PMW 2019-066 by Kenneth L. Gentry, Jr.
An insightful question.
Recently one of my blog readers made the following perceptive comment regarding my statement that Rome could not be Revelation’s “harlot” because Rome was never in a covenantal relationship with God:
“You said: ‘Fourth, Rome cannot commit adultery against God, for she had never been God’s wife.’ The language of harlot/marriage is spoken of Tyre in Isaiah, and as far as I know, they weren’t in a marriage with God either. Tyre is also spoken of as committing fornication. Continue reading
PMW 2019-065 by Kenneth L. Gentry, Jr.
In Revelation 21 we read of the glorious new creation:
“Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea. And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband” (Rev 21:1–2).
Revelation presents God’s divorce of his old covenant wife Israel in AD 70 (Rev 5 presents the divorce decree). In Rev 6-19 (with interludes and asides) we witness his adulterous wife’s capital punishment. Now in the two closing chapters, we are witnesses to his marriage to his new bride, the new covenant church of Jesus Christ. The new creation is an image of the new covenant. This new Jerusalem-bride is the “Jerusalem above” (Gal 4:26), the “heavenly Jerusalem” (Heb 12:22) to which all believers in Christ belong. Continue reading
PMW 2019-064 by Kenneth L. Gentry, Jr.
Some readers of Revelation are perplexed as to why 12 squared times 1000 is significant to the original readers in the 144,000? What is at about that number that would lead the original readers to think, ‘Oh that’s a number signifying a perfect amount of Jewish converts?’”
1. The Nature of Revelation
In the first place, no one would suggest Revelation is an easy book whose images leap out at you. John himself is left wondering about things within it from time to time (Rev 7:13, 14; 17:6-7). Continue reading
PMW 2019-063 by Kenneth L. Gentry, Jr.
Dispensationalists are prone to boast that Revelation 20 presents their system in clear and certain terms. They often declare that they can go to one text of Scripture and find their system. Unfortunately, this is not the case. This text actually presents them with serious problems. Consider the following.
First, the concluding period of earth history, which experiences the glorious victory of Christ, is a thousand years long, but its length appears in only one chapter of the entire Bible. Continue reading
PMW 2019-019 by Kenneth L. Gentry, Jr.
I received this question from a reader. I think it might be helpful to other blog readers for me to answer it. Here is the question:
“As I’ve been reading your whole series on Revelation, I have come realize more and more how much we A-Mill Folks agree with you Post Mill Guys. But how does the loosing of Satan coincide with your postmillennial preterist hermeneutic? This seems to be the only area where I have a problem from the Preterist Viewpoint. Please advise where this fits.”
This is a good question that touches on an issue that seems to confront both preterism (Satan’s loosing occurs after 1000 years in a book set to transpire shortly) and to undermine the idea of the universal conquest of the gospel expected by postmillennialism. Postmillennialism is a theological construct whereas preterism is a methodology, rather than a theology. Both merge well in my understanding of postmillennialism. Let me explain. Continue reading
PMW 2019-061 by Kenneth L. Gentry, Jr.
A significant issue debated by Revelation scholars revolves around the “seven spirits” first mentioned in Rev. 1:4 (see also Rev. 3:1; 4:5; and 5:6). That initial text (with a portion of its context) reads:
John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. (Rev. 1:4–5)
Despite the debate, the evidence strongly suggests that John is speaking of the Holy Spirit when he mentions the seven spirits. Here is some of the evidence. Continue reading