A Nation of Witches and Sorcerers

This title sounds like the name of a fantasy movie, but in fact it comes from a spiritual understanding of current events in our United States. The source of this understanding is our Bible, where it speaks of sorcery or witch-craft—pharmakeia in the Greek—and a certain class of drugs that enable bypassing the barrier between the demonic world and the individual (or on larger scale, the collective) human consciousness. In our enthrallment with modern wonders, and some ignorance, we have completely overlooked an ancient craft capable of unleashing immense power and destruction.

The drugs mentioned are the psychedelics (mind expanders), euphemistically called entheogens (God manifesting within), such as LSD (a twentieth-century discovery), mescaline, marijuana and its derivative hashish, peyote, and others with like properties. It is necessary to ground this matter in an understanding of Biblical terms. Pharmakeia (φαρμακεία) and its cognates are found five times in the New Testament, and more in the Greek Old Testament. In Revelation it means “drugs that induce magic spells” (Simon J. Kistemaker, New Testament Commentary: Revelation, p. 302); it belongs to “a magical tradition of herbs gathered and prepared for spells, and also for encouraging the presence of spirits at magical ceremonies” [emphasis added] (The New International Dictionary of New Testament Theology, Vol 2, p. 558); and from The Complete Word Study Dictionary: New Testament, by Spiros Zodhiates, we have: “Pharmakeia means the occult, sorcery, witchcraft, illicit pharmaceuticals, trance, magical incantation with drugs” (pp. 1437, 1438).

In extra-Biblical literature pharmakon—drugs—may refer to legitimate medicine, poison, or magic potion, but in Revelation its (and its cognates) only meaning pertains to magic potion, including the deception resulting from these.

The secular culture is increasingly approving both the recreational and medicinal uses of marijuana in various forms of greatly enhanced potency, but the Christian church must beware of allowing it for either of these uses, with some qualifications on the medicinal use (to be noted below).

Sorcery was a known thing in Biblical times, and in ancient Israel marked as a capital crime (Exodus 22:18, etc., from the root kāšaph, a verb meaning to practice magic, to practice sorcery), as it allowed demonic presence and influence into the close-knit holy community. In the New Testament it is forbidden, and on the Day of Judgment unrepentant users will be consigned to the lake of fire (Rev 21:8), forever barred from the City of God (Rev 22:15).

A while ago I saw Todd Friel putting the question to a panel of well-known, respected pastors (including John MacArthur, Mark Dever, Steven Lawson, and Albert Mohler), “Is smoking pot a sin? Yes or no.” They could give their reasons later. (See it here: y2u.be/4EGAv8p5qxA) And not one gave an answer based on the Biblical prohibition of sorcery. It was asserted that it impairs the mind and judgment, alters consciousness, diminishes clarity of thought, and therefore goes against the Biblical charge against intoxication, though it is well known that such impairment may not be the case—depending on the individual—and thus the reasons asserted by the panelists (mostly Mohler and MacArthur) would be laughed at and ignored by those who use. For it may make perception and thought more acute than they normally would be.

We are taught in God’s word that supernatural powers are real; for us who are Christians, it is by the supernatural power of God we are saved, and are sustained by His power through all the vicissitudes of our lives. He gave us our Scriptures through inspiring its writers by His Spirit, and by His might and wisdom providentially preserving it up through the centuries. He created the world—and sustains it—by His “supernatural” power (Heb. 1:1-3). The Christian faith is a supernatural phenomenon from beginning to end.

Nor are we ignorant of the wiles of our adversary the devil, and his supernatural powers directed against God’s children (Eph. 6:10-16), as well unbelievers whose minds he has blinded to the truth (2 Cor. 4:3, 4).

