Seit der Zerstörung des jüdischen Tempels in Jerusalem durch die Römer im
Jahre 70 n. Chr. leben die Juden in der Diaspora, also verteilt in aller
Welt. Die Hoffnung auf einen eigenen Staat geben sie jedoch nie auf. -
WHAT OTHERS HAVE SAID
The End Times
Controversy: The Second Coming Under Attack (2003) "German
(1679-1767) of Geneva, who was a friend of Rousseau and Voltaire, published
a commentary on Revelation in 1730 titled Historic Discourse on the
Apocalypse, in which he advocated a more complete preterist view than his
predecessors. Abauzit's work also broke new ground in that it was the first
"in this period to attack the canonical authority of the Apocalypse"
says of Abauzit that his "book is generally regarded as marking the
commencement of a new period in the criticism of the Apocalypse." Stuart
describes Abauzit's views as follows: "His starting point was, that the book
itself declares that all which it predicts would take place speedily. Hence
Rome, in chap, xiii-xix. points figuratively to Jerusalem. Chap. xxi. xxii.
relate to the extension of the church, after the destruction of the Jews."
Herder (1744-1803) is credited with adopting Abauzit's understanding
of the Apocalypse and also saw it as "emphasizing) the Jewish catastrophe."
Herder expressed his views in his book entitled Maranatha, which was
published in 1779 "Stuart said this about Herder's form of preterism:
"Although he seems to move in a narrow circle, as to the meaning of the
book; limiting it so generally to the Jews, yet he makes God's dealings with
them, and with his church at that period, symbolical of the circumstances of
the church in every age."
In 1791, Johann
Gottfried Eichhorn (1752-1827) produced a commentary on Revelation
that was exalted, emulated, and admired in critical German circles for many
years.137 While Eichhorn did not see all of the Apocalypse being fulfilled
in the first century, as did Abauzit and Herder, he did see a number of
Jewish fulfillments in the second half of Revelation. Eichhorn was a typical
German preterist—he did not believe the Bible was inspired by God, nor did
it contain predictive prophecy. Stuart says, "I do not and cannot regard
Eichhorn as a believer in Christianity, in the sense in which those are who
admit the inspired authority of the Scripture."
European preterism of the post-Reformation period, especially the German
variety, was attractive to those of the liberal persuasion. Froom observes:
"Preterist principles have been adopted and adapted by those of
rationalistic mind as the easiest way to compass the problem of prophecy,
throwing it into the past, where it does not affect life today. It has had a
sizable following among rationalists, of which Modernism is the modern
counterpart." Preterists in our own day may be pleased about the historical
evidence for the spread of preterism in the eighteenth and nineteenth
centuries in Europe. However, they cannot be happy that the foundational
support for this growth of preterism was based upon German rationalism and
unbelief." (The End Times Controversy, pp. 55-56)
Dr. W. Hoffman
Heinrich August Wilhelm Meyer
Critical and Exegetical Commentary on Matthew (1858)
"This end, the laying waste of the temple and the unparalleled desolation of the land that is to accompany it. "
Translation of: Kritisch exegetisches Handbuch über
das Evangelium des Matthäus, Translated into English in
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