A Case for the Futurist Interpretation of the Book of Revelation, By

Total Page:16

File Type:pdf, Size:1020Kb

A Case for the Futurist Interpretation of the Book of Revelation, By A Case for the Futurist Interpretation of the Book of Revelation by Andy Woods Introduction While previous generations of dispensationalists enjoyed the luxury of the widespread assumption that the Book of Revelation primarily concerns future events, such a “golden age” is past. Today many scholarly and popular commentators are aggressively challenging the futurist interpretation of the book. Perhaps the most vociferous are partial preterists, who contend that most of the events in chapters 4–22 were fulfilled at the time surrounding the fall of Jerusalem in A.D. 70.1 They believe that Revelation was penned in the mid–60s and that it predicted God’s divorce from and the A.D. 70 judgment upon harlotrous national Israel for her rejection of Christ. They claim that at that time, God was also at work creating the new, universal, international church to permanently replace disgraced and judged Israel (John 4:21; Galatians 3:9, 28– 29; 6:16; Ephesians 2:14). However, partial preterists are quick to distinguish themselves from full preterists by pointing out that they still hold to a future bodily return of Christ and the final judgment (20:7–15).2 Partial preterists rely upon several key texts in Revelation in order to portray the book as a prediction that was essentially fulfilled two thousand years ago. Although time constraints prevent an exhaustive study of how preterists handle the entirety of the book, this article will highlight several textual arguments relied upon by partial preterist Kenneth Gentry in some of his recent material surveying the Book of Revelation.3 While some futurists may believe that the preterist early date scheme ends the debate, this article will attempt to show that the preterist system should be rejected regardless of whether one holds to a Neronic (A.D. 65) or Domitianic date (A.D. 95) for the composition of the book, since the text itself favors futurism over preterism. 1 Kenneth L. Gentry, Before Jerusalem Fell (Tyler, TX: Institute for Christian Economics, 1989); idem, He Shall Have Dominion, 2nd ed. (Tyler, TX: Institute for Christian Economics, 1997); idem, “A Preterist View of Revelation,” in Four Views on the Book of Revelation, ed. C. Marvin Pate (Grand Rapids: Zondervan, 1998); R. C. Sproul, The Last Days According to Jesus (Grand Rapids: Baker, 1998); Gary DeMar, Last Days Madness, 4th ed. (Powder Springs, GA: American Vision, 1999); idem, End Times Fiction (Nashville, TN: Harvest House, 2001); Hank Hanegraaff, The Apocalypse Code (Nashville, TN: Nelson, 2007); Hank Hanegraaff and Sigmund Brouwer, The Last Disciple (Wheaton, IL: Tyndale, 2004); idem, The Last Sacrifice (Wheaton, IL: Tyndale, 2005). 2 Gentry, “A Preterist View of Revelation,” 86, 46 n. 25. 3 Gentry, He Shall Have Dominion, 407–34; idem, “A Preterist View of Revelation,” 37– 92. Futurist Interpretation of Revelation 3 Hermeneutics In most theological controversies, differences among competing viewpoints are rooted in different hermeneutical methodologies.4 This holds true in the dispute between partial preterists and futurists. The futurist applies a consistently literal, or normal,5 interpretive grid. This method attaches to every word the same meaning that it would have in normal usage, whether in speaking, writing, or thinking.6 It also entails interpreting the Apocalypse according to the same hermeneutical rules as any other section of Scripture.7 Although its opponents often malign the normal hermeneutical method as a wooden and inflexible literalism that fails to consider Revelation’s symbolic character and multiple figures of speech,8 such a characterization is erroneous. As in ordinary communication, the normal interpretive method recognizes symbolism and figures of speech when they are conspicuous in the text. Clues such as the adverb “spiritually” (11:8), the noun “sign” (12:1), the comparative words “like” or “as” (8:8), direct correspondence with Old Testament concepts (Revelation 13:2; Daniel 7), and the interpretations of visions within the same context (Revelation 17:18) alert the interpreter to the symbolism and figures of speech employed in the text. When the interpreter encounters such language, he is assisted in his task by the immediate context (12:3, 9), the Old Testament (12:1; Genesis 37:9–10), or the notion of comparison inherent