Why then is there silence in the church of Jesus Christ on this topic? The answer is fairly simple: the commentators, linguists, and seminary professors who teach the pastors—most all of them, before their conversions, lived godly, clean lives far from the world of drugs and the circles of those who use them, and have no actual understanding of what Biblical sorcery is, having no experience or first-hand knowledge of it. Even many recreational users of marijuana are ignorant of the depths they enter when they get high, not realizing that one aspect of Biblical sorcery is the simple intensifying of sensual pleasure, a heightened awareness of the lusts and joys of the flesh through psychic enhancement, while not appearing to have anything “occult” about it. Yet the apostle Paul says in Galatians 5:20 that sorcery—pharmakeia—(translated witchcraft in the King James and the NIV) is a work of the flesh on a par with murder and adultery. Paul says in verse 21, “that they which do such things shall not inherit the kingdom of God”, that is, except they repent of them.

The world is familiar with this, as the online article, “Entheogenic Use of Cannabis” shows — en.wikipedia.org/wiki/Entheogenic_use_of_cannabis — though Christians, many of them living separated from the world and its ways, are unaware of such depths of Satan.

Some believers may protest, “But in Genesis 1:29 God said, ‘Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree…’, so this is God’s gift to us, and perfectly righteous.” The answer to which would be, “Indeed He gave us all herbs and plants, but as the rest of the verse says, ‘to you it shall be for food’, even as in the next verse He gave the same for the animals of the earth to eat; not for later humans to smoke or ingest to change their consciousness and enter the spirit world. Even so, after the Fall we do not eat all the plants, for some, as poisonous Hemlock, are deadly to eat. We call such adding to the text eisegesis. But, as it is written, those who minister before the LORD ‘shall teach My people the difference between the holy and profane, and cause them to discern between the unclean and the clean’ (Ezek 44:23).”

Some may still rightly ask, “But how do we know that marijuana, or LSD for that matter, is the sorcery or pharmakeia the Bible speaks of?” It’s a good question—for God’s people should no longer remain ignorant of such things.

Besides the testimony of the commentators and Greek scholars who exegete the Scripture, showing that these drugs encourage the presence of spirits in trance states and induce magic spells—that is, awareness in the spirit realm, and of the powers therein—pagan spiritualists and shamans (occult practitioners) also know well what these drugs do. For example, among the Hindus in India, Nepal, Sikkim, and Tibet, the ability to send users of marijuana and hashish into the realm of spirits is well known. In Benares, the main Indian city of Shiva worship, cannabis is such an important part of the religion it is sold in government-run shops. Marijuana helps its users make contact with the spirit entities—demons—of its pagan religion. It also has a long history of use in ancient China, Japan, Iran, ancient Europe, and in Africa—mostly for shamanistic purposes—that is, for facilitating communion with spirits or the heightened spiritual states these spirits can produce.

The names of the drugs change from culture to culture, and over time, but their properties remain the same: enabling communion with spirits, and affording heightened states of consciousness through demonic influence, even if the spirits remain concealed. They are recognized by these properties, or characteristics. Those folks who use the drug marijuana recreationally—to enhance the senses of taste, smell, touch, sight, and hearing—may deny any occult experience, yet they still have been transported into the realm of spiritual power and influence, and the spirits now have access into their minds and spirits (Eph. 6:12, 16), even though they usually keep their presence secret. They can project thoughts and images, or sounds, feelings, and words, into the perception of the users, who do not know their source, and may think they are merely their own. This is dangerous, and we see the general culture of today filled with demonic content of murderous violence, perversion, hatred of authority, and especially the authority of the Bible and the preaching of the Gospel. And the culture is mostly unaware that the barrier between the demonic world and the collective human consciousness has been done away with through the wide practice of once long-prohibited sorcery from the counter-culture sixties and on, now made commonplace. Here is not the place to expound on this, but there are eschatological aspects to sorcery (cf. Rev. 18:23, and elsewhere). We who follow Jesus Christ should not also go the dangerous ways of the world!

If one is completely unfamiliar with such things it should be sufficient that the LORD has raised up witnesses through the exposition of His word, and the accompanying testimony of those He has rescued from participation in these activities, concerning which pharmakeia drugs there are three classes of witnesses:

1) The testimony of Scripture: these drugs exist, are used in sorcerous activities, and are condemned by God on pain of spiritual death.
2) The testimony of exegetes, linguists, and commentators: who define what sorcery and witchcraft are by indicating the use of drugs to enter demonic realms, and the practicing of their crafts there by said users.
3) The testimony of those who have experienced these peculiar drugs, and they are of two classes: a) godly men and women who have been delivered from the use and effects of them; and b) ungodly men and women who continue in use of them and clearly tell of their properties, their affect within their beings, and their efficacy in facilitating entrance into the spirit world.

