Kenneth L. Gentry Jr.'s Blog, page 85

JIHADI WHO TURNED TO JESUS

[image error]PMW 2017-074 by Patrick Kingsley (New York Times)

When 22 Christian refugees gathered in the basement of an apartment in Istanbul early on a recent Sunday afternoon, it was quickly clear that this was no ordinary prayer meeting. Several of them had Islamic names. There was an Abdelrahman and even a couple of Mohammads. Strangest of all, they jokingly referred to their host — one of the two Mohammads — as an irhabi. A terrorist.

If Bashir Mohammad took the joke well, it was because there was once some truth to it. Today, Mr. Mohammad, 25, has a cross on his wall and invites other recent converts to weekly Bible readings in his purple-walled living room. Less than four years ago, however, he says he fought on the front lines of the Syrian civil war for the Nusra Front, an offshoot of Al Qaeda. He is, he says, a jihadi who turned to Jesus.

It is a transition that has surprised everyone, not least of all himself. Four years ago, Mr. Mohammad tells me, “Frankly I would have slaughtered anyone who suggested it.” Not only have his beliefs changed, but his temperament has, too. Today, his wife, Hevin Rashid, confirms, with a hint of understatement, that he is “much better to be around.”

The conversion of Muslim refugees to Christianity is not a new phenomenon, particularly in majority-Christian countries. Converts sometimes stand accused of trying to enhance their chances of asylum by making it dangerous to deport them back to places with a history of Islamist persecution.

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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.

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Mr. Mohammad’s particular experience, however, does not fit easily into this narrative. He lives in a majority-Muslim country, has little interest in seeking asylum in the West and treads an unlikely path followed by few former jihadis.

His is a story that began in a Kurdish part of northern Syria, Afrin, where he grew up in a Muslim family. Mr. Mohammad flirted with extremism in his teens. His cousin took him to hear jihadist preachers as a 15-year-old, and he adhered to some of the most extreme interpretations of Islam, “even the ones you haven’t heard of.” But when war broke out in Syria, after the country’s 2011 uprising, Mr. Mohammad initially joined the secular Kurdish forces in their fight for autonomy.

Mr. Mohammad’s subsequent ideological journey rarely made complete sense. But by his account, he became traumatized by the deaths he witnessed on the front line, which in turn re-energized his interest in the extremist versions of Islam that he had learned about as a teenager.

“When I saw all these dead bodies,” he said, “it made me believe all these things they said in the lectures. It made me seek the greatness of religion.” Or, at least, his violent interpretations of that religion.

When a friend invited him to defect in summer 2012 to the Nusra Front, a group that seeks to establish an extremist state, Mr. Mohammad readily agreed. As a Nusra fighter, he continued to witness extreme brutality. His colleagues executed several captives by crushing them with a bulldozer. Another prisoner was forced to drink several liters of water after his genitals were tied shut with string.

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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.

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This time, however, Nusra’s propaganda made the violence seem tolerable. “They used to tell us these people were the enemies of God,” Mr. Mohammad said, “and so I looked on these executions positively.”

When I first met Mr. Mohammad, in his basement, I guessed at none of this. In fact, I was there to observe one of his guests, a Yazidi who had converted two months earlier. Mr. Mohammad seemed to be the group’s glue and behaved as though he had been born and bred a Christian.

It was Mr. Mohammad who led the first prayers and chants. (“People who have fled their homes,” began one, “God bring them safety.”) And it was he who distributed the coffee afterward. His calm poise was jogged only when his guests jokingly referred to him as. . . .

To finish: https://www.nytimes.com/2017/03/24/world/middleeast/the-jihadi-who-turned-to-jesus.html

THE TWO WITNESSES OF REVELATION (2)

[image error]PMW 2017-072 by Kenneth L. Gentry, Jr.

This is the second and concluding article on the identity of the two witnesses in Revelation. In this installment, I present my own view and a portion of my evidence for it.

The first view is that the two witnesses may represent the whole Old Testament order (religious and civil) or content (law and prophecy). The second view is that the two witnesses may represent first century Christianity as a whole.

Third, more probably, the two witnesses may represent a small body of Christians (and maybe even precisely two people) remaining in Jerusalem during the Jewish War (Stuart 2:226-27; cites Wetstein, Daubuz, Lowman, and Zegerus). The three and one-half years are now called 1260 days because it “shows that daily, during this whole time” they prophesy (Düsterdieck 11:314). We know from historical records that Jewish Christians in Judea flee to Pella where they escape the War (Eusebius, Eccl Hist 3:6; Epiphanius, Heresies 29:7; De Mensuris et Ponderibus, 15. Cp. 11:1 with 12:6; cf. Mt 10:23; 24:16; Mk 13:14; Lk 21:21). But perhaps a few remain behind and are designated as “two,” the minimum number for a legal witness in court cases. In fact, the Old Testament prophets function as God’s lawyers representing his covenantal demands upon Israel. They present the Lord’s “case” or “legal charge” (Isa 43:26; 45:21; Jer 2:35; Mic 6:1; 7:9; 4:1; 12:2) against the disobedient, covenant-breaking people (Jer 11:7-8; 31:32). The judicial character of Revelation would support this identity.

Caird inadvertently validates this approach while seeking to rebut it: “If the witnesses were two individual Christians, the city in which they died would have to be a city in the narrow, literal sense; and this hypothesis leads, as we have seen, to a reductio ad absurdum” (Caird 138). Contra Caird, I have shown that strong evidence supports the Jerusalem identity. So then, on Caird’s analysis we may expect that the literality of the city entails the literality of the prophets.

