Revelation

More Problems for the Notion that Antichrist’s Rule Will Only be Regional

by Alan Kurschner
written by Alan Kurschner

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There are a minority view that thinks that Antichrist’s rule will only be limited to the region of Israel and its proximity. I have argued recently here that this is in error. Further, it is a dangerous premise since it lulls the universal Church into thinking that they will not be persecuted by Antichrist during the Great Tribulation.
I want to add some more Biblical reasons why the “Regional” position lacks Biblical support.
First, Revelation 11:15 reads:

“Then the seventh angel blew his trumpet, and there were loud voices in heaven saying: “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.””

This verse is in the context of the blowing of the seventh trumpet and consequently there is a celebration of the certainty of the Lord’s kingdom defeating the current world kingdom.
The only antagonist kingdom that is in view in Revelation is the Satan-inspired Beast’s (Antichrist’s) kingdom. And given the fact that a directed portion of the trumpet and bowl judgments are against the Beast’s kingdom, it is clear that the celebration of defeat is over his kingdom. Further, it should be noted that it is in the singular, and it has the definite article noting a particular kingdom. The article can be considered in the Greek category of articles as “Well-Known” or even the “Par Excellence.”
Also, it is important to note that the Greek word for “world” in this verse is kosmos, which is a term that denotes primarily a “universal” sense. This is a salient fact because those who believe in the “Regional” view argue that kosmos is never used to refer to the Beast’s rule. But this instance of kosmos that refers to the Beast’s kingdom undercuts that claim.
Second, Paul warned the Thessalonians of the coming Antichrist and his persecution, thus his exhortation to stay faithful. Where was Thessalonica located? That’s right, in Macedonia, which is part of modern day Europe! The Antichrist’s rule will reach Europe according to the logical inference from Paul.
Third, the scope of Revelation is global, not local. This fact is denied by those who limit Antichrist’s rule. There is nothing that they point to in Revelation that proves this, they can’t. What they do is they go back to Daniel and cite selective passages about how past empires were limited to the Near East and argue that since inhabitants of the Near East used “world” to describe their phenomenological surroundings, therefore Antichrist’s rule must also be limited to a particular region.
In response, no one denies that often when the ancients used the term “earth” or “world” it was limited to their geo-political surroundings. But it would be a mistake to ignore the innumerable instances in which they used those same terms to refer to all that existed in the world, even though they themselves were not aware of all the world in its entirety.
When Genesis 1:1 says that God created the earth, are we suppose to believe that God only created a region of the earth? Indeed Near Eastern Ancients conceived of the earth of mostly their surrounding nations and demarcated oceans. But from our vantage point we can see that Genesis 1:1 encompassed much more than the environs of the Near East!
Also, it is a false deduction to read those limited regional instances into contexts such as Revelation, a book that portrays for us a global, cosmic perspective.
Fourth, John writes:

“Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour.” (1 John 2:18).

In this verse, one of the things he warns us is that Antichrist is coming. Then later he writes:

“and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world [kosmos] already.” (1 John 4:3).

We are told that the spirit of Antichrist already has a reaching kosmos. The Greek uses the combination of the terms nyn (now) and ede (already) stressing that his kosmos presence has already begun. The combination of these terms is significant because it is connecting what is happening at the moment (kosmos domain of the spirit of Antichrist) with what will also be the case of a future Antichrist (a kosmos domain).
In other words, John is saying, do not wait to be vigilant for the future kosmos presence of Antichrist, his spirit is already in the kosmos.
This text is incongruent to the notion that the future Antichrist’s realm will be limited to one particular region.
Fifth, John writes:

“We know that we are from God, and the whole world [kosmos] lies in the power of the evil one.” (1 John 5:19).

Here John states that Satan’s realm is global. And we are informed by Paul that the Antichrist will be controlled by Satan:

“The coming of the lawless one is by the activity of Satan with all power and false signs and wonders” (2 Thess 2:9).

Since Satan’s power encompasses the entire world, and since the Antichrist will be controlled by Satan, it is consistent to understand that Antichrist’s domain will cover the entire world.

