.'" And the word of the LORD came to Jeremiah, saying, "Thus says the LORD: 'If you can break My covenant with the day and My covenant with the night, so that there will not be day and night in their season, 'then My covenant may also be broken with David My servant, so that he shall not have a son to reign on his throne, and with the Levites, the priests, My ministers (Jer. 33:14-21, NKJV).

Many interpreters mistakenly posit fulfillment of the priestly portions of the above covenant in Jesus by ignoring or spiritualizing the requirement of Levitical descent. For example,

"The Levitical priesthood would likewise be heirs to a divine succession in overseeing the sacrificial system in the Jerusalem temple. Jesus, as Priest and King, fulfills both offices in the New Covenant" (Nelson Study Bible)

and

"This promise also has been not literally, but spiritually fulfilled, for in this sense only have the seed of David and the Levites been multiplied" (Albert Barnes).

However, we know this cannot be the case because Jesus is not a descendant of Levi:

Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? For the priesthood being changed, of necessity there is also a change of the law. For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood (Heb. 7:11-14, NKJV).

And if Jesus were of the line of Levi, then he would no longer qualify as the Messianic "son of David." One cannot have it both ways—either He qualifies as Messiah being born in the line of David (which He is), or He would have to be a Levite (which He is not).

Therefore, we derive a number of surprising results: 1) there is an eternal priestly covenant which originates in Levi; 2) Jesus cannot provide fulfillment of the priestly portion of the covenant mentioned by Jeremiah; 3) the promise to Levi is strongly emphasized and certified, by virtue of being co-mingled with the promise regarding the eternal throne of David. (I can't tell you how many times I had read and considered the Davidic aspects of this passage while failing to see the Levitical significance before I finally saw the dilemma of assuming Jesus fulfills both!)

The 'Eternal Priesthood'

Now, on to the specifics of your question.

As you surmise, there is "no temple" in the eternal state—at least not in the form of a building and priestly service by any descendants of Levi. But there is still a temple of sorts: "But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple" (Rev. 21:22). Nevertheless, we have no indication that any descendant of Phinehas is involved so how are we to understand the promise of an eternal priesthood originating with Levi and extending through Phinehas and Zadok?

I believe the key to answering this can be found by considering the Jeremiah passage where the Priestly Covenant in the line of Levi is co-mingled with the Davidic Covenant. The passage indicates 1) David shall never lack a man to sit on the throne of the house of Israel, and 2) the Levites [shall never] lack a man to offer burnt offerings before Me...to sacrifice continually. So we have two eternal situations promised, one involving the Davidic throne, the other involving the Levitical priesthood. So we can broaden the question from the Levites to also include the kingly rule as follows: If the rule of Jesus on the throne of David comes to a close at the end of the millennial kingdom, how can Davidic rule upon said throne be considered eternal?

Paul sheds some light on this dilemma when discussing the resurrection in 1 Corinthians 15:

For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those [who are] Christ's at His coming. Then [comes] the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy [that] will be destroyed [is] death. For "He has put all things under His feet." But when He says "all things are put under [Him," it is] evident that He who put all things under Him is excepted. Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all (1 Cor. 15:22-28, NKJV).

Paul tells us that Christ will reign until a particular point in time. This corresponds with the end of all (competing) rule, authority, and power—and the destruction of death itself. I believe this corresponds with the close of Revelation 20—at the end of the millennial kingdom following the great white throne judgment, when "Death and Hades are cast into the lake of fire" (Rev. 20:14) after which death is no more (Rev. 21:4). At this point, the earthly throne of David comes to an end and the rule of the Son is put under that of the Father. Thereafter, the rule of God continues, but rather than Jesus on the earthly throne of David, both Father and Son occupy a heavenly throne (Rev. 22:1).

In my view, this is akin to the change which takes place in the "eternal priesthood" involving descendants of Levi, Aaron, Phinehas, and Zadok. Following an extended period, this priestly service also comes to an end with the close of the millennium after which there is no longer a traditional temple: "But I saw no temple in it [the New Jerusalem]" (Rev. 21:22). Yet it also says, "the Lord God Almighty and the Lamb are its temple."

Forever Is a Long Time

This all points out something which Arnold Fruchtenbaum has long observed: the term everlasting, עוֹלָם [ʿôlām] does not always mean "forever and ever and ever" in the sense we most often take it. It can also mean "for an extended period—a very long time." The following passages illustrate this usage:

A servant could choose to stay with his master, in which case the master would pierce his ear with an awl and the servant would "serve him forever" (a long period of time, Ex. 21:6; Deu. 15:17).
Hannah dedicated the young Samuel to serve in the temple and "appear before the LORD and remain there forever" (1 Sam. 1:22).
Achish stated that David would be his "servant forever" (1 Sam. 27:12).
At the dedication of Solomon's Temple, God told Solomon, "now I have chosen and sanctified this house, that My name may be there forever" (2 Chr. 7:16).

In these representative passages, the Hebrew term עוֹלָם [ʿôlām] is used, but indicates an indefinite, long period of time but which clearly did not last until eternity.

It is my view that the promise of an eternal priesthood in the line of Levi is to be understood similarly to the eternal promise of a throne of David: both the earthly temple and Davidic throne "transition" (for lack of a better word) at the close of the millennial kingdom. Both the priestly service and kingly rule are subsumed into the co-reign of God the Father and the Lamb on a truly timeless heavenly throne as the temple which supersedes and effectively extends what went before.

