Haven't read this yet. Plan to do so in 2020.
From The Domain for Truth (Thanks, Jim) - Click Here
Can a Loving God Be a Wrathful God?
2 hours ago
...I believe it will be the faithful who will be blessed by such miraculous deeds of God. Those believers who have been taught all their life that they will be raptured before this awful time, will be the very ones who will be fretting over their faith. At a time when they should be edifying the church, they will be confused and vulnerable to Antichrist’s schemes.Another person has stated that pastors who aren't preparing their flocks for potentially facing the Antichrist are failing in their roles as shepherds. How does one prepare, exactly - by changing rapture positions? What myopic self-elevating statements! While one can always find a bad example to use as a stick (I've seen them too), most sober pretribbers understand we're not spared tribulation.
If we prize our life (that is our natural life) more than Christ’s honor and will compromise his truth and glory rather than part with life, then we are not Christ’s. ~ O Death, Where is Thy Sting? (p 181)These people do far more for preparedness than anything I've read in contemporary pious warnings of an incoming Antichrist.
Paul draws out a further implication our new life in Christ when he writes, “From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer” (16). Being joined to Christ, who shed His blood to reconcile us to God, transforms the way that we regard people—how we think about and relate to them. We no longer look at people through lenses supplied by this fallen world. Rather, we view them with new, spiritual eyes that are supplied by our crucified and risen Lord.
This is what enables Paul to write in Galatians 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” What Christians share in Christ trumps everything and anything that they may not have in common. What this means is that a middle-aged black Christian who is a husband and father has more in common with a teen-aged white Christian single mother than he does with other middle-aged black husbands and fathers. Oneness in Christ forbids Christians from participating in the tribalism that intersectional ideologies promote so strongly today.
The label of easy-believism can come across as pejorative; it implies that those who reject the Reformed notion of saving faith have somehow compromised the gospel and opened the gates of heaven to anyone for any reason. Of course this is not at all the case. Opponents of the Reformed notion of saving faith simply contend that the Bible conditions eternal salvation solely on simple faith alone, and to express that faith in Jesus is to be convinced that He has given eternal life to the one who simply believes in Him for it. No act of obedience, preceding or following faith in Jesus Christ, such as a promise to obey, repentance of sin, pledge of obedience or surrendering to the Lordship of Christ, may be added to, or considered part of, faith as a condition for receiving eternal life. (Emphasis mine, Page 159)I've also been pointed to Charles Bing's works. Bing has an article in FBHG. As I'm slowly digesting what he writes, some statements (at least in my opinion) aren't helpful. For example he states that Lordship Salvation arises from the Amil Reformed tendency to blur theological lines between law, grace, the church, Israel, the kingdom etc, etc. That's quite a lot of asserting to parse through. For a balanced Reformed approach to matters touching this, read Sinclair Ferguson's The Whole Christ.
There is something of a logical progression in the salvation of men. They must know that they are lost before they can be saved. However, they must know that they are sinners before they realize that they are truly lost. And finally, they must understand that God is holy before they can fully comprehend the grievous nature of their sin! (The Gospel's Power and Message, Page 88)And everyone who has this hope in Him purifies himself, just as He is pure. 1 John 3:3
Similarly, Zechariah - accommodating his language to the understanding of his times - uses Jewish conceptions to express New Testament truths, e.g., the conversion of the Gentiles (8: 20-23) is signified by the coming of the nations to Jerusalem, and the joy of the Church in her final perfection (14: 16) is figuratively represented by the keeping of the feast of tabernacles.Banner of Truth notes:
The closing chapters of Zechariah, containing references to events which are evidently not yet accomplished, are notoriously difficult. The principles of interpretation which Moore adopts in his cautious expositions of these profound portions of Scripture are most helpful and his conclusions provide much food for thought.May I suggest that these closing chapters are, indeed, awaiting fulfillment. The only true difficulty occurs when attempting to make sense of them while assuming that the Church is True Israel. They mean what they say.
