About a century ago, some Americans postulated that Matthew 13 does not teach mysteries of, or about, the kingdom of heaven, but rather describes a ‘mystery kingdom’, or a ‘kingdom in mystery form’.
In 722-721 BC, the Assyrians took the northern kingdom of Israel captive. Are the ten tribes of the northern kingdom of Israel lost? Is Judah and Benjamin the only tribes of Israel that still exist?
What does it mean when the Bible refers to ‘the day of [Jesus] Christ’? Is this day different from the ‘day of the Lord’ and the ‘day of God’? Can it be said that ‘the day of Christ’ is a technical term, always meaning the same regardless of the context?
The Bible refers to ‘this age’ and the ‘age to come’ (cf. Luk 20:34; Eph 1:21; Heb 6:5). For example, Jesus tells the religious leaders of Israel that the blasphemy against the Holy Spirit will not be forgiven, either in ‘this age or in the age to come’ (Mt 12:32). What is meant by ‘this age’, when did it start, and how will it end? What is meant by the ‘age to come’?
Are we living in the ‘last days’? If so, can one say when the ‘last days’ started? Further, are we living in the ‘end times’? Old and New Testament references to these terms are considered, reconciled to each other and then we reach a conclusion.
From Jerusalem to Bethlehem, yes even into the village, the star guided us until it stood above the place where the Child was. The journey was long and wearisome, but worth it. In the house we saw the Child, fell down and worshipped Him. Gaspar opened our treasures. We gave Jesus gifts of gold, frankincense and myrrh.
Typology does not establish teaching but beautifies it. Christ’s second coming and the beginning of his kingdom can typologically be associated with “dawn”, “morning”, “light” and the sun.
Five years ago, a brother hinted that if I wanted to know what was going on in the ‘real world’, I should read the business pages less, and follow politics more. My lifelong interest has always been theology; I am interested in connecting general and specific revelation, and how the end is declared from the beginning. And so, despite some concerns about the lingo and vocabulary of the laws of the various lands, I took my brother’s advice. I was immediately intrigued by this new-found interest, and to my surprise, I soon found out that the concepts I ran across were quite familiar.
What is the mystery which Revelation 17:5 and 7 reveal? Does the mystery refer to the title of the woman (“Mystery Babylon the Great”; NKJV) or is the name of the woman “Babylon the Great”, about which Revelation 17 reveals a mystery (cf. NASB)? And if so, what is the mystery?
A common argument against the doctrine of the rapture is that it is a new teaching and, so the argument goes, because it is new, it cannot be true (cf. Ladd 1956:31). Du Rand (2007:317) writes that teaching about the rapture only gained momentum after 1830 when the dreams of a certain Margaret MacDonald were revealed. But is teaching about the rapture new, or is it rather old? Is something true or false because it is old or new?
The rapture is neither a secret nor something mysterious, but rather a New Testament mystery that God revealed almost 2000 years ago. South African theologians such as Snyman (1940:83-87), Oosthuizen (1963) and Malan (2014:251-266) did not think that the rapture was a secret. However, if people think that the Church is Israel or some other group of Old Testament saints, then teaching about the rapture may remain, ironically, a mysterious secret to them.
Augustine, the father of amillennialism, was influenced by the philosophy of Plato. What did Plato teach? How does this Greek philosophy compare with God’s Word, specifically regarding the doctrine of the kingdom? Is the kingdom of God only spiritual?