PMW 2019-106 by Kenneth L. Gentry, Jr.
As I open the fifth study of my analysis of “the kings of the earth” in Revelation, I now turn to John’s:
I will also note in my commentary’s Introduction the widely-known fact of John’s distinctive, quite Hebraic grammar and syntax. This feature of Rev is so striking that some commentators even develop a special grammar in their introductions (Charles 1:cvii–clix; Aune clx-ccxi), while other scholars have written whole works on the subject (Mussies 1971; S. Thompson 1985).
What is more, John appears to do this for dramatic effect. Beale and Carson (2007:1087) note that his Hebraic grammar ‘howlers’ are “deliberate attempts to express Semitisms and septuagintalisms in his Greek, the closest analogy being that of the LXX translations.” Thus, the whole original experience in reading and hearing Rev is strongly Judaic. Continue reading
PMW 2019-104 by Kenneth L. Gentry, Jr.
After a brief Christmas break, I will now return to my study on “the kings of the earth” in Revelation. At this point I will open with:
Their Specific Revelation Setting
As noted in my commentary’s Introduction, and as I have argued elsewhere on 1:7, Rev is focusing on Israel’s judgment for rejecting Christ and persecuting his followers. Because of this Israel-judgment theme, Rev’s own setting opens the possibility that these “kings of the earth” picture the Jewish religious aristocracy. I will briefly rehearse some of Rev’s Judaic tendencies focusing on three angles. Continue reading
PMT 2019-104 by Isaac Arthur of Blue Banner Media
[Note: This (partial) article is reposted from the November 29, 2011 Blue Banner Media blogsite. It is an excellent article showing the inherent hope-filled expectations in many of our traditional Christmas hymns. The postmillennial outlook in these beloved hymns is overlooked by most Christians who sing them today. But since this is Christmas season, I thought it might be helpful to point my readers to this article. I will cite only the opening of the article, then provide a hyperlink to re-direct you to the full article. I hope you will read the whole article. Then sing these Christmas carols with greater understanding.]
R.J. Rushdoony, in his book Institutes of Biblical Law: Volume 1 points out that, “The joyful news of the birth of Christ is the restoration of man to his original calling with the assurance of victory. This has long been celebrated in Christmas carols… The cultural mandate [i.e. fulfilling the Dominion Mandate (Genesis 1:26-28) and the Great Commission (Matthew 28:18-20)] and postmillennialism is either explicit or implicit in Christmas carols.” Continue reading
PMW 2019-103 by Kenneth L. Gentry, Jr.
Christmas is upon us, and quite appropriately it will be followed by a new year. Since Christ came to effect a new creation!
We must not forget the message of Christmas; we must take it with us in the new year God is granting us. So as we enter this season, let us consider the postmillennial hope embedded in Christmas. Unless my memory fails me, Bing Crosby sang: “I’m Dreaming of a Postmillennial Christmas.” If he did not, he should have! Whereas Elvis was apparently an amillennialist when he sang: “I’ll Have a Blue Christmas.” Which might explain the howling of the Jordanaires in the background of this song.
Postmillennialists can easily use Christmas texts to present the postmillennial hope. Continue reading
PMW 2019-102 by Kenneth L. Gentry, Jr.
As I continue explaining who I believe the “kings of the earth” in Revelation are, I will now focus on some general background information. I will begin with the general NT atmosphere.
I will gradually build the case for identifying the “kings of the earth” with Israel’s religious authorities. The earlier components of the argument will not be conclusive, but they lay the groundwork for the conclusion. Only after we get these general observations in place may we develop more compelling insights.
As I will point out in my Revelation commentary’s Introduction, the Jewish temple’s destruction in AD 70 is a redemptive-historical event of enormous and lasting consequences. With the collapse of the temple comes the cessation of the sacrificial system, the closing of the old covenant order, and the securing of the new covenant. Such an event must naturally cast its shadow over all of the NT. And it does. Though I cannot develop it extensively ifn this Exc I can briefly highlight its impact on the NT record. I will illustrate this by focusing on the ministries of John the Baptist and Jesus as recorded in Matthew’s Gospel. This material will help us see the function of the kings of the earth in the redemptive-historical upheaval dramatically symbolized in Rev. Continue reading
PMW 2019-101 by Kenneth L. Gentry, Jr.
In my last article I began a series aimed at analyzing the identity of the recurring “kings of the earth” in Revelation. A proper identity of this set of rulers is important for understanding Revelation’s message. So now let me return to my analysis.
Rev is filled with kings. Elsewhere we read of other kings who are described differently. For instance, in 10:11 John is re-commissioned to prophesy, and the re-commissioning is expanded to include his prophesying regarding nations and “kings” (he has already prophesied about this special group known as “the kings of the earth,” 6:15). We hear also of “the kings from the east” (16:12) (which statement itself necessarily distinguishes them from other kings) and the “kings of the whole world” (16:14) who gather at the battle of Har Magedon. We read of the “seven kings” specifically tied to the beast (17:10) who are distinguished from the “ten kings” who will “hate the harlot and will make her desolate” (17:12, 16). Continue reading