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Boyd Luter

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It is my privilege to serve as Professor of Biblical Studies and Director of the Bachelor of Biblical and Theological Studies at The King's University, where I have taught since 2012. I have “a teacher’s head” and “a pastor’s heart.” That is demonstrated by the fact that I was a senior pastor of three churches for a total of 15 years and that I have taught full-time for over 30 years at LeTourneau University, Talbot School of Theology/Biola University, Cedarville University, Criswell College, Rawlings School of Divinity/Liberty University and, most recently, TKU. In addition, I am an avid reader and sports fan, notably of Mississippi State University college sports teams and of the Dallas Cowboys, Dallas Mavericks and Texas Rangers. My wife and I have seven adult children and will have our fifteenth grandchild before the end of 2022.

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Papers by Boyd Luter

Getting in Touch with the "Feminine Side" of the Apocalypse: The Function of Female Figures in Revelation

and Osborne, 456. 35 Caird comes close to positing a possible relationship between the false prop... more and Osborne, 456. 35 Caird comes close to positing a possible relationship between the false prophetess, Jezebel, and Babylon the Great (212-213). He suggests that the Old Testament figure Jezebel is the model for John in Rev. 17, both because of her historical infamy and her earlier mention in chapter 2. Charles Talbert suggests a thematic connection when he links Jezebel and Babylon, as the two unfaithful women of Revelation, against the "radiant woman" and the Bride, the two faithful women, in The Apocalypse (Louisville: Westminster/John Knox, 1994), 86-87.

From Bad to Worse: a Portrait of Open Theism as a Theological System

Even the novice observer of art is aware of the distinctiveness in style and technique of impress... more Even the novice observer of art is aware of the distinctiveness in style and technique of impressionistic painting. Were one to examine such a canvas he would discover a myriad of small brushstrokes and diverse colors. The entire canvas would be covered from corner to corner with thousands of small blots of pigment. Yet, from the right distance, these seemingly random tints and hues cohere to create the overall impressionistic impact. While each individual brushstroke is interesting in and of itself, in order to fully grasp the entirety of the artist's image, one's eyes must see the "big picture" from an appropriate distance as well. This simple principle can be applied to the realm of theological inquiry. The ever escalating debate over open theism 1 has spurred a number of evangelical theologians to scrupulously inspect every detailed brushstroke and pigmentation of the openness "canvas." Such undertakings have, thankfully, been rather fruitful thus far, producing a small mountain of papers, articles, and books, not to mention heated interaction and debate, regarding this controversial topic. Yet, it is important to be aware at this point that, just as an impressionistic painting is impossible to fully comprehend from close range, the open theism construct likewise cannot be fully understood by standing next to the canvas and peering through a magnifying glass. 1 So called after the high-profile Clark Pinnock, et al, publication The Openness of God: A Biblical Challenge to the Traditional Understanding of God (Downers Grove, IL: IVP, 1994). Alternate descriptors are being used as well, such as openness, free-will theism, relational theism, and neo-theism. For our purposes, open theism and openness will be used interchangeably. 2 The only work thus far even coming close to outlining a complete view of openness theology is the little-noticed Unbounded Love: A Good News Theology for the 21 st Century, by Clark Pinnock and Richard Brow (Downers Grove, IL: IVP, 1994). Although Pinnock and Brow address a broad spectrum of theological areas (specifically, the doctrines of God, sin, salvation, and faith), the quality of the book remains more informal than academic and the setup more popularly thematic man systematic.

