Bible Prophecy Daily

Janet Willis shows how Jesus tenderly prepared His disciples for the hardships that lay ahead for them (John 14:1-3). He wanted his followers to have a clear view of the long view. He said, “In My Father’s house are many dwelling places…. I go to prepare a place for you.” But, what did Jesus mean by the Father’s House? Where is it now? Where will it be in the future? In a recent podcast, Joel Richardson said, whenever Jesus refers to “My Father’s House,” He means the Temple. He said the place that Jesus was going to prepare for His disciples was the future Temple described in Ezekiel 40-48. Janet will give evidence that when Jesus said “the Father’s house” He did not mean that future Temple. The key is understanding that there are two separate places on the Holy Allotment, the Temple and the city (Ezek 37:26-27; 48:10-35).

Janet presents evidence that Ezekiel and John were each given a view into the future, a view of the same city, New Jerusalem (Click here to see  Janet's comparison chart). In Janet’s future podcasts, she will examine further the topic of timing, as well as the shape and the size of God’s city. There are amazing clues all over the Bible, hiding in plain sight!

David Rosenthal continues his discussion of Daniel’s Magnificent Prayer in Daniel 9:3-19. The prophet’s prayer is rooted in his understanding of Israel’s rebellious history, their breaking of God’s covenant, and the judgments that would befall them. Journey back with David to look at two often overlooked prophecies in Leviticus and Deuteronomy. You’ll see their connection to Daniel’s prayer and discover how these prophecies reveal a divine plan to chastise Israel for its rebellion by subjecting the nation to a perilous course of seven Gentile empires.

Marquis Laughlin examines why sharing the Gospel is different in every age of God’s plan for mankind. What is the one key ingredient in every presentation of the Gospel recorded in Scripture? Are churches leaving that out? What can we learn about how we should be using that to share the message of salvation in the end times?

Dr. Alan Kurschner addressed the predictive prophecy by Jesus about the apostle Paul in Acts 23:11: “The following night the Lord stood near Paul and said, “Have courage, for just as you have testified about me in Jerusalem, so you must also testify in Rome” (cf. Acts 19:21).

The evening after Paul spoke in front of the Sanhedrin, the risen Lord gave him a prophecy that he “must” [dei] testify in Rome. This prophecy no doubt encouraged Paul in his ensuing hardships keeping the faith and being a bold witness to fulfill God’s purposes in his ministry. It would be a few years before this prophecy was fulfilled. The implications this has on the belief in imminence are evident: Jesus would not return for his church during this period. God’s will during Paul’s ministry would not be to send his Son back to rapture the church. His will was for Paul to spread the good news of his Son throughout the regions of the Roman Empire. But not only in the Roman Empire, but to proclaim the gospel to Caesar himself. “For last night an angel of the God to whom I belong and whom I serve came to me and said, ‘Do not be afraid, Paul! You must stand before Caesar, and God has graciously granted you the safety of all who are sailing with you.’” (Acts 27:23–24)

This prophecy was given to Paul during a storm on the sea as they were sailing to Rome. The prophesy states that Paul “must [dei] stand before Caesar” to testify of the gospel. God ordained that the Jewish apostle Paul would testify before the Gentile Roman Caesar, proclaiming the Name above all Names. So once again, this similar prophecy indubitably contradicts imminence theology. Jesus’ return was not imminent.

A possible objection to this (as well as to the prophecy about Peter’s death above) is the claim that God “secretly” gave Paul this prophecy; therefore, imminence can still be intact. This is a strained and illogical attempt to maintain imminence for the following reasons: (1) the biblical fact remains that Jesus could not return before this prophecy took place; (2) it impugns the character of God by making him contradict himself, telling Paul one thing and the church the opposite; (3) the prophecy given to Paul was not kept in “secret.” He openly shared it with the ship’s crew in order to encourage them that God would keep them safe (Acts 27:23–26). And even if he had not shared the prophecy, that would not make a difference one way or the other. The prophecy was a promise by God, and he would not break it.

I want to make one further point. Pretribulationism claims that Paul taught imminence in his first epistle to the Thessalonians. They reason that since Paul does not mention the great tribulation before the occurrence of the rapture in his epistle, therefore the rapture is imminent. Notwithstanding the glaring fallacy of this argument by silence, that was not the purpose for Paul writing his epistle. He was addressing the consternation of the Thessalonians who had loved ones that recently died. Paul was reassuring them that they would see them again. So there was no reason for Paul to address what would or would not happen before the rapture. That is a pretribulation presupposition being read into the text. Ironically, it would be his second epistle to the Thessalonians, where he teaches that the Antichrist will arrive before the rapture. But here is my point: How could Paul teach imminence in First Thessalonians since years later, after he penned the epistle, he would receive a prophecy from the Lord stating that he would testify in Rome before Caesar? In other words, the prophecies about him testifying in Rome contradicts that Paul was teaching imminence in his Thessalonian epistle.

In conclusion, this prophecy about Paul testifying in Rome undermines the notion that the rapture could happen during Paul’s ministry before he testified in Rome before Caesar. The Roman wheels of justice moved slowly, so it would take not days, weeks,

Chris White continues a study about the “Gog Magog” war in Ezekiel 38-39.

In this podcast he talks about the context of Ezekiel 38 and 39 by studying the chapters that led

up to it in the book of Ezekiel.

Click here to see this study in video form.

Chris White’s website: https://bibleprophecytalk.com/

Chris White starts a new study about the “Gog Magog” war in Ezekiel 38-39. He begins by talking about a passage in Revelation 20.

Click here to see this study in video form.

Chris White’s website: https://bibleprophecytalk.com/

Holly Pivec continues to talk about a New Apostolic Reformation doctrine known as the “Billion-Soul Harvest.”

In the previous episode, Holly explained what exactly is this “billion-soul harvest”—a great end-time revival, under the leadership of NAR apostles and prophets, that will usher in Christ’s return. She also explained how NAR views of revival differ radically from the type of revival other Christians seek. In this episode Holly explains where NAR leaders got their expectations of this global revival fueled by miracles (which will fill stadiums and usher a billion souls into the kingdom). She also explains why their NAR teachings about revival are harmful.

Charles Cooper discusses the lack of an explicit statement by Jesus that he was a prophet. While others saw and made this claim, Jesus did not. Perhaps, because Jesus was the Son of God, he knew that while prophecy receives a message from God, he, Jesus, would be the message of God. The centrality of our Lord's prophetic message was the Kingdom of God – the gospel or good news of God.

Chris White looks at the question of the timing of the two witnesses in Revelation 11, in relationship to the seven year period.

Jake McCandless talks about the Judgment Seat of Christ. There are two judgments: a judgment of the Book of Life with question of salvation, and a judgment for believers in which the Apostle Paul calls the Judgment Seat of Christ. Archaeology and historical record have given us some insight into Paul’s intentions with the imagery of bema seat, but Jake presents new imagery that helps express the “rubric” or “scorecard” for this judgment. This rubric is drawn from Jesus’ parables, which give insight into the judgment.