deductive eschatology

Jesus said the kingdom was here. Peter says in his Acts 2 Pentecost sermon that we are now living in the last days. There is not a lot of ambiguity here. We have been in the end times since Jesus.

I think most modern approaches to eschatology start on the wrong foot, namely, Revelation 20. I'm not seeking to be a trendy deconstructionist here, but seriously, who defines a theological position out of six verses in the Bible. The only place in the Bible that clearly talks about a "millennium" is Rev 20.1-6. Yet, from this text you can have postmillennialists, several kinds of premillennialists, and a couple kinds of amillennialists. How absurd. Of course Rev 20.1-6 matters. But state with clarity the eschatological kingdom realities replete in the gospels and in St Paul and then maybe you'll have a healthier frame of reference for interpreting John's Apocalypse.

So, because St Peter says that Jesus left us an example of suffering [1 Pe 2] and because persecution was an assumed part of most first century Christianity, I can deduce that any eschatological position that wants to avoid tough times might not be the most faithful to the flavor of biblical Christianity.

So, goodbye pretribulational premillennialism.

Furthermore, to say that the gospel will spread and spread to the point of near-global takeover is to fall off the other side of the horse. We are ambassadors who wage war [Eph 6]. We will continue to wield the sword of the Spirit until Jesus' return.

So, goodbye postmillennialism.

top five commentaries on Revelation?

Here.

THE KiNGDOM OF GOD

I love tracing the kingdom of God through the OT with my Redemptive History students [10th grade]. Some of them totally get it and others just write stuff down to pass the next test. We've talked about how important this idea of the kingdom is to the God's story and the storyline of the Bible.

In creation, man is described in kingly terms; creation is about the kingdom [Gn 1.26-31].

When the people sing and dance after being freed from the clutches of Pharoah, the last line of their song is about YHWH as the King of the kingdom [Ex 15.18].

The covenant YHWH makes with them at Sinai is about them becoming a kingdom of priests [Ex 19.4-6].

When they finally get into the land and struggle through 200 years of deliverers [the book of Judges], the last verse in Judges is about them lacking a king and how problematic this is for them as YHWH''s people [Jdgs 21.25].

The people then beg Samuel for a king so they can be like the other nations. YHWH tells Samuel that this is because they have rejected Him as king and have lost their vision of His call to them to be a kingdom of priests [1 Sam 8.4-7].

YHWH then initiates an unconditional covenant with David in which He promises David that one of his great-great-great-great-great-great-great-great-great grandkids will be YHWH's king over His kingdom forever [2 Sam 7.8-16].

David finds these promises so sweet and good that he won't shut up about it. He wrote scores of songs rejoicing that God is King and will prove it one day in a HUGE, covenantal way! Some of these are: Ps 24.7-10, 47.5-9, 93.1-2, 95.1-5, 97.1, 99.1, 100.4, 103.19-22, 145.8-13, 149.1-14, and others.

After the kingdom split, the prophets continued to declare that God's kingship was coming in the same way David sang about. However, for those who were rebellious and did not delight in YHWH as king, His kingly coming would be judgment for them. Some of these prophetic texts are: Is 6.1-3, Is 9.6-7, Is 44.6-8, Is 52.7, Jer 23.5-6, Ezk 1-2 [the throne imagry], Ezk 34.23-24, Dan 4.34-35, Dan 7.9-22, Obad 1.21, Zeph 3.14-17, Zech 14.9-21, and others. And, like Jesus said, all the prophets prophesied until John [Mt 11.13].

But then.

He arrives.

YHWH's King. David's Son. Isaiah's Servant-King. Ezekiel's Shepherd-King.

In the NT, the first thing we have recorded from the mouth of John the Baptist and from the lips of our Lord is shattering: "Repent! The kingdom is at hand!" [Mt 3.2, Mt 4.17]

This changes everything. Roman oppression will die. YHWH's people will finally be a kingdom of priests. All covenants will be totally fulfilled. All wrongs will be righted. Justice will finally be served!

But it didn't happen exactly like they thought.