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Keys to the Book of Revelation

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Provides the necessary keys for opening Revelation to a deeper and clearer understanding.

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Unfortunately, we do not have historical documents recording the presence of a Christian witness in Jerusalem at this time. This is due to the lack of any Christian eyewitness account of the Jewish War: Josephus was a Jew, not a Christian. We do know, however, that Christ prophesies about the Christian witness to Israel during the era leading up to Jerusalem’s fall (Mt 24:9-13; Mk 13:9-13; Lk 21:12-16). We also discover that later Christians were quite mindful of the significance of Christ’s prophecy regarding the fall of Jerusalem (For instance, see: Barnabas (ca. 100), 16:1ff. Justin Martyr (147), First Apology 32; 47; 53).

Stuart suggests that these two witnesses are “a competent number of divinely commissioned and faithful Christian witnesses, endowed with miraculous powers” who “bear testimony against the corrupt Jews, during the last days of the Commonwealth, respecting their sins” (Stuart 2:226). This will be the perspective of the following exposition, although neither the first (especially) nor second (less likely) possibilities are wholly discounted. After all, as per the first option, Christianity is the continuation of Israel, the “Israel of God” (Gal 6:16; see exposition of Rev 12; see also: Gal 3:29; Ro 2:28-29; Php 3:3; 1Pe 2:5, 9). And the second possibility is certainly true: the law and the prophets testify of Christ (Mt 11:13; Lk 24:47; Jn 5:39; Ac 17:2-3; 18:28) while the Jewish social order and national experience typifies him (e.g., Mt 2:15/Hos 11:1; Mt 3:17/Is 42:1; Mt 4:7/Dt 8:2; Mt 21:42/Ps 118:22). Thus, Israel now functions in Revelation as the pagan enemy of God, just as were Egypt before Moses and the Baal-worshipers before Elijah. Interestingly, “the most important Jewish settlement in the Diaspora was in Egypt” during the first century.

As Beagley observes:

Even though we cannot be sure what historical situation John may have had in mind when he wrote his account of the mission and fate of the two witnesses, we get some clues from the sigificant parallels between Revelation 8-11 and Jeremiah 4-6 Throughout that section of Jeremiah there are mentions of a trumpet sounding (4:5, 19, 21; 6:1, 17; cf. the seven trumpets in the Book of Revelation); the heavens are to become black (Jer 4:28 cf. Rev 8:12; 9:2); the prophet’s words are to become a fire which will destroy the people of Judah because of their harlotry and their complacent confidence that Yahweh will take no action against them. Because of all this the nation is to be conquered and taken captive (Jer 5:7-17, especially v 14; cf. Rev 11:5). Jer 6:1-8 warns specifically of the siege and destruction of Jerusalem. All this suggests that John’s description of the ministry of the witnesses may well be intended to signify that their message was one of judgment on Jerusalem and the nation of Israel.” (Beagley, 66)”

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Survey of the Book of Revelation

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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.

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Therefore, in this interlude (Rev 10:1-11:14) before the final trumpet (Rev 11:15), God promises to secure the witness of Christ to the world (regarding salvation for all nations) and to the Jews (regarding judgment for covenantal defection). The “strong angel” (Christ) of chapter 10 declares the inclusion of Gentiles by uniting of Jew and Gentile into one body. He immediately reminds John of his commission to prophesy to the “nations” (10:11), as per the Great Commission (Mt 28:18-20; Lk 24:47-48)Then he has John measure out a new people from within old Israel, the seed of the ongoing Church (Rev 11:1-2). And finally he commissions “my two witnesses” to testify of the divine nature of Israel’s judgment as God turns to the nations (cp. Mt 8:10-12; 21:43). The inner temple (11:1) — aka “the 144,000” (Rev 7:4-8) — is the beginning of the new phase of the kingdom, it is the very seed of the universal Church (Ro 11:16), the foundation of the rebuilt temple of God (Eph 2:19-20; 1Co 6:15; 1Pe 2:5).

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THE TWO WITNESSES OF REVELATION (1)

[image error]PMW 2017-072 by Kenneth L. Gentry, Jr.

The two witnesses in Rev. 11 have generated much discussion among Revelation enthusiasts. Though they only appear here in John’s forensic drama, they play an important role regarding the temple’s destruction. But debate continues over their identity. In this and my next blog posting, I will present the three leading options on their identity.

Old Testament order

First, the two witnesses may represent the whole Old Testament order (religious and civil) or content (law and prophecy) (Bahnsen; Clark; Chilton). Israel has sinned against the covenant of her God; the whole Old Testament witness stands in judgment against Israel — as per the sermons by Peter (Acts 2:16-36) and Stephen (Acts 7:2-53). Interestingly, Moses and Elijah appear with Christ at the Transfiguration to transfer their authority over to him, who must now be heard (Mt 17:3-5; cp. Heb 1:1-2). The divinely established old covenant order arises anew as a transformed new covenant reality (as per Jer 31:31-34). The whole argument of Hebrews is the transcendent superiority and everlasting permanence of the new covenant in Christ as it supercedes the temporary old covenant embodied in Moses (e.g., Heb 3:1-6; 8:5-13; 9:18-10:10; 10:26-31; 12:21-29).

In the first century Israel grievously sins in rejecting the Messiah in defiance to the prophecies, types, and symbols of the Old Testament (Jn 1:45; 5:39-40; Lk 24:25-27, 44; Ac 24:14; 26:22; 28:23-28). She should have believed the law and the prophets, just as the rich man should have: “Abraham said to him, ‘They have Moses and the prophets; let them hear them…. If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead'” (Lk 16:29, 31). As Philip reports to Nathaniel after meeting Jesus for the first time: “We have found Him of whom Moses in the law, and also the prophets, wrote — Jesus of Nazareth, the son of Joseph” (Jn 1:45).

