Friday, April 28, 2017
Thursday, April 27, 2017
It means that Jesus is the Good Shepherd and that His sheep can hear His voice.
Wednesday, April 26, 2017
*Key prophecies about the Messiah from the OT
*44 Prophecies Fulfilled by Christ
*The Name of the Messiah Revealed in the OT
*70 Weeks of Daniel: Messiah's Arrival Predicted In Advance
*The Olivet Discourse: Jesus the Prophet
*The Abomination of Desolation
*Details about the Destruction of Jerusalem in AD 70
*The Date of Revelation [When was it written and what does it matter?]
*The Mark of the Beast Explained
*"Where the eagles are there the vultures will gather" explained
*Tisha B'av: What is it? Why does it matter?
Tuesday, April 25, 2017
As referenced in the video, the documentary "With God On Our Side" [the complete film] is available here:
Also: Steve Gregg Responds to Critics of "Replacement Theology":
BONUS: If you would like a copy of the 2 documents mentioned by Keith in the video, please contact him via Private Message on his Facebook or Twitter pages:
Monday, April 24, 2017
Doesn't that "prove" that the Dispensationalists are right when they suggest that there are prophecies still to be fulfilled about Jerusalem and the Jewish people?
Wasn't the restoration of Israel a fulfillment of Biblical prophecy?
Take a few minutes and listen as Keith explains what prophetic scriptures say about the restoration of Jerusalem in both the Old and the New Testament scriptures.
Friday, April 21, 2017
The Temple has already been built, and it's YOU!
“Do you not know that you are a temple of God, and that the Spirit of God dwells in you? If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are.” (1 Cor 3:16–17)
Thursday, April 20, 2017
Those Disciples to whom Jesus made this Covenant went on to establish the Ekklesia [the Church] and then they taught those Christians to remember this New Covenant promise as often as they gathered together.
Click on the image to watch, or go to Keith's YouTube channel here>
Wednesday, April 19, 2017
Charles Ryrie, noted Dispensationalist, said that “A dispensationalist keeps Israel and the church distinct" and stressed that "This is probably the most basic theological test of whether or not a person is a dispensationalist.”
So, does the New Testament affirm this notion? Can we find the overwhelming support we might hope for if this is, indeed, what the Scriptures teach?
Instead, we find the exact opposite. Here in Ephesians chapter 2, starting in verse 11 and going through verse 21 we read that Jews and Gentiles have now been made into one new entity known as the Church.
Tuesday, April 18, 2017
In this episode, we look at Ephesians Ch. 1: 20-23
Problem: Dispensationalism teaches that Christ came to offer an earthly-political kingdom to Israel, and they rejected it. So, Christ withdrew his offer, postponed the kingdom, and established the Church as a Plan B until the Jewish people are finally ready to accept him as their king so that the Millennial Kingdom may be established.
In short: Dispensationalists argue that Christ is not now reigning as king.
But is that true? Not according to Eph. 1:20-23:
“He brought about in Christ, when He raised Him from the dead, and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age, but also in the one to come. And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all.”
Click the image above to watch the video, or visit Keith's YouTube channel to view here>
Also, read Keith's blog: "The Kingdom Reality"
Monday, April 17, 2017
Saturday, April 15, 2017
In chapter 4 where Paul shows concern that the Galatians were "observing days and months and seasons and years!" which correspond to Jewish Sabbath days, festivals and feast days.
And also where Paul uses the metaphor of the Slave Woman and the Free Woman to correspond to the Old Covenant [the Law] and the New Covenant [Life in Christ], we look at those distinctions and what they mean for us today.
Keep in mind that Paul ends this epistle by saying: "And as for all who walk by this rule [the New Covenant reality found in Christ], peace and mercy be upon them, and upon the Israel of God." ch. 6 v. 16
So, the "Israel of God" are those who are in Christ, not those who keep the Law and look to the keeping of feasts, festivals and sabbaths.
Friday, April 14, 2017
The entire letter deals mainly with the infiltration of Judaizers in those communities who sought to impose the keeping of the Law - circumcision, observing the Sabbath, celebrating Feasts and Festivals, etc. - upon the early Christian church.
Paul opposes this completely referring in chapter 1 to his own "former life in Judaism" and how he "was advancing in Judaism beyond many of [his] own age..." but all of this was BEFORE he came to know Christ.
In chapter 2, Paul references his rebuke of Peter who, like himself and the other Jewish Christians in Antioch, was behaving like a Gentile - which was acceptable and right. But when the Jewish Christians from James [in Jerusalem] came to visit, Peter suddenly began to distance himself from the Gentiles [as if they were unclean] and his behavior began to affect the other Jewish Christians in Antioch to do the same. Paul calls out this hypocrisy and reminds Peter, and all the other Jewish Christians, that "by works of the law no one is justified" [v.16]
Finally, in chapter 3 Paul explains that the promises made to Abraham were not to every Jewish person but only to Christ and that anyone who is in Christ is an offspring of Abraham and an heir according to the promise.
