Revelation 202 1 Edition Dr

Total Page:16

File Type:pdf, Size:1020Kb

Revelation 202 1 Edition Dr Notes on Revelation 202 1 Edition Dr. Thomas L. Constable HISTORICAL BACKGROUND The opening verses of the book state that "John" wrote it (1:1, 4, 9; cf. 22:8). From the first century to the present day, almost all orthodox scholars have concluded that this means the Apostle John.1 Two noteworthy exceptions were Luther and Zwingli. Today, many scholars who accept the divine inspiration of the book believe the Apostle John wrote it. Others, of course, believe some other "John" wrote the book.2 Some of the early church fathers (Clement of Alexandria, Eusebius, Irenaeus, and Victorinus) wrote that the Apostle John experienced exile on the island of Patmos during Domitian's reign (1:9).3 They wrote that the government allowed John to return to Ephesus after Emperor Domitian's death in A.D. 96. Consequently, many conservative interpreters date the writing of this book near A.D. 95 or 96.4 There is good evidence that this 1See Robert L. Thomas, Revelation 1—7: An Exegetical Commentary, pp. 2-19; John F. Walvoord, The Revelation of Jesus Christ, pp. 11-14; or Donald A. Carson and Douglas J. Moo, An Introduction to the New Testament, pp. 700-7, for further discussion of authorship. 2E.g., David E. Aune, Revelation 1—5, p. lvi; William Barclay, The Revelation of John, 1:15; James Moffatt, "The Revelation of St. John the Divine," in The Expositor's Greek Testament, 5:320-27. 3See the map near my comments on 1:10-11. For a summary of this tradition, see Isbon T. Beckwith The Apocalypse of John, pp. 366-93; George Eldon Ladd, A Commentary on the Revelation of John, p. 8; and Raymond E. Brown, The Gospel According to John, 1:lxxxviii-xcii. 4E.g., Carson and Moo, pp. 707-12; Barclay, 1:17; Moffatt, 5:327; A. T. Robertson, Word Pictures in the New Testament, 6:274, 343; Robert Jamieson, A. R. Fausset, and David Brown, Commentary Practical and Explanatory on the Whole Bible, p. 1531; Arno C. Gaebelein, The Annotated Bible, 4:2:192; Richard C. H. Lenski, The Interpretation of St. John's Revelation, p. 5; John F. Walvoord, "Revelation," in The Bible Knowledge Copyright Ó 2021 by Thomas L. Constable www.soniclight.com 2 Dr. Constable's Notes on Revelation 2021 Edition was the last of John's inspired writings.1 Kenneth Gentry argued that John wrote Revelation in the late 60s.2 Several writers have refuted this preterist view.3 "Perhaps more than any other book in the NT, the Apocalypse enjoyed wide distribution and early recognition."4 Where did John get "the revelation" that he wrote down in this book? He said that he received it from Jesus Christ through angelic mediation (1:1). Most of the details of this revelation were undoubtedly new to John. However, there are remarkable parallels between this revelation and the Lord Jesus' teaching in the Olivet Discourse (Matt. 24—25; Mark 13; Luke 21). The Book of Revelation clearly builds on that foundation and expounds it.5 The apocalyptic sections of certain books of the Old Testament— particularly Daniel, Isaiah, Ezekiel, and Psalms—contain former revelation that God gave His prophets about the end times. "An apocalypse was the word for a crisis, and for a crisis which bordered on the end."6 John also alluded often to Exodus, Deuteronomy, Jeremiah, and Zechariah. One scholar claimed that 278 of the 404 verses in Revelation contain references to the Old Testament.7 William Barclay claimed that John quoted or alluded to the Old Testament 245 times, citing about 20 Old Testament books—his favorites being: Isaiah, Daniel, Ezekiel, Psalms, Exodus, Commentary: New Testament, p 925; Kenneth G. Hanna, From Gospels to Glory, p. 484. See also Aune, p. lxix. 1See Lenski, pp. 6-7. 2Kenneth L. Gentry Jr., Before Jerusalem Fell: Dating the Book of Revelation. For arguments favoring a preterist-idealist interpretation, see John Noe, "An Exegetical Basis for a Preterist-Idealist Understanding of the Book of Revelation," Journal of the Evangelical Theological Society 49:4 (December 2006):767-96. 3E.g., Robert L. Thomas, Evangelical Hermeneutics, pp. 451-71; and Mark L. Hitchcock, "A Defense of the Domitianic Date of the Book of Revelation" (Ph.D. dissertation, Dallas Theological Seminary), 2005. 