The quality of this legal testimony in the mouths of two or three witnesses (Deut 19:15; Matt 18:16; 2 Cor 13:1) ought to be sufficient for those skeptical to consider, and to heed.

But what of its medicinal use? This is important. For it is very appealing to many folks, of all ages, perhaps especially the more elderly, as we tend to fall apart as we get older! Although younger saints are more active, and may have injuries from sports or other strenuous activity. Plus we all have extended family, where others close to us may be casual users. Medicinal use is a more nuanced topic than the world realizes, not having spiritual discernment. But we who are Christ’s must have it especially given the times we live in. It is the much-praised medicinal use that opened the door of the culture’s reluctance to its recreational use. It is truly a proverbial Trojan Horse, and this one from Hell itself.

It is well known that certain psychedelic drugs—and I am focusing on marijuana at the moment because of its legal availability—have the property of enabling a person to experience a sense of detachment from the bodily source of pain, and thus a decrease in the sensation of its intensity. It is an effective analgesic, or pain killer. Still, the very action that detaches from the pain will open one to other aspects of the “high” such as consciousness in a dimension not usually entered in the normal state of mind, the dimension spirits inhabit. Even were I (speaking personally) in extreme pain I would not opt for marijuana relief, as the “cure” would be far worse for me as a Christian than the ailment: making myself vulnerable to demonic activity—infiltration, deception, depression, oppression, delusion, attack, etc.

Let me posit a possible situation in an area where grass is legal for medicinal use. What would one think of a pastor, say in New Jersey, New York or other states where medicinal grass is legal under prescription for pain (or those states where it is fully legal), who, having smoked before the service, ministers while high? Or where a number in the church are (legally) high in the service? Would you assert that, if they’ve done it in moderation (or for pain relief), this is fully in accord with the word of God? Does using a Biblically forbidden substance for pain relief exempt one from obedience to God’s word? Did God have a good reason for forbidding pharmakeia drugs? (Note: this is not forbidding standard analgesics, even medicinal opiates. Psychedelics—pharmakeia substances– are a class unto themselves.)

Or if the assistant pastor—who teaches the teens Bible study—has pain from a sports injury, and smokes (with a prescription) beforehand, is that okay? Though surely there will be teenagers—as well as adults—who, knowing their pastors are smoking marijuana (under medical license) for pain relief, will say, “Well, if they can do it for pain—and are okay mentally, and also accepted by the church—why can’t I do it as well for pleasure? We can see it’s not harmful if used reasonably.”

Besides the corruption of morals of others, minors included, let me say what the Scripture view of this would be. A pastor has smoked his grass (ostensibly for pain) and expanded his consciousness by opening himself to the spiritual realm—much as the Hindus do to contact their spirit entities—and he is now open to energies and influences or thoughts that come to him from he-knows-not-where. But they seem to be godly and in accord with the Bible, and he has a new depth of feeling for the subject he is speaking on, and sharp insight, and he powerfully feels what he believes to be the presence and love of God. Has this man increased his godliness and anointing through the drug? Scripture says he has taken a drug (pharmakon) . . . known to induce magic spells, and to encourage the presence of spirits at magical ceremonies. Well, one wouldn’t call a church service a “magical ceremony” someone might respond! Unfortunately, using a sorcerous drug of the pharmakeia-class would turn that church service into a magic ceremony, replete with demonic agency operating through the minister intoxicated by it.

Let me share concerning a New York State Supreme Court Justice, the late Gustin L. Reichbach. He made headlines, while a sitting judge, that is, still practicing in the Court, by writing an op-ed piece for The New York Times in which he acknowledged smoking marijuana to ease the side effects of his treatment for stage 3 pancreatic cancer. Without it he couldn’t eat or sleep. He wrote this in May of 2012, and died 60 days later. His plea for the legalization of its medicinal use was both courageous and heart-wrenching. To a non-Christian it might seem almost a no-brainer.

