Bible Prophecy Daily

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

NAR has a skewed eschatology, known by the name given to it by some NAR leaders: “Victorious Eschatology.” It includes many bizarre and unbiblical teachings about the end time. One of those teachings is about a so-called “Great End-Time Revival”— also referred to as a “Billion-Soul Harvest.” What exactly is this “Billion-Soul Harvest”? And how do NAR views of revival differ from the type of revival other Christians seek? These are the questions Holly Pivec answers in this episode.

Today, Nelson Walters discusses the most dangerous false Christian doctrine that may be “wrongly” dividing the word of truth into portions meant for believers and other portions meant only for Jews. The term “rightly dividing” is something we are commanded to do in scripture, but are some wrongly dividing the word of truth because they don’t understand this term? In this podcast we examine the Greek word behind this phrase, and the context of the phrase, to determine if Christians are to ignore the commands of certain portions of the New Testament.

In this episode Marquis Laughlin talks about one of the most overlooked aspects of the end times: Betrayal. Jesus’ prediction of betrayal is such bad news that it’s easy to overlook because most of us just don’t want to hear it! We can barely imagine it to be true! But in Matthew chapter 24 verse 10 Jesus says: And then many will fall away, and betray one another, and hate one another”. Marquis takes a closer look at this picture of the future, its context and timing. What can we learn from Jesus’ betrayal about how to handle this part of the events leading up to His return?

Dr. Michael Weis continues his series on defining End Times terminology from the Bible.  He covers two phrases: "The Last Days", and "Times of the Gentiles" in this second session.  He also reminds us to look to the future when Christ will return, and challenges Church leaders to proclaim His return.

Prophecies about Jerusalem’s future abound, prophecies that are yet unfulfilled. They are like scattered puzzle pieces all over the Bible. Similar to assembling a giant jigsaw puzzle, categorizing similar pieces really helps. In this second podcast about God’s City, New Jerusalem, Today, Janet Willis is going to discuss the topic of “location”. Puzzle pieces about the location of future Jerusalem literally set the groundwork for this series about our future home.

The prophet Ezekiel is given a prophecy about a Holy Allotment in Israel. He describes a structure that will be on that piece of real estate, and it is strikingly similar to John’s vision of the New Jerusalem. Ezekiel calls it a “structure like a city” (Ezekiel 40:2). We’re told “the name of the city from that day will be ‘The LORD is there’” (Ezekiel 48:35). The permanence of this promise cannot be ignored. This podcast is just the beginning of a fascinating comparison of what these two prophets reveal.

Chris White begins a study on themes of the Day of the Lord in the Old Testament prophets. Click here for additional notes for Chris' study today.

David Rosenthal, president of Zion's Hope, discusses 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. Thus, Daniel’s prayer is foundational to better understand the crucial 70-Weeks Prophecy revealed to him later in the same chapter. These 70 Weeks, which will be discussed in more detail in future episodes, are the backbone of Bible prophecy, providing the structural framework for understanding God’s future plan for Israel, and for bringing history to a righteous consummation.

Dr. Alan Kurschner began the show by announcing that Eschatos Ministries is sponsoring a Bible prophecy event at the Ark Encounter, which includes the experience of the Ark Encounter itself on May 19–20. Click here for more information.

Dr. Kurschner then shifted to the topic of the show on the meaning of "one will be taken and one left."

In the last decade the following mantra has been heard: "I want to be left behind!"

This slogan comes from the interpreter who believes the one who is taken in Matthew 24 is taken to judgment and the one who is left behind is righteous and enters the kingdom immediately on earth.

(37) For as were the days of Noah, so will be the coming of the Son of Man. (38) For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, (39) and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. (40) Then two men will be in the field; one will be taken and one left. (41) Two women will be grinding at the mill; one will be taken and one left. (Matt 24:37–41 ESV)

Amillennialists, posttribulationalists, and many pretribulationists argue that the ones who are taken, are taken to judgment, and the ones who are left, are left for deliverance. This interpretation, however, violates the natural reading of the passage. Specifically, this interpretation views those who are taken are the ones taken for judgment after the battle of Armageddon, and those who are left are those who survive the day of the Lord and enter the millennial kingdom. Their argument relates mainly to the Noahic illustration in verses 37–39. They contend the judgment of “the flood came and took them [the wicked] all away” parallels the event of “one will be taken.” But identifying “the wicked” with “those who will be taken” is mistaken for the following reasons:

First, the domestic and agricultural illustrations in verses 40–41 parallel the Noahic illustration, so they are not intended to illustrate the illustration of the Noah illustration in verses 37–39.

Rather, verses 40–41 intend to illustrate the climax of the Olivet Discourse, which is the gathering of God’s people at the parousia (Matt 24:30–31). At the separation when the parousia begins in verse 31, who is being taken? It is God’s elect, which is the whole point of invoking the illustration in the first place.

Second, the other interpretation breaks the parallelism of the illustrations. Instead, Noah’s family being delivered is described first (“the day when Noah entered the ark,” v. 38), then the judgment upon the ungodly is described second (“the flood came and swept them all away,” v. 39). To preserve the parallel, a man in the field and a woman grinding at the mill is first described as taken (delivered), then the other man in the field and other woman grinding at the mill are left (judgment).

Third, some translations render the action of the flood illustration in verse 39 as, “the flood came and took them [the wicked] all away.” The rendering “took” is unfortunate because unsuspecting readers may assume it is the same “taken” used in verses 40–41.

There are two different Greek terms behind the English, containing nearly opposite meanings. The English Standard Version recognizes this and accordingly replaces “took” with “swept away” (“and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man,” Matt 24:39 ESV). The Greek term in verse 39 is airō, which in this particular context of the judgment-flood illustration means to “take away, remove.”

In contrast, the Greek term in verses 40–41 is paralambanō, carrying the sense of intimate receiving. Some claim paralambanō does not always carry the sense of receiving in a positive sense. This is true, but misleading. Of the forty-nine times this term is used in the New Testament, it is used three times negatively (Matt 27:27,

In this episode Bob Hunt will explore Daniel’s seventy weeks as stated in Daniel 9:24. He will provide the context and purpose of this prophecy. The context reveals that this prophecy is a response to Daniel’s prayer for his people. The purpose is to give Daniel and the Jewish people hope: God has a plan for them. This plan will bring about the end of sin and the bringing in of everlasting righteousness. This will only happen at the return of their Messiah, our Messiah, Jesus Christ.

After examining the seventy-year exile in detail, Bob will tie this to Daniel’s seventy-weeks. Leviticus will play a key role in developing this connection. Finally, he will look at the Israelites Year of Jubilee. A connection will further be made between the Year of Jubilee and what may be called the Ultimate Jubilee. The Ultimate Jubilee is when the Jewish people realize final forgiveness, redemption and complete freedom. This Jubilee will satisfy the six purposes laid out by the Lord by the end of the seventy-week prophecy. Their hope, our hope, the “Blessed Hope” will finally be realized.

Charles Cooper discusses the significance of Mark 1:14-15, as Jesus explicitly declares the central message of his ministry. Few phrases have been more misunderstood than "The Kingdom of God." It remains greatly misunderstood and misapplied in the lives of saints. Let's get a better understanding as Coop discusses, The Good News of God.