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Prewrath

The Pre-Wrath Rapture – A Biblical Synthesis

by Alan Kurschner
written by Alan Kurschner

[Recently, we have had new readers being introduced to the blog and the Prewrath rapture through the advertising of the upcoming National Pre-Wrath Conference and some other media. So the following is a primer on Prewrath by Charles Cooper]
The Prewrath Rapture position is a biblical synthesis of pre-, mid-, and posttribulationalism, together with a refinement of the timing issue that brings harmony to all of the rapture passages in question.
A thorough examination of the Prewrath position reveals that an unquestionable truth from each of the three positions is kept while the errors of each position are discarded. The proponents of these three major positions would probably concur that the major area of disagreement concerns the actual timing of the rapture which, they would have to admit, also influences their interpretation of many passages that deal with issues related to the rapture question.
Each camp on the rapture question has committed followers of Jesus Christ as adherents. Dr. John F. Walvoord was an advocate of the pretribulational view. Having studied at Dallas Theological Seminary and spent time in his company, I can personally testify to Dr. Walvoord’s love for God and His Word. “A giant of the faith in modern time” is a fitting title for this man of God. The fact that he believed the church will be taken before Daniel’s Seventieth Week begins makes him no less an honorable man. Dr. Gleason L. Archer, Jr. on the other hand follows the midtribulational viewpoint. He argues that Christ returns to rapture His church at the mid-point of the Seventieth Week. I have not personally met Dr. Archer, but I have read and utilized his writings. As an Old Testament professor, Dr. Archer has distinguished himself as a first rate exegete of God’s Word. The fact that he believes the church will be taken at the mid-point of the Seventieth Week, before the “great tribulation,” makes him no less a serious student of the Bible. Dr. Douglas J. Moo endorses a posttribulational rapture. As a Professor of New Testament, Dr. Moo has demonstrated an outstanding mind for New Testament exegesis. The fact that Dr. Moo believes Scripture teaches that Christ will return at the end of the Seventieth Week to rapture His church, after the “great tribulation” and after the six trumpets and six bowl judgments, makes him no less a committed follower of Christ.
The number of faithful followers of Jesus Christ who hold to each of the positions stated above are many. Logically, it makes sense that the correct position on the timing of Christ’s return is some combination of the three major views, given that each view is based on the same passages of Scripture. It is arrogant and illogical then to conclude that only one of these positions is absolutely right and the other two are totally wrong.
The question that each position is attempting to answer concerns the timing of the rapture. This continues to be the irreconcilable difference. Countless hours of time and gallons of ink have been expended in order to prove the other two positions wrong. Scholars continue to search for the one argument that will close the debate in favor of their own particular position. The sad result is that the discussions have gotten so trivial and the distinctions between words so technical that the average follower of Christ cannot follow the arguments. The price of this continual infighting is, on the one hand, an uneducated laity convinced that the truth cannot be known. On the other hand, committed godly men and women support pre-, mid-, and posttribulationalism with fierce devotion to their position. For now, the debate is purely esoteric. No real danger exists, for all things continue as before. However, one day there will be a world full of people that will be called upon to be that final generation of humanity to experience the climactic events of history. The old adage that end-time events “will all pan out in the end” will not be taken so lightly by the generation that will see these things begin to happen.
A Starting Point
The Church of Jesus Christ is exempted from the eschatological wrath of God. On this point, posttribbers (George E. Ladd and Robert H. Gundry), midtribbers (Gleason L. Archer Jr. and J. Oliver Buswell), and pretribbers (John F. Walvoord and Leon Wood) are in accord. The message of 1 Thessalonians 1:10 and 5:9 is unmistakable in asserting that believers are promised deliverance from the eschatological wrath of God. But in light of this fact, certain questions arise. Precisely, then, what is the wrath of God and when does it occur? What method will God use to deliver His people? Will He remove them from the world or merely protect them while in the world?
To illustrate the eschatological positions, let’s use a chair. This chair has a beautiful place in which the believer sits–the rapture. The problem: the legs are missing. The correct eschatological position must give the seat the support it needs–four solid legs–for the chair to be complete, reliable, and practical.
The Truth of Pretribulationalism
Pretribbers teach that the Church of Jesus Christ is exempted from the eschatological wrath of God. However, every other element of the pretrib position can be and is debated. The flaw of the position is the insistence that the entire Seventieth Week of Daniel is the direct wrath of God, thereby requiring the Church to be evacuated from the earth before the Seventieth Week begins. There is no incontrovertible biblical support that says the entire Seventieth Week of Daniel is the wrath of God. Perhaps this is why Dr. John F. Walvoord wrote some years ago, “Neither posttribulationalism nor pretribulationalism is an explicit teaching of Scripture. The Bible does not, in so many words, state either.” (1) The pretrib position also allows for contradictions. While arguing that Matthew 24 is not applicable to the Church, they consistently use Matthew 24:36 to support their claim for an imminent rapture. In this writer’s opinion, the pretrib position has only one valid leg to stand on.

