★★★★

Here’s another review of my book on Revelation. It can be found on Goodreads, by reader Logan, at: http://www.goodreads.com/book/show/9688311-revelation 

“This was a very intriguing read. It is a sort of hybrid between a historical novel and an exegetical review of Revelation. It gives us much of the supposed context of the writing of this book in the form of dialogues between various historical and fictional characters interrupted intermittently by ‘interludes’ that provide us with factual explorations of the historical and psychological context of Revelation. The historical context is unquestionably true and described in thorough detail: the influence of Rome, Greece, Jewish tradition, ancient preJudaic tradition, Jesus, &c. The mental context is also most probably true, and can be assumed through the historical lens: the interpretation of Jewish literature at the time, the meaning of the Messiah to the small sect of believers calling themselves Christians, the pressure of Rome and Judaism on commoners, &c. Both of these lend to the specific story that Harmon has created, a story in which a reactionary group writes a richly historical and allusive but also intensely innovative work of preChristian literature.

“Harmon does not treat Revelation as necessarily ‘true’ in the Christian sense, and so he provides an objective look at the proper historical roots of this rather odd book. I greatly enjoyed reading it, as well, for I am someone greatly interested in the Bible but largely unread on the subject of the Apocalypse and its proper place in the Judaeo-Christian canon. Both Christian and nonChristian alike would be well advised to simply try this book if they consider the Bible anything worth taking seriously.”

http://www.thewayithappened.com/

★★★★

From the introduction: “This book counters such contentions and crafts a cumulative case for the absolute authority of the Bible. It answers the question, ‘Has God spoken?’ in the affirmative and demonstrates beyond a reasonable doubt that the Bible is divine rather than merely human in origin. Without such assurance, Christianity would not have any more authority for faith and practice than does Islam, Mormonism, or a host of other misguided movements.”

I offer the above quote to set the tone of the book. I had a hard time with this book merely because of Hanegraff’s style. Not that his writing isn’t good—it’s actually quite superb and fun to read—but because he’s so downright feisty! He takes on an apologetic role, zealously attacking Bart Ehrman, President Obama, Bill Maher, or Richard Dawkins on every other page. When he’s not dissin’ scholars, he’s dissin’ fellow religions.

He says, “It is as unlikely that Jews falsified the Exodus as it is that they fabricated the Holocaust. Archaeology provides a wholly plausible framework for Jewish contentions regarding their enslavement and emancipation. While archaeology has thoroughly discredited the Book of Mormon, internal evidence provides credence to the people, places, and particulars found in the biblical text.” Oh, wow. Need I say more? One thing archaeology can say for certain is that there were never two million people tromping around in the desert for forty years.

Nevertheless, the book does hold your attention! I definitely never grew bored. It’s a little like listening to a talk show host that drives you totally bonkers, but that you can’t shut off.

At times, Hanegraff’s apologetic stance left me bewildered. He had no trouble arguing for the historic reliability of the flood story in the Bible, while in the next breath ridiculing earlier versions of the flood myth, such as the Epic of Gilgamesh. Does he really not recognize that the Hebrew version of the story is just as fantastic as the others? He then waffles on the subject, suggesting that perhaps Genesis implies a local flood rather than a worldwide one, and thus totally misses the point of the myth: That the ark was necessary to sustain life on the earth, because God was going to destroy everything he had made.

If you can ignore the sermonizing, however, there is a lot of thought provoking conversation in the book. I particularly enjoyed Hanegraff’s discussion of typology. Was Isaiah thinking of Jesus as he wrote about a young maiden giving birth to the child Immanuel? No, not according to Hanegraff (and he’s surely right), Isaiah was writing about his own time period. Did Hosea have Jesus in mind when he wrote, “Out of Egypt I have called my son?” Of course not, he was writing about Israel, not Jesus. How about Jeremiah’s words, quoted by Matthew to highlight the slaughter of the innocents by Herod: “A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more.” This quote highlights the utter silliness of imagining that Matthew was taking these prophesies as predictive; unquestionably, Matthew rightly understood this passage in Jeremiah to be a warning to the southern kingdom of Judah that they were about to experience what happened to Israel. These are not predictive prophecies, but typological prophecies. In this discussion, Hanegraff brings the Bible’s prophecies back to life in a believable and recognizable way. As Hanegraff explains, Matthew saw a historical pattern of events from the past that corresponded to present situations, and he saw them as quintessential fulfillments. The historical patterns reached a climax in the life of Jesus.

