Kenneth L. Gentry Jr.'s Blog, page 61

OUR CHRISTMAS HYMNS ARE POSTMILLENNIAL

[image error]PMT 2019-104 by Isaac Arthur of Blue Banner Media

[Note: This (partial) article is reposted from the November 29, 2011 Blue Banner Media blogsite. It is an excellent article showing the inherent hope-filled expectations in many of our traditional Christmas hymns. The postmillennial outlook in these beloved hymns is overlooked by most Christians who sing them today. But since this is Christmas season, I thought it might be helpful to point my readers to this article. I will cite only the opening of the article, then provide a hyperlink to re-direct you to the full article. I hope you will read the whole article. Then sing these Christmas carols with greater understanding.]

R.J. Rushdoony, in his book Institutes of Biblical Law: Volume 1 points out that, “The joyful news of the birth of Christ is the restoration of man to his original calling with the assurance of victory. This has long been celebrated in Christmas carols… The cultural mandate [i.e. fulfilling the Dominion Mandate (Genesis 1:26-28) and the Great Commission (Matthew 28:18-20)] and postmillennialism is either explicit or implicit in Christmas carols.”

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Bringing Heaven Down to Earth

(by Nathan Bierma)

A Reformed study of heaven. By taking a new look at the biblical picture of heaven,

Nathan Bierma shows readers how heaven can be a relevant, meaningful,

inspiring engine of Christian faith and kingdom service.

See more study materials at: www.KennethGentry.com

Before we move on, we must establish what postmillennialism is. It is a particular view of eschatology (end times) that is defined well by Andrew Sandlin in his book, A Postmillennial Primer: “postmillennialism, rather, derives from those passages [in Scripture] that promise (1) a great extended era of earthly righteousness, peace, and prosperity; (2) the incremental advancement of God’s and Christ’s kingdom in human history during the interadvental era (the period between the first and second Advents); and (3) the unique and potent presence of God accompanying and energizing his covenant people… postmillennialists are not obsessed with the precise timing of the millennium in relation to the second Advent, but are concerned with Christ’s advancing kingdom in time, history, and eternity.”

Rushdoony shows this through several carols, particularly in Isaac Watts’ great hymn/carol “Joy to the World”:

Joy to the world, the Lord is come,

Let earth receive her King;

Let every heart prepare Him room,

And heaven and nature sing.

No more let sins and sorrows grow,

Nor thorns infest the ground;

He comes to make His blessings flow,

Far as the curse is found.

He rules the world with truth and grace,

And makes the nations prove,

The glories of His righteousness,

And wonders of His love.

Van Til Conference on Eschatology (3 CDs)

Three formal lectures on various aspects of postmillennialsm by Ken Gentry.

An excellent introduction to postmillennialism from a distinctly Reformed perspective.

Includes discussion of the leading objections to the postmillennial hope

as well as an application of Van Til’s apologetic method to the postmillennial argument.

See more study materials at: www.KennethGentry.com

What a wonderful song that speaks of the victory brought into the world through the birth of Christ – salvation to be given to the elect of the world by the grace of God through the person and work of Jesus Christ, whose birth we celebrate on December 25. Also, through that regeneration of man by grace through faith, we, along with all creation are sanctified, redeemed and brought into conformity with the righteous law of Christ, who was Himself the embodiment of the law of God; the “way, the truth and the light”, the righteousness of God imputed to us. The Christian religion is a faith of ultimate victory, where the very gates of hell cannot prevail against Christ and His chosen people (Matt. 16:18). This we see clearly in the Advent season, that, though Christ is a mere baby lying in a manger, helpless and weak, (a picture of how it is with the people of God often, infants in the hands of a gracious Lord) yet, in that small child there is the power of God unto salvation and redemption, and that weakness, in the child Immanuel and in the church, was never impotence. God is sovereign and omnipotent, and He is providentially in control of all things.

To continue reading this article: click

A POSTMILLENNIAL CHRISTMAS

[image error]PMW 2019-103 by Kenneth L. Gentry, Jr.

Christmas is upon us, and quite appropriately it will be followed by a new year. Since Christ came to effect a new creation!

We must not forget the message of Christmas; we must take it with us in the new year God is granting us. So as we enter this season, let us consider the postmillennial hope embedded in Christmas. Unless my memory fails me, Bing Crosby sang: “I’m Dreaming of a Postmillennial Christmas.” If he did not, he should have! Whereas Elvis was apparently an amillennialist when he sang: “I’ll Have a Blue Christmas.” Which might explain the howling of the Jordanaires in the background of this song.

Postmillennialists can easily use Christmas texts to present the postmillennial hope. In doing such, they show that Christmas should not simply create a momentary joy as we turn our attentions away from our problems for a brief period. Rather Christmas is deeply embedded in the postmillennial hope.

One of the key prophetic texts that speaks of the coming incarnation and the resulting story of Christmas is Isaiah 9:6-7. There we read:

“For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the Lord of hosts will accomplish this.”

To understand this passage contextually, we must note the close connection between the birth of “the son” (his redemptive humiliation, v 6) and his receiving universal government (at his exaltation at the resurrection/ ascension). The promise is that this kingdom will grow, issuing forth in peace (v 7). When Messiah comes into the world he does so to receive a kingdom. The preceding context points also to Christ’s first coming as inaugurating this prophecy’s fulfillment. The reference in verse 2 to the people in darkness who see a great light is fulfilled in Christ’s ministry (Mt 4:16). In fact, the great light is Christ who is the light of the world (Jn 8:12; 12:46).

The Climax of the Book of Revelation (Rev 19-22)

Six lectures on six DVDs that introduce Revelation as a whole, then focuses on its glorious conclusion. Provides an important, lengthy Introduction to Revelation also.

See more study materials at: www.KennethGentry.com

In Isaiah 9:3 the Lord promises to multiply his people Israel. This is according to the Abrahamic Covenant’s promise of a great seed and influence among the nations. God will accomplish this by calling the Gentiles to be the seed of Abraham (Gal 3:29). This involves their ingrafting into Israel’s stock (Ro 11:16–19), the merging of Jew and Gentile into one body (Eph 2:11–17). The increase of Israel’s joy (v 3) indicates the joy in the Savior’s coming (Lk 2:10; Jn 3:29). According to the New Testament, Christ brings joy to his people (Jn 15:11; 16:20ff); and where Christianity goes, joy follows (Ac 8:8; 13:52; 15:3; Ro 14:17; 15:13; 1 Pe 1:8; 1Jn 1:4). As in Isaiah 2:3–4 Christ’s coming results in oppression and war ceasing (vv 4–5), which Isaiah portrays in the burning of soldiers’ garments as a symbol that they will no longer be needed. This is similar to the earlier casting off of swords (Isa 2:4).

Christ’s reign over his kingdom begins at his first coming (Mt 4:17; 12:28) and will gradually increase over time (Mt 13:31–33). In prophecy Christ appears as the son or branch of David (Jer 23:5; 33:13), or as David himself (Jer 30:9; Eze 34:23, 23; 37:24; Hos 3:5). After his resurrection he ascends to David’s throne (Ac 2:30–31), which represents God’s throne (1Ch 28:5; 29:23). His reign brings peace, for he is the “Prince of Peace” (Isa 9:6). Calvin puts it well in his commentary on Isaiah (vol. 1, p. 96). This peace grows incrementally through history in that Christ “extends its boundaries far and wide, and then preserves and carries it forward in uninterrupted progression to eternity.”

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Introduction to Postmillennial Eschatology (10 mp3 lectures)

Southern California Center for Christian Studies seminar.

Lecture presentations and some classroom interaction.

Very helpful definition, presentation, and defense of postmillennialism.

See more study materials at: www.KennethGentry.com

“THE KINGS OF THE EARTH” IN THE NT (3)

[image error]PMW 2019-102 by Kenneth L. Gentry, Jr.

As I continue explaining who I believe the “kings of the earth” in Revelation are, I will now focus on some general background information. I will begin with the general NT atmosphere.

I will gradually build the case for identifying the “kings of the earth” with Israel’s religious authorities. The earlier components of the argument will not be conclusive, but they lay the groundwork for the conclusion. Only after we get these general observations in place may we develop more compelling insights.

As I will point out in my Revelation commentary’s Introduction, the Jewish temple’s destruction in AD 70 is a redemptive-historical event of enormous and lasting consequences. With the collapse of the temple comes the cessation of the sacrificial system, the closing of the old covenant order, and the securing of the new covenant. Such an event must naturally cast its shadow over all of the NT. And it does. Though I cannot develop it extensively ifn this Exc I can briefly highlight its impact on the NT record. I will illustrate this by focusing on the ministries of John the Baptist and Jesus as recorded in Matthew’s Gospel. This material will help us see the function of the kings of the earth in the redemptive-historical upheaval dramatically symbolized in Rev.

We are forewarned of Israel’s coming judgment by the first preacher in the NT record, John the Baptist. His very first words to Israel are foreboding: “Repent, for the kingdom of heaven is at hand” (Mt 3:1). In his call for repentance he denounces two important components of Israel’s religious leadership (the Pharisees and the Scribes) as a “brood of vipers” and speaks of them as attempting “to flee from the wrath to come” (Mt 3:7). He warns them that “the axe is already laid at the root of the trees” (Mt 3:10), an image of divine judgment (Isa 10:15–19, 33–34; Eze 31; Dan 4:14). Then he expressly threatens them regarding Christ’s coming whom he is heralding: “He who is coming” has a “winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire” (Mt 3:12).

Significantly, even Jesus’ first recorded words (per Matthew) echo John’s prior warning: “Repent, for the kingdom of heaven is at hand” (Mt 4:17). John and Jesus are confronting Israel with her sin and calling her to repent. The Lord later extols John (Mt 11:11–13), defends him while condemning Israel’s maltreatment of him (Mt 17:11–13), uses John’s God-given calling to confound his own detractors (Mt 21:25–27), and rebukes Israel’s leaders for not believing John’s message (Mt 21:32). In Mt 8:10–12 Jesus continues Baptist-like, fiery warning against Israel, noting that the Jews will be cast out of the kingdom into outer darkness and suffering.

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Survey of the Book of Revelation

(DVDs by Ken Gentry)

Twenty-four careful, down-to-earth lectures provide a basic introduction to and survey of the entire Book of Revelation. Professionally produced lectures of 30-35 minutes length.

See more study materials at: www.KennethGentry.com

In Mt 10:16–17 Jesus warns his disciples that the Jewish synagogues will punish them: “Behold, I send you out as sheep in the midst of wolves; therefore be shrewd as serpents, and innocent as doves. But beware of men; for they will deliver you up to the courts, and scourge you in their synagogues.” As a result of Israel’s persecuting his followers, he promises his disciples in Mt 10:23 that he will judge Israel in their lifetimes: “Whenever they persecute you in this city, flee to the next; for truly I say to you, you shall not finish going through the cities of Israel, until the Son of Man comes.” This “coming” is a metaphor that “refers to the coming of the Son of Man in judgment in the destruction of Jerusalem in A.D. 70” (Hagner 1990: 280). In fact, just a few verses later (Mt 10:34–36) he warns that he has not come to bring peace on the earth (i.e., “the Land” of Israel), but a sword which will divide homes among the Jews.

In Mt 11:20–24 he continues his warnings to Israel regarding her ultimate judgment:

“Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. Nevertheless I say to you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. And you, Capernaum, will not be exalted to heaven, will you? You shall descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. Nevertheless I say to you that it shall be more tolerable for the land of Sodom in the day of judgment, than for you.”

In Mt 21 the Lord enters Jerusalem and begins teaching by symbolic action, illustrative parable, and direct discourse that Israel’s judgment is looming. In 21:12–13 he overthrows the moneychangers in the temple, providing prophetic theater regarding the temple’s coming collapse, which angers the temple authorities (the chief priests and elders, 21:23) (France 2007: 786; Nolland 2005: 844). He then curses the fig tree as a sign of Israel’s looming judgment (21:19–20) and urges his followers to have faith that the “mountain” (i.e., the temple mount) will be cast into the sea (21:21) (Gray 2010, 52. Hooker 1991: 269; Wright in Walker 1994: 6).