4Robert H. Mounce, The Book of Revelation, p. 36. 5See Alan Johnson, "Revelation," in Hebrews-Revelation, vol. 12 of The Expositor's Bible Commentary, p. 402; Austin Farrer, The Revelation of St. John the Divine, pp. 31-32; Henry B. Swete, The Apocalypse of St. John, pp. cli-clii; Beckwith, pp. 139-40; and Louis A. Vos, The Synoptic Traditions in the Apocalypse. 6Moffatt, 5:295. See Hanna, pp. 485-88, for a discussion of the apocalyptic character of Revelation. 7Swete, p. cxxxv. 2021 Edition Dr. Constable's Notes on Revelation 3 Jeremiah, and Zechariah.1 The United Bible Society's Greek New Testament lists over 500 Old Testament passages.2 Despite all these allusions, however, there are no formal quotations from the Old Testament. The revelation that Jesus gave in the Olivet Discourse and later to John on Patmos supplements that earlier revelation. "Jesus in His [Olivet] discourse was clearly anticipating what He was to show John in much greater detail more than six decades later here on the island of Patmos."3 INTERPRETATIONS There have been four basic interpretations of Revelation throughout church history.4 Of course, there are additional variations within these four. "The basic hermeneutical problem in Revelation is determining what is symbolic and what is literal.5 The idealist, or allegorical, interpretation sees the book as an allegory, teaching the ideal of the triumph of good over evil. Antichrist, in this view, is not a real person, but the personification of evil. In an allegory, there is no historical basis for the story; it is fiction (cf. Pilgrim's Progress). This view has appealed to few interpreters who have a high view of inspiration. Most of its advocates are quite liberal in their theology, and are mainly postmillennial or amillennial in their eschatology.6 The preterist interpretation, after the Latin word preater, meaning "past," views the book as dealing only with events in the early history of the 1Barclay, 1:14. 2Second edition, pp. 897-920. See Gregory K. Beale, The Book of Revelation, for many allusions to the Old Testament, and Merrill C. Tenney, Interpreting Revelation, p. 104, for charts of the distribution of these in the Old Testament. 3Thomas, Revelation 1—7, pp. 53-54. 4See Wilbur M. Smith, "Revelation," in The Wycliffe Bible Commentary, pp. 1497-1500, for an excellent, slightly longer explanation of these views; or Tenney, pp. 135-46; or Hanna, pp. 488-90. See Thomas Ice, "Back to the Future: Keeping the Future in the Future," in When the Trumpet Sounds, pp. 13-16, for the historical development of these four positions. 5Robert Vacendak, "The Revelation of Jesus Christ," in The Grace New Testament Commentary, 2:1250. 6See Tenney, pp. 147-67; or Hanna, pp. 490-92, for discussions of millennial views. 4 Dr. Constable's Notes on Revelation 2021 Edition church, specifically: its conflicts with Judaism and paganism in John's day. Advocates often identify "Antichrist" as a past Roman emperor, but there is much difference of opinion about which one. The advocates of this view are mainly postmillennialists and amillennialists. The main problem with this view is the inability of its advocates to unite on the identifications of the various people and symbols that appear in the book. Also, 1:19 says the book points ahead as well as back, and not just to the present (early church era). The historicist view understands Revelation to be dealing with events in the total history of the church, not just the church until John's day. Many advocates identify "Antichrist" with one of the medieval popes, but they do not agree on which one. Advocates are mainly postmillennialists and amillennialists, though some premillennial commentators also held this view.1 The main weakness of this view is the interpreters' inability to identify everything predicted in the book with past events and people. The futurist view sees the book describing mainly events in the eschatological future, specifically: the things described in chapters 4—22. "Antichrist," according to this view, is a person who will appear in the future from our present perspective in history. Advocates of this view are mainly premillennialists. The main problem with this view is its "improbability," at least from the viewpoint of its critics. Another problem is that it requires more literal interpretation, and belief in the supernatural, which some interpreters are uncomfortable with. This view makes the most sense of the book to me. By the way, I am a premillennialist, not because I am a graduate of Dallas Theological Seminary, but because premillennial interpretations of various New Testament passages make the most sense to me. In other words, exegesis, rather than theology, is the basis for my Premillennialism.2 J. Sidlow Baxter claimed to be a futurist interpreter for the same reason: "I believe the Futurist interpretation to be true because it interprets the disclosures of John's revelation in parallel correspondence with the whole scheme of Biblical prediction."3 1E.g., Jamieson, et. al., p. 1547. See John F. Walvoord, Prophecy, p. 12, for concise definitions of these three views. 2See Appendix 1 at the end of these notes for a chart of these views and a list of some expositors and commentators who hold each one. 3J. Sidlow Baxter, Explore the Book, 6:338. 2021 Edition Dr. Constable's Notes on Revelation 5 I have listed these views in order according to the literalness of the advocates' interpretation of the book, beginning with the least literal.
Recommended publications
  • Adam, the Fall, and Original Sin Baker Academic, a Division of Baker Publishing Group, © 2014
    Adam, the Fall, and Original Sin Theological, Biblical, and Scientific Perspectives EDITED BY Hans Madueme and Michael Reeves k Hans Madueme and Michael Reeves, Adam, The Fall, and Original Sin Baker Academic, a division of Baker Publishing Group, © 2014. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) MaduemeReeves_Adam_LC_wo.indd iii 9/17/14 7:47 AM © 2014 by Hans Madueme and Michael Reeves Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Adam, the fall, and original sin : theological, biblical, and scientific perspectives / Hans Madueme and Michael Reeves, editors. pages cm Includes bibliographical references and index. ISBN 978-0-8010-3992-8 (pbk.) 1. Sin, Original. 2. Adam (Biblical figure) 3. Fall of man. I. Madueme, Hans, 1975– editor. BT720.A33 2014 233 .14—dc23 2014021973 Unless otherwise indicated, Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ESV Text Edition: 2011 Scripture quotations labeled NASB are from the New American Standard Bible®, copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation.
    [Show full text]
  • Winter 2009 Vol. 33 No. 3 from the President the Gospel and the Jewish People
    Winter 2009 Vol. 33 No. 3 FROM THE PRESIDENT The Gospel and the Jewish People n our last issue of Kindred Spirit we considered God’s heart for the Arab people and promised to follow that Dallas Theological Seminary’s mission discussion with a look at God’s heart for Jewish people. is to glorify God by equipping godly I servant-leaders for the proclamation The issue you hold in your hands explores that very topic. A boy inserts a prayer of His Word and the building up Several months ago I joined a number of other of the body of Christ worldwide. request into the Wailing Wall evangelical leaders in considering what Scripture reveals in Jerusalem. KINDRED SPIRIT as God’s heart for the Jewish people and how evangelicals Winter 2009 Vol. 33, No. 3 should view Jewish-Christian relations. In the end I joined an esteemed group ISSN 1092–7492 of leaders in signing a public statement prepared by the World Evangelical © 2009. All rights reserved. Alliance. Here’s what we affirmed: Published three times a year by Dallas Theological Seminary As evangelical Christians, we want to express our genuine friendship 3909 Swiss Avenue, Dallas, Texas 75204 and love for the Jewish people. We sadly acknowledge that church Dr. Mark L. Bailey, President history has been marred with anti-Semitic words and deeds; and that at Dr. Mark M. Yarbrough, Vice President of Communications times when the Jewish people were in great peril, the church did far less Sandra L. Glahn, Editor-in-Chief than it should have.
