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"I would also point out that I have re-titled the Appendix on hyper-preterism in that I greatly expand my critique in order to include exegetical as well as theological concerns regarding this aberrant movement. Though this heterodox movement continues to grow, signs are appearing that it may be coming apart at the seams. Their continual patching of new material on the old garment is making matters worse. I hope to loosen a few of its threads myself. "

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EARLY CHURCH

Ambrose
Ambrose, Pseudo
Andreas
Arethas
Aphrahat
Athanasius
Augustine
Barnabus
BarSerapion
Baruch, Pseudo
Bede
Chrysostom
Chrysostom, Pseudo
Clement, Alexandria
Clement, