PMW 2022-073 by Kenneth L. Gentry, Jr.
In Rev 13:11 we see a beast “coming up out of the earth” in order to serve the beast from the sea (which is Rome). I argue that we might better translate the beast from “the earth” as the beast from “the Land,” i.e., the Promised Land, Israel. Specifically I hold that this Land Beast refers to the high-priestly aristocracy of Israel (as I have argued elsewhere).
But in Rev 13:13 we read of a remarkable action of the Land Beast: “He performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men” (Rev 13:13). What is going on here? How is this relevant to the first century high-priesthood? Continue reading
PMW 2022-071 by Kenneth L. Gentry, Jr.
The early generations of men following Adam live to enormous ages of centuries. According to the genealogy in Gen. 5 Adam lived to be 930; Seth 912; Enosh 905; Kenan 910; Mahalalel 895; Jered 962; Methusaleh 969; Lamech 777; Noah 950.
Then in the Gen. 11 genealogy after the Flood, longevity begins dropping: Shem lives to be 600; Arpachshad 438; Shelah 433; Eber 464; Peleg 239; Reu 239; Serug 230; Naho 148; Terah 205. Later Abraham lives to be 175 (Gen. 25:7) and Moses 120 (Deut. 34:7). Moses’ age was remarkable in its day (Deut. 34:7), and he even declared that a strong man might live to be 80 (Psa. 90:10). Continue reading
PMW 2022-070 by Kenneth L. Gentry, Jr.
In my last article I introduced the problem of cultural collapse as indicated by the transgender phenomenon as a social and political movement. In this article I will briefly highlight the biblical argument against transgender ideology. In that postmillennialism is biblically-rooted eschatological system which seeks a God’s-law governed moral system, postmillennialists need to understand the issues. So now let us consider transgenderism and:
The Divine Prohibition
For Christians the most important observations on trans-gender issues, though, come from God’s Word itself. Scripture speaks expressly against transgender behavior. It presents it as a sin that cries out for release through redemption and counseling. Continue reading
PMW 2022-069 by Kenneth L. Gentry, Jr., Th.D.
The postmillennial hope is rooted in God’s word, not man’s world. Postmillennialism expects ups-and-downs as history unfolds. Though eventually the advances will far outweigh the declines. However, currently we are witnessing a downward trend in our cultural situation.
Our culture is now in such a state of rebellion against God that it cannot even tell the difference between male and female, such is the blindness of unbelief. The postmillennial hope involves a deep and abiding commitment to God’s word and his law to shine a light on our path forward. Unfortunately, so many Christian churches have become so invested in fun and entertainment instead of worship and study that Christians are confused in how to respond to our collapsing culture. Continue reading
PMW 2022-068 by Kenneth L. Gentry, Jr.
This is the fourth and final article in a series exploring the meaning of “those who dwell on the earth” in Revelation. I am arguing that “earth” should be translated “Land” (i.e., of Israel), and that the phrase refers to the Jews in Israel. So let’s continue!
We find the second clear reference in our text in 6:10. Here we read: “They cried out with a loud voice, saying, ‘How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth [tōn katoikountōn epi tēs gēs]?’” (6:10). That the Land-dweller phrase clearly applies to Jews in Israel appears on the following evidence. Continue reading
PMW 2022-067 by Kenneth L. Gentry, Jr.
In Revelation we have an interesting phrase that occurs time and again, and which plays an important role in John’s apocalyptic drama. This is the third in a four-part series analyzing the phrase and its significance for the redemptive-historical preterist view of Revelation that I hold.
So, now let’s continue by considering the issue in Revelation itself, as we look at:
The “Land-dwellers” in Revelation
Of the twelve appearances of gē linked with katoikia, four of them quite clearly refer to the Jews in the Land of Israel (3:10; 6:10; 11:10 [2x]), two of them (13:7–8 and 14:6) seem strongly to refer to Israel, and two (17:2, 8) could very well do so. The remaining four references could go either way, but in light of the clearer allusions and John’s using the phrase as a recurring technical designation, they surely designate the same people. Continue reading