However, there is still hope [this is where it clicked for a lot of my students]. We went to Gen 1-2 and saw that in creation, the kingdom is seen in its perfection - man reigning with God, like God and for God over His created order. Then, we flipped to the end of the story in Rev 21-22. Can we see anything in the New Creation that was similair to the creation in Gen 1-2? Yes. We see man reigning and ruling with God, like God, and for God over the new heavens and the new earth.

If we know that this snapshot will be the fruit of God's gracious promises in Jesus, we must have humility and confidence to live as His kings and priests right now. This hope is the lens through which we must view the word of God and the world around us, serving the King of all kings.

SURPRiSED BY HOPE [helpful tid-bits, interaction, review, and reflection]

After discussing prayer in general as a part of the church's mission, Wright says that there are four roots of biblical prayer: transcendence, intimacy, celebration, and covenant.

He expresses his frustration with how Easter Sunday is treated theologically and ecclesiastically. Wright says that

Easter week ought to be an eight-day festival, with champagne served after morning prayer or even before, with lots of alleluias and extra hymns and spectacular anthems. Is it any wonder people find it hard to believe in the resurrection of Jesus if we don't throw our hats in the air? Is it any wonder we find it hard to live the resurrection if we don't do it exuberantly in our liturgies? Is it any wonder the world doesn't take much notice if Easter is celebrated as simply the one-day happy ending tacked on to forty days of fasting and gloom?

Regarding "new creation" as a hermeneutic we employ rather than a experience that is simply spiritual, Wright relates justice, beauty, and evangelism to this "new creation" hermeneutic and Jesus' resurrection. Of beauty, he states,

We are moving away, I think, from the old split in which it was expected that good Christians couldn't be good artists and good artists couldn't be good Christians. We now have, thank God, some wonderful Christian painters, sculptors, and even poets who are showing the way forward. I want to offer a proposal about where the artistic endeavor belongs - within the discipline of the Christian mission, within the map of creation and new creation.

[Along these same lines, my father-in-law is an art professor. He always says that the first thing anyone knows about God when they read the Bible is that He is an Artist: "In the beginning, God created..." There's some aesthetically satisfying image-bearing that needs to happen because that is true.]



Wright's subtitle is: "Rethinking Heaven, the Resurrection and the Mission of the Church." His purpose in this book is accomplished. He gives excellent and corrective insights throughout. However, Wright also seems to ease the weight of a couple issues that should be equally related to eschatology, resurrection, and mission.

Concerning the rapture, he dishes out some academically tactful blows to those who swear Tim LaHaye and Hal Lindsey should be canonized. Isn't it logical to study how the apocalyptic genre functioned in Second Temple Judaism rather than interpret Revelation with the lens of CNN? Wright does excellent Jewish and Roman background work to bring many of the second coming passages to light. Speaking on 1 Ths 4.16-17 and how Paul mixes metaphors when speaking of Jesus' coming, Wright says,

In the next chapter, 1 Ths 5, Paul says that the thief will come in the night, so the woman will go into labor, so you mustn't get drunk but stay awake and put on your armor. As the television programs say, don't try this one at home.

Overall, this is a great read. Tom Wright's correctives are quite helpful. I thank God that the world's leading New Testament scholar is not a flaming liberal whose denial of the supernatural is as simple as eating and breathing. On several occasions, Wright says things like, "I am compelled by the New Testament..." We should be as well. Don't be a stuck-up Calvinist and hate him.

[He is also friends with Bishop John Inge, who did my wedding. He gives "Uncle John" a shout-out in his last chapter. This gives me 4 cool points.]

Lastly, thinking critically and spiritually is a challenge. It is also a necessity. It is what I tell my students they must do, it is what all Christians must do, and it is what I feel that Tom Wright does in his new book. Take that approach and go read. Shalom.

"Behold, I am coming like a thief"

• Mt 24.43-44
  
• Lk 12.39-40
  
• 1 Ths 5.2
  
• 2 Pe 3.10
  
• Rev 3.3
  
• Rev 16.15
  

THE BiBLE and WORLD POLiTiCS

Pharaoh.

King Cyrus.

Caesar.

Nebuchadnezzar. 