Mar 12, 2016

Surveillance Cameras to Be Installed on Temple Mount

An aerial view of the Temple Mount in Jerusalem. (Wikimedia Commons)

(ISRAEL HAYOM)—Israel and Jordan agreed over the weekend to install surveillance cameras on the Temple Mount, which would enable both parties to monitor security incidents at the Jerusalem holy site. The closed-circuit TV grid is expected to become operational before the Passover holiday, in mid-April.

Israel considers the move an achievement, as according to one senior Jerusalem source, it would enable Israel to monitor and document Muslim rioters. "This is a significant supervisory measure to maintain order on the Temple Mount," he said....

Installing surveillance cameras across the compound was at the heart of a compromise brokered between Prime Minister Benjamin Netanyahu and King Abdullah of Jordan by U.S. Secretary of State John Kerry.

According to the deal, live-streaming footage from the closed-circuit TV grid installed across the holy site will be monitored by Israeli and Jordanian officials at all times....

Jordanian Waqf and Islamic Affairs Minister Hayel Dawood stressed over the weekend that surveillance cameras will not be installed inside the mosque itself. The latter fact is being presented as a Palestinian and Jordanian achievement, as Israel sought to install closed-circuit TV inside the prayer compound, where rioters have barricaded themselves in the past.

Sovereignty of God and Human Responsibility: Nehemiah and the Daniel 9 Prophecy

Dr. Christopher Cone
Calvary Bible College and Seminary

Daniel 9:24-27 is a monumental passage, emblematic of God's sovereignty over human events. It provides the chronological skeletal system of Biblical prophecy, recording Gabriel's revelation to Daniel in around 516 B.C., of a 490-year timeline for Israel's future: "for Jerusalem, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy" (9:24). The clock begins its countdown with "a decree to restore and rebuild Jerusalem" (9:25).

The certainty of the timeline is non-negotiable and inalterable. The seventy sevens had been decreed or determined, as the Hebrew term nichetaka (decreed, determined) is in the niphal perfect, which typically indicates a passive (niphal) and completed (perfect) action. The timeline had already been determined. Daniel would be able to "know and discern" (9:25a) the timing from a particular point in history—a decree to restore and rebuild Jerusalem.

Artaxerxes' Decree

When we examine the Biblical literature, we find only one decree regarding the rebuilding of the temple. There was a decree to rebuild the temple (Ezra 1:1-4,5:17), but that did not match Gabriel's description of the decree to rebuild the city itself. For the decree matching the Daniel 9 description, we look to Nehemiah 2.

When we are first introduced to Nehemiah, we find him praying in a similar fashion to Daniel's prayer. Nehemiah weeps for his people and his city (Neh 1:4), acknowledges the faithfulness of God in keeping His word (Neh 1:5), confesses not only the sin of his people, but also his own sin and that of his father's house (Neh 1:6-7), and he appeals to God to remember His word and the promises He made to Israel (Neh 1:8-11).

After recording the prayer, Nehemiah makes a point to tell the readers that he was cupbearer to the king (Neh 1:11). This is significant, for his readers would understand that he had a high degree of responsibility, not only in being the official taste-tester to protect the king from danger, but also as an administrator, possibly keeping the signet and in charge of high levels of administration, as in the apocryphal reference to Ahiqar of the Assyrian court. [1]

Josephus records that Nehemiah was outside the palace at a gate inquiring of the welfare of Jews who had returned to Jerusalem, was told that they were being overrun, and that there were even corpses in the roads. While Nehemiah was grieving there at the gate, he was told that the king was about to dine. Nehemiah hurried back, "as he was, without even washing" to serve the king. [2]

If Josephus' account reflects accurately, it is no wonder that Nehemiah was afraid (Neh 2:1-2), as he had not been troubled before the king before, nor was it likely he had previously appeared so unready to dispense with his duty. Nehemiah's fear, then, was justified, as his life was at stake. When asked why he appeared so troubled, Nehemiah offered no apology, but respectfully recounted how the city of Jerusalem remained in ruins (Neh 2:3). The king responded favorably, inviting Nehemiah to make a request. Before he responded to the king, Nehemiah prayed (Neh 2:4). Nehemiah then requested of the king that he be allowed to return to Jerusalem and rebuild the city (Neh 2:5). The king granted his request and sent with Nehemiah royal letters confirming his decree that Nehemiah was to rebuild the city. Nehemiah recognized that the king's cooperation was attributed to God's favor (Neh 2:8).

Without Nehemiah's prayerful response to the king and his passion for Jerusalem it seems this decree doesn't happen, yet the timeline itself had already been decreed long before Nehemiah. In this episode Nehemiah demonstrated patriotism, courage, humility, and above all dependence on his Lord. As a result of Nehemiah's response, King Artaxerxes' decree of 445-444 B.C. would quietly yet significantly set in motion the Daniel 9 timeline. God had already decreed the timeline, and at the same time he uses and responds to Nehemiah. In this case it is evident that God is both completely sovereign, and that humanity bears responsibility for and shares at least some degree of involvement in the unfolding of God's plan.

"Whether for correction, or for His world, or for lovingkindness, He causes it to happen" (Job 37:13).

Endnotes

[1] Tobit 1:22.

[2] Josephus, Antiquities, 11:1:159-163.

Video: Soteriology—The Doctrine of Salvation (Part 1)

Dr. Andy Woods teaches on Soteriology.

Introduction—A definition of the term 'Soteriology' and discussion of the teaching of salvation in light of systematic theology.

1:02:13

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