    [Show full text]
  • 282 Benjamin D. Sommer Revelation and Authority Is a Major Study
    282 Book Reviews Benjamin D. Sommer Revelation and Authority: Sinai in Jewish Scripture and Tradition. The Anchor Yale Bible Reference Library. Yale University Press, New Haven, CT, 2015. 440 pp. $50.00 Revelation and Authority is a major study of the biblical texts describing the events at Sinai/Horeb and an important theological statement. Sommer claims that the book’s primary goal is to demonstrate that Rosenzweig’s and Heschel’s claims that the Torah is the beginning of the human response to God’s reve­ lation are not a radically new but continue a line of thought from the Torah itself. Along the way, Sommer shows that one can accept contemporary bibli­ cal scholarship and fully incorporate Torah into a modern theological system. Also, he establishes that a critical reading of the Torah places law at the center of revelation, and the compiling of the Torah itself illustrates that law changes and develops through time. In Sommer’s opinion, critical biblical scholarship should not present a problem for a contemporary Jewish theologian; rather, “… the Bible as recovered by biblical critics can serve as scripture for contem­ porary Judaism” (24). Sommer states that “moral issues rather than historical­philological ones pose the most disturbing challenges” (28) to his accepting the Bible as Moses’ stenographic account of revelation. In place of Moses’ merely transcribing God’s words, Sommer argues for participatory revelation—the idea “that revela­ tion involved active contributions by both God and Israel” (1). If human activity, that is, Israel’s/Moses’ response to God’s revelation, produced the Bible, then its moral shortcomings can be explained.
    [Show full text]
  • The City: the New Jerusalem
    Chapter 1 The City: The New Jerusalem “I saw the holy city, the New Jerusalem” (Revelation 21:2). These words from the final book of the Bible set out a vision of heaven that has captivated the Christian imagina- tion. To speak of heaven is to affirm that the human long- ing to see God will one day be fulfilled – that we shall finally be able to gaze upon the face of what Christianity affirms to be the most wondrous sight anyone can hope to behold. One of Israel’s greatest Psalms asks to be granted the privilege of being able to gaze upon “the beauty of the Lord” in the land of the living (Psalm 27:4) – to be able to catch a glimpse of the face of God in the midst of the ambiguities and sorrows of this life. We see God but dimly in this life; yet, as Paul argued in his first letter to the Corinthian Christians, we shall one day see God “face to face” (1 Corinthians 13:12). To see God; to see heaven. From a Christian perspective, the horizons defined by the parameters of our human ex- istence merely limit what we can see; they do not define what there is to be seen. Imprisoned by its history and mortality, humanity has had to content itself with pressing its boundaries to their absolute limits, longing to know what lies beyond them. Can we break through the limits of time and space, and glimpse another realm – another dimension, hidden from us at present, yet which one day we shall encounter, and even enter? Images and the Christian Faith It has often been observed that humanity has the capacity to think.
    [Show full text]
  • Flannery O'connor
    ANALYSIS “The Artificial Nigger” (1955) Flannery O’Connor (1925-1964) “I suppose ‘The Artificial Nigger’ is my favorite…. And there is nothing that screams out the tragedy of the South like what my uncle calls ‘nigger statuary.’ And then there’s Peter’s denial. They all got together in that one. You are right about this negativity being in large degree personal. My disposition is a combination of Nelson’s and Hulga’s. Or perhaps I only flatter myself.” O’Connor, Letter (6 September 1955) “Well, I never had heard the phrase before, but my mother was out trying to buy a cow, and she rode up the country a-piece. She had the address of a man who was supposed to have a cow for sale, but she couldn’t find it, so she stopped in a small town and asked the countryman on the side of the road where the house was, and he said, ‘Well, you go into this town and you can’t miss it ‘cause it’s the only house in town with a artificial nigger in front of it.’ So I decided I would have to find a story to fit that.” O’Connor, Symposium, Vanderbilt U (1957) “’The Artificial Nigger’ is my favorite and probably the best thing I’ll ever write.” O’Connor, Letter (10 March 1957) “We begin here with nothing more uncommon than a rustic old man taking his rustic grandson for his first trip to the city. While their backwoodness is a bit grotesque and the old man’s vanity provides touching humor, metaphysical drama doesn’t overturn secular seeming until the man publicly denies his relationship to the boy to escape retribution and to give the humor a new dimension.
