ESCHATOS MINISTRIES

Eschatos Ministries is dedicated to teaching biblical prophecy from a futurist, premillennial, prewrath perspective.

Pauline

(VIDEO) Reading 1 Corinthians 15 in a Jewish Cemetery on Resurrection Day

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Reading 1 Corinthians 15 in a Jewish Cemetery on Resurrection Day | Easter 2018

“Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain.

For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve. After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; then He appeared to James, then to all the apostles; and last of all, as to one untimely born, He appeared to me also. For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. Whether then it was I or they, so we preach and so you believed. Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, not even Christ has been raised; and if Christ has not been raised, then our preaching is vain, your faith also is vain. Moreover we are even found to be false witnesses of God, because we testified against God that He raised Christ, whom He did not raise, if in fact the dead are not raised. For if the dead are not raised, not even Christ has been raised; and if Christ has not been raised, your faith is worthless; you are still in your sins. Then those also who have fallen asleep in Christ have perished. If we have hoped in Christ in this life only, we are of all men most to be pitied.

But now Christ has been raised from the dead, the first fruits of those who are asleep. For since by a man came death, by a man also came the resurrection of the dead. For as in Adam all die, so also in Christ all will be made alive. But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming, then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death. For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET. But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him. When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.

Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them? Why are we also in danger every hour? I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily. If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, LET US EAT AND DRINK, FOR TOMORROW WE DIE. Do not be deceived: “Bad company corrupts good morals.” Become sober-minded as you ought, and stop sinning; for some have no knowledge of God. I speak this to your shame.

But someone will say, “How are the dead raised? And with what kind of body do they come?” You fool! That which you sow does not come to life unless it dies; and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else. But God gives it a body just as He wished, and to each of the seeds a body of its own. All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish. There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. So also it is written, “The first MAN, Adam, BECAME A LIVING SOUL.” The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural; then the spiritual. The first man is from the earth, earthy; the second man is from heaven. As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. Just as we have borne the image of the earthy, we will also bear the image of the heavenly.

Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable. Behold, I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable must put on the imperishable, and this mortal must put on immortality. But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “DEATH IS SWALLOWED UP in victory. “O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?” The sting of death is sin, and the power of sin is the law; but thanks be to God, who gives us the victory through our Lord Jesus Christ.

Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.” (1 Cor 15:1–58)

 


 

(VIDEO) What You Need to Know about the New Jerusalem

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Doug Hamp gives a lucid biblical theology of the New Jerusalem: its nature, history, purpose, size, shape, location, and its timing of when it descends to earth, before or after the millennium. (Incidentally, toward the end of the video he puts a plug in for his book against Calvinism, which I would not agree with, since I believe that God in his unmerited love predestined, before time, a people for himself for his glory and praise, 2 Thess 2:13.) So Hamp gives an excellent outline of what you need to know about the New Jerusalem. Janet Willis fleshes this out in her instructive book What On Earth Is Heaven Like? A Look at God’s City: New Jerusalem. 

 

 

6 Reasons Why Jesus and Paul Do NOT Use the Metaphor ‘Birth Pangs’ in the Same Way – Ep. 108

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Pretribulational proponents believe that the beginning of birth pangs that Jesus mentions in his Olivet Discourse refers to when the day of the Lord’s wrath begins. Listen to find out how Paul and Jesus use the birthing metaphor in different ways.

In an attempt to make the “beginning of birth pangs” in Matthew 24:8 describe the day of the Lord’s wrath, pretribulationists assert that this is parallel with Paul’s usage of “birth pangs” in 1 Thessalonians 5:3, which clearly refers to the beginning of God’s wrath. However, beneath this surface-level reading, the respective contexts show that Jesus and Paul are not describing the same event, but actually opposite events. The metaphor “birth pangs” is not a technical phrase to denote the day of the Lord as some wrongly claim. Context, not mere usage, must determine the application of birth pangs.

There are six differences that demonstrate that Jesus and Paul are using it for opposite purposes:

1. Jesus’ usage in Matthew 24 occurs before the great tribulation; Paul’s usage is found at the inception of the day of the Lord. In other words, Jesus uses the birthing metaphor to warn that the end has not arrived (“Make sure that you are not alarmed, for this must happen, but the end is still to come. . . All these things are the beginning of birth pains”). Paul uses it to announce that the end has arrived (“then sudden destruction comes on them, like labor pains,” cf. Isa 13:7–8).