Excited to announce that the Documentary short film about me and our house church will play at the prestigious Newport Film Festival on Saturday, April 22 at 12pm.
If you're in SoCal, make plans to be there!
Thursday, April 13, 2017
Take a few minutes and watch as Keith explains the dangers of Darby's teachings about the promises of Israel being unfulfilled and a futurist view of prophecy.
Wednesday, April 12, 2017
Those who follow Dispensationalism say that Israel is anyone who is Jewish, but what if the New Testament actually says the exact opposite?
This video will also look at the distinction between Jewish people, the Nation of Israel, and those who are "True Israel" according to the Apostle Paul, John the Baptist and Jesus Himself.
To learn more listen to Keith interview Steve Gregg about "Jesus, Israel and the Church":
And listen to Keith's [Subversive Radio] Podcast "God's Chosen People?"
Tuesday, April 11, 2017
*Did God's promise to Abraham apply to every Jewish person on earth?
*Was this promise to give the land to Abraham's offspring ever literally fulfilled in history?
*Who does that land really belong to?
*Where there any conditions to owning that land?
*What surprising thing does the Apostle Paul reveal to us about that promise to Abraham?
*What is "Replacement Theology"?
For more on this:
4 REASONS GOD DOESN'T OWE ANY LAND TO ISRAEL
TODAY'S ISRAEL: IS GOD ON HER SIDE? by Jon Zens [quoted in video above]
Monday, April 10, 2017
Take a few minutes and listen as Keith introduces this new series of videos exploring the most problematic teachings of this relatively new Christian doctrine and why embracing these teachings can lead us off track.
In this video Keith will explain:
*Where does Dispensationalism come from?
*How recently was this doctrine introduced?
*What are the most troublesome teachings of this doctrine?
*How has it become the dominant theology in America today?
The rest of this series will cover:
*Who is Israel according to the New Testament?
*What does it mean to "Bless Israel"?
*Does God still owe any land promises to the nation of Israel today?
*Are there still promises and prophecies regarding the nation of Israel and ethnic jewish people left unfulfilled?
This series will look at Romans, Galatians and Ephesians in detail to refute some of the main tenets of Dispensational Theology.
Click the image above to watch the video, or go here to watch on my YouTube channel>
Sunday, April 09, 2017
Friday, April 07, 2017
According to the book of Revelation, when Jesus returns He will bring an army and strike down His enemies in a bloody war.
It does not.
Whatever Jesus has commanded, we must obey. Regardless of what might happen in the future, we here today are still expected to follow Jesus as our Lord. As He says, “Why do you call me ‘Lord, lord’ and do not do what I say?” (Luke 6:46)
Secondly, just because Jesus acts as the Judge of all mankind—as He is seen doing in these Apocalyptic passages within Revelation—it does not follow that we are also allowed to act as judges.
In fact, we are specifically told by Jesus not to judge others, and we are reminded by Paul that our calling is to feed our enemies and to allow God to be the judge who repays them for any evils they may have done.
“Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. On the contrary: ‘If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good.” (Romans 12:17-21)
So, what exactly is going on in Revelation? Why do we see a picture of Jesus that looks so radically different than what we see in the Gospels? How did He go from the suffering servant who said, “Father, forgive them for they know not what they do” to the guy on a white horse with a sword coming out of his mouth and wearing a robe dipped in blood?
Let’s look at Revelation Chapter 19 where most of this violent imagery is found.
Especially these verses:
"And I saw an angel standing in the sun, who cried in a loud voice to all the birds flying in midair, 'Come, gather together for the great supper of God, so that you may eat the flesh of kings, generals, and the mighty, of horses and their riders, and the flesh of all people, free and slave, great and small.'
"Then I saw the beast and the kings of the earth and their armies gathered together to wage war against the rider on the horse and his army. But the beast was captured, and with it the false prophet who had performed the signs on its behalf. With these signs he had deluded those who had received the mark of the beast and worshiped its image. The two of them were thrown alive into the fiery lake of burning sulfur. The rest were killed with the sword coming out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh.” (Revelation 19:11-21)
Pastor Mark Driscoll famously celebrated the gore of Revelation at one time, saying that Jesus is depicted here as “a prize fighter with a tattoo down His leg, a sword in His hand and the commitment to make someone bleed.” For some Christians, this picture of Jesus is the one they prefer. Driscoll himself has said that he finds great comfort in this violent picture of Jesus because, “…that is a guy I can worship. I cannot worship the hippie, diaper, halo Christ because I cannot worship a guy I can beat up.”