in a simile (8:8). A consistent application of a literal approach to Revelation leads one away from preterism and toward futurism.9 A relationship exists between literalism and futurism because the ordinary import of Revelation’s words and phrases makes it impossible to argue that the events Revelation describes have already been fulfilled. For example, the destruction of half of the world’s population (Revelation 6:8; 9:15) and the greatest earthquake in human history (Revelation 16:18) obviously have never taken place. The preterist escapes the normal meaning of language by assuming that Revelation is part of the “apocalyptic genre,” a special group of noncanonical writings10 “where symbolism is the rule and literalism is the exception.”11 4 “Hermeneutics” may be defined as the science and art of biblical interpretation. 5 Charles C. Ryrie, Basic Theology (Wheaton: Victor Books, 1986), 86, explains that literal interpretation “might also be called plain interpretation so that no one receives the mistaken notion that the literal principle rules out figures of speech.” 6 Bernard Ramm, Protestant Biblical Interpretation (Grand Rapids: Baker, 1970), 89–92. 7 Robert L. Thomas, Revelation 1 to 7: An Exegetical Commentary (Chicago: Moody Press, 1992), 38. 8 Hanegraaff, The Apocalypse Code, 13–36. 9 Merrill C. Tenney, Interpreting Revelation (Grand Rapids: Eerdmans, 1957), 139, 142. 10 Apocalyptic literature is an extrabiblical literary genre that flourished around the time of Revelation’s composition. The Book of Enoch, Apocalypse of Baruch, Book of Jubilees, Assumption of Moses, Psalms of Solomon, Testament of the Twelve Patriarchs, and Sibylline Oracles are considered part of this genre. Apocalyptic works share the following common cluster of characteristics: extensive use of symbolism, vision as the major means of revelation (Rev. 1:10–11), angelic guides (Rev. 1:1), activity of angels 4 CTS Journal 13 (Spring 2008) Whenever the details of Revelation’s text do not square with the events of A.D. 70, this assumption allows the preterist to theorize that John is merely employing elevated apocalyptic hyperbole and to justify “cramming” Revelation’s contents back into the first century, in spite of the text’s global language.12 However, the assumption that Revelation is part of the apocalyptic category can be countered by noting that any similarities it has with these noncanonical works are outweighed by significant differences between the two.13 Table 114 Apocalyptic Genre Revelation Pseudonymous Not pseudonymous Pessimistic about the present Not pessimistic about the present No epistolary framework Epistolary framework Limited admonitions for moral Repeated admonitions for moral compliance compliance Messiah’s coming exclusively Basis for Messiah’s future coming is future His past coming (Rev. 5:9) Does not call itself a prophecy Calls itself a prophecy Traces history under the guise of Futuristic prediction prophecy (vaticina ex eventu) Concerns both the generation of the Primarily concerns a future author (2–3) and a future generation generation (1 Enoch 1:2) (4–22) and demons (Rev. 12:7–8), focus on the end of the current age and the inauguration of the age to come (Rev. 1:3), urgent expectation of the end of earthly conditions in the immediate future (Rev. 21:1), the end as a cosmic catastrophe, new salvation that is paradisal in character (Rev. 21–22), manifestation of the kingdom of God (Rev. 11:15), a mediator with royal functions (Rev. 3:7), dualism with God and Satan as the leaders, spiritual order determining the flow of history, pessimism about man’s ability to change the course of events, periodization and determinism of human history (Rev. 6:11), otherworldly journeys (Rev. 4:1–2), the catchword “glory” (Rev. 4:11), and a final showdown between good and evil (Rev. 19:11–21). The above citations from Revelation show that it has at least some affinities with these extrabiblical works. This list was adapted from Frederick J. Murphy, Early Judaism: The Exile to the Time of Jesus (Peabody, MA: Hendrickson, 2002), 130–33. 11 Steve Gregg, ed., Revelation: Four Views: A Parallel Commentary (Nashville: Nelson, 1997), 11. 12 This is a tactic that Gentry applies repeatedly in his survey of Revelation. See Gentry, “A Preterist View of Revelation,” 38, 47, 56, 60, 64, 72, 81, 89. 13 Thomas, Revelation 1 to 7: An Exegetical Commentary, 23–28. 