Review: God's Lesser Glory: the Diminished God of Open Theism

Review: 1 Timothy, 2 Timothy, Titus

Review: Showing the Spirit: A Theological Exposition of 1 Corinthians 12-14

The Chiastic Structure of Ruth 2

Bulletin for Biblical research, 1993

Surrejoinder to Gary Burge—“The Land as Covenant Backdrop”

Review: The Future as God's Gift: Explorations in Christian Eschatology

Christ, Body of

Book Review: Three Views on the Rapture

The Meaning and Fulfillment of the “Preaching Texts” of the Apocalypse (Daniel 7:13 and Zechariah 12:10)

Given the original oral nature of the book (i.e., "the one who reads… and those who hear"; Rev. 1... more Given the original oral nature of the book (i.e., "the one who reads… and those who hear"; Rev. 1:3), 2 it is not inappropriate to refer to Daniel 7:13 and Zechariah 12:10 as the, if you will, stated-up-front "preaching texts" of the Apocalypse. By that wording, I mean that the Apostle John, the human author of the book (1:4), and Jesus, the Divine author (1:2), are signaling in the introductory segment of the book that the remainder of the Apocalypse is, at least to some significant extent, an exposition of how Daniel 7:13 and Zechariah 12:10 will be fulfilled at the end of the age. How might this claim be substantiated? This paper, first, will seek to establish the central role of the Daniel 7 and Zechariah 12 citations in Revelation 1, looking ahead to the rest of the Apocalypse. Second, it will consider what content basis for such a focal role might be found in the original contexts of Daniel 7 and Zechariah 12. Third, the usage of these two passages together by Jesus in Matthew 24 3 will be explored. Fourth, four places in the Apocalypse where the Daniel 7:13 and Zechariah 12:10 citations appear to be fulfilled eschatologically will be looked at (in two subsections). Finally, the "building block" implications of the study will be drawn together, as well as the findings that are distinctive and offer contributions in a wider theological framework. The Central Focus of Revelation 1 The following inverted (i.e., center-facing) parallel structure is clear enough 4 to support the idea that the citations from Daniel 7:13 and Zechariah 12:10 in Revelation 1:7 are intended as the "spotlighted" portion of the introductory chapter of the Apocalypse:

Review: Christ's Call to Discipleship

Review: Beyond the End Times: the Rest of the Greatest Story ever Told

Review: The Theology of the Book of Revelation and The Apocalypse: A Reading of the Revelation of John

Review: Integrative Theology, V 1: Knowing Ultimate Reality and the Living God

Partnership in the Gospel: The Women in the Church at Philippi

Review: The Theology of Paul's Letter to the Galatians and The Theology of the Shorter Pauline Letters

New Testament Church Government: Fidelity and Flexibility

Review: Expository Hermeneutics: An Introduction

Review: Linguistics and New Testament Interpretation: Essays on Discourse Analysis

Getting in Touch with the "Feminine Side" of the Apocalypse: The Function of Female Figures in Revelation

and Osborne, 456. 35 Caird comes close to positing a possible relationship between the false prop... more and Osborne, 456. 35 Caird comes close to positing a possible relationship between the false prophetess, Jezebel, and Babylon the Great (212-213). He suggests that the Old Testament figure Jezebel is the model for John in Rev. 17, both because of her historical infamy and her earlier mention in chapter 2. Charles Talbert suggests a thematic connection when he links Jezebel and Babylon, as the two unfaithful women of Revelation, against the "radiant woman" and the Bride, the two faithful women, in The Apocalypse (Louisville: Westminster/John Knox, 1994), 86-87.

