Category Archives: Revelation


PMW 2023-024 by Kenneth L. Gentry, Jr.

144 000Some 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 2023-023 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


PMT 2023-022 by Kenneth L. Gentry, Jr.

It has been said that wherever you find five Revelation commentaries, you will discover six different Revelation outlines. Outlining Revelation is a difficult task due to its cyclical and repetitive movement. For instance, in it appear cycles of seven: seven seals, seven trumpets, and seven vials. But these appear to be rehearsing the same information.

Nevertheless, outlining Revelation is an important, though difficult, task that can be accomplished. The structuring of Revelation should emphasize its judicial character, since we see one judgment of God after another in its unfolding story. Continue reading


PMW 2023-021 by Kenneth L. Gentry, Jr.

A reader of this blog site wrote an insightful and important question. This question is important because preterism emphasizes the history of the Jewish War as it relates to the judgment scenes in Revelation. Rather than treat his question as a comment which would not be seen by many, I thought I would make it an article. I hope you find this helpful.

Bryan Kuranaga question

I don’t know if this question is completely relevant to this post, but I figured it’s a good place to ask it. I was wondering if you have heard/read Phil Kayser’s messages on Revelation? He is also a partial preterist postmillennial and in preaching on Revelation 11:1-7, he writes (taken from the sermon, “The Two Witnesses, Part 1” preached on January 29, 2017):

“So how long was the war? If the only thing you read was the Partial Preterist commentaries (and I am in the Partial Preterist camp that believes most of chapters 1-19 has already been fulfilled) you would get the impression that the war was only three and a half years long. But all the early and later histories of the Jewish War with the Romans refer to it as a seven year war. Josephus, Eusebius, Hegesippus, Yosippon, Seutonius, Tacitus, and other ancient historians are consistent. And modern historians like Cornfeld, Mazar, Maier, and Schurer say the same.” Continue reading


PMW 2023-016 Geerhardus Vos Life giving

Gentry note:
This insightful article is a section of a longer study by Geerhardus Vos which is found in Richard B. Gaffin, Jr. Redemptive History and Biblical Interpretation available at P & R Publishing. Its original title is “Paul’s Eschatological Concept of the Spirit.” This is slightly edited to break up long sentences and paragraphs into smaller sizes and to replace Greek characters with English transliterations

Vos’ article:

In 2 Corinthians 5:5 Paul declares that God has prepared him for the eternal state in the new heavenly body, as may be seen from this that he gave him the arrbon to pneumatos. The arrabon consists in the Spirit. “Of the Spirit” is epexegetical, just as in Galatians 3:14 the epaggelia to pneumatos to pneumatos means the promised thing consisting in the Spirit. But the Spirit possesses this significance of an arrabon because it is a preliminary installment of what in its fullness will be received hereafter. The analogous conception of the aparche to pneumatos, Romans 8:23, proves this. The figure of the arrabon itself implies this relation no less than that of the aparche for it means “money which in purchases is given as a pledge that the full amount will be subsequently paid.” Continue reading


Einstein wrongPMW 2022-097 By Kenneth L. Gentry, Jr.

John states in his opening of Revelation that the events within “must soon take place” (Rev 1:1) because “the time is at hand” (Rev 1:3). This has caused commentators to trip all over themselves to explain what John “really” meant. In the preceding articles I reviewed six proposed answers, starting with those that are the least likely.

I will now present the final four answers in this article. These are the most reasonable ones. But of course, only one of them will be the correct one. And since it is the correct one, I have decided to choose it as my own.

7. The events are certain

The events are certain irrespective of when they occur. S. S. Smalley (27) states that “this phrase indicates the sure accomplishment of God’s purposes, rather than a ‘hasty consummation’ of history.” L. Brighton (642–43) concurs: “The events described will certainly take place: human evil and the resulting sufferings under God’s judgment, and the church of Christ completing her mission. It is necessary that these events take place.” Continue reading


PMW 2022-096 By Kenneth L. Gentry, Jr.Wrong answer

This is the fourth in a series focusing on the question of the temporal expectation in Revelation.

I am first presenting the attempts of non-preterist interpreters to get around John’s near-term declarations in Rev 1:1, 3; 22:6, 10. Once I have presented these efforts, I will provide extensive exegetical arguments showing that John does focus on the first-century. And then I will eventually answer the question as to whether John ever looks to the distant future.

In my last blog I noted the first two responses to John’s near-term expectations: (1) John was mistaken. (2) John was ambiguous. As you might surmise, I am offering the worst answers first — just to show you how desperate some commentators get over John’s statements. Now I pick up with a third explanation. Continue reading