14 Adapted from Robert L. Thomas, Evangelical Hermeneutics: The New Versus the Old (Grand Rapids: Kregel, 2002), 338. Albrecht Oepke, “Kalupto,” in Theological Dictionary of the New Testament, ed. G. Kittel, trans. G. W. Bromiley (Grand Rapids: 1965), 3:578, similarly notes, “[Revelation] has many affinities with literature to which we now refer [i.e., apocalyptic], though it cannot be simply classified with it.” Futurist Interpretation of Revelation 5 Revelation’s “Time Texts” Preterists argue for a first-century fulfillment on the basis of Revelation’s so- called “time texts.” Because the book uses the words tavcos (“shortly” or “quickly”; 1:1; 2:16; 3:11; 11:14; 22:6, 7, 12, 20), ejggusv (“near” or “at hand”; 1:3; 22:10), and mellwv (“about to”; 1:19; 3:10), preterists believe that they have the literary license to locate the fulfillment of most of John’s prophecies in A.D. 70.15 However, they err in assuming that these words are technical expressions. In fact, they have a broad semantic range and their meaning must be determined by the context. For example, in addition to understanding these words chronologically as indicating the time of Christ’s return, it is also possible to understand them qualitatively as indicating the manner of Christ’s return.
Recommended publications
  • Rev 20 Classnotes 2020
    Revelation Notes 2020 - Laurelwood 85 "The Heart Response to a Perfect Earth" Revelation 20 After the tribulation on the earth and the return of the King to the earth to destroy all the kings of the earth, Jesus will set up His earthly kingdom and rule over the whole world in perfect conditions on the earth. JESUS CHRIST WILL REIGN ON THE EARTH FOR 1000 YEARS, 20:1-15 The transition between Revelation 19 and Revelation 20 is the transition to the fulfillment of the Abrahamic contract and the completion of the kingdom program of God. The kingdoms of this world become the kingdom of our Lord (Revelation 11:15), the King of Kings and Lord of lords (Revelation 19:16). He will reign for 1000 years and then comes the end, when He delivers the kingdom up to the Father (1 Corinthians 15:23-28) so that God may be all in all. Excursus 1: Review of Eschatological Frameworks Three theological grids: the postmillennial, the amillennial, and the premillennial take their names and point of departure from Revelation 20:1-8, where Christ is said to reign 1,000 years, a period which has been called the “millennium.” The word “millennium” comes from the Latin word for 1000. The Greek word for “1000” is χιλιοι chilioi, from which chiliasm is derived. For further study of these three different theological positions, see J. Dwight Pentecost, Things to Come, chapter 22 (XXII). A. Postmillennialism The postmillennial school interprets the millennium to be a period (may be a distinct 1000 year period) of great spiritual blessing fulfilling millennial promises accomplished through preaching the gospel to everyone.
    [Show full text]
  • Position on Preterism
    Quail Lakes Baptist Church’s Position on Preterism Written by Marc Maffucci for the Board of Elders 2015 When it comes to the interpretation of biblical prophecy there are four distinct systems of thought embraced by Christians today: 1. The Preterist view teaches that most prophetic events have already been fulfilled primarily in the destruction of Jerusalem in AD 70. 2. The Historicist view teaches that the present day is equal to the tribulation and thus prophecy has been and is being fulfilled in the current age. 3. The Idealist view, which teaches that biblical prophecies are a symbolic representation of the ongoing battle between good and evil, God and Satan. 4. The Futurist view that teaches the biblical prophecies have, by in large, yet to be fulfilled. Peterism is the focus of this paper. The term Preterism is derived from the Latin word “praeteritum” which means “something past.” Preterism itself has developed into two distinct schools of thought, one group adhering to “Full or Hyper preterism” and the other “partial preterism.” It is the “Full” or “Hyper Preterist” view that represents error such that we feel the need to clarify the teaching of Quail Lakes Baptist Church as it relates to this issue. Hyper Preterists believe that there is no prophecy of Scripture that has yet to be fulfilled. They assign fulfillment to the time period that spanned the destruction of Jerusalem in AD 70 to the fall of the Roman Empire in the 5th century. Hyper Preterists deny a future bodily return of Christ, a physical resurrection of the dead, and a physical renewal of the heavens and the earth.