From Bad to Worse: a Portrait of Open Theism as a Theological System

Even the novice observer of art is aware of the distinctiveness in style and technique of impress... more Even the novice observer of art is aware of the distinctiveness in style and technique of impressionistic painting. Were one to examine such a canvas he would discover a myriad of small brushstrokes and diverse colors. The entire canvas would be covered from corner to corner with thousands of small blots of pigment. Yet, from the right distance, these seemingly random tints and hues cohere to create the overall impressionistic impact. While each individual brushstroke is interesting in and of itself, in order to fully grasp the entirety of the artist's image, one's eyes must see the "big picture" from an appropriate distance as well. This simple principle can be applied to the realm of theological inquiry. The ever escalating debate over open theism 1 has spurred a number of evangelical theologians to scrupulously inspect every detailed brushstroke and pigmentation of the openness "canvas." Such undertakings have, thankfully, been rather fruitful thus far, producing a small mountain of papers, articles, and books, not to mention heated interaction and debate, regarding this controversial topic. Yet, it is important to be aware at this point that, just as an impressionistic painting is impossible to fully comprehend from close range, the open theism construct likewise cannot be fully understood by standing next to the canvas and peering through a magnifying glass. 1 So called after the high-profile Clark Pinnock, et al, publication The Openness of God: A Biblical Challenge to the Traditional Understanding of God (Downers Grove, IL: IVP, 1994). Alternate descriptors are being used as well, such as openness, free-will theism, relational theism, and neo-theism. For our purposes, open theism and openness will be used interchangeably. 2 The only work thus far even coming close to outlining a complete view of openness theology is the little-noticed Unbounded Love: A Good News Theology for the 21 st Century, by Clark Pinnock and Richard Brow (Downers Grove, IL: IVP, 1994). Although Pinnock and Brow address a broad spectrum of theological areas (specifically, the doctrines of God, sin, salvation, and faith), the quality of the book remains more informal than academic and the setup more popularly thematic man systematic.

Review: God's Lesser Glory: the Diminished God of Open Theism

Review: 1 Timothy, 2 Timothy, Titus

Review: Showing the Spirit: A Theological Exposition of 1 Corinthians 12-14

The Chiastic Structure of Ruth 2

Bulletin for Biblical research, 1993

Surrejoinder to Gary Burge—“The Land as Covenant Backdrop”

Review: The Future as God's Gift: Explorations in Christian Eschatology

Christ, Body of

Book Review: Three Views on the Rapture

The Meaning and Fulfillment of the “Preaching Texts” of the Apocalypse (Daniel 7:13 and Zechariah 12:10)

Given the original oral nature of the book (i.e., "the one who reads… and those who hear"; Rev. 1... more Given the original oral nature of the book (i.e., "the one who reads… and those who hear"; Rev. 1:3), 2 it is not inappropriate to refer to Daniel 7:13 and Zechariah 12:10 as the, if you will, stated-up-front "preaching texts" of the Apocalypse. By that wording, I mean that the Apostle John, the human author of the book (1:4), and Jesus, the Divine author (1:2), are signaling in the introductory segment of the book that the remainder of the Apocalypse is, at least to some significant extent, an exposition of how Daniel 7:13 and Zechariah 12:10 will be fulfilled at the end of the age. How might this claim be substantiated? This paper, first, will seek to establish the central role of the Daniel 7 and Zechariah 12 citations in Revelation 1, looking ahead to the rest of the Apocalypse. Second, it will consider what content basis for such a focal role might be found in the original contexts of Daniel 7 and Zechariah 12. Third, the usage of these two passages together by Jesus in Matthew 24 3 will be explored. Fourth, four places in the Apocalypse where the Daniel 7:13 and Zechariah 12:10 citations appear to be fulfilled eschatologically will be looked at (in two subsections). Finally, the "building block" implications of the study will be drawn together, as well as the findings that are distinctive and offer contributions in a wider theological framework. The Central Focus of Revelation 1 The following inverted (i.e., center-facing) parallel structure is clear enough 4 to support the idea that the citations from Daniel 7:13 and Zechariah 12:10 in Revelation 1:7 are intended as the "spotlighted" portion of the introductory chapter of the Apocalypse:

Review: Christ's Call to Discipleship

Review: Beyond the End Times: the Rest of the Greatest Story ever Told

Review: The Theology of the Book of Revelation and The Apocalypse: A Reading of the Revelation of John

Review: Integrative Theology, V 1: Knowing Ultimate Reality and the Living God

Partnership in the Gospel: The Women in the Church at Philippi

Review: The Theology of Paul's Letter to the Galatians and The Theology of the Shorter Pauline Letters

New Testament Church Government: Fidelity and Flexibility

Review: Expository Hermeneutics: An Introduction

Review: Linguistics and New Testament Interpretation: Essays on Discourse Analysis