2. Accordingly, Jesus emphasizes the tolerable stage of “the beginning of birth pains” (Matt 24:8); hence, the reason he reassures, “Make sure that you are not alarmed, for this must happen, but the end is still to come” (Matt 24:6). In contrast, Paul is drawing from Isaiah’s labor imagery focused on the intolerable stage of actual giving birth, “cramps and pain seize hold of them like those of a woman who is straining to give birth” (Isa 13:8).

3. Jesus teaches that the “beginning of birth pangs” is what Christians are destined to experience (Matt 24:4–8); Paul teaches just the opposite that Christians are promised exemption from the hard labor pains, the time of God’s wrath (1 Thess 5:9).

4. The labor pains in Matthew 24 refer to natural events such as false christs, wars, famines, and earthquakes (Matt 24:5–8). Paul’s reference is to the supernatural event of the day of the Lord (2 Thess 1:5–8).

5. Jesus’ usage of the beginning of birth pangs occurs before the celestial disturbance happens (Matt 24:8–29). But in the Isaiah passage that Paul is drawing from associates the birth pangs of the onset of the day of the Lord with the celestial disturbance (Isaiah 13: 8–10).

6. Jesus uses the birthing metaphor to apply to both unbelievers and believers (Matt 24:5–8). While Paul uses it exclusively applied to unbelievers (1 Thess 5:3–4).

“All these are but the beginning of the birth pains.” (Matt 24:8)

“While people are saying, ‘There is peace and security,’ then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape.” (1 Thess 5:3)

 

Links mentioned in the episode:

Jesus Parallels Paul on the Second Coming

 

The ‘Third Temple’ Will Not Require a Large Solomaic-Like Structure…

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In light of all the recent prophetic talk out there of the prospects of the third temple being built soon in light of Trump’s Jerusalem declaration, I want to note that the Greek word that the apostle Paul uses, naos, for “temple” in his second Thessalonian epistle does not require some large structure that would take a long time to be erected. It could be a tent-like structure that could be erected in a matter of days or weeks.

I devoted a program on Paul’s discussion of the temple in Episode 23 of The Biblical Prophecy Program. See below:

Why the Bible Teaches a Literal, Physical Temple (Naos) in 2 Thessalonians 2:4, Not a Figurative, Spiritual Temple – Ep. 23

 

 

 

A Reply to Andy Woods on ‘APOSTASIA Is the Rapture’ – Ep. 104

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At a recent pretrib Bible prophecy conference, Andy Woods relied on the flawed research of H. Wayne House’s Greek statements, and worse, Woods used it with fallacious reasoning to attempt to argue that the “apostasy” Paul mentions in 2 Thess 2:3 refers to the rapture. I exposed this deeply groundless way of interpreting Scripture by pointing out one-by-one his word-study fallacies.

Listen to my critique of this favorite pretrib argument!

“Let no one deceive you in any way. For that day will not arrive until the apostasy [apostasia]  comes and the man of lawlessness is revealed, the son of destruction.” (2 Thess 2:3)

 

 

Why ‘the blinking of an eye’ Does NOT Refer to the Rapture – Ep. 101

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“Listen, I will tell you a mystery: We will not all sleep, but we will all be changed– in a moment, in the blinking of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed.”

I explained several reasons why many interpreters think this refers to the rapture. In addition, I responded to this as a common pretrib proof text for imminence. It is argued that “the blinking of an eye” refers to imminence. But this make no sense if one stops to think about it. It is confusing two different categories. The category of timing says “imminence” is about what will not happen before the return of Jesus, while the category of the “blinking of an eye” is refers to what will happen at the return of Jesus.

So what exactly is the expression of “blinking of an eye” mean? It may come to a surprise for many that not only does this passage have nothing to do with imminence, it is not even a “rapture passage.” If one reads this passage in context, the previous verse says: “Listen, I will tell you a mystery: We will not all sleep, but we will all be changed” (1 Cor 15:51). The mystery is that the last generation of God’s people who are alive when Jesus returns will not have to experience death. They “will not all sleep” but will be changed. Their living bodies will instantaneously—“in a moment, in the blinking of an eye”—will take on imperishable bodies.