    [Show full text]
  • Copyright © 2021 David Lee Watts All Rights Reserved. the Southern
    Copyright © 2021 David Lee Watts All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. EQUIPPING THE CONGREGATION OF GRACE FELLOWSHIP ASSEMBLY OF GOD IN FARMERSVILLE, TEXAS, TO PRACTICE EXPOSITORY LISTENING __________________ A Project Presented to the Faculty of The Southern Baptist Theological Seminary __________________ In Partial Fulfillment of the Requirements for the Degree Doctor of Ministry __________________ by David Lee Watts May 2021 APPROVAL SHEET EQUIPPING THE CONGREGATION OF GRACE FELLOWSHIP ASSEMBLY OF GOD IN FARMERSVILLE, TEXAS, TO PRACTICE EXPOSITORY LISTENING David Lee Watts Read and Approved by: __________________________________________ Terry J. Betts (Faculty Supervisor) __________________________________________ William F. Cook Date ______________________________ TABLE OF CONTENTS Page PREFACE . v Chapter 1. INTRODUCTION . 1 Context . 1 Rationale . 4 Purpose . 5 Goals . 5 Research Methodology . 5 Definitions and Limitations/Delimitations . 7 Conclusion . 8 2. THE BIBLICAL AND THEOLOGICAL BASIS FOR TRAINING YOUR CONGREGATION TO BE EXPOSITORY LISTENERS . 9 An Exegesis of Nehemiah 8–9 . 9 An Exegesis of James 2:22, Titus 2:11-14, and Romans 10:9-10 . 22 An Exegesis of 2 Timothy 2:2 . 24 Conclusion . 26 3. HISTORICAL ISSUES RELATED TO EXPOSITORY LISTENING . 33 An Analysis of Emotions Over Textual Exposition in Pentecostal Preaching . 33 Expository Preaching Enables the Listener to Learn the Bible More Clearly than Other Methods . 36 Expository Preaching Enables the Listener to Hear More Scripture . 41 Christians Must Become Active Listeners of Sermons . 44 iii Chapter Page 4. DETAILS AND DESCRIPTION OF THE PROJECT .
    [Show full text]
  • When We Speak in Tongues, We Are Making a Conscious Decision by Faith to Speak As the Holy Spirit Is Giving Us the Language Or the Words to Say
    Purpose of Tongues Part 2 Review: - When we speak in tongues, we are making a conscious decision by faith to speak as the Holy Spirit is giving us the language or the words to say. - We can speak in two kinds of tongues: A tongue that is known in the earth and an unknown tongue that no man knows. - Tongues are used to convey a message to the church in the public setting and work in conjunction with the gift of interpretation. - The gift of tongues to convey a message to the church found 1 Corinthians 12 is not the same as the tongues you receive through the baptism in the Holy Ghost. o The gift of tongues mentioned in 1 Corinthians chapter 12 is a gift for ministering to the body of Christ in the public church service and must be accompanied with the gift of interpretation. o Not everyone will have this gift. o But the gift of tongues you receive through the baptism of the Holy Spirit is for everyone and for your personal edification. So, let’s talk about the tongue for personal edification. This tongue is the unknown tongue mentioned in 1 Corinthians 14:2 and 1 Corinthians 14:4. This is the tongue you receive when you are baptized in the Holy Spirit. Look what Paul says about this tongue in 1 Corinthians 14:4 - So, there’s a tongue that we can speak in that’s not a known tongue and it is for our personal edification o Once again this is a different tongue then the one referred to in 1 Corinthians 12.