After this Matthew records a series of parables and vigorous exchanges between Jesus and Israel’s religious authorities: the chief priests (Mt 21:15, 23, 45), scribes (21:15; 23:2, 13ff), elders (21:23), Pharisees (21:45; 22:41; 23:13ff), Herodians (22:15–16), and the Sadducees (22:23–24). His three warning parables in 21:28–22:14 clearly show his denouncing Israel’s leaders and warning of their coming judgment, even declaring the kingdom of God will be taken from them as they are crushed to powder (21:43–44). The next parable warns that their holy city will be burned (22:7). In Mt 23 he presents a lengthy denouncement against the scribes and Pharisees (23:1–36), then weeps over Jerusalem and declares her temple “desolate” (23:37–38).

After all of this he prophesies the temple’s absolute, stone-by-stone destruction (24:2) in the first portion of his Olivet Discourse (24:4–34). This Discourse appears to lie behind John’s whole Rev. It highlight’s the temple’s destruction (24:2), as does Rev 11:1–2; focuses on the judgment in Judea (24:16–19), as does Rev 11:8 (note discussion below on “the Land” in Rev); and applies to “this generation” (24:34), Jesus’ first-century generation, as does Rev (1:1, 3; 22:6, 10).

In Mt 26:47 the “chief priests and elders of the people” come to arrest Jesus. Then they try him before the high priest against whom he warns that he will sit in judgment over them: “I tell you, hereafter you shall see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven” (26:64). At this announcement the high priest declares him guilty of a capital crime (26:65–6), then the sanhedrin beat him and spit on him while taunting him (26:67–68). When they bring him before Pilate, the Roman procurator declares him innocent, then “the chief priests and the elders persuaded the multitudes to ask for Barabbas, and to put Jesus to death” (27:20). In the furor “all the people answered and said, ‘His blood be on us and on our children!’” (27:25). As Swete (1913: 359) observes: “the Jewish leaders by their rejection of His Messiahship secured His exaltation (Phil. ii. 9) and their own ultimate confusion.”

[image error]The Climax of the Book of Revelation (Rev 19-22)

Six lectures on six DVDs that introduce Revelation as a whole, then focuses on its glorious conclusion. Provides an important, lengthy Introduction to Revelation also.

See more study materials at: www.KennethGentry.com

The life and ministry of Christ are the foundations to the NT. Large sections of the remainder of the NT reflect the approaching judgment of Israel as taught by Jesus. For example, Peter’s Pentecostal message (Ac 2:17–36) results in his warning those Jews who gather in Jerusalem to “be saved from this perverse generation.” Paul’s scathing denunciation of the Jews declares that “they always fill up the measure of their sins, but the wrath has come upon them to the utmost” (1Th 2:16). The entire Epistle to the Hebrews repeatedly warns Jewish converts not to return to Judaism where they will fall into the hands on an angry God. (For more such information see Walker 1996 and Russell 1887.)

Many scholars see Jesus’ Olivet Discourse lying behind the seven seals. As Barker (153) notes: “It has often been observed that this sequence of woes is exactly like that predicted by Jesus as he sat on the Mount of Olives. . . . What we read in the Synoptic Gospels, the so-called Synoptic Apocalypse, is a summary of what was said. John, who does not record this teaching in his Gospel, gives the vision in full in Revelation 6” (cp. Düsterdieck 27; Charles 1:158; Beckwith 143; L. Vos 1965:181–92; Beasley-Murray 129; Harrington 90; Smalley 146; Osborne 357). Stuart (2:146) goes further: “Rev. vi — xi. seems to be, as it were, a kind of commentary on the words of our Saviour in Matt. xxiv. John heard those words. The impression could never have been erased. He has indeed given the subject a new form; yet his allusions to the words of his Master cannot well be mistaken, by any careful and intelligent reader.”

Terry (269) goes farther still: “”John’s Apocalypse is but an enlargement of our Lord’s eschatological sermon on the Mount of Olives.” In this he apparently is following Russell (374; cp. 485, 535) who states that Rev is “a transfigured form of the prophecy on the Mount of Olives.” Warfield (1973: 2:652ff) seems to agree: “He who can understand our Lord’s great discourse concerning the last things (Matt. xxiv), cannot fail to understand the Apocalypse, which is founded on that discourse and scarcely advances beyond it.”

Thus, we see the looming AD 70 judgment casting its shadow over the NT record. What is more, we have in the Gospel record a strong condemnation not only of Israel herself, but particularly of her religious rulers who exercise such a prominent role in leading the people to reject Christ (e.g., Matt 16:21; 20:18; 26:3–4, 59, 65–66; 27:20). It is thus at least theoretically possible that John’s drama may be casting those authorities as “the kings of the earth.”

To be continued (after Christmas!).

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“KINGS OF THE EARTH” IN REVELATION (2)

[image error]PMW 2019-101 by Kenneth L. Gentry, Jr.

In my last article I began a series aimed at analyzing the identity of the recurring “kings of the earth” in Revelation. A proper identity of this set of rulers is important for understanding Revelation’s message. So now let me return to my analysis.

Rev is filled with kings. Elsewhere we read of other kings who are described differently. For instance, in 10:11 John is re-commissioned to prophesy, and the re-commissioning is expanded to include his prophesying regarding nations and “kings” (he has already prophesied about this special group known as “the kings of the earth,” 6:15). We hear also of “the kings from the east” (16:12) (which statement itself necessarily distinguishes them from other kings) and the “kings of the whole world” (16:14) who gather at the battle of Har Magedon. We read of the “seven kings” specifically tied to the beast (17:10) who are distinguished from the “ten kings” who will “hate the harlot and will make her desolate” (17:12, 16).