The Beast of Revelation[image error]

by Ken Gentry

A popularly written antidote to dispensational sensationalism and newspaper exegesis. Convincing biblical and historical evidence showing that the Beast was the Roman Emperor Nero Caesar, the first civil persecutor of the Church. The second half of the book shows Revelation’s date of writing, proving its composition as prior to the Fall of Jerusalem in A.D. 70. A thought-provoking treatment of a fascinating and confusing topic.

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Paul in his defense against the charges of the Jews argues: “Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come” (Ac 26:22). Indeed, Paul’s witness to the Jews was from Moses and the prophets: “So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening” (Ac 28:23). According to Neusner Elijah became for Israel a “model of [the] ideal prophet” as well as “the master interpreter of Torah and the revealer of its hidden meanings” (Jacob Neusner, ed., Dictionary of Judaism in the Biblical Period (Peabody, Mass.: Hendrickson, 1996), 189. See: Mk 1:4-6; Lk 3:7-9; Wars 6:5:3; Origen, Celsus 7:9.)

Tragically, the Jews did not recognize the time of their visitation: “For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation” (Lk 19:43-44). Thus, Rome’s destroying Israel’s religious and civil system clears the way for the heavenly system of Christianity. This interpretation is not only reasonable and important, but relevant. And it probably at least suggests the broad theological backdrop for the next two related possibilities.

First Century Christianity

Second, the two witnesses may represent first century Christianity as a whole. They may suggest either the “apostles and prophets” as the foundation stones of the church, the new temple of God (Eph 2:19-20; 1Pe 2:5-9) (Terry, 369). Or they may picture Christianity as a nation of “priests and kings,” like Joshua-Zerubbabel (Caird, 134). The new faith is certainly commissioned to take her witness out into the world (Lk 24:48; Ac 1:8; 2:32; 3:15; 5:32; 10:3, 41; 13:31) — and meets with opposition from the Jews (Rev 2:9; 3:9; Acts passim).

Before Jerusalem Fell[image error]

(by Ken Gentry)

Doctoral dissertation defending a pre-AD 70 date for Revelation’s writing. Thoroughly covers internal evidence from Revelation, external evidence from history, and objections to the early date by scholars.

See more study materials at: www.KennethGentry.com

The transition from three and one-half years in 11:2 to 1260 days in 11:3 would be due to these time-frames representing different periods, with the awkward measure (counting off 1260 days is more troublesome than counting out 42 months) being a symbolic figure aligned theologically rather than historically with the more literal one. As “great persecution” breaks out against the Christians (Ac 8:1), Saul begins delivering them to Jerusalem authorities to be put to death (Ac 9:1-2). It would appear Christianity would be stamped out. In fact, as Christ warns “unless those days had been cut short, no life would have been saved; but for the sake of the elect those days shall be cut short” (Mt 24:22). The “week” has been cut short; the perfect number broken in half.

Nevertheless, Christianity serves as a witness to God, arises with new vigor after the destruction of Jerusalem, and is blessed from heaven above. Later we will see the martyrs reigning from heaven (20:4-6). As Poythress notes of such imagery: “Within a visionary framework, such a picture powerfully depicts the idea of a vindication coming through new life” (Vern S. Poythress, “Genre and Hermeneutics in Rev 20:1-6,” Journal of the Evangelical Theological Society 36 (March 1993): 48).

To be continued.

THOU SHALT NOT STEAL

[image error]PMW 2017-071 by Chris Hume (originally posted at Reformed Hope)

[Gentry note: Postmillennialism expects the conversion of the vast majority of men and nations before Christ returns. Conversion by God’s free grace necessarily leads to a desire to obey and serve God. Serving God involves obedience to his law which is a transcript of his holy character. God is holy, just and good, therefore “the Law is holy, and the commandment is holy and righteous and good” (Rom. 7:12). Therefore, his law is to be promoted to men and nations (Rom. 3:19, 31), not as a means of justification, but as an instrument of sanctification. Chris Hume’s article is helpful for our better understanding the significance of God’s commandment against theft.]

The Ten Commandments and the Moral Law of God

Whenever we begin to discuss the commandments of God, we would do well to ask ourselves the following question: Who is required to obey said laws? The Westminster Confession states: “The moral law doth forever bind all, as well justified persons as others, to the obedience thereof.” This is certainly true. Romans 2:12-16 reminds us that God has revealed himself sufficiently to all men and there is no one who has an excuse for disobeying God’s Law. Therefore, every single person is required to obey God’s Law. In other words, God’s Law is not simply for Christians. In fact, the Apostle Paul points out that the Law is specifically for the ungodly (1 Timothy 1:8-11).

The Gospel does not lessen man’s responsibility to obey God’s Law. Jesus did not come to free men from their duty and obligation to obey God’s Law. He came to die for sinners that their sins might be forgiven and then that they might be given new power to obey God’s Law. As it relates to the Eighth Commandment, Jesus did not come to allow men to steal from their neighbors. He did not come to promote and propagate theft and injustice in the world. He came to establish righteousness and justice. Romans 1:5 makes it clear that one of the great ends of the Gospel is to bring about “the obedience of the faith…among all nations.” The New Hampshire Confession of Faith (the confession of the church I am currently a member of) reiterates this important point:

“We believe that the Law of God is the eternal and unchangeable rule of his moral government; that it is holy, just, and good; and that the inability which the Scriptures ascribe to fallen men to fulfill its precepts arises entirely from their love of sin; to deliver them from which, and to restore them through a Mediator to unfeigned obedience to the holy Law, is one great end of the Gospel, and of the means of grace connected with the establishment of the visible Church.”

