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Introduction and Key


Church-State Relations and the Book of Revelation
An Introduction to The Parousia: A Careful Look at the New Testament Doctrine of the Lord's Second Coming
by James Stuart Russell (1878) // Written by
Todd Dennis, Curator



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070: Clement: First Epistle of Clement

075: Baruch: Apocalypse Of Baruch

075: Barnabus: Epistle of Barnabus

090: Esdras 2 / 4 Ezra

100: Odes of Solomon

150: Justin: Dialogue with Trypho

150: Melito: Homily of the Pascha

175: Irenaeus: Against Heresies

175: Clement of Alexandria: Stromata

198: Tertullian: Answer to the Jews

230: Origen: The Principles | Commentary on Matthew | Commentary on John | Against Celsus

248: Cyprian: Against the Jews

260: Victorinus: Commentary on the Apocalypse "Alcasar, a Spanish Jesuit, taking a hint from Victorinus, seems to have been the first (AD 1614) to have suggested that the Apocalyptic prophecies did not extend further than to the overthrow of Paganism by Constantine."

310: Peter of Alexandria

310: Eusebius: Divine Manifestation of our Lord

312: Eusebius: Proof of the Gospel

319: Athanasius: On the Incarnation

320: Eusebius: History of the Martyrs

325: Eusebius: Ecclesiastical History

345: Aphrahat: Demonstrations

367: Athanasius: The Festal Letters

370: Hegesippus: The Ruin of Jerusalem

386: Chrysostom: Matthew and Mark

387: Chrysostom: Against the Jews

408: Jerome: Commentary on Daniel

417: Augustine: On Pelagius

426: Augustine: The City of God

428: Augustine: Harmony

420: Cassian: Conferences

600: Veronica Legend

800: Aquinas: Eternity of the World




1265: Aquinas: Catena Aurea

1543: Luther: On the Jews

1555: Calvin: Harmony on Evangelists

1556: Jewel: Scripture

1586: Douay-Rheims Bible

1598: Jerusalem's Misery ; The dolefull destruction of faire Ierusalem by Tytus, the Sonne of Vaspasian

1603: Nero : A New Tragedy

1613: Carey: The Fair Queen of Jewry

1614: Alcasar: Vestigatio arcani sensus in Apocalypsi

1654: Ussher: The Annals of the World

1658: Lightfoot: Commentary from Hebraica

1677: Crowne - The Destruction of Jerusalem

1764: Lardner: Fulfilment of our Saviour's Predictions

1776: Edwards: History of Redemption

1785: Churton: Prophecies Respecting the Destruction of Jerusalem

1801: Porteus: Our Lord's Prophecies

1802: Nisbett: The Coming of the Messiah

1805: Jortin: Remarks on Ecclesiastical History

1810: Clarke: Commentary On the Whole Bible

1816: Wilkins: Destruction of Jerusalem Related to Prophecies

1824: Galt: The Bachelor's Wife

1840: Smith: The Destruction of Jerusalem

1841: Currier: The Second Coming of Christ

1842: Bastow : A (Preterist) Bible Dictionary

1842: Stuart: Interpretation of Prophecy

1843: Lee: Dissertations on Eusebius

1845: Stuart: Commentary on Apocalypse

1849: Lee: Inquiry into Prophecy

1851: Lee: Visions of Daniel and St. John

1853: Newcombe: Observations on our Lord's Conduct as Divine Instructor

1854: Chamberlain: Restoration of Israel

1854: Fairbairn: The Typology of Scripture

1859: "Lee of Boston": Eschatology

1861: Maurice: Lectures on the Apocalypse

1863: Thomas Lewin : The Siege of Jerusalem

1865: Desprez: Daniel (Renounced Full Preterism)

1870: Fall of Jerusalem and the Roman Conquest

1871: Dale: Jewish Temple and Christian Church (PDF)

1879: Warren: The Parousia

1882: Farrar: The Early Days of Christianity

1883: Milton S. Terry: Biblical Hermeneutics

1888: Henty: For The Temple

1891: Farrar: Scenes in the days of Nero

1896: Lee : A Scholar of a Past Generation

1902: Church: Story of the Last Days of Jerusalem

1917: Morris: Christ's Second Coming Fulfilled

1985: Lee: Jerusalem; Rome; Revelation (PDF)

1987: Chilton: The Days of Vengeance

2001: Fowler: Jesus - The Better Everything

2006: M. Gwyn Morgan - AD69 - The Year of Four Emperors

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(1868 ; Robert Carter & Brothers; New York)



We now come to a new and distinct group of "OLIVET Memories."  They embrace a striking series of prophecies and parables, uttered in succession on the same occasion, beginning with the prediction of the impending doom of Jerusalem, and ending with that magnificent scene of the last universal assize, -- the great Shepherd of mankind seated on His Judgment-throne, dividing the sheep from the goats, and apportioning to each their final and irrevocable destiny. (1)

These impressive themes were spoken on the evening of the Tuesday -- the same day which had witnessed, at early morn, the withering of the fig-tree.  The tears of Jesus the previous afternoon as He beheld the fated city; the parable uttered through the pretentious leaves of that dumb monitor and their subsequent blighting, reveal the one overmastering thought, which , almost to the exclusion of His own personal impending sufferings, filled the soul of the Divine Philanthropist.  We need not wonder if, in the predictions and parables which are now to occupy our attention, we have to listen to the same plaintive monotone, and the same reiterated lesson of self-scrutiny, watchfulness, and diligence. (1)



1) This latter is omitted from the present volume, having been already treated by the writer in a recent work, "The Shepherd and His Flock."



"Fair as the moon," ..... "and terrible as an army with banners." (Sol. Song, vi. 10).  For here the 10th Roman Legion under Titus had their fortified camp, and closed in mortal combat with the Jews near to Gethsemane. (It is recorded that the ground was soaked with blood -- "His blood be upon us and our children") - (p. 17)

"Christ was that true SHEKINAH PRESENCE." (p. 110)

"The old Pharisee creed she held in common with her educated Jewish friends, as to a common resurrection at the Last Day, had been supplanted by a grander and more elevating verity -- that believing in Christ, a present life was imparted that could never die, (John xi. 25, 26)

"Death (what we call death) is the mere suspension, or temporary "taking to pieces" of the bodily organism -- not the extinction of the true and nobler being. "Whosoever liveth and believeth on me shall never die.  Believest thou this?"

"the most solemn period of responsibility to the Jewish people, was when Jesus was in their midst.  It was "that generation" - the generation who had rejected HIM - who were most guiltily culpable." (p. 191)

A third cause of the tears which Jesus wept on the ridge of OLIVET, was, the thought of the future temporal retribution  that would fall on the Jewish nation.

The details of this we shall reserve for a future chapter.  Meanwhile, be it enough to observe, that, as He looked down from these heights on tower and Temple beneath, His omniscient glance discerned, too truly, the eagles of Rome hastening to the scene of ruin; His ear listened to the tread of the hosts mustering to battle; He saw the flames bursting from the gates of the Temple, the Holy and beautiful House laid level with the ground -- a heap of smouldering ahses!  More than this, He beheld the Jewish nation scattered and peeled.  After the Roman ploughshare was driven up the steps of Zion, and her streets given over to the alien and the stranger, He saw thousands on thousands of the unhappy race scattered in every land like wrecks on a desert shore." (p. 192)

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