Other topics that I enjoyed were the discussion of archaeological finds, of the Abomination of Desolation (Hanegraff’s preterist tendencies subtly poke through here and there), and of figurative language in the Bible. Hanegraff writes a great book, he just gets a little too aggressive at times.

Different Bible interpretations each carry a different emphasis. The New International Version (NIV) and the New Living Translation (NLT) emphasize that their translators are evangelical. Other translations, such as the Revised English Bible (REB) and the New Revised Standard Version (NRSV) emphasize the variety on their translation committees, including interfaith participation.

So, given that translations purposefully vary, how is a person supposed to make an informed decision without knowing the source languages (Hebrew, Greek, Aramaic)? Henry has a BA and MA in Biblical Languages, and writes for the purpose of making the Bible more accessible to the laity. I found this book to be a practical and friendly guide, describing how translations are made, so we readers are better able to understand the arguments for or against various versions. Numerous examples manage to turn what I thought would be a dry discussion into fascinating reading. A chart at the back of the book is helpful in providing an overview of the differences of various common translations. (After reading Henry’s book, I know better than to call these differences “strengths” or “weaknesses,” just decisions made for focus, translation preference, and religious emphasis!)

I did find a few formatting and editing errors, which was a minor distraction.

One conclusion Friesen draws is that the Imperial Cult was definitely founded upon Caesar Augustus and his accomplishments. Augustus was worshiped as Zeus, the high god of the Greeks. In my mind, at least, there can be little doubt that the first of the seven kings of Revelation is Augustus … not, as some preterists insist, Julius Caesar. Friesen also concludes that the Flavians, including Vespasian and Titus, were also highly honored in myth. This matches the findings and conclusions in my own book, Revelation: The Way it Happened.

Friesen’s book is in two parts: First, the study of the Imperial Cults, and then, how Revelation relates to that study in its direct opposition to Roman imperialism and the abomination of Caesar worship. Of particular interest to readers of Revelation, of course, is Nero Caesar, considered by most to be either the fifth or the sixth king of the seven (depending upon whether you begin counting with Augustus or Julius). Most studied scholars of Revelation agree that, at least on some level, John was surely writing about Nero as the Beast of the Sea.

Ellis’ analysis of the exodus as stemming from the eruption of Santorini is one of the book’s more interesting passages. This isn’t a new idea (see Acts of God, by Graham Philips) but Ellis fleshes it out, explaining the boils on the skin and more. His point is that the Biblical account is historical and fits nicely into the timing of his thesis, relating Moses to the Hyksos people.

Ralph Ellis has produced a suite of similar books, and this is apparently the one that started the ball rolling. Jesus: Last of the Pharaohs has gone through at least two reprintings. There’s an awful lot of original information here, and a lot of conclusions drawn on linguistics and minimal evidence, but if Ellis and his topic piques your interest, there’s much more available to read.

While this is not a religious book, its intent is to uncover the truth about Christianity. It is, according to Ellis, “The true history of religion revealed.” It’s dedicated to his children so that they “may know the truth.” Ellis obviously wants us to take his conclusions very seriously, and change our view about religion. While I can accept that Egyptian history and myth influenced the stories written in the Hebrew scriptures on some level–this should not be terribly surprising if Israel really escaped from Egypt–I can’t quite carry the parallels as far as Ellis does. But I still found the book fascinating and learned a lot.