The Gospel is not opposed to the Law of God. Rather, it brings about obedience to God’s Law. As we consider the Eighth Commandment, we must keep this in mind.

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God’s Law Made Easy (by Ken Gentry)

Summary for the case for the continuing relevance of God’s Law.

See more study materials at: www.KennethGentry.com

The Eighth Commandment Applied to the Individual

The Eighth Commandment is: “Thou shalt not steal.” As the Westminster Divines noted in the Larger Catechism, this law, and all others in the Decalogue, has two aspects: the positive (duties required) and negative (sins forbidden). The sins forbidden in this commandment include basic theft (Exodus 20:15), man-stealing (Exodus 21:16), using false weights and measures (Deuteronomy 25:13-15), and removing landmarks (Deuteronomy 19:14). All of these sins (and there are others) are explanations of what it means to “not steal.” The general command is given in the phrase, “Thou shalt not steal,” but the command is elucidated and expounded throughout all of Scripture (included the case laws).

With this commandment concerning theft, God is declaring that the individual has a right to his property. Man is to have dominion over his property. When someone steals from another, the thief is robbing the victim of his ability to take dominion over the earth. Individuals are called to work to support their families, care for the needy, and support the work of the Gospel. When someone robs someone, they are neglecting their responsibility and taking from one who has fulfilled his responsibility. The Parable of the Ten Minas in Luke 19 illustrates the just penalty for theft as it relates to one’s failure to be a good steward and take dominion (more on this below).

In addition to the sins forbidden, the Larger Catechism also notes the “duties required” in this law. We are to further “the wealth and outward estate of others, as well as our own.” One example of this (which may help us to see how God’s Law clearly runs through all of Scripture) is found in the command to give and lend freely. The Westminster Divines correctly noted that the Eighth Commandment includes the requirement to give freely, noting that we are required to “give and lend freely according to our abilities and necessities of others.” They cite Leviticus 25:35 as a proof-text. Leviticus 25:35 reads: “If your brother becomes poor and cannot maintain himself with you, you shall support him as though he were a stranger and a sojourner, and he shall live with you.”

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Covenantal Theonomy

(by Ken Gentry)

A defense of theonomic ethics against a leading Reformed critic. Engages many of the leading objections to theonomy.

See more study materials at: www.KennethGentry.com

This sounds very familiar to a passage in the New Testament. 1 John 3:17 says, “But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?” We see here a great example of how the New Testament in no way introduces a new law or abolishes an old one. Rather the New Testament affirms the Law of God. It also expands it in that it grants the ability to obey and widens the scope of obedience. The Parable of the Good Samaritan is another great example. All the principles in the New Testament are latent in the Old—Jesus came to live them out and enable his followers to do the same!

People steal because they are lazy. That might sound simplistic, but, generally speaking, it is true. Thieves are unwilling to work to earn their own bread. Instead, they take from another man’s labor. In fact, the Westminster Divines saw idleness and laziness as a sin forbidden by the Eighth Commandment. Given the fact that it is our duty to further our estate and the estate of others so that God’s rule may be extended throughout the earth, being lazy is a direct violation of this law. Proverbs 28:19 (which is incidentally cited in the Larger Catechism) says: “Whoever works his land will have plenty of bread, but he who follows worthless pursuits will have plenty of poverty.”

The Case Laws are Applications of the Moral Law of God

As I have mentioned, the moral law against theft is explained and applied throughout Scripture. The case laws are excellent expositions on the Law of God, showing us what the commandments mean. After giving the Ten Commandments, God further applied the Moral Law with various case laws, showing how the Moral Law ought to be applied to society. . . .

To continue reading: click

REVELATION AND ORIGINAL INTENT

[image error]PMW 2017-070 by Kenneth L. Gentry, Jr.

I am concluding a brief series presenting interpretive issues necessary for understanding Revelation rightly, i.e., from the preterist perspective. Many evangelicals deem Revelation’s judgment passages to be counter-indicative to postmillennialism’s long term hope. In this article I will focus on John’s original intent which shows he was not speaking past his audience to an audience thousands of years in the future.

Today we are so distant from the events of A.D. 70, so removed from the ancient culture, so little acquainted with the first century Jewish outlook, and so accustomed to the Christian perspective, we tend to overlook the enormous redemptive-historical significance of A.D. 70. Those events are not merely another sad instance in the history of “man’s inhumanity to man which makes countless thousands mourn.” They serve not as demonstration of “nature, red in tooth and claw.” Neither do they merely remind us of “the carnage of war, the blood-swollen god.”

Rather the devastating events of the Jewish War are the historical manifestations of the furious wrath of the offended God of Israel. Transcendent realities stand back of these temporal events. With Nahum we see the smoke of destruction as the dust clouds from God’s feet (Na 1). We learn that truly “it is a fearful thing to fall into the hands of the living God” (Heb 10:27) for “our God is a consuming fire” (Heb 10:31).

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Nourishment from the Word

(by Ken Gentry)

Reformed studies covering baptism, creation, creeds, tongues, God’s law, apologetics, and Revelation

See more study materials at: www.KennethGentry.com

The Lord God sent His own Son to his covenant people, but they “received him not” (Jn 1:11). Indeed, they spitefully abused him in defiance of his gracious and loving overtures (Mt 11:28; 21:33-46; 23:34-47; Ac 7:51-53). Consequently, with His rejection, “the sons of the kingdom were cast out” (Mt 8:12), and “the kingdom of God was taken” from them (Mt 21:43).

