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Ambrose, Pseudo
Baruch, Pseudo
Chrysostom, Pseudo
Clement, Alexandria
Clement, Rome
Clement, Pseudo
King Jesus
Apostle John
Justin Martyr
Apostle Paul
Apostle Peter
Maurus Rabanus
St. Symeon

(Minor Fulfillment of Matt. 24/25 or Revelation in Past)

Joseph Addison
Oswald T. Allis
Thomas Aquinas
Karl Auberlen
Albert Barnes
Karl Barth
G.K. Beale
John Bengel
Wilhelm Bousset
John A. Broadus

David Brown
"Haddington Brown"
F.F. Bruce

Augustin Calmut
John Calvin
B.H. Carroll
Johannes Cocceius
Vern Crisler
Thomas Dekker
Wilhelm De Wette
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards

E.B. Elliott
Heinrich Ewald
Patrick Fairbairn
Js. Farquharson
A.R. Fausset
Robert Fleming
Hermann Gebhardt
Geneva Bible
Charles Homer Giblin
John Gill
William Gilpin
W.B. Godbey
Ezra Gould
Hank Hanegraaff
Matthew Henry
G.A. Henty
George Holford
Johann von Hug
William Hurte
J, F, and Brown
B.W. Johnson
John Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Richard Knatchbull
Johann Lange

Cornelius Lapide
Nathaniel Lardner
Jean Le Clerc
Peter Leithart
Jack P. Lewis
Abiel Livermore
John Locke
Martin Luther

James MacDonald
James MacKnight
Dave MacPherson
Keith Mathison
Philip Mauro
Thomas Manton
Heinrich Meyer
J.D. Michaelis
Johann Neander
Sir Isaac Newton
Thomas Newton
Stafford North
Dr. John Owen
 Blaise Pascal
William W. Patton
Arthur Pink

Thomas Pyle
Maurus Rabanus
St. Remigius

Anne Rice
Kim Riddlebarger
J.C. Robertson
Edward Robinson
Andrew Sandlin
Johann Schabalie
Philip Schaff
Thomas Scott
C.J. Seraiah
Daniel Smith
Dr. John Smith
C.H. Spurgeon

Rudolph E. Stier
A.H. Strong
St. Symeon
Friedrich Tholuck
George Townsend
James Ussher
Wm. Warburton
Benjamin Warfield

Noah Webster
John Wesley
B.F. Westcott
William Whiston
Herman Witsius
N.T. Wright

John Wycliffe
Richard Wynne
C.F.J. Zullig

(Major Fulfillment of Matt. 24/25 or Revelation in Past)

Firmin Abauzit
Jay Adams
Luis Alcazar
Greg Bahnsen
Beausobre, L'Enfant
Jacques Bousset
John L. Bray
David Brewster
Dr. John Brown
Thomas Brown
Newcombe Cappe
David Chilton
Adam Clarke

Henry Cowles
Ephraim Currier
R.W. Dale
Gary DeMar
P.S. Desprez
Johann Eichhorn
Heneage Elsley
F.W. Farrar
Samuel Frost
Kenneth Gentry
Steve Gregg
Hugo Grotius
Francis X. Gumerlock
Henry Hammond
Friedrich Hartwig
Adolph Hausrath
Thomas Hayne
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
Benjamin Marshall
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
Randall Otto
Zachary Pearce
Andrew Perriman
Beilby Porteus
Ernst Renan
Gregory Sharpe
Fr. Spadafora
R.C. Sproul
Moses Stuart
Milton S. Terry
Herbert Thorndike
C. Vanderwaal
Foy Wallace
Israel P. Warren
Chas Wellbeloved
J.J. Wetstein
Richard Weymouth
Daniel Whitby
George Wilkins
E.P. Woodward

(Virtually No Fulfillment of Matt. 24/25 & Revelation in 1st C. - Types Only ; Also Included are "Higher Critics" Not Associated With Any Particular Eschatology)

Henry Alford
G.C. Berkower
Alan Patrick Boyd
John Bradford
Wm. Burkitt
George Caird
Conybeare/ Howson
John Crossan
John N. Darby
C.H. Dodd
E.B. Elliott
G.S. Faber
Jerry Falwell
Charles G. Finney
J.P. Green Sr.
Murray Harris
Thomas Ice

