The Spring 2024 issue of the Journal of Biblical Theology and Worldview just released.
I contributed an article, “The Futurist Interpretation of Revelation: Evidence from the Seal Judgments’ Reliance on the Olivet Discourse.” Here’s my conclusion:
This article has sought to make the case that the best interpretation of the Olivet Discourse understands its first section to be about both the events culminating in the destruction of the Temple in AD 70 and about the eschatological Day of the Lord of which those events were types. On this understanding of the Olivet Discourse, the best interpretation of the seal judgments is a futurist interpretation.
I also contributed a review of Schreiner’s commentary on Revelation in the BECNT series and a review of Michael Vlach’s The New Creation Model.
Of Schreiner’s commentary I concluded:
Schreiner’s commentary on Revelation provides readers with a well-executed commentary on Revelation from an idealist perspective. It also presents readers with an intriguing interpretation of Revelation 20, which gestures in the right direction on many points but which ultimately fails to satisfy. The commentary is worth buying as the now clearest in-depth exposition of the book from an idealist perspective. However, for those who believe a futurist perspective is correct, Grant Osborne’s contribution to the Baker Exegetical Commentary (which remains available) and Buist Fanning’s recent commentary in the Zondervan Exegetical Commentary on the New Testament series are to be preferred.
My assessment of Vlach was mixed. I agree with his new creation eschatology, but I was compelled to register three critiques. “First, the exegetical case of the New Creation Model could have been stronger. Second, Vlach did not engage primary sources arguing for the Spiritual Vision Model. … Third, Vlach worked too hard to tie the New Creation Model to dispensationalism. … One can argue, as Stephen James does effectively in New Creation, Eschatology, and the Land, that a consistent New Creation viewpoint should have a place for nations and a restored Israel in its land. However, it is difficult to argue that [certain] theologians do not adhere to the New Creation Model when some of them have been some of the most significant promoters of the model.”