PMW 2019-074 by Patrick Hines (The Aquila Report)
In an excellent lecture on homosexuality still available from Ligonier Ministries from long ago, the late Dr. R. C. Sproul said:
First of all, to deal with the homosexual is one of the most difficult problems we have to deal with. It would be so much easier for all concerned to just ignore the problem and say to people and to the world and to the homosexual, “Look, it’s ok. It’s alright. You’re just left-handed. It’s fine.” For me to do that is to commit perjury to the Word of God. … The problem is that so many have bought the myth that they are intrinsically homosexuals … and they have no hope of changing. They’ve been listening to a society that tells them they are sick and there is no cure for their disease. … That is telling them, in effect, “there is no hope.” There is no transforming power available to change my nature. … What we must do in order to help them is begin with this fundamental thesis: Biologically, essentially, and intrinsically, there is no such thing as a homosexual. Let me say that again. Biologically, essentially, and intrinsically, there is no such thing as a homosexual.
The surest way to guarantee you will lose a debate is to allow your opponent to define the terms, parameters, and worldview that will lie beneath your conversation. If we let them do this, our opponents will have won the argument before it even starts. While they pretend to be neutral, they are not. While they tell us to be open-minded, they are not. Continue reading
In this post, I simply provide a list of helpful verses for demonstrating God’s absolute sovereignty. These might be handy if you stumble onto an Arminian Bible study and want to start a fight.
God’s Absolute Sovereignty
Indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth. (Exo 9:16)
And he said, “I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.” (Exo 33:19)
For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the LORD commanded Moses. (Josh 11:20)
Then Job answered the Lord, and said, / “I know that Thou canst do all things, / and that no purpose of Thine can be thwarted.” (Job 42:1–2) Continue reading
PMW 2019-060 by Kenneth L. Gentry, Jr.
In my last blog article I began a brief consideration of the challenge: How can postmillennialism have a hope for the future in light of the total depravity of man? This is a reasonable challenge. Our eschatology must be compatible with out theology. One doctrine should not undermine another: “the Scripture cannot be broken” (John 10:35).
Hal Lindsey complains that postmillennialists “rejected much of the Scripture as being literal and believed in the inherent goodness of man” (Lindsey, Late Great Planet Earth, 176). I would note, however, that postmillennialists do not believe in the inherent goodness of man, but Lindsey most definitely believes in the inherent weakness of the gospel. He believes that man’s sin successfully resists the gospel even to the end of history. Jonah also had a concern regarding the power of the gospel: he feared its power to save wicked, powerful Nineveh (Jon 1:2–3, 10; 3:2; 4:1–4). Continue reading
PMW 2019-054 by Kenneth L. Gentry, Jr.
The postmillennial hope involves a holistic worldview, not a piecemeal approach to life. Hence, the title to this blog: PostmillennialWorldview. One of the most important worldview questions today regards the identity and meaning of man. Unfortunately, evolutionary science and philosophy prevail in modern culture, teaching that man is ultimately a random, chance collection of molecules that has developed from fish through apes to modern man.
But here in the very foundational book of all of Scripture we learn that man has from the very beginning existed as a high and noble creature. He was created as the very “image of God” (Gen. 1:26–27; 5:1), being distinguished from and exalted over the animal kingdom over which he reigns (Gen. 1:28). Continue reading
PMW 2019-052 by Kenneth L. Gentry, Jr.
In my last article I noted that John measure the temple in Rev. 11:1–2. There we read of John’smeasuring the temple in the holy city.
11:1 Then there was given me a measuring rod like a staff; and someone said, “Get up and measure the temple of God and the altar, and those who worship in it. 2 Leave out the court which is outside the temple and do not measure it, for it has been given to the nations; and they will tread under foot the holy city for forty-two months.”
In the last article we saw the significance of this. But now we should ask, “How could he do this?” Continue reading
PMW 2019-051 by Kenneth L. Gentry, Jr.
The measuring of the temple in Rev. 11:1–2 is an important episode in Revelation. Here we clearly see Revelation’s focus on Israel: this “holy city” with a “temple” must be Jerusalem (Neh. 11:1; Isa. 48:2; 52:1; 64:10; Matt. 4:5; 27:53). In verse 8 John unmasks this “holy city” for what she becomes: an Egypt, a Sodom, the slayer of Christ: “Their bodies will lie in the street of the great city, which is figuratively called Sodom and Egypt, where also their Lord was crucified.” Indeed, second century Christians call Jews “Christ-killers” and “murderers of the Lord” (e.g., Ignatius, Magnesians 11; Justin Martyr, First Apology 35; Irenaeus, i 3:12:2)
Significantly this passage strongly reflects Jesus’s prophecy in the Olivet Discourse (compare the italicized words):
Luke 21:24b: “Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.”
Revelation 11:2: “But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months.”