New Testament Texts

Muslims constitute twenty-three percent of the world’s population, making Islam the world’s second largest religion. Has Islam been prophesied in the Bible? There are indeed several references to Arabs and Arab countries. But the clearest reference to Islam is found in Revelation 9. Adventist scholars have diverse views regarding this chapter that describes the fifth and sixth trumpets. The traditional interpretation, however, showing the rise and expansion of Islam, has potential dangers. This presentation points out the difficulties and provides suggestions on how to “repackage” the traditional Adventist interpretation of Revelation 9 for a Muslim audience.

This presentation explores the concept of witnessing in relationship to (1) the meaning of ed and martys, (2) Psalm 89, (3) Isaiah 40–55, (4) the Johannine writings, (5) witness in faithfulness, and (6) the character of God. It shows how these above areas contribute richly to “the faithful and true witness” motif in the book of Revelation. It also shows how these areas serve to remind the Christian church of some fascinating dimensions of God’s character.

After the great commission and the outpouring of the Holy Spirit on Pentecost, the apostle Peter addressed the multitude of devoted Pentecost pilgrims by giving them the reason for such a miracle among them. His discourse suggests an important combination of what we may identify as a relationship between eschatology and mission when he quoted the prophet Joel. This presentation explores the theological connection between eschatology and mission addressed by Peter’s discourse. There’s a message, mission, and a proclamation. Indeed, that mission encompasses more than just a proclamation and is immersed also in forming disciples who can fulfill that mission and prepare people for the coming of the Lord.

Babylon is a major symbol in the book of Revelation, but what it represents is widely disputed. This presentation attempts to assemble biblical evidence of the symbol’s meaning in context of the book of Revelation. It will offer evidence that the harlot city Babylon is a much broader symbol than merely the papacy, which is one of the seven heads on which Babylon sits. The seven heads are shown to be seven successive major historical superpowers that come into an oppressive relationship with God’s covenant people, but Babylon reigns over them all, and she is held accountable for the blood of all the martyrs who have been slain on the earth.

Paul’s famous hymn in Colossians 1:15–20 highlights Jesus’ key role in the process of reconciliation of all things on earth or in heaven. But why should it be necessary to reconcile all “in heaven” to God? The use of the Greek verb apokatallassō, “to reconcile,” expressing the positive improvement of mutual relationship, suggests a certain cosmic problem of trust and relation to God. It seems, in the light of parallels in Ephesians, that the “reconciliation” of heavenly beings consists in their better understanding and appreciation of God’s wisdom and character. The basis for it was laid down on Calvary, but it has its historical continuation leading to eschatological climax.

The book of Revelation is not the only apocalypse, but is also a part of the Jewish apocalyptic tradition, developed within Christian teaching. Revelation appeals to issues using methods and images that have already been formed in the Jewish tradition. There are references to the motif of the heavenly temple, contained also in Jewish apocalypses, throughout the book. The interest of this presentation is in understanding the place the heavenly temple occupies in the eschatological views of the Jewish apocalypses and in Revelation, and the distinctive features of the temple in Revelation. This comparison can help to realize the roots of John’s idea of the heavenly temple and to provide a better understanding of it.

While some may have the tendency to discern eschatological aspects of Christ’s priesthood, this presentation contends that His priesthood, as a whole, should be more broadly understood as eschatological, since this is the perspective indicated in Hebrews. This study systematically articulates an eschatological perspective of Christ’s priesthood in Hebrews, as this epistle is the only place in the New Testament where we find an explicit elaboration of priestly Christology. Considering its conceptual nature, this presentation attempts to accomplish its purpose by constructively building a theological reflection that privileges the discussion of framework of thought and concepts.

This presentation explores one of the most controversial themes of theology: theodicy. This theme poses a serious challenge to the defense of Christianity. In fact, there are many problems when we attempt to relate God to the origin and nature of evil. This presentation reflects on these issues from the perspective of the book of Revelation.

Desmond Ford argued that he could not find an allusion to Daniel in Hebrews and the Daniel and Revelation Committee agreed on this point, concluding that Hebrews neither explicitly teaches nor denies Christ’s two-phased ministry in heaven. Adventist scholarship, however, has missed an allusion to Daniel 7:18 in Hebrews 12:28. This presentation explores the role that the allusion to Daniel 7:18—a chapter dealing with the pre-advent judgment—plays in the argument of Hebrews. It will show that while in the expository sections of Hebrews the author was primarily interested in discussing the achievements of Christ in the past, his hortatory argument looks to the future and its most important concern is to prepare believers for the judgment they will face.

Adventist theology is based on a historical-grammatical understandi of the apocalyptic prophecies. This presentation accepts this as a necessary presupposition in order to fulfill its purpose. It offers an overview of the Adventist theological system and its cognitive, hermeneutical, and methodological principles. This presentation introduces the three angels’ messages as the teleological principlnge and, in order to place this criterion in its proper theological context, discusses the doctrinal development of the three angels’ message. The theological content of the three angels’ message is then analyzed. As a result, the teleological characteristics that result from the analysis are presented and related to the major systematic sets of doctrines (God, man, salvation, church, and last things). Within this interaction, the eschatological interconnectedness is emphasized, reinforcing the teleological character of the three angels’ messages.