PMW 2018-060 by R. T. France
Gentry introductory note:
In my last blog posting I presented several chapters from R. T. France’s important book, Jesus and the Old Testament. That posting dealt with the transitional function of Mark 13:32 and Matt. 24:36, showing Jesus shifting his focus on the destruction of the temple in “this generation” to the final judgment on “that day.”
In this posting post material appearing just a few pages later, showing that the Christian church typologically fulfills the hope of Israel. These few observation provide us with a wealth of understanding of the relationship of the Church to Israel.
The following is taken from p. 238 of France’s, Jesus and the Old Testament.
So without further comment, here is R. T. France on Mark 13:27/Matt. 24:31:
PMT 2018-057 R. T. France
As I am doing research on my commentary on Matthew 21–24, I am reading R. T. France’s excellent work, Jesus and the Old Testament. He has much that is helpful for the postmillennialist and the (orthodox) preterist. Below I will quote three paragraphs that ought to be an encouragement to my readers. These present to us a helpful hermeneutic approach to many Old Testament passages.
I am sure France did not intend them as postmillennial observations, but they do help us in understanding the postmillennial hope nonetheless. Continue reading
PMW 2018-042 by Kenneth L. Gentry, Jr.
As John writes the Book of Revelation, Israel has been a part of the Roman regime for almost a century. As such she enjoyed special leagues of “friendship and mutual alliance” which began with Julius Caesar (Jos. Ant. 14:10:1 §185). Her love for Caesar was so great that after he was murdered, Jews wept for many nights at the site of his cremation (Suetonius, Jul. 84:5). Josephus, a priestly member of the Jewish aristocracy, praises Julius and records many of the treaties with the Jews which were established by Caesar and later Roman authorities (Ant. 14:10:2-25 §190-267). He then declares: “there are many such decrees of the senate and imperators of the Romans and those different from these before us” (Ant. 14:10:26).
Israel engages these alignments despite her OT prophets condemning unholy alliances as harlotry (e.g., Hos 7:11). As we read in Rev 13, the exercise of the Land beast’s authority is “in his [the Roman emperor’s] presence” (13:1a). Later in Rev 17 we see Israel’s alliance symbolized by a harlot engaged in a drunken sexual orgy with the sea beast. Continue reading
PMT 2016-082 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
PMT-2016-81 by Kenneth L. Gentry, Jr.
In Revelation we have an interesting phrase that occurs time and again, and which plays an important role in the drama. This is the third in a short series analyzing the phrase and its significance for the redemptive-historical preterist view of Revelation that I hold.
But now let’s continue by beginning to consider the issue directly 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
PMT 2016-080 by Kenneth L. Gentry, Jr.
This is the second article in a short series on a recurring phrase in Revelation, generally translated “those who dwell on the earth.” I am arguing that it should be translated “those who dwell in the Land,” i.e., of Israel. For brevity I translate the whole phrase as “Land-dwellers.” In this article I will begin with:
“The Land” in Revelation
Before discussing the Land in Rev I would remind the reader of Rev’s strongly Judaic character. As I argue in the Introduction (as per most commentators) Rev is wholly saturated with OT allusions, strongly expressed in terms of Hebraic syntactical peculiarities, and brightly colored by Judaic images. John also presents his work as a forensic drama wherein he is presenting a covenant lawsuit from God. All of this prepares us for recognizing the possible use of the Land as an important image in this remarkable work and the Land-dwellers as the recipients of most of its judgments. Continue reading