The Truth of Midtribulationalsim
Midtribulationalism also recognizes that the church is exempted from the eschatological wrath of God. But midtribbers also make a fundamental distinction in the nature of the Seventieth Week of Daniel that is different than those of the pretribulational persuasion. Dr. Gleason L. Archer, Jr. indicates two sources of wrath during the Seventieth Week. When speaking of the wrath issue, he writes,

It simply regards the first three and a half years, during which the Antichrist will increase his power and mount his persecution against the church, as a less tribulation, not nearly as terrifying or destructive of life as those fearsome plagues that will dominate the last three and a half years. In other words, this interpretation makes a clear division between the first half as the period of the wrath of man, and the second half as the period of the wrath of God. For the reasons adduced . . . we understand that the final generation of the pre-Rapture church will be subject to the wrath of man, but spared from the wrath of God. (italics added) (2)

He also adds that,

. . . when we speak of the “wrath of man” as the distinctive feature of the first half of the “week,” we mean that the wrath of the Antichrist and his associates in government is the dominating feature on the stage of this drama. . . . But as the second half of the week comes into play, with the church safely removed from the scene, the indignation of the Lord breaks forth with overwhelming, supernatural power. . . . Hence we rightly speak of this period as the “wrath of God.” (3)

I agree with Archer in that a distinction must be maintained between the wrath of Antichrist/man and the wrath of God. This is a critically important point. Satan’s wrath marks the second half of Daniel’s week according to Revelation 12:7-17.
However, like pretribulationalism, the flaw of this position is Dr. Archer’s incorrect assessment of the nature of the Seventieth Week when it comes to the timing of the rapture. Daniel 9:27 indicates three-and-a-half years of tranquility for Israel followed by three-and-a-half years of intense persecution at the hands of “the Prince who is to come.” New Testament Scriptures emphasize that Satan, the beast, and the false prophet will execute a reign of terror against the people of God during the second half–42 months–of the Seventieth Week (4) and Revelation 12:12-14 explains that these final three-and-a-half years of persecution is “Satan’s wrath.” More specifically, Satan will give his power to Antichrist who will persecute the people of God.
Revelation 6:12-17 indicates when God’s wrath begins upon the earth, beginning with the trumpet judgments, and Revelation 15:1 explains the end of His wrath, the bowl judgments. It is clearly the wrath of God that brings Satan/Antichrist’s wrath to an end. Therefore, the wrath of Antichrist and the wrath of God will both be evident during the second half of Daniel’s Seventieth Week. This, in part, contradicts the midtribbers who insist that only God’s wrath will be incurred during the second half of Daniel’s Seventieth Week. This position also contradicts Matthew 24:36 by indicating the midpoint of Daniel’s Week as the day of the rapture.
Continuing the chair illustration, while the pretrib position has only one solid leg to stand on, the midtrib chair has two solid legs to stand on: the exemption from the eschatological wrath of God and the distinction between God’s wrath and the wrath of man.
The Truth of Posttribulationalism
The posttrib position takes the rapture question one step further. Like the midtrib position, posttribbers recognize the involvement of both the wrath of God and the wrath of Satan during Daniel’s Seventieth Week. (5) However, posttribulationalism offers a different explanation for the order of events and the timing of the rapture. Dr. Douglas Moo explains that the great tribulation will be the persecution of the saints by Antichrist and will continue for a large portion of the second half of the Seventieth Week. The wrath of God will be concentrated in the very last part of the Week. The wrath of God is limited to the eschatological Day of the Lord which Dr. Moo argues is “a decisive intervention of God for judgment and deliverance.” (6) Since the eschatological Day of the Lord involves both the judgment of God (7) and the deliverance of His people, (8) posttribbers argue that the eschatological Day of the Lord and “the great tribulation” cannot be the same event. Dr. Moo writes,

Several factors suggest that it is not. First, no reference to the eschatological ‘day’ in the New Testament clearly includes a description of the Tribulation. . . . Second, Malachi 4:5 (the coming of Elijah) and Joel 2:30-31 (cosmic portents) place what are generally agreed to be Tribulational events before the Day. . . . Third, Paul seems to suggest in 2 Thessalonians 2 that the Day cannot come until certain, clearly tribulational, events transpire. (9)