Hebrews was written to warn of the disastrous consequences of Jewish Christians apostatizing back into Judaism (Heb 2:1-4; 6:1-4; 10:26-31), just as Jesus had warned (Mt 24:10, 12). It portrays “the day drawing near” (Heb 10:25; cp. Ac 2:16-20,40). This would effect a grand change in God’s redemptive administration — a change that both the author of Hebrews and John liken to “a new Jerusalem” (21:1; cp. 2Co 5:17; Gal 6:15; Heb 12:22; Rev 21:2), which is Christianity (Heb 12:23-25; cp. Gal 4:25-26; Rev 14:1-5).

In Hebrews 12 the writer powerfully presents his conclusion to his book-long warning. After reminding them from whence they had originally come (OT Israel, Heb 12:18-21), he informs them of where they have most recently been (NT Christianity):

“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the first-born who are enrolled in heaven, and to God, the Judge of all, and to the spirits of righteous men made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel” (Heb 12:22-24).

But many are defecting back to Judaism. And at the worst possible time. They were leaving the spiritual, anti-typical, fulfillment realities of Christianity to return to the material, typical, ceremonial world of a now-defunct Judaism. This apostasy occurred when God was about to “shake not only the earth, but also the heaven” (Heb 12:26). The shaking of the “created things” (12:27) speaks of the destruction of the temple system with its “made with hands” ritual implements (9:11, 24; cp. Mk 14:58), which are “ready to vanish away” (8:13; cp. Jn 4:21; Ac 6:14; 7:48; 2Co 3:11; Gal 4:25-30). In place of the OT system, Christianity will remain as a “kingdom which cannot be shaken” (12:28).

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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

John’s message in Revelation performs the same play but on a different stage and in slightly different dress. John’s new creation presents a new world order: Christianity, which arises from within Israel (Rev 12) and remains after the destruction of the Jewish temple-based system (Rev 11). We know this is John’s point because immediately after describing the new creation in Revelation 21:1–22:5, we read:

“‘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 shortly take place. And behold, I am coming quickly…. Do not seal up the words of the prophecy of this book, for the time is near” (22:6-7, 10).

Though even today we await a final, consummational, eternal new creation order (2Pe 3:7-13), we now live in the preparatory, spiritual new creation order established in the first century. Calvin comments on Isaiah 65:17 noting that the “new heavens and new earth” is metaphorical language that “promises a remarkable change of affairs” when God “restores his Church” so that it “shall appear to gain new life and to dwell in a new world” (Isaiah, ad loc.). Westminster divine John Lightfoot even relates it to the destruction of Jerusalem “which is very frequently expressed in Scripture as if it were the destruction of the whole world” (2:318). We know Isaiah 65 does not speak of the consummate order for it includes child bearing, sinners, death, and curse (Isa 65:20).

HELP FROM JOHN’S AUDIENCE

[image error]PMT 2017-069 by Kenneth L. Gentry, Jr.

In my last article I noted the significance of John’s opening time-indicators for interpreting Revelation. These powerfully demonstrate the preterist (past tense) approach to Revelation. That is, that the vast majority of Revelation’s event lie in our distant past and in John’s approaching future.

If you want to explain Revelation to a friend, the first thing you need to do is have them read the first three verses. Then point out to them the near-term indicators (as per my last article). Then you need to point out to them the fact that he is writing to a real, historical audience who would not be inclined to overlook those indicators.

In this article I will point out the significance of John’s original audience to interpreting his dramatic book. He emphasizes the nearness of his prophetic events, in a way most relevant to his original recipients. In fact, to delay the prophetic events thousands of years would contradict his whole point in writing Revelation.

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

First, John writes to seven historical churches. Immediately after twice declaring the nearness of the events (1:1, 3) we read: “John to the seven churches that are in Asia” (1:4a). In 1:11 and 2:1–3:22 he specifically names the churches. John informs these first century churches of events ‘soon’ (1:1) to come to pass because “the time is near” (1:3). How could they have understood John to really mean that either 2,000 years would elapse before the events broke out or that they would drag on and repeat themselves for 2000 years?

Second, studies by William Ramsey and Colin Hermer show how intimately Revelation addresses those specific churches regarding their histories, settings, and struggles. The seven letters are occasional letters designed specifically for their concerns.

Third, within these letters we also find temporal qualifiers suggesting those churches would experience the shock waves from the events of Revelation (2:5; 2:16; 3:11; 22:12, 20). One of them was “about to” be tried by Satan (2:10; cp. 1:19 Gk.). To another Christ is “coming quickly” in judgment (2:16; cp. 1:1). To still another He promises: “I also will keep you from the hour of testing, that hour which is about to come upon the whole world [oikumene]” (3:10; cp. 1:19 Gk.). Indeed, a church must “hold fast” for awhile in that Christ’s judgment-coming will trans transpire “quickly” (3:11; cp. 1:1).[image error]

Great Tribulation: Past or Future?

(Thomas Ice v. Ken Gentry)

Debate book on the nature and timing of the great tribulation. Both sides thoroughly cover the evidence they deem necessary, then interact with each other.

See more study materials at: www.KennethGentry.com

Fourth, John wrote Revelation while these churches were enduring stressful times: “I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus” (1:9a). Revelation promises quickly to vindicate the martyrs who cry: “How long?” (6:9). The were told “they should rest for a little while longer” (6:10-11; cp. Lk 18:7-8). In fact, later in Revelation, we learn “there shall be delay no longer” (10:6). Yet, on the non-preterist interpretation, their vindication was not after “a little while,” and the events await an enormous delay.