However, I am a Christian—and I am speaking to those of you who also are—and must spiritually consider, what is the cost of doing as the judge did? I do not believe Justice Reichbach was a disciple of Christ, but for a disciple what would the issue be? It would be opening the heart and mind to demonic activity. Let me put myself in his place: without some grass—inhaled or ingested—I cannot eat (my appetite has failed), and cannot sleep, both of which I need to sustain my life. But with it, I could do both. The pain of the cancer—if I tried to steer clear of the opioids which might make me groggy—could also be diminished by smoking the grass. Would it be worth it to me? To the world this dilemma would be false, delusional, and inhumane! To the spiritual man or woman it is vital and actual: would I allow my communion with Christ and communion with other disciples to be open to influence or infiltration by demonic beings? Just for the ability to eat something, or sleep, or to relieve pain? No, God giving me strength I would retain my integrity of being before Him and my friends. I would refuse to smoke or ingest the “medicinal” marijuana for the sake of keeping my spiritual health and integrity. Especially if I were in terrible pain with advanced, terminal cancer, I would not use marijuana for relief. I would rather have morphine or the like. Would anyone in their right mind, when on the very brink of death and entrance into eternity, open their hearts and minds to demonic influence? That would be sheer destructive madness!

The only exception of marijuana use for healing—in which its medical benefits are legitimate and actually good—pertain to medicinal marijuana with THC in lotions and creams that do not enter the blood-stream or get one high, or to the non-psychoactive (i.e., does not get one high) ingredient CBD, which is used for preventing seizures in children and other legitimate uses, such as pain relief. Any use of marijuana that gets one high is participating in sorcery.

As it stands, the laws of men say medical marijuana is allowed, just as same-sex marriage and abortion of babies are allowed. Paul addresses the difference between the natural man and the spiritual:

Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

Which things also we speak, not in the words which man’s wisdom teaches, but which the Holy Ghost teaches; comparing spiritual things with spiritual. But the natural man receives not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned (1 Cor 2:12-14).

And I will be a swift witness against the sorcerers … says the LORD of hosts (Malachi 3:5)


For Lawrence Ferlinghetti, 99


You’ll be a century old come March 24
if you live that long,
and you do my heart great good,
specially—these days—Poetry As Insurgent Art
and I’ll be sad to see you go
if you go to hell
but glad if heaven

Yes, it’s true
I’m one a’ them
who belong to Jesus Christ
Bible and all
and like gone Allen
a howling one
and my heart will cry if you go down

it cries now actually
‘cause then it’ll be too late
and what I’m singin’
is a lover’s quarrel with man’s fate
our land’s great poet
dissing the glory of God
O let it not be, God above!


Nemesis is knocking at the door
                                 –Lawrence Ferlinghetti

You think you could get away with it?
dissing the Lord Christ
all these centuries
as though He didn’t exist
and would not render every man and woman
their due

Even ol’ Patchen saw it coming
lions of fire
herald the Day
death on their tongues
nemeses these poets
to wake you

lest you die in your sleep
a generation in the Matrix
but He sends the poets
with death on their tongues
nemeses calling you out
from the city of destruction.

The Preface of A Great and Terrible Love


Bring together again the telling of a tale and the living voice.

 Be a teller of great tales, even the darkest.

 Don’t ever believe poetry is irrelevant in dark times.

 Poetry a life-giving weapon deployed in the killing fields.

                                  –Lawrence Ferlinghetti, Poetry As Insurgent Art



 Although he didn’t see it at the time, nor for many decades following, more was going on in the psychedelic revolution of the 1960s than anyone imagined—occult happenings that would impact “the spirit of the age” come the 21st century like pounding blows on the body and soul of humankind.

The book didn’t start out to be what it ended up as—an epic of sorts covering half a century. It began as a few poems to a woman whose love the author was seeking. But the author wasn’t typical: a spiritual seeker come out of the sixties counterculture and into the strict discipline of a spiritual master—Jesus of Nazareth—whom he loved with all his heart and yet could not maintain what turned into an agonizing discipleship due in great measure to errors taught him by older disciples and teachers. The woman came to him, and he let her in; by the power of eros in a union of their hearts he was lifted out of a dangerous realm in the spirit world. And he returned to his old ways while still keeping the first love hidden deep within, sometimes so deep he couldn’t see it and feared he had lost him!

