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