THE ISRAEL OF GOD: THE LAND

Israel, Jesus February 7, 2025 Comments: 2

Israel of GodPMW 2025-011 by O. Palmer Robertson

It has been rightly observed that the idea of the “land” as a theological concept has been largely overlooked by both Judaism and Christianity. Except for eschatological speculations concerning the return of Israel to the land, the whole concept of the land as presented in Scripture has been generally neglected. The reasons for this neglect might be variously evaluated.¹ But unquestionably the significance of the land as a theological idea needs fuller exploration.²

The concept of a land that belongs to God’s people originated in Paradise. This simple fact, so often overlooked, plays a critical role in evaluating the significance of the land throughout redemptive history and in its consummate fulfillment.³ Land did not begin to be theologically significant with the promise given to Abraham. Instead, the patriarch’s hope of possessing a land arose out of the concept of restoration to the original state from which man had fallen. The original idea of land as paradise significantly shaped the expectations associated with redemption. As the place of blessedness arising from unbroken fellowship and communion with God, the land of paradise became the goal toward which redeemed humanity was returning. Continue reading →

ADAM & EVE’S TENANCY IN THE GARDEN OF EDEN

Creation, sin February 4, 2025 Comments: 2

PMW 2025-010 by Jame R. Hughes (Creation.com)

Gentry Note:
Creation is the foundation to all theology. This is significant for postmillennialism in that Creation leads ultimately to New Creation, and since the resurrection/ascension of Christ we are “new creations,” spiritually anticipating the consummate New Creation. Thus, the revelation of creation and the fall in Genesis is a crucial aspect of a full-fledged theological structure.

This article on the timing of Adam’s sin in Eden matches what I have long thought. It is a succinct presentation of this important feature of Adam’s failure in Eden.

How long were Adam and Eve in the garden?

When I have been speaking on behalf of CMI, I have been asked a few times, “How long were Adam and Eve in the Garden of Eden?” A simple answer is to state that the Bible does not tell us the answer. However, we can draw legitimate inferences from other passages in the Bible and from what we know about current human biology which may help us provide a possible answer.

At the conclusion of the sixth day of creation, God declared all that he had made to be “very good” (Genesis 1:31). Since there was no sin in the perfect state at the end of that day, Adam and Eve were not expelled from the garden of Eden on the sixth day of creation. The events in Genesis 3—the fall of Adam and Eve into sin and their expulsion from the Garden of Eden could have occurred hypothetically on the next day, the first Sabbath—the seventh day of the creation week—or weeks or months after the first Sabbath. Continue reading →

ROMANS 13 IS NOT A THEOLOGY OF THE STATE

Uncategorized January 31, 2025 Leave a comment

Romans 13PMW 2025-009 by P. Andrew Sandlin

NOTE:
The following is an article by my good friend and culture warrior, P. Andrew Sandlin. I highly recommend his works.To subscribe to regular postings by Andrew Sandling: https://christianculture.com/

ROMANS 13 IS NOT A THEOLOGY OF THE STATE
We sometimes hear that Romans 13 discloses a theology of the state to be used as a pattern today without further qualification, but this well-intended assumption is incorrect. A biblical theology of the state is possible only after carefully investigating and properly weighing all of the biblical data. Even that course isn’t sufficient. To have a proper understanding of the state in the Christian worldview, we need to consider it within the context of the Bible’s creation-fall-redemption storyline, which is also the irreducible basic of the Christian worldview.

Nonetheless Romans 13:1–7 is important, and not just because, like all other Bible passages, it’s the infallible word of God. It shows us God’s will mediated through Paul to Christians living under a particular kind of regime, the dictatorial Roman Empire. By contrast, we live within a constitutional republic. This fact doesn’t negate what Paul taught in Romans 13, but it should cause us to be careful about assuming everything Romans 13 teaches must without further consideration apply to Christians today. Just as we wouldn’t assume Christians should work to reinstitute slavery on the grounds Paul gives instructions to both masters and slaves, so we shouldn’t decontextualize Romans 13 and assume everything about it must equally apply in every political situation in history. Continue reading →

SURPRISING ADVANTAGES OF HYPER-PRETERISM

AD 70, hyperpreterism January 28, 2025 Comments: 15

Have we missedPMW 2025-009 by Kenneth L. Gentry, Jr.

As I reflect on the presence of the small, but growing number of Christians committing to hyper-preterism, I have wondered what its drawing power is.