That was the beginning of the writing. Before that was the counterculture itself, which at the end of the decade culminated in Woodstock and the 1969 festival in Bethel, New York. The writing, or that written of, continued for half a century.

Visionary adventure, nonfiction is the book’s genre. What makes it visionary is its point of commencement—the counterculture sixties and its visions; what maintains its visionary status is the ability to see behind the scenes of the physical world into the hidden realm of spirits. Whence this ability? Through the eyes of seers.

Between the inception and denouement of this epic tale, the story of the poet-occultist would wend its way through the years as an odyssey to find his master again; traveling through the world of literature, occult combats, the love of women—all these were grist for the poet’s mill as he continued to write and to stay conscious as a seer, this latter not always in an “approved” manner. The poet (as we shall call him), looking back in retrospect, wrote,

In the sixties we were a joyous people, thinking we had found illumination, sacred friendship in community, and new spiritual hope for humankind

 Half a century later – a dawning awareness of the realities of our time, politically, culturally, spiritually – we knew we were in something else, way over our heads

 Setting forth from Woodstock on pilgrimage to Celestial City of the age to come, en route we found ourselves in whore Babylon amid the dread colossi of Revelation

 How stand in such approaching storms, how live amid so much death, stay human amid such evil? If one finds the answer hold it fast come what may!

 We have come to this: the fabled end of the world, what seers have called Armageddon, and then Judgment. This a true tale of Coming to Terms with it all.


[See a few posts down regarding the book, A Great and Terrible Love:  A Visionary Journey from Woodstock’s Sorceries to God’s Paradise]

The Outing of Famous Men for their Offenses—With No Forgiveness—Is Preparing Us for the Day of Judgment

We will all feel the utter familiarity of this dynamic so prevalent in the news of today—expose them so they may get their just desserts—when we all of us, all humankind, stand before the Creator to answer for our own wrongs done in this life. We have outed; we will be outed.

Today, as I ponder the NYTimes and the various revelations of new sins and crimes exposed, I note that there is not a provision in place for forgiving any such sins upon the perp in question repenting, that is, admitting and forsaking such behavior, and asking forgiveness of those wronged.

Fortunately for us and for the mass of humanity there is such a provision with regard to the coming Day of Accounting. As the ancient Jews used to say, “Who can forgive sins but God alone?” And He does forgive, for Christ’s sake; to wit:

“…God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them … For he has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (2 Corinthians 5:19, 21)

This declaration of God refers to the atoning sacrifice of God the Son bearing our sins in our place, that those who believe in Him might be cleansed of them, along with the accompanying gift of God’s imputing to us (legally crediting to us as our own) the righteousness of Christ’s perfect life.

God’s Day of Judgment will be much more gracious than the judgment of the world’s men and women, for there is forgiveness with Him, and great mercy for the repentant, whereas the world merely wants the blood of those who offend.

But it will also be more severe, as when this life is over the offer of forgiveness is closed. As Jesus the Christ put it, “…if you believe not that I am he, you shall die in your sins” (John 8:24).

This is the word given us: “He that covers his sins shall not prosper: but whoso confesses and forsakes them shall have mercy” (Proverbs 28:13).

“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who has reconciled us to himself by Jesus Christ…we pray you in Christ’s stead, be reconciled to God” (2 Cor 5:17-18, 20).

Men and women foolishly want only justice, which shall damn them in the end. The kind God offers both justice (for Christ paid our offences on the cross before He was raised from the dead, having no sin Himself), and mercy, showing His great and gracious love for humankind.



I do not say legend as that is less
than a reflection of the real,
distorted or hazy as that may be
floating as it is in air
or consciousness
over the reflected

what, then, is the real
under the mirage of Arthur?

