REV 17 AND THE BEAST THAT “WAS, IS, AND IS NOT”

Objections, Revelation October 30, 2026 Leave a comment

PMW 2026-085 by Kenneth L. Gentry, Jr.

In previous studies I presented evidence that the sixth head of the seven-headed beast of Revelation was Nero Caesar, the sixth emperor of Rome. Thus, in Revelation the sixth head of the beast represents the then reigning sixth head/king of Rome. But now we must deal with a passage that seems to contradict this identification. In Revelation 17 the interpreting angel states that:

“The beast that you saw was, and is not, and is about to come up out of the abyss and go to destruction. . . . The beast which was and is not, is himself also an eighth and is one of the seven, and he goes to destruction.” (Rev. 17:8, 11)

As we focus on these statements, two important questions arise: (1) What is the significance of the beast being the one who “was and is not, and is about to come”? Is this one of the many instances of the beast’s divine pretensions, wherein he parodies divine eternality, which is the view of most commentators? And (2) does this description undercut the early-date position and preterist approach by declaring the beast (Nero) is already dead when John writes? After all, the angel states that he “was and is not [ouk estin].” Continue reading →

“AGE” IN THE NEW TESTAMENT

Age(s) (Two Ages) October 27, 2026 Comments: 3

PMW 2026-084 by Kenneth L. Gentry, Jr.

Continuing from my previous article, we now come on the second “age” term to consider as we study the two age doctrine of redemptive history is the Greek noun ain, including its adjectival form ainios. The noun is frequent in the NT, occurring over 100 times, while the adjective appears seventy times. It also occurs in the LXX 450+ times, which includes 150 times in the Apocrypha (NIDNTT 3: 829). This common word is the equivalent (and frequent LXX translation) of the Hebrew ôlâm.

Thus, like ôlâm, the word aion also means “a long period of time” or “a segment of time as a particular unit of history, age” (BAGD 32). It can be defined “as an Indefinite Time … an indeterminate period of time” (EDT 19). Or we may more fully explain it as indicating “a long time, duration of time … an age, epoch, era (of the world)” (NIDNTT 3: 829). As Cullmann (1962: 39) notes it differs fundamentally from the Greek kairos, which “has to do with a definite point of time which has a fixed content, while aion designates a duration of time, a defined or undefined extent of time.” Continue reading →

“AGE” IN THE OLD TESTAMENT

Age(s) (Two Ages) October 23, 2026 Comments: 2

PMW 2026-083 by Kenneth L. Gentry, Jr.

Introduction
As noted previously I am working on the book dealing with the two ages in Scripture. These two ages make up the two ages of redemptive history, which is widely misunderstood by dispensationalists and hyperpreterists. I will now provide a brief, two-part series on the two biblical terms that are foundational to the two-age conception.

What are the particular terms framing the Two Age doctrine? Basically two words are used to establish the concept, one from Hebrew/Aramaic texts, the other from Greek texts. Those words are: ôlâm in Hebrew and aiõn in Greek. I will consider the lexical meaning of the older term first. Later we will see how it functions in specific contexts as a theological construct. Continue reading →

FUNCTION OF THE KINGDOM PARABLES

Age(s) (Two Ages), Already/Not Yet October 20, 2026 Leave a comment

PMW 2026-082 by John Broadus

Gentry introduction:
As I am working on my Two Ages of Redemptive History book, I have come upon the Kingdom Parables in Matthew 13 as an invaluable feature of my research. The Kingdom Parables were given near the middle of Jesus’ ministry and for an important reason: Jesus is working against the Jewish apocalyptic expectations that were so wide-spread in the first century.

By and large, the Jews expected the end of the age in their lifetime. And this would be brought about by the dramatic coming of the Messiah to overthrow the Gentiles (Romans), banish the unrighteous and establish a worldwide rule of peace and prosperity for Israel. Continue reading →

CALVIN, ISAIAH 19, AND POSTMILLENNIALISM (4)

Old Testament, Optimism October 16, 2026 Leave a comment

Priestly blessingPMW 2026-081 by John Calvin

In that day shall Israel. Isaiah concludes the promise which he had briefly glanced at, that the Egyptians and Assyrians, as well as Israel, shall be blessed (Isa 19:24).

Isaiah concludes the promise which he had briefly glanced at, that the Egyptians and Assyrians, as well as Israel, shall be blessed (Isa 19:24).

Formerly the grace of God was in some measure confined to Israel, because with that nation only had the Lord entered into covenant. The Lord had stretched out a cord over Jacob (Deut 32:9,) as Moses speaks; and David says, “He hath not done so to any nation, and hath not made known to them his judgments.” (Psa 147:20).

In a word, the blessing of God dwelt solely in Judea, but he says that it will be shared with the Egyptians and Assyrians, under whose name he includes also the rest of the nations. He does not mention them for the purpose of shewing respect, but because they were the constant enemies of God, and appeared to be more estranged from him and farther removed from the hope of favor than all others. Accordingly, though he had formerly adopted none but the children of Abraham, he now wished to be called, without distinction,” father of all nations.” (Gen 17:7; Exo 19:5; Deu 7:6). Continue reading →

CALVIN, ISAIAH 19, AND POSTMILLENNIALISM (3)

Old Testament, Optimism October 13, 2026 Comments: 4

bowingPMW 2026-080 by John Calvin

Isaiah 19:18ff is an encouraging prophecy that relates the postmillennial hope of the gospel conquering the world. It shows the gospel will even overwhelm the historic enemies of God. Calvin’s exposition of this passage is extremely helpful for encouraging the postmillennial outlook. I am continuing citing Calvin’s material, beginning now with Isa 19:21.

And the Lord shall be known by the Egyptians (Isa 19:21).

Isaiah now adds what was most important; for we cannot worship the Lord, or call upon him, till we have first acknowledged him to be our Father. “ How” says Paul, “ can they call on him whom they know not?” (Rom 10:14.) We cannot be partakers of the gifts of God for our salvation without previously having true knowledge, which is by faith. He therefore properly adds, the knowledge of God, as the foundation of all religion, or the key that opens to us the gate of the heavenly kingdom. Now, there cannot be knowledge without doctrine; and hence infer, that God disapproves of all kinds of false worship; for he cannot approve of anything that is not guided by knowledge, which springs from hearing true and pure doctrine. Whatever contrivance therefore men may make out of their own minds, they will never attain by it the true worship of God. We ought carefully to observe passages like this, in which the Spirit of God shews what is the true worship and calling of God, that, having abandoned the inventions to which men are too obstinately attached, we may allow ourselves to be taught by the pure word of God, and, relying on his authority, may freely and boldly condemn all that the world applauds and admires. Continue reading →

CALVIN, ISAIAH 19, AND POSTMILLENNIALISM (2)

Old Testament, Optimism October 9, 2026 Comments: 2

Golden altarPMW 2026-079 by John Calvin

I am continuing my citation of John Calvin’s postmillennial-like exposition of Isaiah 19:18ff. Calvin does not excellent job on these important verses.

In that day there shall be an altar in the midst of the land of Egypt (Isa 19:19).

Isaiah continues what he had said in the former verse, and states more clearly that the aspect of Egypt will be renewed, because there true religion will flourish, the pure worship of God will be set up, and all superstitions will fall to the ground. He employs the word altar to denote, as by a sign, the worship of God; for sacrifices and oblations were the outward acts of piety. By the midst of Egypt he means the chief part of the whole kingdom, as if he had said, “the very metropolis,”or, “the very heart of the kingdom.” Continue reading →