Second Thessalonians 2:3 indicates that “the man of lawlessness” is revealed before the “Day” begins. Therefore, posttribbers contend that the eschatological Day of the Lord follows the period called “the great tribulation” that occurs at the beginning of the second half of the Seventieth Week. Since Paul teaches that the coming (parousia) of Christ ends the reign of “the man of lawlessness,” the Parousia must occur at the very end of the Seventieth Week, i.e., posttribulational. Dr. Moo writes,

The Parousia is indisputably posttribulational in Matthew 24:3, 27, 37, 39 and in 2 Thessalonians 2:8. . . . On the other hand, the Parousia of Christ is explicitly stated to be an object of the believer’s expectation in 1 Thessalonians 2:19; 3:13; James 5:7-8; and 1 John 2:28. . . . If, then, believers are exhorted to look forward to this coming of Christ, and this coming is presented as posttribulational, it is natural to conclude that believers will be present through the Tribulation. (10)

Continuing the chair illustration, posttribulationalism is three-legged. Like the first two positions, posttribbers hold to the Church’s exemption from the eschatological wrath of God. Like the midtribbers, the Seventieth Week of Daniel will evidence both the wrath of God and the wrath of Antichrist. Thirdly and differently from the other two positions, the eschatological Day of the Lord and “the great tribulation” do not cover the same time period during the second half of Daniel’s Seventieth Week, but the “day of God’s wrath” follows the time of Antichrist’s tribulation. It is my position that all of these legs are incontrovertible.
The flaw of the posttrib position is in its timing of the rapture. By placing it at the end of the Seventieth Week there is insufficient time allowed for the trumpet and bowl judgments to occur sequentially (as the text indicates), and for the salvation of Israel’s remnant and some Gentile converts to populate the millennial kingdom. Another flaw of the posttrib position states that believers will not be removed from earth during the eschatological wrath of God, but rather that they will be protected from it as if under a big umbrella. The rather fancy attempt by Dr. Robert H. Gundry to explain how God’s people can be protected if God’s judgment is selective does not measure up to biblical scrutiny. (11)
Posttribbers’ continual insistence that believers will be caught up to heaven and immediately returned to earth cannot be harmonized without serious problems in sequencing as outlined in Revelation. The correct position must allow sufficient time between the rapture and the Second Advent. Dr. Paul Feinberg outlines this necessity when he writes,

To begin with it is important to see the need for saints in nonglorified, physical bodies. While the Millennium will see the radical reduction of evil and the flourishing of righteousness, sin will still exist. . . . There will be sickness and death (Isa. 65:20). . . . All of these are not usually thought of as a part of the life of those who have been glorified. (12)

Matthew 25:31-45 indicates that only believers will enter the millennial kingdom. Isaiah 19:18-25 clearly indicates that Gentiles along with Jews will populate the millennial kingdom in nonglorified bodies. Since the fully glorified do not sin, and some earthly kingdom constituents will sin, the rapture must have an interval between it and the coming of Christ at the battle of Armageddon to allow for the salvation of those nonglorified people who will populate the millennium. While it is certainly true that God has in the past protected His people in the midst of judgment, Scripture indicates a different type of protection in the last days . . . as in the days of Noah . . . as in the days of Lot.