Take a king
of unique and mysterious birth
rising out of mean obscurity
to seize a sword of such unearthly power
— which none other can grasp and wield —
as by it uniting disparate and warring peoples
into a unified kingdom
and by his prowess,
majesty of personhood
and true love of them
win such love from his people
they would as soon die as live
for love of him

the sword given by a woman
in whom rested the living waters
from a High Throne off-world,
from whence also was forged the blade
which had no beginning
gleaming always with the brilliance
of the child’s father

A king who died a mysterious death
and word was
would return
and bring the kingdom again
in true and greater glory.

They live — even in this day —
who live by this
real-under-the-mirage joy,
Story-beneath-all-stories joy,
who dance and sing
in the king’s unending kingdom
while yet in Time,
for the glory of legends and such mirages
has overflowed into Time
and cannot any longer be contained
but must wash across the earth
till the whole is filled with it

even though the precious dispensing vessels
be first broken, blood like seed soaking the earth,
saints and martyrs all, for love,
for Arthur’s true image, and return.

The book, A Great and Terrible Love



A visionary adventure (nonfiction) from the Woodstock era to the present. Patterned in some respects after the Commedia (but mostly in prose), traversing different spiritual terrains—some of profound horror—by a real spiritual character, albeit, initially, an antihero wandering the howling archetypal heartlands of the Abyss.

After his rescue, and graduating his training in spiritual warfare and discernment, embarking on an experience in the Apocalypse of John, and the sight afforded therein, with the result of opening the vision—relevant not only to the first century, but to the twenty-first, even to these violent and tumultuous days of 2017.

Also included in this 732-page work, the 100-page book, A Poet Arises In Israel.

Classic literature and prophetic vision.


What I’ve done with Amazon is decline to take any royalties (save the 99¢ for the Kindle version until I can get that down to 0.00) so as to make the book more affordable. It’s a labor of love, not for money.

In paperback now available at Amazon US: http://amzn.com/0983519498   $16.05
Kindle: $0.99
iBooks Store: free
B&N Nook: free

https://www.amazon.co.uk/dp/0983519498/ £13.37
Kindle: £0.99

At Amazon.de €16.74
Kindle: €0.99

Amazon.fr: €16,50
Kindle: €0,99

Free digital copies (mobi, ePub, PDF) from my Google Drive: https://goo.gl/EQ9L9d , and the excerpted chapter, “The Fate of Babylon” : https://goo.gl/SLQ6ys

The vital importance of the Amil view

The Amillennial (or present millennium) view opens our understanding to the crucial times we are in and times soon to come. All other end time views exclude the churches of other times: the premil all those churches before the end time, and the postmil those churches after 70 A.D., denying the relevance of the Scripture—and especially the Book of Revelation, the climax and crown of Biblical prophecy—to those people of God outside these narrow limits. The word of God is meant to be clearly understood in and for all ages.

As with Daniel’s prophecies concerning the devastation Antiochus Epiphanes would wreak in the church of God around 150 B.C.—the LORD preparing His remnant for the extreme suffering to come, even the worship of Him being outlawed in the one place in the world where it existed, and the temple so defiled that worship could not take place there—so it shall be again in our day, but globally the faith and churches being outlawed, the Lord having important discernment and encouragement for us who live near the end, and such days.

The Book of Revelation spoke clearly and urgently to the very people of the apostle John’s day (around 90-95 A.D. and the years following) who experienced horrific suffering, yet had the Apocalypse’s comfort, power, and warnings strong in their hearts. Revelation and all other Scripture likewise spoke to the peoples of the following centuries, instilling courage, wisdom, and godly caution. It spoke to the persecuted Waldenses.

To the Reformation church it gave them power and vision to withstand Rome, the great harlot Babylon and Beast of their day. Has it anything concrete for us in the second decade of the 21st century? Has it anything besides the yet valid warnings to come out of the Babylonian Vanity Fair of our Western cultures? Anything to make us like “the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do” (1 Chron 12:32)? How many Christians have clear “understanding of the times” now, in 2015?

Because of the cultural tide turning against us of late many of us in the Way have come to realize that our easy life under the protection of both government and a supportive society may swiftly be coming to an end, and hard times may well be upon us, if not right away, then in the wings waiting to be called.