THE KEY KEY TO REVELATION

[image error]PMW 2017-067 by Kenneth L. Gentry, Jr.

There are several keys to interpreting the Book of Revelation. But the key key is that of John’s statement regarding the prophetic events being temporarlly near. When I discuss Revelation with folks I begin by urging them to read the first three verses. Once the shock wears off their faces, the gears in their head will often begin to turn.

Thus, the leading preterist evidence derives from John’s temporal delimitations, which he emphasizes by strategic placement, didactic assertion, frequent repetition, and careful variation.

He strategically places them twice in his introduction (1:1, 3) and five times in his conclusion (22:6, 7, 10, 12, 20), thereby bracketing the highly wrought drama within (4:1–22:6). In these didactic passages John employs two terms demanding preterism: tachos / tachu (1:1, cp. 22:7, 12, 20) and eggus (1:3; cp. 22:10). For example:

The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must shortly [tachos] take place. . . . 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 [eggus]. (1:1a, 3)

John immediately impresses upon his reader the nearness of his prophetic events.

Lexicographers agree on the temporal significance of tachos in Revelation: The Baur-Arndt-Gingrich-Danker Lexicon (BAGD) notes that en tachei means: “soon, in a short time Lk 18:8; Ro 16:20; 1 Ti 3:14 v.1; Rv 1:1; 22:6; 1 Cl 65:1; shortly Ac 25:4.” Thayer offers the following range of meanings: “quickness, speed and quickly, shortly, speedily, soon,” listing Revelation 1:1 and 22:6 with the “speedily, soon” entries. Abbott-Smith concurs: 1:1 and 22:6 mean “quickly, speedily, soon.”

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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

Greek text editors F. J. A. Hort, Kurt Aland, and Howard Marshall agree. Hort translates it “shortly, soon.” Aland comments: “In the original text, the Greek work used is tachu, and this does not mean ‘soon,’ in the sense of ‘sometime,’ but rather ‘now,’ immediately.” Marshall cites Revelation 1:1 and 22:6 as evidence that the normal use of the phrase en tachei “suggest[s] that soon is the meaning.”

In fact, all English versions translate it either as: “soon” (NIV, RSV, Beck, NRSV, NAB, CEV), “shortly” (KJV, ASV, Weymouth, NEB, NASB, NKJV), or “very soon” (Moffatt, Phillips, Williams, TEV). Tachos obviously indicates temporal brevity elsewhere (e.g., Lk 18:8; Ac 12:7; Ro 16:20). The same is true of its related form tachus (Mt 5:25; Mk 9:39; Lk 15:22; cp. Rev 2:16; 3:11; 11:14; 22:7, 12, 20).

This evidence is reinforced by John’s linking tachos with eggus in the same contexts, as if to provide a two-fold witness (1:1, 3; 22:6, 10). BAGD provides the following entry for eggus: “of time near a. of the future: kairos Mt 26:18; Rv 1:3; 22:10.” The other lexicons cited above concur. Theological Dictionary of the New Testament notes that the term means “temporally near at hand” and observes that “like the Synpt., Rev. uses eggus only as a term for the near coming of the kingdom of God. Thus we have ho gar kairos eggus in 1:3; cf. 22:10” (3:330, 331).

The various samples of eggus in the NT all agree: some relating spatial, others temporal nearness (Mt 24:32, 33; 26:18; 13:28, 29; Lk 19:11; 21:30, 31). And again, all translations of Revelation agree; all versions cited above have either “near” or “at hand.”

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Blessed Is He Who Reads: A Primer on the Book of Revelation

By Larry E. Ball

A basic survey of Revelation from the preterist perspective.

It sees John as focusing on the destruction of Jerusalem and the temple in AD 70.

For more Christian studies see: www.KennethGentry.com

Perhaps the most interesting proof of the meaning of these terms is the various competing, innovative, counter-intuitive attempts to get around their obvious significance! Indeed, if these terms do not express temporal nearness, what terms could John have used to do so? I am firmly convinced John prophesies the fast approaching destruction of the Temple in A.D. 70.

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THREE PRETERIST PRINCIPLES

[image error]PMW 2017-066 by Kenneth L. Gentry, Jr.

Modern postmillennialism is largely, though not solely, committed to a particular interpretive tool known as “preterism.” This tool is helpful for explaining many of the catastrophic judgment passages as features of the founding of Christianity in the first century rather than evidence for the decline of Christianity in the final century.

However, postmillennialists do not adopt this interpretive approach in order to avoid a negative impact on their eschatological system. Rather, preterism arises naturally from a careful reading of the biblical text.

The evangelical, Reformed preterist strongly holds to the futurity of the Second Advent, the resurrection, and the great judgment. These are orthodox givens well exhibited in Scripture and long held by historic Christianity in creedal form.

Three factors generate preterism: (1) the importance of chronological indicators in biblical prophecy, (2) the impact of OT apocalyptic language on eschatological discourse, and (3) the significance of A.D. 70 for redemptive history. Let us see how these impact Revelation.

The Book of Revelation Made Easy

(by Ken Gentry)

Helpful introduction to Revelation presenting keys for interpreting. Also provides studies of basic issues in Revelation’s story-line.|

See more study materials at: www.KennethGentry.com

First, chronological indicators

Preterism relies heavily upon Revelation’s assertions of the nearness of certain prophetic events (1:1,3; 22:6,10), while non-preterists disingenuously re-interpret these. When the preterist comes upon didactically-seated temporal delimiters, he allows them their literal significance and seeks an historical fulfillment in antiquity. Where absent, then other issues must suggest the proper interpretation, which may or may not demand a past fulfillment.