Initially, I thought that one of its strengths was that it is mutating so quickly that there are many versions floating about. Consequently, this conveniently allows for a great variety of options to anyone looking for a new theological hobby horse. The latest version of hyper-preterism (as of today, January 28, 2025) is Gary DeMar’s version, “Gospel Eschatology.” This has evolved from and is set over against other recent versions with their various distinctives. We can think of other versions such as Don Preston’s “Covenant Eschatology,” or Tim Martin’s “Covenant Creation Preterism,” or Max King’s “Transmillennialism” (aka “Corporate Body Preterism”) or Ward Fenley’s “Sovereign Grace Preterism,” or the “Preterist Universalists,” or of the work of the grandfather of hyperpreterism, J. Stuart Russell, author of The Parousia.

However, I really should not be surprised at the hyper-preterist aberration receiving a following. For I have long been amazed at the remarkable growth and influence of the eschatological movement known as the Latter-day Saints (i.e., Mormonism), despite its being patent heresy rooted in absolute absurdity. And as I continue wondering in ever-deepening perplexity and amazement, I am reminded also of the presence of another successful eschatological movement known as the Jehovah’s Witnesses: they have been among us for more than 100 years, happily knocking on our doors and delighting in being sent away without even being warmed and filled.

History teaches us that aberrant movements can gain a foothold within Christian circles and take on a life of their own (unless, of course, they drink the Kool Aid, as in Jim Jones’ “People’s Temple” cult: that movement is definitely “preter,” i.e., past!). It remains to be seen if hyper-preterism will be able to attract enough followers to finally establish itself as a full-blown church. Currently it is basically an Internet movement with occasional small conferences here and there, where self-published books are hawked. But still, I have wondered why some evangelicals are being attracted to it (in any of its several divergent, mutating forms). Recently, however, I believe I have uncovered a few overlooked reasons why some folks are finding it of interest. Consider its following advantages in three major areas of human experience.
Continue reading →

RE-IMAGINING THE MILLENNIUM (4)

Millennium January 24, 2025 Leave a comment

Heavenly hostPMW 2025-07 by Kenneth L. Gentry, Jr.

I am continuing a study of that pesky passage, Revelation 20, which so dominates eschatological discussions. I believe that this passage is almost totally misconstrued by the large majority of scholars and lay readers, as I have been noting. But now I am ready for my last comments on the matter as we come to John’s statement regarding:

The Rest of the Dead

Now having changed my view regarding the occupants on the thrones of Revelation 20:4, another issues arises: Who are “the rest [hoi lopoi] of the dead” (Rev 20:5) that are being set over against the enthroned ones? Since Revelation 20:1–6 is linked with Revelation 19:11–21, John’s context offers a clue to understanding “the rest of the dead” who “did not come to life until the thousand years are completed” (Rev 20:5). We should interpret this group contextually in terms of John’s literary flow and dramatic story-line. Continue reading →

RE-IMAGINING THE MILLENNIUM (3)

Millennium January 21, 2025 Comments: 7

MartyrPMW 2025-006 by Kenneth L. Gentry, Jr.

I am continuing a study on Revelation 20 and the “millennium.” This passage is radically misinterpreted virtually throughout contemporary discussions. So, here I continue my thoughts from my last posting.

The Explanation Offered

My three changes appear in two places in the text. Though seemingly small, they carry radical implications. In my view, the eschatological debate (the “millennial” views) does not need to come to Revelation 20 at all. It is better waged elsewhere in Scripture — almost everywhere else in Scripture (hence the size of my He Shall Have Dominion: A Postmillennial Eschatology, which builds up the postmillennial eschatology from a wide range of Old Testament and New Testament Scriptures). Postmillennialism and amillennialism certainly do not depend on Revelation 20, though dispensationalism and premillennialism absolutely do. In fact, Revelation 20, though serving as the foundational passage for premillennialism and dispensationalism, actually creates irresoluble problems that undermine those systems. Continue reading →

RE-IMAGINING THE MILLENNIUM (2)

Millennium January 17, 2025 Comments: 6

Revelation 20PMW 2025-005 by Kenneth L. Gentry, Jr.

I am continuing some reflection upon the millennial passage in Revelation 20. Rightly or wrongly, this text dominates the eschatological discussion. Before reading this article, you will need to read the preceding one.

The Issues Impacted

First, I originally held that two groups were in view Revelation 20:4. I held the common Augustinian view that the martyrs represent deceased Christians in heaven (the Church Triumphant) and the confessors represent living saints on the earth (the Church Militant). And together these two groups picture all Christians throughout Church history. I no longer accept this interpretation.

Second, I also previously held that the fact that they “came to life and reigned with Christ” (Rev 20:4c) portrayed the new birth experience, where the Christian arises from spiritual death to sit with Christ in heavenly places. I still believe this doctrinal position, for it is taught in various places in Scripture (see especially Eph 2). But I do not believe this is a proper exegetical position here in Revelation 20. In other words, I now believe that this view is good theology but bad exegesis — if we try to draw it from Revelation 20.
Continue reading →