    [Show full text]
  • Tools of Dominion
    TABLE OF CONTENTS Preface . ix Introduction . 1 Part I: PROLEGOMENA 1. The Restoration of Biblical Casuistry . 27 2. What Is Covenant Law?.... 63 3. What Are the Case Laws?. 88 4. A Biblical Theology of Slavery. ...111 PartII: COMMENTARY 5. Servitude, Protection, and Marriage.. ...209 6. Wives and Concubines . ...248 7. Victim’s Rights vs. the Messianic State. ...278 8. Kidnapping . ...321 9. The Costs of Private Conflict . ...339 10. The Human Commodity . ...359 11. Criminal Law and Restoration . ...381 12. The Auction for Substitute Sanctions . ...413 13. Freedom for an Eye . ...437 14. The Ransom for a Life . ...456 15. The Uncovered Pit. ...485 16. Knowledge, Responsibility, and the Presumption of Guilt . ...495 17. Proportional Restitution . ...505 18. Pollution, Ownership, and Responsibility . ...541 19. Safekeeping, Liability, and Crime Prevention . ...608 20. Caretaking and Negligence. ...632 21. Seduction and Servitude . ...642 22. Oppression, Omniscience, and Judgment. ...668 23. The Prohibition Against Usury. ...705 24. Impartial Justice and Legal Predictability . ...757 vii . Vlll TOOLS OF DOMINION 25. Finders Should Not Be Keepers . ...774 26. Bribery and Judgment. ...785 27. Sabbatical Liberty . ...811 28. Feasts and Citizenship . ...826 29. The Curse of Zero Growth. ...849 30. God’s Limits on Sacrifice . ...874 31. The Economics of the Tabernacle . ...892 32. Blood Money, Not Head Tax . ...903 33. Sabbath Rest vs. Autonomy . ...913 34. The Ability to Teach . ...919 Conclusion . ..928 Part III: APPENDIXES APPENDIX A – Common Grace, Eschatology, and Biblical Law...... ...953 APPENDIX B - Maimonides’ Code: Is It Biblical?. ...998 APPENDIX C – The Hoax of Higher Criticism. 1063 APPENDIX D – The Epistemological Problem of Social Cost .
    [Show full text]
  • Revelation Session 1
    Introduction to Revelation – Revelation 1:1-20 August 11, 2021 Context & Background Information 1. When reading the book of Revelation, it is very important to remember that Revelation is part of the _______________ _______________ of _______________ connected by __________ _______________ _______________. 2. Who wrote Revelation? ⇒ The author of Revelation is _______________. (Revelation 1:1, 4, 9) ⇒ Did the author write Revelation on his own authority? __________. (Revelation 1:1-3, 10-11). John was in “__________ _______________”. ⇒ There has been debate as to which John this was, but Church tradition has said this to be the Apostle John, one of the 12. (Revelation 22:8; John 19:35, 21:24; 1 John 1:1-4) ⇒ The Apostle John was the last one of the original 12 to die. ⇒ John is the only disciple to witness the entire _______________ of Jesus Christ. ⇒ John witnessed not only the ministry of Jesus, but for many years the beginnings of the Christian church. 1 ⇒ John was the bishop of the church in Ephesus for many years. ⇒ John lived long enough for the writings of the New Testament not only to have been written but also to be in circulation. ⇒ John was exiled to the island of Patmos, where he wrote Revelation. Why was he exiled to the island of Patmos? _______________________________________ 3. When was Revelation written? ⇒ According to Irenaeus, a very early Church father, John lived into the reign of the Roman Emperor Trajan, who ruled from 98-117. ⇒ Some say Revelation was written around 68 AD, when Nero was Emperor and some say around 95 AD, when Domitian reigned.