We will see “kings” who are defeated at the climactic battle by the King of kings (19:18), this probably refers to a larger array of “kings” (under the control of the beast) which also includes our smaller subset, “the kings of the earth” (19:19). In addition to these human kings, in 9:11 Satan appears as the “king” of the (demonic) locusts from the abyss. Ultimately in Rev, God himself is praised as the exalted “King of the nations” (15:3). And the Lamb is the “King of kings” (17:14; 19:16; cp. 11:15; 12:10), which involves not just his being the King of the “kings of the earth,” but being the King of all kings. And though Christians are not directly called “kings,” John states that they are formed into a kingdom (1:6, 9) and will reign (5:10; 20:4, 6).

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Standard Bearer: Festschrift for Greg Bahnsen (ed. by Steve Schlissel)

Includes two chapters by Gentry on Revelation and theonomy. Also chapters on apologetics, politics, ecclesiology, covenant, and more.

See more study materials at: www.KennethGentry.com

In that John frequently mentions “the kings of the earth” later and in that he offers no explanatory material at their first mention, proleptic anticipation seems to be at work in 1:5. Though this mundane phrase does not involve perplexing apocalyptic imagery, we will discover that this set of kings plays a distinctive role in Rev that will only become clear as the story unfolds and the characters are more fully developed. Of course, John’s original audience is already experiencing problems with ruling authorities and destructive persecution in general (e.g., 1:9; 2:13). So even though lacking a fuller description of the specific role of these characters, his original audience will at least be able to grasp an important, general point: Jesus Christ rules even earthly kings — whoever they may be.

Thus, John’s point here is not to define the role of “the kings of the earth” for his drama, but simply to proleptically introduce them in his praising Christ as the ultimate ruler even of kings. He will soon begin building the drama — and developing his characters. When these evil “kings of the earth” finally appear in full character, John’s audience will already know that Jesus is their ultimate sovereign. Furthermore, we should understand that first-century Christians have long been locked in a struggle for survival against strong Jewish opposition headed up by the sanhedrin and high priestly aristocracy (e.g., Ac 9:1–2; 22:4–5; 26:9–11). And this happens to be the experience also among the seven churches as at least two of them are combating “the synagogue of Satan” (2:9; 3:9).

Before the seven churches to whom John writes hear Rev, the public reader (1:3) will have already read the whole book and reflected on it. Consequently, he might even alert his hearers to where John is heading with this designation, just as the revelatory angel explains things to John from time-to-time (7:13–17; 17:7–9). In fact, given the liturgical setting of Rev, he might even more fully explain who these kings are, as he teaches and exhorts (cp. Lk 4:16–21; 1Ti 4:13), just as a preacher today reads the Bible and explains it.

Position Stated

As I will argue in this series, John’s “kings of the earth” are a particular set of kings. As per his storyline which he develops later, they represent Jerusalem’s religious aristocracy which is intimately associated with the temple system. And the members of this class of religious rulers are historically integrated with the sanhedrin, Israel’s high court. Though the exact structure and membership of the first-century Jewish sanhedrin is unclear, we may generally surmise it composition: “The high priest presided over this sanhedrin, and its members included the chief priests, elders, scribes, and other members, presumably leading citizens (Mark 15:1)” (ABD 5:976). These socially-prominent, financially-endowed, politically-influential men govern Israel’s religious and cultural life and are important expressions of Israel’s political power under Rome.

Four Views on the Book of Revelation[image error]

(ed. by Marvin Pate)

Helpful presentation of four approaches to Revelation. Ken Gentry writes the chapter on the preterist approach to Revelation, which provides a 50 page survey of Revelation .

See more study materials at: www.KennethGentry.com

This view of the “kings of the earth” is not widely held — even among preterists. Nevertheless, several preterist interpreters do hold this interpretation. Some of these see this identity in only one or two places in Rev, allowing other applications of the phrase elsewhere — much like the multivalent use of “the Jews” in John’s Gospel. A few, though see the phrase maintained as a technical term throughout. A list of those who see these kings as Jewish religious authorities, at least in some places in Rev, include: Stuart (165), Russell (399, 400, 494–95), Terry (435), Carrington (138, 277, 291), Beagley (44), Chilton (198), Leonard (53), Van de Water (257), and Smolarz (316). Some of these scholars include also the more secular, purely political authorities in Israel, such as the local Herods and the Roman procurator Pilate.

Samples of this Israel-oriented interpretation include the following. Regarding 6:15 Beagley (44) states that our phrase “could alternatively be translated: ‘the rulers of the land [i.e., Palestine].’” Stuart (165–66) writes of this verse that the plural for “kings” (of the earth“) is used “in order to designate the various governors or viceroys who then ruled over the country of Judea.” Carrington (138) argues that “the phrase kings of the earth, which is used here, can equally well be translated rulers of the land, and it is only the rulers of Israel who would fear the Great Glory on his Throne.” Of 17:2 Terry (1885:478–79) states that these kings are “not of the earth . . . but of the land,” i.e., the land of Israel. Van de Water (257) applies this interpretation widely in Rev, noting for instance regarding 17:2: “That the biblical expression ‘kings of the land’ (17.2) could be taken in reference to the rulers in Palestine, moreover, is argued by Acts 4.26, where it is interpreted as designating Herod and Pilate” (see also p. 260).

But now why should we hold that John is referring to Israel’s religious aristocracy when he employs the phrase “the kings of the earth”?

I will continue this line of inquiry in my next article. I hope you will join me once again.

THE “KINGS OF THE EARTH” IN REVELATION (1)

[image error]PMW 2019-100 by Kenneth L. Gentry, Jr.

In his exalted praise of Christ John declares that he is “the ruler of the kings of the earth” (Rev. 1:5) In contrast to the rest of the NT where it only occurs twice (Mt 17:25; Ac 4:26), the phrase “the kings of the earth” (ho archōn tōn basileōn tēs gēs) appears rather frequently in Rev. It appears eight times in all, with six of those being in the last five chapters (after the drama has built and all of the characters are in place): 1:5; 6:15; 17:2, 18; 18:3, 9; 19:19; 21:24. Here at 1:5 as John continues his opening comments of Revelation, he only quickly mentions these kings while praising Christ.