The Prophecies regarding Israel are the key to all the rest. True principles of interpretation, in regard to them, will aid us in disentangling and illustrating all prophecy together. False principles as to them will most thoroughly perplex and overcloud the whole Word of God. ~ Prophetical Landmarks
I believe that God’s purpose regarding our world can only be understood by understanding God’s purpose as to Israel. ~ “The Jew,” The Quarterly Journal of Prophecy
Critical theory (CT) “in the narrow sense designates several generations of German philosophers and social theorists in the Western European Marxist tradition known as the Frankfurt School. According to these theorists, a “critical” theory may be distinguished from a “traditional” theory according to a specific practical purpose: a theory is critical to the extent that it seeks human “emancipation from slavery”, acts as a “liberating…influence” … (Horkheimer 1972, 246).” Stanford Encyclopedia of Philosophy
CT identifies the primary dichotomy in life as oppressor and oppressed. It has been applied to gender, to sexuality, to race, even to colonialism. It has given us the fields of Queer Theory, Postcolonialism, and Whiteness Studies, among others. These are not just fields of study at secular universities – they are the latest and greatest in the world of Christian theology.
You can see how nicely CT dovetails with autonomous individualism: you are morally excellent if you embrace all your identities and liberate yourself and others from the shackles of the oppressors (systemic white, capitalistic, patriarchal heteronormativity).
Technically, critical theory is a form of academic analysis. Practically, it functions as a rival religion to Christianity. Instead of life’s main problem/solution being sin/grace, it is now oppression/liberation. It creates a new system of sinners (oppressors) and saints (the “woke” or “allies”) and all the requisite devotional duties.Read the article HERE
I often hear those in the Progressive “Christianity” crowd say they are Christian. In fact, John Pavlovitz said this: “My new friend, the Reverend Vince Anderson took the mic and said, “Let’s be clear: Progressive Christianity is just Christianity. We are Christians -and we are progressing in our knowledge and understanding.”
That is the stance they champion, but is it true? Are they truly Christian? To find out, I decided to pick a few Christian doctrines and compare answers. We will see what Progressive “Christianity” says versus what true Christianity says...keep reading
It was this week fifty-two years ago that I was set apart for the ministry in Collace, and now I have arrived at a new stage of my journey, the last stage of it. O what a comfort to me that, if I be soon called away, my successor will be a man of God, most earnest to do faithfully the whole work of the ministry, and holding fast the old truth, the everlasting gospel. Many prayers have been answered, and many more prayers are going up, here and elsewhere, for me and my beloved people. Lord hear! Yesterday and today I have had some glimpses within the veil, as if to prepare me more for what may now soon come. It is very solemn to find myself near the threshold of Eternity, my ministry nearly done, and my long life coming to a close. Never was Christ more precious to me than He is now. ~ Andrew Bonar
…it is my firm conviction that the Olivet Discourse is written for the church, and that its application is to believers and not to unsaved Israel which, by definition, has no interest whatsoever in the New Testament or its warnings concerning the unbelieving nation of Israel. (The Sign p 487, Revised Edition 1993)I find that statement problematic. Anyway, I've been reading Jim McClarty's stuff for a few years now. I may not agree with all he writes but in my opinion he's a clear thinker and deals very well with the texts. In The Rapture and the Gospels he answers a reader's question regarding Matt 24, the rapture and the tribulation. Read it HERE
Because dispensationalists are often concerned with matters such as the Rapture, the Tribulation, and the Antichrist, the accusation is that they attract a certain kind of crowd; one that is drawn to speculation and away from more pressing Christian concerns like, for example, the Person of Christ, or the impact of a creational outlook on Christian living. This is undoubtedly true as a limited proposition. But it is no more true than the fact that many of a sacramentalist disposition are drawn to episcopacy or that many of high brow inclination are attracted by Presbyterianism. Still, dispensationalist theologians must be careful not to scratch the speculators where they’re itching for fear of working against the broader work of the Holy Spirit in conforming people to Christ. There has always been and will always be a subset of futurists who can speak nothing of the Bible unless it is about the End Times.[5] But this party is not the clientele of the movement. At least it should not be! If we have fully explicated the eschaton but have failed to explain it in relation to the Doctrine of God and His Plan. Too often we have not been faithful in presenting “the whole counsel of God.”[6] Dispensationalism as a movement has clearly made important contributions to the study of eschatology, but if these contributions are thought of by dispensationalists themselves as defining the movement, it is inevitable that it cannot survive as a vibrant theology in its own right.Read the full article HERE