    [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]
  • The Logic of Biblical Creationism and the Future
    Scholars Crossing Article Archives Pre-Trib Research Center May 2009 The Logic of Biblical Creationism and the Future Thomas D. Ice Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/pretrib_arch Recommended Citation Ice, Thomas D., "The Logic of Biblical Creationism and the Future" (2009). Article Archives. 79. https://digitalcommons.liberty.edu/pretrib_arch/79 This Article is brought to you for free and open access by the Pre-Trib Research Center at Scholars Crossing. It has been accepted for inclusion in Article Archives by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. THE LOGIC OF BIBLICAL CREATIONISM AND THE FUTURE Tom’s Perspectives by Thomas Ice With the recent death of Henry Morris, many have justly written tributes to him, who, along with John Whitcomb, gave birth to the now vibrant “young earth creation (YEC)” movement when they published their watershed book The Genesis Flood.1 One of the interesting things about the YEC movement is that many, probably a majority of the creation scientists are also dispensational premillennialists when it comes to their view of Bible prophecy. INTERPRETATIVE CONSISTENCY Morris and Whitcomb have always been outspoken dispensationalists and both link their literal views of Genesis with a literal view of Revelation and believe that consistency in interpretation demands a link between a literal Genesis and Revelation. “Where the Bible speaks plainly however, we do well to take it plainly,” notes Morris. “It surely does speak clearly concerning the reality of primeval special creation and the urgent importance of the creation message in the last days.”2 “’If you take Genesis literally,’ reasoned Morris, ‘you’re more inclined to take Revelation literally.’”3 Many have noted the consistent correlation between belief in a literal six-day creation as taught in Genesis and a literal view of the Book of Revelation.
    [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]
  • “Men of Faith” in 2 Enoch 35:2 and Sefer Hekhalot 48D:101
    Andrei A. Orlov Marquette University The Heirs of the Enochic Lore: “Men of Faith” in 2 Enoch 35:2 and Sefer Hekhalot 48D:101 [forthcoming in Old Testament Apocrypha in the Slavonic Tradition: Continuity and Diversity. (Eds. L. DiTommaso and C. Böttrich; Journal for the Study of the Pseudepigrapha Supplement Series; London/New York: T&T Clark, 2005)] “Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; but keep the seventy that were written last, in order to give them to the wise among your people. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge.” 4 Ezra 14 Enoch and Moses Chapter 35 of 2 (Slavonic) Enoch, a Jewish apocalypse apparently written in the first century CE,2 unveils the story of the transmission of the Enochic scriptures and their 1 Part of this paper was read at the Annual Meeting of SBL/AAR, San Antonio, 23-26 November 2004. 2 On the possible date of the pseudepigraphon see the following investigations: R. H. Charles and W. R. Morfill, The Book of the Secrets of Enoch (Oxford: Clarendon Press, 1896); M. I Sokolov, “Materialy i zametki po starinnoj slavjanskoj literature. Vypusk tretij, VII. Slavjanskaja Kniga Enoha Pravednogo. Teksty, latinskij perevod i izsledovanie. Posmertnyj trud avtora prigotovil k izdaniju M. Speranskij,“ COIDR 4 (1910), 165; N. Schmidt, "The Two Recensions of Slavonic Enoch," JAOS 41 (1921) 307-312; G. Scholem, Ursprung und Anfänge der Kabbala (SJ, 3; Berlin: De Gruyter, 1962), 62-64; M.