    [Show full text]
  • BEAST of REVELATION Other Books by Kenneth L
    THE BEAST OF REVELATION Other books by Kenneth L. Gentry, Jr. The Christian Case Against Abortion, 1982, rev. 1989 i’?z.e ChanLrrnatic Gij of Prophq: A &formed Response to Wap Gru&m, 1986, rev. 1989 7% Christian and Al~oholic Beoerages: A Biblical Perspective, 1986, rev. 1989 Be@re Jmalem Fed: Dating the Book of Revelation, 1989 House Divided: I’7ze Break-up of Dispensatwnal 17wology (with Greg. L. Bahnsen), 1989 7Ze Greatness of the Great Commisswn: 7%z Chtitian Enkr@se in a Fallen World, 1993 He Shall Haw Do~inwn: A Postmillennial Eschutology, 1992 Lord oftb Saved: Getting to the Heart of the Lordship Debate, 1992 God3 Law in the Modern World: l%e Continuing Relevance ~ Old T~tament Law, 1993 Contributions tcx David L. Bender, cd., i’h Weljare State: Opposing Viewpoints, 1982. Gary North, cd., Tkeonomy: An Inzrzwd Response, 1992 THE BEAST OF REVELATION Kenneth L. Gentry, Jr. Institute for Christian Economics Tyler, Texas Publisher’s Preface G 1989 by Gary North Copyright ‘1989 by Kenneth L. Gentry, Jr., Th.D. Second printing with corrections, 1994. All rights reserved, No part of this publication maybe reproduced, stored in a retrieval system, or transmitted in any form or by any means, except for brief quotations in critical reviews or articles, without the prior, written permission of the publisher. For itior- mation, address D minion Press, Publishers, Post OffIce Box 8204, Fort Worth, Texas 76124. Unless otherwise noted Scripture quotations are from the New American Standard Bible, ‘The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973.
    [Show full text]
  • Premillennialism in the New Testament: Five Biblically Doctrinal Truths
    MSJ 29/2 (Fall 2018) 177–205 PREMILLENNIALISM IN THE NEW TESTAMENT: FIVE BIBLICALLY DOCTRINAL TRUTHS Gregory H. Harris Professor of Bible Exposition The Master’s Seminary Many scholars hold that premillennial statements are found only in Revelation 20:1–10. Although these verses are extremely important in supporting the premillen- nial doctrine, many other verses throughout the New Testament also offer support for premillennialism. Our study limits itself to five biblically doctrinal premillennial truths from the New Testament that seamlessly blend throughout the Bible with the person and work—and reign—of Jesus the Messiah on earth after His Second Com- ing. * * * * * Introduction Whenever discussions between premillennialists and amillennialists occur, Revelation 19 and 20 is usually the section of Scripture on which many base their argumentation, especially Revelation 20:1–10. Before we examine these specific pas- sages, we know that God has already made several prophecies elsewhere. And how one interprets these passages has been determined long before by how those other related futuristic biblical texts have already been interpreted, before ever approaching certain crucial biblical passages such as Revelation 20:1–10. So, as we shall see, one should actually end the argumentation for this important component of eschatological theology in Revelation 19–20, not start there. In setting forth the New Testament case for premillennialism we will present the following: (1) a presentation of three of the five premillennial biblical truths
    [Show full text]
  • Sermon on the Hood of an Essex: Flannery O'connor's Wise Blood Glenn Settle Version of Record First Published: 05 Aug 2008
    This article was downloaded by: [Vancouver Island University] On: 18 October 2012, At: 14:55 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Text and Performance Quarterly Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/rtpq20 Sermon on the Hood of an Essex: Flannery O'Connor's Wise Blood Glenn Settle Version of record first published: 05 Aug 2008. To cite this article: Glenn Settle (2001): Sermon on the Hood of an Essex: Flannery O'Connor's Wise Blood , Text and Performance Quarterly, 21:3, 183-201 To link to this article: http://dx.doi.org/10.1080/10462930108616169 PLEASE SCROLL DOWN FOR ARTICLE Full terms and conditions of use: http://www.tandfonline.com/page/terms-and- conditions This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The accuracy of any instructions, formulae, and drug doses should be independently verified with primary sources. The publisher shall not be liable for any loss, actions, claims, proceedings, demand, or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. Text and Performance Quarterly Vol. 21, No.
    [Show full text]