But who are these “kings of the earth” that are subject to Christ?

Rev generally presents these kings in a bad light, except in 1:5 and 21:24 where they are more-or-less neutral. They play an evil role by opposing Christ and his people. They “committed acts of immorality” with the Babylonian harlot (17:1–2; 18:3, 9) being themselves subjects of the harlot (17:18). None of this interpretive information, however, is available in the current context at 1:5, however. In fact, none of this begins to unfold until five chapters later (at 6:15). Who are these “kings of the earth” over whom Christ rules?

Most commentators view “the kings of the earth” as either first-century rulers of “the nations who have entered into illicit relations with Rome” (Mounce 309). Or more generally as all political rulers — including Rome’s emperors — throughout the history of the Christian Church (Swete 7; Caird 16; Beasley-Murray 56; Aune 41; Beale 850; Kistemaker 83, 460; Smalley 35, 169).

It is certainly true that given John’s high christology he sees Jesus as the ruler over all the kings of the whole world until the end of history. This is Jesus’ reward from God the Father for his redemptive work involving death, burial, and resurrection (cp. Eph 1:20–21; Php 2:9–10; Matt 28:18). This glorious redemptive truth certainly plays an important role in the immediate context (1:5b, d, 18) just as it does throughout Rev (e.g., 2:8; 5:6, 9–10; 7:9–10, 14; 11:8; 12:11; 13:8). His redemptive kingship later leads John to declare him “King of kings and Lord of lords” (19:16; cp. 17:14).

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Navigating the Book of Revelation (by Ken Gentry)

Technical studies on key issues in Revelation, including the seven-sealed scroll, the cast out temple, Jewish persecution of Christianity, the Babylonian Harlot, and more.

See more study materials at: www.KennethGentry.com

Nevertheless, this general, global interpretation of Christ’s sovereignty over all earthly kings does not seem to be John’s point regarding his use of the phrase “kings of the earth” as they will soon be fitted into his drama. A clearer understanding of the specific role and function of these kings awaits fuller revelation later as the drama unfolds.

Though a cursory reading of the phrase “kings of the earth” might slip past us as involving an obvious, almost mundane meaning, Rev is not always so obvious. John is writing an apocalyptically-charged, forensically-framed drama. In such a work we should not be surprised to be surprised. Furthermore, his work is highly structured, tightly unified, and thoroughly integrated. One characteristic of his careful literary method is proleptic anticipation. For instance, in 2:28 we read of the “morning star” which is not defined until near the end of the book at 22:16.

In Rev 11:7 he suddenly presents “the beast” arising from the abyss — even though he has not mentioned him before, does not define him at that point, and will not formally introduce him until 13:1. In 14:8 an angel declares “fallen, fallen is Babylon the great” — though we have not heard of Babylon before and will not hear that name again until 16:19. In 19:7–9 John states that the Lamb’s bride has made herself ready — though he has never mentioned her and will not introduce her until 21:1. Now regarding these “kings of the earth” I would argue that John also appears to be engaging in proleptic anticipation. They appear ex abrupto with the definite article as if we are already familiar with them. Prigent (86) notes that prolepsis and analepsis are “well known to story tellers from the dawn of time.”

Furthermore, we can allow for this proleptic appearance for two other reasons:

(1) John writes the book after receiving the visions, so that he has the basic story already in mind when he begins writing. For instance, on another verse Lupieri (124) notes that “on the one hand, when John was writing the initial messages he had in mind not only the general plan but the details of the entire work, and that, on the other hand, he sometimes waits until the very last lines of the book explain a mysterious phrase that appeared earlier.”

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Perilous Times: A Study in Eschatological Evil (by Ken Gentry)

Technical studies on Daniel’s Seventy Weeks, the great tribulation, Paul’s Man of Sin, and John’s Revelation.

See more study materials at: www.KennethGentry.com

(2) John appears to write Rev with a view to its being carefully read and meticulously studied. Again Lupieri (13) states an important reality: “A superficial reader or hearer, for instance, who did not reflect on the text at length, would not notice that it contains seven blessings, but since this very probably has symbolic value, it must be the case that the text requires in-depth study as well as superficial reading.”

Since they appear so many times in Rev, these “kings of the earth” become an important character-set with a specific function in the drama. As Stuart (2:25) observes on 1:5: “in our text the kings of the earth are named, because a contest with them is disclosed in the sequel of the book, and the victory and supremacy over them are exhibited.”

Join me in my next study as I continue an investigation into Revelation’s “kings of the earth.”

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IRAN HAS WORLD’S FASTEST-GROWING CHURCH

[image error]PMW 2019-099 by Caleb Parke (Fox News)

A new film tells the story of the “fastest-growing church” in the world, an underground, persecuted Christian movement in a country known for exporting radical Islamic terrorism — Iran.

People in Iran, a Muslim-majority nation, are fleeing Islam in droves as believers bow their knee to Jesus and become aggressively pro-Israel, according to the documentary “Sheep Among Wolves Volume II.”

“What if I told you Islam is dead?” one unidentified Iranian church leader says in the film, which was directed by Dalton Thomas and produced by Frontier Alliance International Studios.

“What if I told you the mosques are empty inside Iran?” he continues. “What if I told you no one follows Islam inside of Iran? Would you believe me? This is exactly what is happening inside of Iran. God is moving powerfully inside of Iran.”

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Christianity and the World Religions:

By Derek CooperCooper. Examines the rival worldviews found in Hinduism, Buddhism, Confucianism and Taoism, Judaism, Islam, and irreligion. He engages these worldviews from a Christian perspective.

See more study materials: www.KennethGentry.com

The pastor adds: “What if I told you the best evangelist for Jesus was the Ayatollah Khomeini? The ayatollahs brought the true face of Islam to light and people discovered it was a lie…After 40 years under Islamic law — a utopia according to them — they’ve had the worst devastation in the 5,000-year history of Iran.”