The Truth of Prewrath
I believe that the Prewrath position adds the fourth leg to the chair illustration. By taking what is biblically defensible from each of the other three positions, the Prewrath position begins with strong supports already in place. As do all the rapture positions discussed, I also believe that the saints will not experience the eschatological wrath of God. Like those who hold to the midtrib position, I see a distinction between the wrath of God and the wrath of Antichrist/man. Like the posttrib position, I believe that the wrath of God will be evidenced only after the persecution of Antichrist is finished. Therefore, like the posttribbers, I believe that the Church will experience the direct persecution of Satan/Antichrist.
This is where the Prewrath position adds the critical fourth leg to the chair. The Word of God teaches that Satan/Antichrist’s persecution will be cut short (13) in Matthew 24:22. (14) How? By removing the object of the evil one’s persecution–the Church–to heaven and putting the remnant of Israel in protective custody. (15) This one refinement makes several things possible: 1) it provides sufficient time for all of God’s wrath to occur without manufacturing a way for the Church to be present while that wrath rains down all around them; 2) it provides the necessary time needed for the salvation of Zechariah’s prophesied one-third remnant of Israel who will be the inhabitants of the millennial kingdom; 3) it provides the time necessary for the salvation of a remnant of Gentiles from the nations who refuse to take the mark of Antichrist.
Therefore, the Prewrath position stands on four solid legs. One leg involves the Church’s exemption from the wrath of God (pretribulationalism). One leg consists of a distinction between the wrath of God and the wrath of Antichrist (midtribulationalism). One leg constitutes a distinction between the “great tribulation” and the eschatological Day of the Lord (posttribulationalism). The last leg shows that the persecution by Antichrist will be cut short (16) before the end of the Seventieth Week, providing the interval between the rapture and Christ’s coming at the battle of Armageddon during which time all of the trumpet and bowl judgments will be played out.
The identification of the wrath of God with the eschatological Day of the Lord is the key. All sides agree that the eschatological Day of the Lord involves both the final judgment of God and the deliverance of His saints. Drs. Craig A. Blaising and Darrell L. Bock in reference to 1 Thessalonians write,

Deliverance in the Day of the Lord is a special theme of 1 Thessalonians. At His return, Jesus “delivers us from the wrath to come” (1:10). Paul teaches the church that the Day of the Lord will not “over take you like a thief” (5:4). . . . In the context, this deliverance would seem to be the blessing of resurrection and translation into immortality which Christ will grant His own at His coming (1 Thes. 4:13-18), an event which is called the Rapture. . . . This deliverance, or rapture, would appear to coincide with the inception or coming of the Day of the Lord, since that is the focus in 1 Thessaolonians 5:2-4. (17)

Both Drs. Blaising and Bock taught at Dallas Seminary during my time of study there. It was from Dr. Blaising that I studied eschatology. Both are solidly pretrib, yet they recognize the biblical basis for claiming that the eschatological Day of the Lord and the timing of the rapture must occur at the same time. J. Dwight Pentecost writes in his book, Things to Come,

The only way this day could break unexpectedly upon the world is to have it begin immediately after the rapture of the church. It is thus concluded that the Day of the Lord is that extended period of time beginning with God’s dealing with Israel after the rapture at the beginning of the tribulation period and extending through the second advent and the millennial age unto the creation of the new heavens and the new earth after the millennium. (18)