For those who embrace a more violent Gospel, this seemingly violent Jesus serves as a welcome buffer against the Jesus they appear to fear the most: The Jesus who commands them to love their enemies and turn the other cheek. But what is really happening here? Is Jesus suddenly a warmonger who delights in slaughtering thousands of His enemies? What happened to the command that we should love our enemies? Are we held to a higher standard that God? Isn’t the admonition to love our enemies connected to God’s love for the just and the unjust? Aren’t we imitating God when we do this? How then can we explain these passages in light of the Sermon on the Mount?
First of all, we have to recognize that the book of Revelation is a different genre of Biblical literature than the Gospels are. In the same way that none of us would read a fantasy novel like “The Lord of the Rings” the same way we might read a romance novel, or a children’s story, we cannot read all genre’s of Biblical literate the same way either.
The book of Revelation is an example of apocalyptic literature. As such, it contains certain motifs and even borrows specific metaphors from other apocalyptic sections of books like Isaiah, Jeremiah, Ezekiel and Daniel. These images and metaphors are never to be taken literally. The original audiences for these writings did not believe that the smoke from a city that was judged by God would literally rise up forever and ever. They understood that this was hyperbole intended to illustrate that the finality of such judgement was absolute—as far as those who received that judgement were concerned. In the Gospels, even Jesus referred to these same apocalyptic metaphors whenever he prophesied the destruction of Jerusalem and the end of the Jewish age. (See Matthew 24, Mark 13 and Luke 21)
So, if we understand that the images we read about in Revelation are not intended to be literal, that can help us on one level, but we still may wonder what exactly is going on and what is it we are supposed to glean from passages like chapter 19?
First of all, Revelation 19 shows us a picture of Jesus as the Judge of the World. He has been given authority by the Father to judge the nations and to execute judgment on those who have rejected Him as their King. The sword is not in His hand, as Driscoll claims. It is coming out of His mouth. Why is that? Why does Jesus pull a sword out of His mouth like a magician on a carnival sideshow? Again, because this isn’t meant to be taken literally. The sword that comes out of His mouth is symbolic. It tells us that the judgments spoken by Jesus have authority. His words hold the power of life and death.
The robe Jesus wears is dipped in blood, but we must keep in mind that this blood is not the blood of His enemies. It is His own blood. Jesus has the authority to judge the nations because He has suffered and died and risen again to sit at the right hand of the Father. The Lamb who was slain is given the authority to open the seals of the scroll and to execute judgement. Only the Lamb who was slain is worthy. No one else.
Still, we have to admit that the imagery near the end of the chapter is quite gruesome. Birds are called to gorge themselves on the flesh of the slain. But, again, we have to remember that the connection between the apocalyptic hyperbole and the actual fulfillment is not the same thing.
When God prophesied against Egypt in Isaiah 19, we read that God will be seen “riding on a swift cloud” (v.1) as He comes to judge that nation. This is not a literal event. God is not saddling up a cloud and riding into battle against Egypt. The fulfillment of that image is when the armies of an invading nation ride into battle against Egypt and destroy her cities. In other words, these fantastic images of God (or Jesus) riding into battle against the people of the earth to do battle with them is fulfilled when the armies of other nations rise up and attack. There is always a practical fulfillment to these sorts of prophesies, as we see whenever God’s prophets proclaim judgment on nations using these kinds of apocalyptic hyperbole.
In Ezekiel 39 when God prophesies against Assyria (or Gog) He says “I will give you to the birds of prey of every sort and the beasts of the field to be devoured.” (v.4) This is the exact same apocalyptic hyperbole used in Revelation 19 to describe the fate of those who will be judged by the words spoken by Jesus against those who reject Him as their King.
Simply put, Jesus is the righteous judge. He has said that those who reject Him will perish and will not receive life. This is the sword that comes out of His mouth. Those who refuse to repent and to turn to Jesus as their Lord will die. They will not receive the gift of life. The author of Revelation borrows violent apocalyptic hyperbole found in the Old Covenant scriptures to illustrate this truth. He expresses it in dramatic, yes even violent metaphorical terminology, but if we boil everything down all that is really happening in Revelation 19 is that Jesus, who is the Judge, speaks life to those who love Him and those who reject that life receive the penalty of death.
Jesus takes no pleasure in the death of anyone. Not even those who reject Him. His love for you is the same as His love for Hitler. That is to say: enough to die for both of you and to extend to everyone the same mercy, grace and forgiveness.
The images of Jesus riding into battle on a white horse with a sword coming out of His mouth are meant to call the sinner to repentance. It is intended to warn those who have rejected Jesus as Lord of their ultimate fate—which is certain death—if they refuse to accept the life that is available only through Christ.