Thomas calls the movement “the Iranian awakening.”

“It owns no property, no buildings, no central leadership, and is predominantly led by women,” he said in a statement.

Named after the Bible verse Matthew 10:16 which says, “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves,” the documentary claims “Muslim-background Iranians are leading a quiet but mass exodus out of Islam and bowing their knees to the Jewish Messiah — with kindled affection toward the Jewish people.”

But the new believers in the Islamic Republic face great risks.

“We know that if they get us, the first thing they will do to us as a woman is rape us and then they will beat us and ultimately they will kill us,” one believer said. “This is the decision we have made that we want to offer our bodies as sacrifices. Because I have this thought when I wake up, that when I leave, that door I might not come back.”

A leader of the Iranian underground church explains their goal is not planting churches but rather making disciples, the majority of whom are women.

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World Religions and Cults (Bodie Hodge, ed.)

This work is helpful for understanding and combating false religions and cults. It deals with the leading false religious beliefs in the world today. Chapter on apologetics by Ken Gentry.

See more study materials at: www.KennethGentry.com

“Disciples forsake the world and cling to Jesus ’till he comes. Converts don’t,” the leader said. “Disciples aren’t engaged in a culture war. Converts are. Disciples cherish, obey, and share the word of God. Converts don’t. Disciples choose Jesus over anything and everything else. Converts don’t. Converts run when the fire comes. Disciples don’t.” . . . .

To finish reading the article: click

 

REFORMATION POSTMILLENNIALISM

[image error]PMW 2019-098 by Kenneth L. Gentry, Jr.

As Theologian Donald Bloesch notes, “postmillennialism experienced an upsurge in the middle ages,” as illustrated in the writings of Joachim of Fiore (A.D. 1145-1202) and others. But a more fully developed postmillennialism enjoys its greatest growth and influence in the seventeenth through nineteenth centuries, especially under Puritan and reformed influence in England and America.

Rodney Peterson writes that “this perspective had undergone changes, particularly since Thomas Brightman (1562-1607).” Brightman, who died in 1607, is one of the fathers of Presbyterianism in England. His postmillennial views are set forth in detail in his book A Revelation of the Revelation, which was published posthumously in 1609 and quickly established itself as one of the most widely translated works of the day. In fact, some church historians consider this work the “most important and influential English revision of the Reformed, Augustinian concept of the millennium.” Thus, Brightman stands as the modern systematizer (not creator) of postmillennialism.

Bloesch lists subsequent “guiding lights” from “the heyday of postmillennialism”: Samuel Rutherford (1600-1661), John Owen (1616-1683), Philip Spener (1635-1705), Daniel Whitby (1638-1726), Isaac Watts (1674-1748), the Wesley brothers (1700s), and Jonathan Edwards (1703-1758). To this list we could add John Calvin (1509-1564) as an incipient postmillennialist.

In his Prefatory Address to King Francis I of France, Calvin writes: “Our doctrine must tower unvanquished above all the glory and above all the might of the world, for it is not of us, but of the living God and his Christ whom the Father has appointed King to ‘rule from sea to sea, and from the rivers even to the ends of the earth. . . .’ And he is so to rule as to smite the whole earth with its iron and brazen strength, with its gold and silver brilliance, shattering it with the rod of his mouth as an earthen vessel, just as the prophets have prophesied concerning the magnificence of his reign.”

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Greatness of the Great Commission (by Ken Gentry)

An insightful analysis of the full implications of the great commission. Impacts postmillennialism as well as the whole Christian worldview.

See more study materials at: www.KennethGentry.com

Calvin is a forerunner to the flowering of the postmillennialism of the reformers Martin Bucer (1491-1551) and Theodore Beza (1519-1605). Following in their train but with greater clarity still are the Puritans William Perkins (1558-1602), William Gouge (1575-1653), Richard Sibbes (1577-1635), John Cotton (1585-1652), Thomas Goodwin (1600-1679), George Gillespie (1613-1649), John Owen (1616-1683), Elnathan Parr (d. 1632), Thomas Brooks (d. 1662), John Howe (d. 1678), James Renwick (d. 1688), Matthew Henry (1662-1714), and others.

The Puritan form of postmillennialism generally holds not only to a future glory for the church, but that the millennial era proper will not begin until the conversion of the Jews and will flower rather quickly thereafter, prevailing over the earth for a literal thousand years. A purified church and a righteous state governed by God’s Law arises under this intensified effusion of the Spirit. This culminates eventually in the eschatological complex of events surrounding the glorious Second Advent. Many of the Puritans also hold that the Jews would return to their land during this time.

ANCIENT POSTMILLENNIAL BEGINNINGS

[image error]PMW 2019-097 by Kenneth L. Gentry, Jr.

The early creedal formulations of Christianity provide only the most rudimentary elements of eschatology. For instance, the Apostle’s Creed simply affirms:

“He ascended into heaven; and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead,” and a belief “in the resurrection of the body; and the life everlasting.” The eschatology of the Nicene Creed makes only very slight advances, asserting that he “ascended into heaven, and sitteth on the right hand of the Father; and he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.”

Both amillennialism and postmillennialism fit comfortably within these and other ancient creedal affirmations. Premillennialism’s fit is a bit more awkward, however, due to its requiring two separate resurrections and two distinct judgments rather than general ones involving all men simultaneously. Consequently, as classic dispensationalist Robert P. Lightner admits: “None of the major creeds of the church include premillennialism in their statements.” Not one of the millennial views, though, is expressly affirmed by any early creed as the orthodox position. This is not surprising in that, as Erickson explains, “all three millennial positions have been held virtually throughout church history.”

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He Shall Have Dominion

(paperback by Kenneth Gentry)

A classic, thorough explanation and defense of postmillennialism (600+ pages). Complete with several chapters answering specific objections.