    [Show full text]
  • Introduction to the Millennial Kingdom
    What Must Take Place After This (The Millennial Kingdom & the Great White Throne) Text: Revelation 20 Main Idea: When Christ returns He will defeat His enemies, have Satan bound, and set up His throne in Jerusalem and reign for a thousand years on the earth. At the end of the millennial reign Christ will defeat Satan, who will be released, and an army of unbelievers. At that point the whole earth will be destroyed, and all the unsaved through the ages will be resurrected and given bodies to stand before the Great White Throne Judgment and will be cast into eternal hell to be tormented forever and ever. Introduction to the Millennial Kingdom The Three Major Positions: • Amillennialism: The “a” means without. This is misleading because those who hold this position do not reject the concept of an earthly millennium, a kingdom. They believe Old Testament prophecies of the Messiah’s kingdom, but believe that those prophesies are being fulfilled ______currently__________, either by the saints reigning in heaven with Christ, or by the church on the earth. Amillennialists believe that the millennial kingdom is happening right now spiritually. But they do deny a literal reign of Christ on the earth. The hermeneutic of the Amillennialist forces them to interpret everything spiritual. • Postmillennialism: “Postmillennialism is in some ways the opposite of premillennialism. Premillennialism teaches that Christ will return before the Millennium; postmillennialism teaches that He will return at the end of the Millennium. Premillennialism teaches that the period immediately before Christ’s return will be the worst in human history; postmillennialism teaches that before His return will come the best period in history, so that Christ will return at the end of a long golden age of peace and harmony….That golden age, according to postmillennialism, will result from the spread of the ______Gospel___________ throughout the world and the conversion of a majority of the human race to Christianity.
    [Show full text]
  • THE DEBATE OVER CHRISTIAN RECONSTRUCTION Gary Demar
    THE DEBATE OVER CHRISTIAN RECONSTRUCTION Gary DeMar DOMINION PRESS ● FT. WORTH, TEXAS AMERICAN VISION PRESS ● A~ANTA, GEORGIA . Copyright a 1988 by American Vision, Atlanta, Georgia. First printing, September 1988 American Vision is a Christian educational and communication organi- zation providing materials to help Chrktians develop a biblical worldview. American Vision publishes a monthly magazine, The Biblical Worldview, which is edited by Gary DeMar. For a year’s free subscription, write: American Vision, P.O. Box 720515, Atlanta, Georgia 30328. All rights reserved. Written permission must be secured from the pub- lisher to use or reproduce any part of this book, except for brief quota- tions in critical reviews or articles. ~pesetting by Thobw-n Press: @!q Tma.s Printed in the United States of Ameri2a Unless otherwise noted, all Scripture quotations are from the New American Standard Version. ISBN 0-915815 -07-9 American Vision edition ISBN 0-930462 -33-5 Dominion Press edition To Dr. Steven F. Hotze ! TABLE OF CONTENTS Foreword by Greg L. Bahnsen . ..ix Introduction . .1 ~ART I: An Introduction to Christian Reconstruction Turning the World Upside Down . ...13 A City on a Hill . ...15 By What Standard? . ...19 Heavenly and Earthly Rewards . ...23 The Neutrality Myth . ...27 One Standard for All . ...31 Thinking God’s Thoughts after Him . ...34 The Secularization of Life . ...37 True and False Spirituality . ...45 The Future Is Ours . ...49 1 PART II: The Debate over Christian Reconstruction Understanding Christian Reconstruction. ...59 Putting Eschatology into Perspective . ...75 Tommy Ice: A Response–Part I . ...87 Tommy Ice: A Response–Part II .
    [Show full text]
  • The Background and Meaning of the Image of the Beast in Rev. 13:14, 15
    Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2016 The Background and Meaning of the Image of the Beast in Rev. 13:14, 15 Rebekah Yi Liu [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons Recommended Citation Liu, Rebekah Yi, "The Background and Meaning of the Image of the Beast in Rev. 13:14, 15" (2016). Dissertations. 1602. https://digitalcommons.andrews.edu/dissertations/1602 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 by Rebekah Yi Liu Adviser: Dr. Jon Paulien ABSTRACT OF GRADUATE STDUENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 Name of researcher: Rebekah Yi Liu Name and degree of faculty adviser: Jon Paulien, Ph.D. Date Completed: May 2016 Problem This dissertation investigates the first century Greco-Roman cultural backgrounds and the literary context of the motif of the image of the beast in Rev 13:14, 15, in order to answer the problem of the author’s intended meaning of the image of the beast to his first century Greco-Roman readers. Method There are six steps necessary to accomplish the task of this dissertation.