But that’s not all; our cultures—the U.S., as well as Europe and the “West” generally—are becoming so hostile to the laws of God, violating them with such egregious wickedness and violence, that we should expect severe judgment from on high. The pampered West shall not be exempt from the fiery trials of our faith known elsewhere, in other regions of the world, by our brothers and sisters.

It is little understood today that the psychedelic drug explosion of the fifties, sixties, and seventies—the LSD, marijuana, hashish, psilocybin mushrooms, peyote, mescaline, etc—and exported by the Woodstock generation into all the world, constituted much of the basis for the horrific judgment of end times Babylon spoken of in Revelation 18:23, “for by thy sorceries were all nations deceived.” The psychedelic drugs of those days—and the potent marijuana of today—were and are sorcerous potions opening the dimensional gateway to the demonic realm, allowing an influx of satanic influence and activity into the collective human consciousness that, over the past half century, has gruesomely impacted and slowly but surely transformed the zeitgeist—spirit of the age—into one that hates God, His people, and all civic order and decency, so that now we see the full realization of these words: “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time” (Rev 12:12).

It’s becoming clear that the recent amillennial scholarship in eschatology is establishing itself as the dominant force in the church, notwithstanding the premil IFB and similar congregations and postmil Presbyterian micro-denominations to the contrary—perhaps I should say in the visionary church—and is capturing the hearts, minds, and imaginations of many with its clarity, simplicity, common-sense fidelity to the text, and thrilling vision into the reality of our situation. For it is a joy when we realize that the word of our God is relevant to the point of enabling us to understand the spiritual dynamics—and some events—at play in both “the whole world [that] lieth in wickedness” (1 John 5:19), and in us the church of the living and mighty God in its midst.


Brief bibliography for Revelation and Amil:

Below is a list of books (a couple of articles and two mp3 sermon series included) on Amillennialism and Revelation commentaries that are amil, plus one book on Daniel.

Riddlebarger’s two books (listed below) are both excellent; the one on antichrist is superb.

Engelsma’s two lengthy articles on Amillennialism are outstanding. The book version of Christ’s Spiritual Kingdom is preferable.

The eschatology books, and the Revelation commentators listed are all amil, all of them in the camp of “eclectic” interpretive methodology, or “modified idealist”, per Greg Beale, who seems to be taking the lead in the field of Revelation studies at this time.

Still, the others are also very good. Of especial note is Bauckham’s The Theology of the Book of Revelation – a smaller work of 169 pages – filled as it is with profound insights and observations.


G.K. Beale, New International Greek Testament Commentary: Revelation; The IVP New Testament Commentary Series: 1-2 Thessalonians; MP3 sermon series on Revelation at Monergism: https://www.monergism.com/blog/exposition-revelation-mp3-series-g-k-beale; Revelation: A Shorter Commentary

Dennis E. Johnson, Triumph of the Lamb: A Commentary on Revelation

Cornelis P. Venema, The Promise of the Future

William Hendriksen, More Than Conquerors: An Interpretation of the Book of Revelation

Richard Bauckham, The Climax of Prophecy; and The Theology of the Book of Revelation

Kim Riddlebarger, The Man of Sin: Uncovering the Truth About the Antichrist; and, A Case for Amillennialism: Understanding the End Times

David J. Engelsma, Christ’s Spiritual Kingdom: A Defense of Reformed Amillennialism (A shortened online version: http://www.mountainretreatorg.net/eschatology/amil.html); and his article, The Messianic Kingdom and Civil Government : http://www.prca.org/prtj/apr2004.htm#The%20Messianic%20Kingdom%20and%20Civil%20Government

Dean Davis, The High King of Heaven, a great book on the essential hermeneutic issues involved, and excellent analyses, with critiques, of the other millennial schools

Stuart Olyott, Dare to Stand Alone: Daniel Simply Explained

Samuel E. Waldron, The End Times Made Simple

Arturo Azurdia, An Exposition of the Book of Revelation (81 MP3 sermons) : https://www.monergism.com/thethreshold/articles/onsite/azurdia_revelation.html