See more study materials at: www.KennethGentry.com

This noted, we should expect to find a gradual development of the millennial schemes, rather than a fully functioning system in early Christian history. For example, Walvoord confesses when defending dispensationalism: “It must be conceded that the advanced and detailed theology of pretribulationism is not found in the Fathers, but neither is any other detailed and ‘established’ exposition of premillennialism. The development of most important doctrines took centuries.”

And though premillennialism finds slightly earlier development (especially in Irenaeus, A.D. 130-202), theologian Donald G. Bloesch notes: “postmillennialism was already anticipated in the church father Eusebius of Caesarea” (A.D. 260-340). Schaff traces it back even farther, observing that Origen (A.D. 185-254) “expected that Christianity, by continual growth, would gain the dominion over the world.”

Two other prominent church fathers whose historical confidence appears to express a nascent postmillennialism are Athanasius (A.D. 296-372) and Augustine (A.D. 354-430). As Zoba notes, Augustine teaches that history “would be marked by the ever-increasing influence of the church in overturning evil in the world before the Lord’s return.” This would eventually issue forth in a “future rest of the saints on earth” (Augustine, Sermon 259:2) “when the Church will be purged of all the wicked elements now mixed among its members and Christ will rule peacefully in its midst.”

This early incipient postmillennialism contains the most basic element of the later developed system: a confident hope in gospel victory in history prior to Christ’s return.

A POSTMILL INTERVIEW (3)

[image error]PMW 2019-096 by Kenneth L. Gentry, Jr.

This is the final article summarizing my questions from a postmillennial documentary recently filmed. I hope you find these helpful.

13) In a nutshell what is the book of Revelation about?

It is about the approaching destruction of the Jewish temple in AD 70. This is why the book is so Hebraic, even breaking standard Greek grammatical rules. This is why it alludes to more OT passages than any other NT book (over 400 of them). This is why is speaks of the temple still standing (Rev. 11:1-2). This is why it has so much temple and sacrificial imagery.

Its theme verse shows this, when properly interpreted: Rev 1:7 “ BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.” John is stating the same thing Jesus stated in Matt. 24:30: “And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory.” Then four verses later Jesus says “all these things” will occur in “this generation” (Matt. 24:34), just as John states four verses before his statement that the time is “near” (Rev. 1:3).

This coming is a judgment coming, a storm cloud of judgment against all the tribes of the land (the Jews). As John says, this will be witnessed by those who pierced him.

If you are not familiar with all the intricacies of this view, then my nutshell summary may sound more nut than hard shell.

[image error]The Climax of the Book of Revelation (Rev 19-22)

Six lectures on six DVDs that introduce Revelation as a whole, then focuses on its glorious conclusion. Provides an important, lengthy Introduction to Revelation also.

See more study materials at: www.KennethGentry.com

14) Doesn’t Paul tell Timothy that in the last days things will go from bad to worse? What was he speaking of?

We must understand that the “last days” is a phrase that covers the whole period of time from Christ’s first coming to his second coming. The “former days” is the OT era, whereas the “last days” began with Christ’s coming in the first century (Heb. 1:1–2).

So Paul is saying that during this period there will be troublesome times that arise. And he is specifically telling Timothy that he must be ready to endure this. He warns Timothy that evil men will get worse (not that the times will get worse): “evil men and imposters will proceed from bad to worse” (2 Tim. 3:13). However, in v. 9 he clearly states that these evil me will make no further progress (v. 9).

[image error]“Jesus, Matthew, and the Rejection of Israel” (downloadable mp3)

by Ken Gentry

Surveys the Gospel of Matthew and highlights the numerous references — direct and indirect — that suggest that Matthew’s Gospel was written (at least in part) to demonstrate that God was rejecting Israel. A great many passages in Matthew are surveyed and briefly elaborated upon.

See more study materials at: http://www.KennethGentry.com

15) Who is the man of Lawlessness mentioned by Paul in 2 Thessalonians? Should we expect a future Antichrist to rise up?

The man of lawlessness is Nero Caesar. We must note that he speaks to the Thessalonians about events currently occurring. He says: (v. 6) you know who restrains him; (v. 7), the mystery of lawlessness is already at work and the who is restrains him will be taken out of the way (v. 7).

This is evidently speaking of Nero Caesar, the first Roman persecutor of Christianity who was of a beastly character. His father Claudius was the emperor at the time Paul wrote. Claudius is built on a Latin word that means to restrain. Thus, while Claudius is in power, Nero is restrained from showing his destructive evil.

Nero deemed himself the equal of the god Apollo, having his own image put on coins with the rays of the sun coming from it, as if he were the sun-god Apollo. He will be destroyed in the context of Christ’s judgment-coming against the temple (v. 8). Nero begins the Jewish War, then dies just before the temple is destroyed.

16) Is the kingdom of God the same thing as the church? What are the similarities and differences?

The church is the historical embodiment of the heavenly kingdom of God. It is not the same thing as the kingdom of God. The kingdom is more like the spiritual power of God that inhabits and motivates the church, like our spirit that motivates out body.

We see the clear linkage of church and kingdom in Matt. 18:18 “I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. 19 “I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven.”

17) At the end of Rev 20, Satan is loosed again. How do we understand this from a Postmillennial perspective?

This is a brief era that God allows after the Christian faith has come to dominance for a long period of time. The 1000 year reign of Christ begins in the first century and continues until the end. Remember: Christ preached the nearness of the kingdom while on earth: Matt 4:17 “From that time Jesus began to preach and say, Repent, for the kingdom of heaven is at hand.” He expressly declares in Matt 12:28 “But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you.” Then Christ declares that he is binding Satan: Matt 12:29: “Or how can anyone enter the strong man’s house and carry off his property, unless he first binds the strong man? And then he will plunder his house.

Thus, the loosing of Satan is so that he will show his true evil character and in the process cause the tares to come to clear expression. Many will come into the kingdom and the church without being actually converted. This will allows their sorting out. Thus, ater a long era of righteousness, when Satan is released from Christ’s binding, he will quickly return to his old ways. And those who went along with Christianity as merely a dominant cultural issue, will quickly follow his lead. Then Christ’s return will bring judgment on them.

