This article is an account of the political thought of the book of Revelation. It reflects on how the goodness of creation is questioned by the apparent meaninglessness of the historical events. Only if history can be shown to have a purpose can the praise of creation resume. The sacrificial death of the Messiah of God is the event that interprets all other events.
In John 6:69, Peter confesses Jesus as "the Holy One of God." Scholarly opinion on the meaning of the Holy One of God is deeply divided. The most common solution is that the title simply means "Messiah." This article argues against such a position and suggests instead that the primary meaning of the title is that of "representation" or "agency." In Mark and Luke, it is an agency of judgment on the demons.
A very important date for the interpretation of the book of Daniel is 536 BC. This date refers to the end of the seventy weeks of Daniel 9:24. It is also the start of the sixty-nine weeks of Daniel 9:25-26. At the end of this period a messiah would appear and Jerusalem would be rebuilt. The author argues that Nehemiah was this anointed one.
Kaiser gives a brief outline of the Old Testament presentation of the messiah as promise and a brief introduction to its interpretation.
What or who was the object of faith in the Old Testament? Kaiser reflects on whether the content of faith changes for each dispensation or group of people. He confronts views of dispensationalists like Charles Ryrie. Kaiser argues that covenant theology makes the content of faith in both Testaments the same: it is faith in the Messiah, rather than a general trust or belief in God.