If you've read your Bible at all, you'll know that these are big-time political leaders found in the Old and New Testaments. These are just a couple. There are dozens more. What's unique about these fellas and their political counterparts is that they were pawns in God's huge, providential hand. God was always working through and against world politics to bring about His purposes for His covenant people.

The use of the two prepositions in the above sentence is massively intentional. Politics is never an end or a goal. It is a means. I know that we will always wrestle until "the kingdom of this world becomes the kingdom of our Lord and of His Christ" [Rev 11.15], but why do Christians live like one tiny slice of the political pie is the end all. Further, if you don't see eye to eye with them, you are often deemed a lesser believer in their mind.

Let me repeat those prepositions again. God works THROUGH and AGAINST world politics. That is the biblical paradigm. I don't feel as if many believers live like it is. Yes, render to Caesar what is Caesar's [Mk 12]. Yes, submit to authority [Rom 13]. But please, don't rush to the polls as if you are doing God a favor. We must be upstanding citizens, but we are strangers and aliens here [1 Pe 1 and 2] and our true citizenship is in heaven [Phil 3]. We have to live like that is true.

REVELATiON 1.1

[a small running commentary if you will]

The revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated it by His angel to His bond-servant John....

This revelation [apokalupsis] is "about" Jesus rather than "from" Jesus. The genitive in the Greek hints at this. Also, I think it should be noted that John uses both His earthly name and His title name. This likely encapsulates His humanity and divinity and who He is and what He's done.

John uses "bond-servants" [doulos] or "slaves" to remind those in the seven churches that the way they live in the last days should be as contrite servants and not prideful heirs, especially in the midst of persecution [1.9].

"Must" [dei] is small, but significant. It is a reminder of God's absolute control over future events before the return of His Son.

The words "to show" [deiknumi] and "communicated" [semaino] are both words that imply more than mere description. They suggest demonstration, indication, and the use of pictures and/or symbols [even in 1.20 John begins to explain some of his imagery]. No one should take this and interpret Revelation to mean whatever was on CNN last night, but should seek to understand why OT prophets/writers used the symbols they did and further, why John picks up on them here in the Apocalypse.

what i got for xmas and why i shouldn't buy another book until 2010.

THOSE THiNGS WHiCH ARE AN iMMEDiATE CONSEQUENCE OF THE FALL AND OF CAPiTALiSM

1. cell phones
2. dress codes at work
3. really dumb interpretations of the book of Revelation
4. mini-vans with two sliding doors and more remote controls and tv screens than Best Buy
   
5. telemarketers
6. inconsistent/ignorant Calvinists
7. too much hand sanitizer
   
8. TBN
   

eschatological HALLELUJAH

The book of Psalms is really five books [1-41, 42-72, 73-89, 90-106, and 107-150]. There are only 9 psalms in the whole Psalter than begin and end with the unique Hebrew word “Hallelujah” [106, 113, 117, 135, 146, 147, 148, 149, and 150; often called “Hallel Psalms”]. All of these psalms are in book 5 of the Psalter, except Psalm 106; it is the last psalm in book 4, awaiting the unhindered praise of book 5.

Furthermore, the last 5 psalms in book 5 are all Hallel Psalms. It seems to me that this joyous and triumphant praise is saved for last because of the sense of finality that it carries. Derek Kidner says that “the psalms are a miniature of our story as a whole, which will end in unbroken blessing and delight.” But further still, the revelation of Jesus to John on Patmos appears to give insight here.

Nowhere in the NT do we find the word “Hallelujah” until we arrive at Rev 19. The great Babylon of Rev 18 has fallen. The table at the marriage supper of the Lamb is set for its guests. Also, the choir of voices that echo this distinct praise includes: a great multitude in 19.1 and 19.6; the 24 elders and the 4 living creatures in 19.4; and the bond-servants of God in 19.5. Some even see Rev 19.1-6 as the last of 5 doxological scenes in John’s apocalypse [4.5-11, 5.11-14, 7.9-17, 15.2-8, and 19.1-6]. Even if this is stretching it, there is no doubt that the Biblical shape of Hallelujah directly entails eschatological hope and consummative jubilee.