Second, symbolic imagery

The preterist recognizes the hyperbolic-symbolic nature of the dramatic visual imagery in apocalyptically-framed prophecies. Although most evangelicals recognize the symbolic character of OT apocalyptic, its influence in NT passages is often overlooked. This symbolism comes to its most far-reaching effect in the book of Revelation, which opens with a notice about 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.”

The word translated “communicated” is the Greek verb semaino which means “to signify, symbolize.” It is used here in the context with deikenumi which is translated “to show.” Together they indicate the symbolic nature of “the Revelation of Jesus Christ” (Rev. 1:1a). This fact is immediately, illustrated when the first vision therein is explained as symbolism. The vision of Christ walking among the lampstands with seven stars in his hand (Rev. 1:9–16) is interpreted by him to show that literal lampstands and stars are not the point. Rather they symbolize the seven churches and the “angels” (messengers) of those churches (Rev. 1:20).

Tongues-speaking: Meaning, Purpose, and Cessation

[image error]by Ken Gentry

The position presented within is that tongues-speaking allowed the gift person to speak in a known human language without previously knowing it; tongues brought inspired revelation from God; the gift was a sign confirming the apostolic witness and warning of the coming destruction of Jerusalem; and therefore the gift ceased in the first century.

See more study materials at: www.KennethGentry.com

Third, new covenant Christianity

Preterists hold that the birth of new covenant Christianity at Pentecost (A.D. 30) necessarily leads to the death of old covenant Judaism in the holocaust (A.D. 70). According to Acts 2:16-21,40, tongues were a sign of the “blood and fire to envelop Jerusalem in A.D. 70.” For rejecting her prophesied Messiah (Lk 23:18-32; Mt 21:33-46; cp. 1Th 2:14-16), God judges Israel’s people, land, city, and temple (Mt 23:34-24:34). This judgment concludes for all times the typological-ceremonial era of the OT (Heb 8:13; cp. Jn 4:21; Heb 10:23-25; 12:18-29), which narrowly focused on one people (Dt 7:6; Ps 147:19-20; Am 3:2) in a confined land (Gen. 15:18; Psa. 135:10-12). This dramatically opens God’s redemption to all peoples in all the world (Mt 8: 10-11; 24:29-30; 28:18-20; Lk 24:44-49; Ac 1:8).

BURIAL, CREMATION, RESURRECTION

[image error]PMT 2017-065 by Alex Chediak, Ph.D. (Stream.org)

Gentry note: Postmillennialism is fully committed to historic, Bible-believing orthodoxy rather than to innovation. Consequently, we believe in a future physical resurrection of the bodies of all men. A practical question that arises is: Does the Bible encourage burial or cremation? Cremation does not destroy the prospect of resurrection, but it does not testify of the hope of the resurrection very well. Dr. Chediak provides us a helpful article in that regard.

Preference for cremation among Americans has skyrocketed over the past few decades. In 1960, only 3.5% opted for cremation over burial. By 1999, it was one in four (25%). And in 2016, U.S. cremations outnumbered burials.

For Christians, this raises the question: Is it really a neutral choice between whether to be buried or burned? If so, it’s easy to opt for convenience. But there’s a long tradition among Christians that a burial is much better. Before going there, though, let’s get clear on why many are attracted to cremation.

Why Cremation?

A burial costs about three times as much as cremation. Cremations are also more flexible. They don’t need to occur right after the person dies. A service can be held at the most convenient time for those who attend. And ashes can be scattered in many places. (My wife’s grandfather had his scattered in the San Francisco bay.) Others might keep the ashes in their home.

Evangelical Ethics (3d ed)[image error]

by John Jefferson Davis

One of the best treatments of contemporary ethical problems facing Christians. John Jefferson Davis brings mature biblical thought to issues such as homosexuality, genetics, abortion, euthanasia, war and peace, the environment, divorce and remarriage.

See more study materials at: www.KennethGentry.com

There are also worldview reasons to prefer cremation. Wikipedia notes that “almost everyone adhering to Hinduism, Sikhism, Buddhism and Jainism cremate their dead.” Why? Because these faith systems do not attach any lasting significance to the human body. Similarly, in ancient Greek religion, the human body was considered to be a prison for the soul. Death liberated a person’s soul from their body.

A Brief History of Cremation

According to Encyclopedia Britannica, cremation showed up the western world by the Greeks as early as 1000 B.C. The Greeks adopted it from northern tribes who would incinerate corpses on the battlefield, then gather the ashes for entombment back home. Cremation became associated with valor and patriotism. The bigger the military hero, the bigger the pyre.

We see references to cremation in Homer’s Iliad. Royal cremation ceremonies appear Greek mythology and in the practices of pagan Scandinavians. In Lord of the Rings, Denethor tries to burn Faramir and himself “like the heathen kings of old.” In Star Wars: Return of the Jedi, the corpse of Anakin Skywalker (Darth Vader) is burned.

Three Views on the Millennium and Beyond[image error]

(ed. by Darrell Bock)

Presents three views on the millennium: progressive dispensationalist, amillennialist, and reconstructionist postmillennialist viewpoints. Includes separate responses to each view. Ken Gentry provides the postmillennial contribution.

See more study materials at: www.KennethGentry.com

Roman practice of cremation was widespread at the time of Christ, especially among the upper class and members of imperial families. But as Christianity rose in influence, cremation quickly declined. Wikipedia reports that “anthropologists have been able to track the advance of Christianity throughout Europe with the appearance of cemeteries. By the 5th century, with the spread of Christianity, the practice of burning bodies gradually disappeared from Europe.”