Pentecost is obviously pretribulational. However, he too recognizes the necessity that the eschatological Day of the Lord follows the rapture. The timing issue can be settled if the beginning of the Day of the Lord can be determined within the frame work of end-time events. The Prewrath position acknowledges that the eschatological Day of the Lord will be signaled by a sign given in the sun, moon, and stars, a sign distinctly described in the eschatological book of Joel. (19) Jesus indicates in the Olivet Discourse that His Parousia will immediately follow the sign Joel prophesied, which marks the inception of the eschatological Day of the Lord. Jesus also indicated in His revelation to John that Joel’s sign in the sun, moon, and stars will be the sign that announces the day in which His wrath begins, a sign given in the heavenlies that will be displayed at the breaking of the sixth seal. Therefore, as one compares the six seals to the events outlined in the Olivet Discourse, one quickly sees that the rapture must occur after the Seventieth Week of Daniel begins, after the mid-point of that same Week has begun, and after Satan/Antichrist’s persecution of the Church is cut short (Matt. 24:22) when the sign of the eschatological Day of the Lord and the parousia of Christ is given in the sun, moon, and stars. The exact day or hour when the sixth seal will be broken is not detailed in the Scriptures (Matt. 24:36), but when that happens it will announce to the entire world the inception of the eschatological Day of the Lord.
Does the timing component offered by the Prewrath position have incontrovertible biblical support? If you search the Scriptures we believe that it does. Our four-legged chair is durable, reliable, and practical. Have a seat, and test it for yourself.
Click here for a comparison chart.
ENDNOTES
1. John Walvoord, The Rapture Question, (Findlay, Ohio: n.p. 1957), 148.
2. Richard R. Reiter, Paul D. Feinberg, Gleason L. Archer and Douglas J. Moo, The Rapture: Pre-, Mid-, or Post-Tribulational? (Grand Rapids: Zondervan Publishing House, 1984), 139.
3. ibid., 108.
4. See Dan. 9:27 and Rev. 12:7-13:18.
5. See Mark 13:14; 2 Thess. 2:3; and Rev. 13:1-8 with Rev. 15:1, 7 and 16:1.
6. Richard R. Reiter, Paul D. Feinberg, Gleason L. Archer and Douglas J. Moo, The Rapture: Pre-, Mid-, or Post-Tribulational? (Grand Rapids: Zondervan Publishing House, 1984), 183.
7. See Ob. 15; Zeph. 1:15-18 and Is. 13:6.
8. See Is. 27; Jer. 30:8-9 and Joel 2:32.
9. ibid., 182.
10. ibid., 177.
11. Robert H. Gundry, The Church and the Tribulation, (Grand Rapids: Zondervan Publishing House, 1973), 44-63.
12. Richard R. Reiter, Paul D. Feinberg, Gleason L. Archer and Douglas J. Moo, The Rapture: Pre-, Mid-, or Post-Tribulational? (Grand Rapids: Zondervan Publishing House, 1984), 72.
13. The term koloboo in the passive sense refers to that which has been amputated or reduced in size. The LXX used this verb to explain the actions of David’s men in 2 Samuel 4:12 where clearly amputation is the sense. Extant occurrences of the term support a literal interpretation in Matthew 24:22.
14. It is important at this point for the reader to understand that it is the persecution that Christ is referring to, not the second half of the Seventieth Week of Daniel. Antichrist will reign for three-and-a-half years, but his persecution will not.
15. This position is argued in detail in The Rapture Question Answered Plain and Simple and The Sign by Robert Van Kampen.
16. See endnote 14 above.
17. Craig A. Blaising and Darrell L. Bock, Progressive Dispensationalism, (Wheaton: Victor Books, 1993), 263-64.
18. J. Dwight Pentecost, Things to Come, (Grand Rapids: Dunham Publishing Company, 1967), 230-231. Dr. Pentecost would make the Day of the Lord 1007 years long–a fact that is greatly debated.
19. See Joel 2:28-32; Matt. 24:29-31; Acts 2:14-21 and Rev. 6:12-17.

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ExhortationPretribulationism

Hal Lindsey Still Peddling His False Prophetic Teachings

by Alan Kurschner
written by Alan Kurschner

Recently, I have been directed to some of Lindsey’s prophetic writings. All I want to say is that the greatest gift that the Church can have today as we move closer to the Lord’s Coming is: discernment. I am amazed that Hal Lindsey has an audience today and credibility still left after his failed prediction of Christ’s Second Coming that was suppose to occur in 1988. In The Late Great Planet Earth he wrote:

When the Jewish people, after nearly 2,000 years of exile, under relentless persecution, became a nation again on 14 May 1948 the “fig tree” put forth its first leaves.
Jesus said that this would indicate that He was “at the door,” ready to return. Then He said, “Truly I say to you, this generation will not pass away until all these things take place” (Matthew 24:34 NASB).
What generation? Obviously, in context, the generation that would see the sign–chief among them the rebirth of Israel. A generation in the Bible is something like forty years. If this is a correct deduction then within forty years or so of 1948, all these things could take place. Many scholars who have studied Bible prophecy all their lives believe that this is so. pp. 53-54

The man still plays fast and loose with Scripture and bamboozles God’s people with his sensational teaching. He has still not repented of misleading believers in 1988. Mark these men, and avoid them.

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HermeneuticsRevelation

A Response to the View that Antichrist’s Rule Will Just Be Local

by Alan Kurschner
written by Alan Kurschner

There is a view that asserts that Antichrist’s rule will be regional, not global. There is faulty reasoning to reach this conclusion. Here is my response:
It is said about Antichrist:
. . . and all the world wondered after the beast . . . And all that dwell upon the earth shall worship him . . .” (Revelation 13:3,8)
Those verses support the view that the beast will rule over the whole world. The Greek word translated ”world” and ”earth” is gē (γῆ).
The most authoritative lexicon is A Greek – English Lexicon of the New Testament and other Early Christian Literature (BDAG). It gives six domain ranges of meaning for this word:

1. surface of the earth as the habitation of humanity, earth
2. the inhabitants of the earth, people, humanity
3. portions or regions of the earth, region, country
4. dry land as opposed to sea, land
5. earth-like surface that forms the bottom of a body of water, ground, bottom
6. earth w. ref. to limited areas and the material that forms its surface