There is nothing in this context that indicates a “catching up.” That is not Paul’s concern in this passage. The question of the relationship between the rapture and the resurrection (they are not the same event) is treated by Paul in his first epistle to the Thessalonians. Paul most likely teaches that the resurrection of dead believers and translation of living believers will occur on earth just before both groups are raptured to the sky to meet Jesus. In other words, believers will not receive their new bodies as they are being caught up to meet Jesus. They will already have their new resurrected bodies just before the rapture—as Jesus had his new body before his Ascension. I have argued elsewhere on this point for further reading.

Coming back to our main point, Paul is not concerned about addressing the topic of what may or may not occur before Jesus’ return (he addresses this issue in 2 Thessalonians). So to impose the teaching of imminence into Paul’s mouth is to say the least not handling the Word of God properly. Paul is simply revealing the mystery that the last generation of the church will not have to die before Jesus returns. Satan will not achieve his aim in destroying the entire church through his persecution program! God in his power and mercy will preserve a remnant of his people that will survive up to the second coming (parousia) of Jesus. “But each in his own order [for resurrection]: Christ, the firstfruits; then when Christ comes [parousia], those who belong to him” (1 Cor 15:23).

 

THE Apostasy Within the Church Will Come Through the Antichrist’s Mark of the Beast – Ep. 88

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“Let no one deceive you in any way. For that day will not arrive until the rebellion [apostasia] comes and the man of lawlessness is revealed, the son of destruction.” (2 Thess 2:3 NET)

In this episode, I first explained the larger context to the question of what is the apostasia (“apostasy”). Then I surveyed four views on the identification of the apostasy.

I explained that I held the last view which refers to the eschatological professing church that will happen through the means of the Antichrist’s mark of the beast system.

I gave two reasons for my interpretation: (1) the immediate context, and (2) its relation with the revelation of the man of lawlessness.

I concluded with an exhortation that if this generation is confronted with the Antichrist’s mark system you have no choice but to have the faith to say ‘no’! There are no exceptions. You will witness family members, church members, and many other professing believers taking the mark to save their earthly life. You cannot capitulate to this most devious temptation. You must choose to be martyred over apostatizing your faith. But consider it a blessed joy for the opportunity to give Jesus glory in your faithful death! Do not allow the Antichrist to rob you of that joy—and your eternal life.

You must stay faithful to Christ in the soon-coming storm.

 

Do NOT Read Back 16th Century English Translations into Apostasia in 2 Thessalonians 2:3 to Mean a Physical Departure! – Ep. 87

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I responded to what is arguably the most desperate argument defending that the Greek noun apostasia in 2 Thessalonians 2:3 refers to the rapture.

Those who argue for this, claim that because some early sixteenth English translations use the English term “departure” (e.g. Coverdale, Tyndale, Geneva Bible) that means the translators thought that the Greek word apostasia refers to the rapture.

I pointed out the lexical fallacies with such a position and simply the bad argumentation overall.

“Let no one deceive you in any way. For that day will not arrive until the rebellion [apostasia] comes and the man of lawlessness is revealed, the son of destruction.” (2 Thess 2:3)

The Greek Noun Apostasia Never Means a ‘Physical-Spatial Departure,’ e.g. the Rapture in 2 Thessalonians 2:3 (Part 3) – Ep. 86

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I responded to this most common argument by those who think that the Greek noun apostasia in 2 Thessalonians 2:3 refers to the rapture.

I explained that they have to define a noun by its cognate verb meaning. In lexical semantics this is called the cognate fallacy. A word-study error to avoid! It is a form of the common root fallacy.

I also demonstrated an inconsistency in their reasoning in which they do not do the same for other noun forms of apostasia; but for this noun they have read their pretribulational preconceived views into this word in this context.

“Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction.” (2 Thess 2:3 NET)

 

The Greek Noun Apostasia Never Means a ‘Physical-Spatial Departure,’ e.g. the Rapture in 2 Thessalonians 2:3 (Part 2) – Ep. 85

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We talked about lexical specifics showing that there is no evidence in Koine Greek literature where the Greek noun apostasia means a “physical or spatial departure.”

There are some pretrib teachers who think apostasia in 2 Thessalonians 2:3 refers to “the rapture.”  They assume that apostasia can mean a physical departure. But there is no lexical evidence for this as I explain in this episode. This is why you will not find any New Testament lexica that lists “physical departure” as an option for apostasia.

“Let no one deceive you in any way. For that day will not arrive until the rebellion [apostasia] comes and the man of lawlessness is revealed, the son of destruction.” (2 Thess 2:3 NET)

 
 

Copyright © 2018 by Alan Kurschner.