Postmillennial Worldview

PMW 2024-068 by Kenneth L. Gentry, Jr.

I am continuing a study begun two issues ago on the two witnesses of Revelation. I will not be dealing with every aspect of their sudden appearance Revelation, but will be defining who they are in the context of the flow of redemptive history.

Not only does Jesus teach that the temple is doomed to destruction but that he is replacing it and its ceremonies in himself. And the early church emphasizes this message by recording it in the Gospels, then publishing, circulating, reading, and preaching it before the destruction of the temple in AD 70, either by means of prominent logia or in one or more of the final Gospels themselves released before that date. Jesus strongly asserts his own authority over the temple (Jn 2:14–17; Mt 21:12–17//) and equates his body with it (Jn 2:19–21). He declares that God now dwells (“tabernacles,” eskēnōsen) in him (Jn 1:14) and that he is “greater than the temple” (Mt 12:6).

He also diminishes the temple’s role in declaring that loving God and neighbor “is much more than all burnt offerings and sacrifices” (Mk 12:22). He authoritatively declares the leper cleansed (Mk 1:40-45), instead of directing him to go to the priests to secure cleansing (Lev 14:2ff). He does not even pay the temple tax, except on the occasion when temple authorities confront him about the matter (Mt 17:24–26). And then he does so only to avoid offense (Mt 17:27). In that context Jesus’ declaration that ‘the sons are free’ thus appears to have provided an unmistakable declaration of independence from the Temple and the attendant political-economic-religious establishment. Against the ceremonial prohibitions he touches the unclean woman, but is not made unclean himself (Mk 5:25–34; cp. Lev 5:2–3) and declares that food does not make one unclean (Mk 7:15; cp. Lev 11:4ff). Continue reading →

PMW 2024-063 by Kenneth L. Gentry, Jr.

This is my third study in a brief series on the number 666 found in Revelation 13:18 (and on many cash register receipts found in the pockets of people in emergency rooms, who had a heart attack when they were startled to find their store receipt with this precise figure!)

The Textual Variant 616
If you have a Bible with marginal references you will notice something of interest regarding Revelation 13:18. Your reference may say something to the effect: “Some manuscripts read 616.” The fact is that the number 666 in some ancient versions of Scripture is actually changed to 616. But why? Was it changed accidentally, or on purpose? Continue reading →

PMW 2024-060 by Kenneth L. Gentry, Jr.

As we near the end of Matthew’s Gospel, we see further evidence of the Jewish rejection of the Messiah and evidence of Gentile inclusion in the people of God. Once again, this helps justify the Olivet Discourse given just a day or so earlier.

In Matthew 26:3–5 Israel’s chief priests and elders along with the high priest counsel Jesus’ death. They begin implementing their evil plan in verses 14–15 where they pay Judas to betray Jesus to them (cp. vv. 21–25, 45). But once again we find another indicator of Gentile inclusion: “Truly I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her” (v. 13). Continue reading →

PMW 2024-057 by Patrick Fairbairn

Gentry reader asks:

Thanks so much for all your resources. I’ve been slowly studying the postmil eschatology for about a year now and it has been eye opening. I have a question regarding Ezekiel chapter 37. How does the postmil Eschatology respond to the details of the unification of Israel as a nation and the land promises that seem to be so literal? Thank you! (Z.K.)

Gentry lets Fairbairn respond:

The commentary on Ezekiel by Patrick Fairbairn (1805-1874) is an extremely helpful analysis of this great prophet. I will simply post the relevant portion of his commentary to full answer your question. I am citing from pages 408–412. I will only edit it in terms of more paragraph breaks. Older writers did not believe in paragraph breaks for their weary readers. Continue reading →

PMW 2024-056 by Kenneth L. Gentry, Jr.

As mentioned in the previous article, the theme of divine judgment on Israel fits perfectly with the Olivet Discourse. Virtually all commentators note the remarkable thematic parallels between Matthew 24 and Revelation 6. These parallels are sufficient alone to suggest the same theme, but other correspondences exist.

In Matthew 23 Christ scathingly denounces Israel’s leadership as he approaches the dramatic conclusion of his earthly ministry. He notes that Israel’s present failure is not an isolated event, but the culmination of a lengthy historical pattern — as do Stephen (Ac 7) and Paul (1Th 2:14-16). He concludes his rebuke with a prophecy that Israel will “fill up” (Mt 23:32) her guilt in “this generation” (23:36) when she “persecutes” those Jesus is “sending” (23:34; cp. Ac 8:1; 1Th 2:14-16). Continue reading →

PMW 2024-056 by Kenneth L. Gentry, Jr.

As I continue my brief introduction to preterism in Revelation, we come now to the important: Historical Indicators

I agree with John Lightfoot: Revelation appears to prophesy Christ’s judgment upon the Jews in A.D. 70. John’s opening statement of purpose (1:7), the seven letters (2:9; 3:9), and the body of Revelation (4-19; e.g., 7:1-8; 11:1-8) all reflect this truth.

Just after mentioning the nearness of the events (1:1, 3) and just before alluding to the dire circumstances of his original audience (1:9), verse 7 warns: “Behold he comes with the clouds, and will see him every eye and those who him pierced, and will wail over him all the tribes of the land. Yes, amen” (Alfred Marshall, The Interlinear Greek-English NT; cp. Robert Young, Literal Translation). Though this sounds like a Second Advent reference, the following evidence points to A.D. 70. Continue reading →

PMW 2024-055 by Kenneth L. Gentry, Jr.

I began this brief series to introduce the preterist approach to Revelation to those who might be unfamiliar with it. And there are about 7.95 billion of those people. (I would really like to tap into that market!) In the first article I laid down the founding principle: temporal indicators. In this article we will move on to a second exegetical indicator:

Audience Indicators. John emphasizes the nearness of his prophetic events, in a way most relevant to his original recipients. In fact, to delay the prophetic events thousands of years would contradict his whole point in writing Revelation.

First, John writes to seven historical churches. Immediately after twice declaring the nearness of the events (1:1, 3) we read: “John to the seven churches that are in Asia” (1:4a). In 1:11 and 2:1–3:22 he specifically names the churches. John informs these first century churches of events ‘soon’ (1:1) to come to pass because “the time is near” (1:3). Continue reading →