Benjamin Jowett
John N.D. Kelly

Hal Lindsey
John MacArthur
William Miller
Robert Mounce

Eduard Reuss

J.A.T. Robinson
George Rosenmuller
D.S. Russell
George Sandison
C.I. Scofield
Dr. John Smith

Norman Snaith
Thomas Torrance
Jack/Rex VanImpe
John Walvoord

Quakers : George Fox | Margaret Fell (Fox) | Isaac Penington


John Crossan

(On Josephus' bias)
"Josephus' religiopolitical and socioeconomic biases agree that, because it is God's will that the Jewish homeland be ruled by a priestly aristocracy under Roman control, any revolt of Jews against Romans or of Jewish lower classes against Jewish upper classes is opposing God and inviting disaster." (p. 14)

(On Mark)
"The author is again unknown despite the later attribution to Mark but Mark's gospel was composed soon after the First Roman War of 66 to 73-74 C.E. Mark 13:14 refers to "the desolating sacrilege set up where it ought not to be (let the reader understand)."  That "desolating sacrilege" is the presence of Titus' victorious army and "where it ought not to be" is within Jerusalem's Temple, which it has just destroyed in 70 C.E.  Understand, dear reader?" (p. 17)

(On the Preterit tense in the Gospel of Thomas)
"But, unlike the Q Gospel, it [the Gospel of Thomas] is profoundly antiapocalyptic, looking to the perfect past rather than the ideal future for the solution to the evil present, finding the Kingdom of God here and now.." (p. 27)

(On historic views of the "fulfillment" of Amos 8:9)
"Go back, for a moment, to that darkness at high noon from Amos 8:9.. recall how its prophetic threat was "fulfilled" at the execution of Jesus.  I now add quotations from two very famous Christian scholars on either side of the Mediterranean around the end of the second century.  The first one is from Irenaeus of Lyons in Gaul: 

"Those, moreover, who said [in Amos 8:9-10ab],

"On that day, says the Lord God,
 I will make the sun go down at noon
and darken the earth in broad daylight.
I will turn your feasts into mourning,
and all your songs into lamentation,"

plainly announced that obscuration of the sun which at the time of Hir crucifixion took place from the sixth hour onwards, and that after this event, those days which were their festivals according to the law, and their songs, should be changed into grief and lamentation when they were handed over to the Gentiles [=Romans]."  (Against Heresies 4.33.12; Roberts et al., 1.510)

Not only is the "darkness" fulfilled at the death of Jesus, but the  "mourning" is fulfilled at the destruction of Jerusalem by the Romans.

The second example is from Tertullian of Carthage in Roman Africa, and it has the same double fulfillment, but now Amos's darkness at noon is intertwined with the darkness at Passover from Exodus:

For that which happened at His passion, that mid-day grew dark, the prophet Amos announces saying [in Amos 9:9-10abc].

On that day, says the Lord,
I will make the sun go down at noon,
and darken the earth in broad daylight.
I will turn your feasts into mourning,
and all your songs into lamentation;
I will bring sackcloth on all loins,
and baldness on every head;
I will make it like the mourning for an only son,
and the end of it like a bitter day.

For that you would do thus at the beginning of the first month of your new (years) even Moses prophecied, when he was foretelling that all the community of the sons of Israel were to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) "with bitterness"; and added that "it is the passover of the Lord".. that is, the passion of Christ.  Which prediction was thus also fulfilled, that "on the first day of unleavened bread" you slew Christ; and (that the prophecies might be fulfilled) the day hastened to an eventide, that is, to cause darkness, which was made at mid-day; and thus [in Amos 8:10a]

your feasts God turned into mourning,
and your songs into lamentation.

For after the passion of Christ there overtook you even captivity and dispersion, predicted before through the Holy Spirit. (An Answer to the Jews 10; Roberts et al 3.167; my italics).

Does your head spin a little and your eyes glaze over in following that last argument?  It is very difficult to read such scholarly exegesis, but that is what passion prophecy looked like before and continued to look like after it had been turned into passion narrative for a more popular audience.  Exegesis is for experts, story is for everyone."


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