Postmillennial Worldview

PMW 2020-015 by Kenneth L. Gentry, Jr.

As we continue our study of Revelation’s seven-sealed scroll, we must continue with our insights into Jesus’ earthly ministry, which I began in the last article.

During his three and one-half year ministry, the Lord comes to his own but they do not receive him (Jn 1:11). The Apostle John is particularly concerned to demonstrate this recurring problem (Jn 12:37–41), so that he characteristically calls them “the Jews” in order “to denote the Jewish nation as hostile to Jesus.” And no wonder! They are of their father the devil (Jn 8:44). Early in John’s Gospel we witness the Baptist’s wilderness message (Jn 1:23) which reminds us of God’s marrying Israel in the wilderness (Ex 19:1–2); see an allusion to the coming destruction of the temple (Jn 2:19); learn of the dullness of Israel’s leaders (Jn 3:10); and discover that worship will be de-centralized away from the temple (Jn 4:21–23). In John’s Gospel “Jesus is largely rejected in Jerusalem and Judaea” whereas “it is in Galilee and Samaria that he is received and that many believe in him.” In Jerusalem “‘the judgment of this world’ and of its ruler takes place.” Continue reading →

PMW 2020-013 by Kenneth L. Gentry, Jr.

This article continues an eight-part series on the seven-sealed scroll in Revelation 4–5. This scroll occurs early in Revelation: it opens the plot-line of Revelation.

So now let us note that in the Old Testament economy God’s prophets function as his lawyers. They prosecute Israel’s breaches of God’s covenantal law by bringing his legal case (riyb) against them. Just as God was married to Israel at his throne (Ex 24:10), so her divorce issues from his throne.

In Isaiah 1:2 the heavens and earth are called as witnesses against Israel, as per the Mosaic example (Dt 4:26; 30:19; 31:26, 28). In Isaiah 3:14 the Lord “enters into judgment with the elders and princes” (cp. Isa 41:21; 43:26; 45:21). In Micah 6:2 we read: “Listen, you mountains, to the indictment of the Lord, / And you enduring foundations of the earth, / Because the Lord has a case against His people; / Even with Israel He will dispute.” The passage in which Micah 6:2 appears is “an elaborate representation of a legal case ‘Yahweh v. Israel,’ in which God brings a grievance against his people” in this “covenant lawsuit.” In Jeremiah 30:13–14 the Lord speaks through Jeremiah stating “there is no one to plead your cause” for “all your lovers have forsaken you.” Continue reading →

PMW 2020-012 by Kenneth L. Gentry, Jr.

This is the fourth installment of an eight-part series on the crucial imagery involved in Revelation’s seven-sealed divorce decree.

In Jeremiah’s new covenant promise, God complains of Israel’s unfaithfulness noting that they broke his covenant, though “I had mastered [ba’l] them as a husband” (Jer 31:32). This verb derives from a root meaning “to become master.” Therefore, as Old Testament scholars note, it means to marry “with an emphasis on the rights and authority the husband exercised,” cp. Genesis 20:3; Numbers 5:19–20, 29; Deuteronomy 21:13; 22:22. Whereas the word for “husband” (‘hś) “is apparently an endearing expression”, ba’l “emphasizes the legal position of the husband as lord and ‘owner’ of his wife.” The legal relation and subsequent obligation is clearly in view. Continue reading →

PMW 2020-011 by Kenneth L. Gentry, Jr.

This is my third article on the identity of the seven-sealed scroll in Revelation. In this article I will deal with covenantal marriage, which is essential for understanding the covenantal divorce transpiring in Revelation.

We must recognize at the outset that Revelation is an extremely Hebraic book that draws heavily from the Old Testament. And we should understand that John’s theme verse warns of Christ’s judgment-coming against the Jews. Continue reading →