PMT 2014-140 by Kenneth L. Gentry, Jr.
In Daniel 12:1–2 we find a passage that clearly speaks of the great tribulation in AD 70: “Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued” (12:1). But it also seems to speak of the resurrection occurring at that time: “And many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt” (12:2).
How are we to understand this passage? Does Daniel teach that the eschatological, consummate resurrection occurs during the great tribulation in AD 70? No, he does not. Let me explain. Continue reading
PMT 2014-045 by Kenneth L. Gentry, Jr.
In this article I am concluding a two-part study of Acts 3:21. Please consult PMT 2014-043 for previous material.
As we continue, perhaps the Jews would lament their having destroyed the only One who could bring them divine consolation — a fear much like Peter had encountered before (Acts 2:37). In order to circumvent such, the Apostles sets a promise before them. That promise is that Christ will yet come to them in salvation: ‟and that He may send Jesus, the Christ appointed for you” (Acts 3:20 NASV). It is true that He is in heaven physically away from them; in fact, ‟heaven must receive [Him] until the times of restoration of all things” (3:21). Still, there is the promise that God will send Him to them in salvation. Though He is in heaven He is not beyond their reach, for He comes to dwell in those who have faith in Him (John 14:23). As the gospel is preached, the hearers discern the voice of the living Christ (Eph. 2:17).
PMT 2014-044 by Kenneth L. Gentry, Jr.
Acts 3:19-21, a favorite passage for the dispensational search for a special future for Israel in the New Testament record, is thought to establish the premillennial expectation against all others. This passage reads:
Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; 20 and that He may send Jesus, the Christ appointed for you, 21 whom heaven must receive until the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time.
PMT 2014-001 by Kenneth L. Gentry, Jr.
In my latest blogs I have been focusing on Revelation 6 and the seven-sealed scroll. John separates the seventh seal from the preceding six by inserting an interlude. At Revelation 7:1 a gracious interlude interrupts the seal judgments (Rev 7:1–8) before presenting the seventh seal, which will finally be opened a Rev 8:1.
In this interlude we find “four angels” temporarily hold back the “winds” (of destruction; cp. Jer 49:36, 37; 51:1, 2; Da 7:2; Mt 7:24ff), countering the four destroying horsemen (Rev 6:1–8). Then another angel appears (Rev 7:2) and commands: “Do not harm the earth or the sea or the trees until we have sealed the bond-servants of our God on their foreheads” (Rev 7:3). Continue reading
PMT 2013-045 by Ken Gentry
The seven-sealed scroll in Revelation 5 seems to represent a “certificate of divorce” handed down against Israel by the enthroned Judge who was seen in Revelation 4. In Scripture marriages are based on a covenant contract, so that in biblical days the Jews wrote out divorce decrees (Dt 24:1, 3; Isa 50:1; Jer 3:8; Mt 5:31; 19:7; Mk 10:4). The following evidence suggests that the scroll in Revelation 6 is a bill of divorce (a deeper reading of Revelation strongly compels such a conclusion). Continue reading