He Shall Have Dominion

and the ravings of modern racists, zealots, and hotheads. I am interpreting
a book regarding events that occurred twenty centuries ago; I am
not calling for a continued pogrom against the Jews. In fact, my
evangelical Christian theology forbids it (do unto others) as well as my
postmillennial expectations (all people-groups will be saved), as well as
the obvious fact that my Savior and his apostles were Jewish.
Theological defense
To criticize the preterist interpretation of Revelation as anti-Semitic
because of its strong teaching against the first-century Jews requires that
you also criticize the Gospels and Acts on the same basis. Those liberals
who charge that Revelation’s denunciations of Israel are anti-Semitic must
also charge the Gospels and Acts as such. In fact, virtually every
contemporary academic study dealing with the history of anti-Semitism
traces the roots of modern anti-Semitism to these books. See for
example:
John Dominic Crossan, Who Killed Jesus? Exposing the Roots of Anti-
Semitism in the Gospel Story (San Francisco: HarperSanFrancisco,
1995).
Dan Cohn-Sherbok, The Crucified Jew: Twenty Centuries of Anti-Semitism
(Grand Rapids: Eerdmans, 1992).
T. A. Burkill, “Anti-Semitism in St. Mark’s Gospel,” NT 3 (1959):
34–52.
W. R. Farmer, Anti-Judaism and the Gospels (Harrisburg, Penn.: Trinity,
1999).
Riemund Bieringer, Didier Pollefeyt, and Frederique Vandecasteele,
eds., Anti-Judaism and the Fourth Gospel (Louisville, Kent.:
Westminster John Knox, 2001).
L. T. Johnson, “The New Testament’s Anti-Jewish Slander and the
Conventions of Ancient Polemic,” Journal of Biblical Literature 108
(1989): 419–41.
The New Testament in general. Jack T. Sanders writes that “whether or
not Christian writers cringe at applying the term ‘anti-semitism’ to part
of the New Testament, we must realize that it is that hostility that we are
describing” (Sanders The Jews in Luke-Acts [Philadelphia: Fortress, 1987],
xvi).