New Testament Texts

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.

In the history of Adventist interpretation of Revelation 14:6–11 the focus has been predominantly on historical application rather than on careful exegesis of the text. As we will face in the not-too-distant future the bicentennial anniversary of the Great Expectation of 1844, and as we recognize that these end-time messages have a long history, we need to look at the text afresh to find an understanding more consistent with the mega narrative of the book. This presentation proposes that proper exegesis of the three angels’ messages can be established only by careful analysis of Revelation 12 and 13 as the backdrop for the messages. There are two sets of competing messages: the messages of the dragon and the two beasts, and the countering messages of the three angels. And the inhabitants of the world were threatened by the angels just as the saints were threatened by the coercion of the false trinity.

The epistle of Jude is shrouded with rich theological significance, in spite of its shortness. Theological themes like the order of salvation, faith, mission, worship, judgment, the great controversy, the second coming, the end of the world, and others are interwoven in the fabric of Jude. The book starts with protology and ends with climactic and cosmic victorious eschatology. This presentation explores Michael’s role in the great controversy according to Jude. References to Michael in the Bible are all in the context of intense violence, war, death, and resurrection. Indeed the highlight of Jude’s eschatology is Michael, the heavenly warrior who victoriously defends His people and will end the great controversy.

While historicism is the accepted approach to the prophetic interpretation of Revelation by the Seventh-day Adventist Church, in the last several decades some Adventist pastors and laymen have attempted to reinterpret the prophecies of Revelation—in particular the seven trumpets—along futuristic lines. Some also argue for the dual application of Revelation’s prophecies by trying to combine historicism with futurism. This presentation shows that the traditional interpretation of some of the book’s key visions have significantly contributed to the increasing futuristic trend observed among Adventist membership today. It will show that the book of Revelation itself points to historicism as the most appropriate and the only valid approach to prophetic interpretation. Some practical suggestions will be offered to show how the meaningful interpretation of some key passages of the book—including the messages to the seven churches, the vision of chapters 4–5, and the introductory vision to the seven trumpets—serves as a safeguard from the pitfall of futurism. Some attention will be given to the seven trumpets and the seven last plagues, which are strongholds for the futurist position.

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.