The term is used innumerable times in the New Testament under the first and second senses. It is even used 82 times in the book of Revelation, most of those usages are in a global sense:

Rev 1:5, 7; 3:10; 5:3, 6, 10, 13; 6:4, 8, 10, 13, 15; 7:1-3; 8:5, 7, 13-9:1; 9:3-4; 10:2, 5-6, 8; 11:4, 6, 10, 18; 12:4, 9, 12-13, 16; 13:3, 8, 11-14; 14:3, 6-7, 15-16, 18-19; 16:1-2, 18; 17:2, 5, 8, 18-18:1; 18:3, 9, 11, 23-24; 19:2, 19; 20:8-9, 11; 21:1, 24

The context supports a global sense of the term:
“One of its heads seemed to have a mortal wound, but its mortal wound was healed, and the whole earth marveled as they followed the beast.” (Rev 13:3).
“Also it was allowed to make war on the saints and to conquer them. And authority was given it over every tribe and people and language and nation, and all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain.” (Rev 13:7-8).
The book of Revelation is not about a local region — but the cosmic, universal world. The phrase “all nations, tribes, peoples, and languages” has a universal thrust in the book of Revelation and there is nothing in this context to suggest that this is an exception limited to “tribes in proximity to Israel.” To list a few references:

“And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation,” (Rev 5:9).

“After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands” (Rev 7:9).

“And I was told, “You must again prophesy about many peoples and nations and languages and kings.”” (Rev 10:11).

“Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people.” (Rev 14:6).

Further, there is a contrast of the symbolism between the second beast rising out of the earth with the first beast rising out of the sea (Rev 13:1). The same term is used in a similar context of previous beasts who arise out of the earth to attain power: “These four great beasts are four kings who shall arise out of the earth.” (Dan 7:17). This is an expression that indicates an emergence into power that was not previously possessed. It does not require a meaning of a particular region.
Next, the lexicon, Greek-English Lexicon of the New Testament Based on Semantic Domains, lists gē as a synonym with kosmos, a word that has primarily a “universal” sense.
Some argue:

“The third kingdom of brass which would bear rule over ”ALL THE EARTH” is the Grecian Empire of Alexander the Great. A map of the Grecian Empire will reveal that it DID NOT rule the whole world but only extended from Macedon in the West to the Indus River which is the border between India and Pakistan. It did not even extend to Western Europe. Now if the third kingdom which would bear rule over ”all the earth” did not rule the whole world, is it not incorrect to believe that the fourth kingdom which shall bear rule over ”all the earth” will not rule the whole modern world but only a portion of it?

What this fails to see is that the future Antichrist’s empire is not going to be limited by borders, as if the future Antichrist is going to be limited to chariots and spears.
It also fails to note Daniel 2:35, which uses the same term, “whole earth”: “But the stone that struck the image became a great mountain and filled the whole earth.” (Dan 2:35). According to this reasoning then, the Lord’s kingdom in this verse will only be limited to the middle east, not a literal whole earth.
Finally, it may be asserted that another word such as οἰκουμένη oikoumenē cannot have a global sense, but only a:

“portion of the inhabited earth inhabited by the Greeks in distinction from the lands of the barbarians.t does not refer to the globe or the entire planet as the word kosmos. The word is sometimes used in connection with the Roman Empire and its subjects.

But the word, οἰκουμένη, oikoumenē, does in fact have a meaning according to the Greek New Testament lexicon, BDAG: “the whole inhabited earth.” How can anyone understand the following verses to be limited to only the Greek region:

“because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”” (Acts 17:31).
“And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world–he was thrown down to the earth, and his angels were thrown down with him.” (Rev 12:9).
“And again, when he brings the firstborn into the world, he says, “Let all God’s angels worship him.”” (Heb 1:6).
“Now it was not to angels that God subjected the world to come, of which we are speaking.” (Heb 2:5).
“For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty.” (Rev 16:14).

Sound exegesis does effect real-life practical theology.
Pretribulationsts are teaching that the Church will not experience the Great Tribulation; and Preterists are claiming that the Church will not be in the Great Tribulation in the future; and some who argue that the universal Church will not be included in Antichrist’s realm since it will only be local.
But difficult times are coming upon the universal Church. God will call the last generation of the universal Church to experience the wrath of Antichrist. We need to be prepared with good teaching, and a blameless heart.

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