A POSTMILL INTERVIEW (2)

[image error]PMW 2019-095 by Kenneth L. Gentry, Jr.

I am continuing a brief synopsis of an interview on postmillennialism of which I was a participant.

7) How do we understand prophecies that speak of “the day of the Lord” are they always talking about the last day or Can it be referring to temporary Judgments?

The day of the Lord often refers to historical events that occur in the OT. The day of the Lord comes against Babylon in Isa. 13; against Idumea in Isa. 34; and against Israel in Joel 2. Interestingly, the “day” of the Lord is not one day, for it occurs many times. Yet it is “one” in the sense that each day of the Lord event is a type of and a pointer to the final, consummate day of the Lord. The AD 70 judgment was a “day of the Lord” against Jerusalem.

8) What about the devil? Isn’t he the prince of this world? What is the current status of Satan in your view?

He is the prince of the fallen world in a limited since, in that sinners are under his influence. But he is not the ultimate prince of the world, for Christ has all authority in heaven and on earth (Matt. 28:18). In the first century Satan was bound so that he could not prevent the progress of the gospel and salvation of sinners: Matt 12:28 “But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you. 29 Or how can anyone enter the strong man’s house and carry off his property, unless he first binds the strong man? And then he will plunder his house.” This is why we can resist the devil and he will flee from us (Jms 4:7). Thus, greater is he in you than he who is in the world (1 Jn. 4:4).

Major Bible Prophecies (5 mp3 lectures)

Gentry conference lectures on the Millennium, Daniel’s 70 Weeks,

Man of Sin, Heaven, and Unfulfilled Prophecies.

See more study materials at: www.KennethGentry.com

9) What is replacement theology? Has the church replaced Israel?

Replacement theology holds that the universal church has replaced Israel as God’s special people. That is partly true but not carefully expressed. It would be better to speak of Fulfilment Theology, in that the universal church fulfills the hope of Israel, while including Israelites in it. One day it will even draw in the vast majority of Israelites (Rom. 11:25).

Israel is currently in rebellion against God (Rom. 11:7–8). But she will one day be drawn back to him and be saved — on the same principles and in the same way as we Gentiles are saved. Thus, Jesus himself said: Matt 8:11 “I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12 but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth.” And Matt 21:43 “Therefore I say to you, the kingdom of God will be taken away from you and given to a people, producing the fruit of it.

10) Is there a special place for ethnic Israel in God’s plan for the end of days?

There is a future place for Israel in God’s kingdom. When she is converted by the gospel in the same way Gentiles are. Rom 11:25-26: “For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in.”

But Israel has no “special” place exalted above saved Gentiles. This was even prophesied in the OT: Isa 19:23 In that day there will be a highway from Egypt to Assyria, and the Assyrians will come into Egypt and the Egyptians into Assyria, and the Egyptians will worship with the Assyrians. 24 In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, 25 whom the LORD of hosts has blessed, saying, “Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.”

Dispensationalists Pentecost, Walvoord, and Ryrie hold that in the millennium saved, living Gentiles will live on the lowest level of God’s people.

11) What are the seventy weeks of Daniel and how were they fulfilled?

The Seventy Weeks is a prophetic time-frame in which OT Israel is promised a period of 490 years reaching from the decree of Artaxerxes I recorded Neh 2:1 up to the first coming of Christ. This numerical figure is symbolic, using days for years. Thus, one week equals seven years.

The stated goal of the seventy weeks is expressed by six infinitive phrases, forming three couplets: Dan 9:24 “Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place.

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Perilous Times: A Study in Eschatological Evil (by Ken Gentry)

Technical studies on Daniel’s Seventy Weeks, the great tribulation, Paul’s Man of Sin, and John’s Revelation.

See more study materials at: www.KennethGentry.com

So here, in the seventieth week Israel’s final transgression will occur (i.e., rejection and crucifixion of Christ) and her sins will be sealed up (i.e., reserved for judgment). The next couplet states that this will result in atonement for sin and everlasting righteousness. This speaks of salvation secured by Christ’s death on the cross. The third couplet speaks of Christ’s sealing up vision and prophecy (i.e., fulfilling and confirming prophecy) and the anointing of the most holy (i.e., the baptism of Christ which introduces his ministry).

Christ’s death occurs in the middle of the seventieth week, when he is cut off, crucified. This will eventually cause the destruction of the temple, which occurs forty years later. This is not a part of the original prophecy’s purpose, for it is not stated in the six infinitives. But it is a consequence of the seventy weeks. His confirming of the covenant occurs in the middle of the seventieth week, showing that his death secures covenantal salvation.

Dispensationalism imports a gap between the sixty-ninth and seventieth-weeks, out of necessity for their system’s sake. Surprisingly, this prophecy which is dominated by measuring a time-frame of seventy weeks or 490 years is interrupted just before the final week. Then a gap is inserted, which is four times longer than the whole prophetic time frame: for we have gone for 2000 years since Christ’s coming. We do not need a gap because the destruction of the temple occurs after the seventieth week.

12) Doesn’t the book of revelation teach that a future great tribulation is coming before the return of Christ?

Surprisingly to most evangelicals today, Revelation speaks very little about the distant future. The book is book-ended by statements requiring that its events occur soon after John wrote it.

Rev 1:1 The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated it by His angel to His bond-servant John … 3 Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near.

Rev 22:6 And he said to me, “These words are faithful and true”; and the Lord, the God of the spirits of the prophets, sent His angel to show to His bond-servants the things which must soon take place…. 10 And he said to me, “Do not seal up the words of the prophecy of this book, for the time is near.”

The great tribulation mentioned in Rev 7:14 refers to Jesus’ prophecy in Matt. 24:21. There Jesus also spoke of the near-term. For his prophecy is prompted by the disciples asking when the temple would be destroyed (Matt. 24:3), which was in AD 70. And he specifically instructs them to flee Judea when they see the events unfolding (v. 16). Then he concludes (v. 34): “Truly I say to you, this generation will not pass away until all these things take place.” This expectation concurs with John’s near/soon expectation.