    [Show full text]
  • Evangelical Millennialism in the Trans-Atlantic World, 1500–2000 Also by Crawford Gribben
    Evangelical Millennialism in the Trans-Atlantic World, 1500–2000 Also by Crawford Gribben: GOD’S IRISHMEN: THEOLOGICAL DEBATES IN CROMWELLIAN IRELAND THE IRISH PURITANS: JAMES USSHER AND THE REFORMATION OF THE CHURCH THE PURITAN MILLENNIUM: LITERATURE AND THEOLOGY, 1550–1682 RAPTURE FICTION AND THE EVANGELICAL CRISIS WRITING THE RAPTURE: PROPHECY FICTION IN EVANGELICAL AMERICA Evangelical Millennialism in the Trans-Atlantic World, 1500–2000 Crawford Gribben Long Room Hub Senior Lecturer in Early Modern Print Culture Trinity College Dublin, Ireland © Crawford Gribben 2011 Softcover reprint of the hardcover 1st edition 2011 978-0-230-00825-0 All rights reserved. No reproduction, copy or transmission of this publication may be made without written permission. No portion of this publication may be reproduced, copied or transmitted save with written permission or in accordance with the provisions of the Copyright, Designs and Patents Act 1988, or under the terms of any licence permitting limited copying issued by the Copyright Licensing Agency, Saffron House, 6–10 Kirby Street, London EC1N 8TS. Any person who does any unauthorised act in relation to this publication may be liable to criminal prosecution and civil claims for damages. The author has asserted his right to be identified as the author of this work in accordance with the Copyright, Designs and Patents Act 1988. First published 2011 by PALGRAVE MACMILLAN Palgrave Macmillan in the UK is an imprint of Macmillan Publishers Limited, registered in England, company number 785998, of Houndmills, Basingstoke, Hampshire RG21 6XS. Palgrave Macmillan in the US is a division of St Martin’s Press LLC, 175 Fifth Avenue, New York, NY 10010.
    [Show full text]
  • The Eschatological Role of the Seventh Antediluvian Hero in 2 (Slavonic) Enoch
    ANDREI A. ORLOV THE PILLAR OF THE WORLD: THE ESCHATOLOGICAL ROLE OF THE SEVENTH ANTEDILUVIAN HERO IN 2 (SLAVONIC) ENOCH Introduction In chapter 25 of the 2 Enoch the Lord reveals to the translated antediluvian hero some unique details in the mysteries of creation found neither in earlier Enochic booklets nor in any other Second Temple Jewish materials. One of the important parts of this revelation deals with the order of events that preceded the visible creation. The Deity unveils to the seer that prior to visible creation he called out from nothing the luminous aeon Adoil ordering him to become the foundation of the upper things. The account describes the process of Adoil’s transmutation into the cornerstone of creation on which the Deity establishes his Throne. Several distinguished students of Jewish mystical traditions, including Gershom Scholem and Moshe Idel, noticed that this protological account in chapter 25 dealing with the establishment of the created order appears to parallel the order of eschatological events narrated in chapter 65 where during his short visit to earth Enoch conveys to his children the mystery of the last times. 1 According to Enoch’s instruction, after the final judgment time will collapse and all the righteous of the world will be incorporated into a single luminous aeon. The description of this final aeon appears to bear striking similarities with the primordial aeon Adoil portrayed in chapter 25 as the foundation of the created order. The text also seems to hint that the righteous Enoch, translated to heaven and transformed into a luminous celestial creature, is the first fruit of this eschatological aeon that will eventually gather all the righteous into a single entity.
    [Show full text]