New Testament Texts

The second coming of Jesus Christ is usually described with cosmic language: cosmic signs in the heavens or earth-shattering events on this planet. This apocalyptic dimension seems to have a counter argument in 2 Peter 3:12—the believer is to look for and hasten the coming of the day of the Lord. On the basis of the translation of the participle speudontas some have taken this passage to mean that human beings can influence the timing of the second coming, while others have opposed this view—arguing instead that the participle should be translated as “eagerly awaiting” instead of “hasten.” Additionally, scholars have had different opinions about who and how people can influence the Parousia. Additional questions have been raised: Is this passage referring to the believer as an individual or the church as a body of believers? And is orthopraxy or social concern the criteria for the “hastening”? This presentation briefly examines various models of explanation for 2 Peter 3:12 and then resolves the passage by examining it in its larger context.

James 2:10 is declaration rather than demonstration. Acknowledging that truth, this presentation employs, and elaborates on, the explanatory power of Christ’s crucifixion to clarify the association between murder and lying, criminal violations whose common origins Jesus attributes to the devil. And whereas divine intervention in holy war is the historical manifestation of the cosmic conflict, this presentation seeks to show how the historical event of the crucifixion of the Warrior God who is Prince of Peace constitutes ultimate proof for Jesus’ linkage between murder and lying: implicating the devil as originator of both, identifying the devil as the original and unscrupulous aggressor in cosmic war, and discussing the pacific and restorative nature of God’s involvement with cosmic conflict.

Biblical depictions of eschatological events presuppose a manner of divine intervention potentially in conflict with the principles of uniformitarianism adopted in the practice of science. 2 Peter 3 contrasts a uniformitarianist argument with an interventionist view of God’s action in history, referring to three specific events: the creation, the flood, and the day of judgment. This view of history affirms God’s commitment to love and rescue His creation, while at the same time attesting the superiority of the Creator over His creation. Eschatology does not need to represent a threat to science, provided that our understanding of the relation of the present to the past and future acknowledges: 1) the reality of God the Creator as preexisting and distinct from His creation; 2) there have been divinely caused processes in the past, when God intervened in nature; and 3) these past divine interventions warrant the possibility of a future one.

From its first verse to its very last, Revelation is replete with the language of imminence. Its temporal emphasis poses a problem in light of the almost two millennia-long wait for the soon coming of Christ. This presentation identifies and analyses seven expressions of imminence in Revelation and makes an attempt to interpret the book’s temporal perspective, paying attention to the matter of genre and the salvation-historical thought framework of the biblical author, particularly to the Christ-event as the center of human history.

Although many prophecies in the Old Testament concerning Israel have had no obvious fulfillment, New Testament writers consistently speak of prophecies fulfilled. This paper shows how a sifting within Israel in response to the proclamations of John the Baptist and Jesus results in Israel’s “restoration” in relation to Jesus as its messianic King. Examination of the relevant terminology, together with a detailed consideration of crucial New Testament passages concerning Israel (Acts 15, Romans 9-11, and in Revelation), reveals the inadequacy of a strictly ethnic definition of Israel in light of God’s intention that “all Israel” be saved.

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The term “love” in its substantive form occurs only once in the book of Matthew (24:12). Traditionally, love in this text has been interpreted as “Christian agape,” the law of Christ—as opposed to the Mosaic law and persecuting hatred against Christians. However, the verbal form also occurs in Matthew and is directly connected to the Old Testament, suggesting that the understanding of Matthew 24:12 relies upon the comprehension of the use of the term “love” in Hebrew scripture. Finally, the eschatological meaning of this text is evaluated in the context of the definition of the remnant and of his work in verses 13 and 14.

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.