New Testament Texts

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.

The question of conversion and its relationship to the gift of the Holy Spirit and the practice of water baptism is an important one. In some Christian denominations they are virtually inseparable, while in others they are related but clearly separate. In a few places, the New Testament also seem...

All four gospels introduce Jesus’ ministry with the work of John the Baptist (cf. Mark 1:4; Luke 3:2–3; John 1:6–7). He is mentioned as baptizing in a wide area that included “the wilderness of Judea” (Matt 3:1), “all the region around the Jordan” (Luke 3:3), and “Bethabara beyond the Jordan” (Jo...

Introduction In the first part of this article, we pointed out that the larger context of Revelation 14:6–12 is centered in conflict over worship. In Revelation 14:7 we read: “Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea...

Matthew 2 continues the presentation of Jesus begun in chapter one, but the focus shifts from Jesus as “the Son of Abraham” (Matt 1:1) to His being “King of the Jews” (Matt 2:2). As we saw in “Lessons from Matthew 1,” David is introduced as “the king” (Matt 1:6) and Jesus is introduced as “the So...

In Revelation 7:2–5, 8 and Revelation 9:4 the divine sealing of humans is mentioned. The first passage belongs to the section on the seven seals; the second belongs to the trumpets. Are these two passages talking about the same event or do they refer to different processes of sealing? This questi...

Introduction Why is it that in the Bible creation and worship themes often appear together? (See Exod 20:1–17; Job 38:7; Ps 33:6–9; 95; 104; 115; 139:1–9; Isa 40:12–31; Amos 5:8; Acts 17:22–30; Rom 1:18–25; Rev 4:11.) And why are the two themes often set in conflict? It is not only the commandmen...