The central idea in cremation is the denigration of the body. As Yoda said to Luke Skywalker in Star Wars: The Empire Strikes Back, “Luminous beings are we, not this crude matter.” Our bodies are “crude matter” — to be burned like garbage upon our death. This is what Christians must reject.

Burial: A Witness to the Resurrection

As Christians, we affirm the goodness of our physical bodies. Our bodies were made by God. We’re called to glorify God in our bodies because the Holy Spirit resides within us (1 Corinthians 6:19-20). That happened because the Son of God took on human flesh to die bodily on the cross to purchase us for Himself (1 Peter 3:18). Like Paul, we seek to honor God in our bodies, both in our life and in our death (Philippians 1:20).

Because of sin, our bodies — like the rest of creation — experience corruption (Romans 8:20-22). We all experience dysfunction in our bodies. Death doesn’t visit us all at once. It visits us one day at a time. In nearsightedness, and then farsightedness. In the loss of hearing. In stiffness and back pain. In arthritis — or worse, dementia and Alzheimer’s. For many Christians death comes at the tail end of protracted agony. We’re ready to be done with our bodies! To die for Christians is to be free from bodily anguish and immediately in paradise (Luke 23:43).

But that’s not the full story. Christianity affirms that we will live forever not as disembodied ghosts but as embodied souls (1 Corinthians 15:42-44)….

To read the full article: click

Click on the following images for more information on these studies:

DISINHERITING REBELLIOUS CHILDREN

[image error]PMT 2017-066 by Kenneth L. Gentry, Jr.

Postmillennialism is church-centered, family-oriented, culture-impacting, and future-directed. Training up children in the way they should go is a first-order obligation of the covenantal postmillennialist. But what is the Christian postmillennialist to do when his children go radically astray?

I believe the Bible and its covenantal theology direct believers to disinherit irretrievable, wayward children. And here are the reasons why.

First, the priority of God.

those who are God’s people are to tithe to the Lord their first fruits. This is to show that all that they have comes from God (Dt. 8:18; Jms 1:18) and ultimately belongs to him:

Deut. 8:18 “But you shall remember the Lord your God, for it is He who is giving you power to make wealth, that He may confirm His covenant which He swore to your fathers, as it is this day.

James 1:17 “Every good thing bestowed and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation, or shifting shadow.”

We are stewards of God’s gracious resources which he has entrusted to our care.

Why Do We Baptize Our Children?[image error]

By Richard Pratt

This lesson promotes mutual understanding and respect among believers regarding infant baptism, even as they come to different conclusions. The simple but in-depth presentation provides practical perspectives for new believers and mature believers alike.

See more study materials at: www.KennethGentry.com

Second, the source of wealth.

The wealth God gives us is for the purpose of confirming (promoting, securing, honoring) his covenant: Deut. 8:18: But you shall remember the Lord your God, for it is He who is giving you power to make wealth, that He may confirm His covenant which He swore to your fathers, as it is this day.

If our wealth were given to unbelievers we would be funding the kingdom of Satan rather than the kingdom of God. Even though God gave us our wealth. After all, we are to “seek first the kingdom of God and his righteousness, then all these things will be added unto us.”

Third, the Law of God.

God’s Law bligates the parent of a “stubborn and rebellious son” to turn him over to authorities for capital punishment (Dt 21:18-21). If the parents have a moral and legal obligation that goes so against the maternal/paternal grain, an obligation to act against their unholy son to the point of seeking his death, it appears to me that an obligation short of that dramatic action should preclude the parent from leaving God’s gifts to the unbelieving child (though he is not a criminal).

Fourth, the pattern of Scripture.

God leaves us a pattern of denying an inheritance to the unbeliever, when he denies it to even one of his own children who behaves in an unbelieving fashion:

Numbers 18:20 : Then the Lord said to Aaron, “You shall have no inheritance in their land, nor own any portion among them; I am your portion and your inheritance among the sons of Israel.

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Kids Who Kill

(by Gov. Mike Huckabee)

Proposes a key to recovering our country’s basic values: faith, family, work, and community.

See more study materials at: www.KennethGentry.com

Fifth, the example of the Canaanites.

God takes the land of the unbelieving (and criminal Canaanites) and gives it to Israel for an inheritance. That is, God disinherits the unbelieving and turns their inheritance over to his faithful people.

Deut. 4:38: driving out from before you nations greater and mightier than you, to bring you in and to give you their land for an inheritance, as it is today.

Indeed, God intends the wealth of the sinner to be stored up for the righteous, not vice versa (Prov. 13:22b).

Sixth, the lot of the trouble-maker.

The inheritance of the troubler of one’s house receives no inheritance:

Proverbs 11:29: “He who troubles his own house will inherit wind, And the foolish will be servant to the wisehearted.”

Proverbs 17:2: “A servant who acts wisely will rule over a son who acts shamefully, And will share in the inheritance among brothers.”

Matthew 23:38: “Behold, your house is being left to you desolate!”

Matthew 7:6: “Do not give what is holy to dogs, and do not throw your pearls before swine, lest they trample them under their feet, and turn and tear you to pieces.”

Matthew 8:11-12: “And I say to you, that many shall come from east and west, and recline at the table with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the sons of the kingdom shall be cast out into the outer darkness; in that place there shall be weeping and gnashing of teeth.”

Matthew 10:37: “He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me.”

Thus, as sad as it may be humanly-speaking, we must “seek first the king of God and his righteousness” (Matt. 6:33).

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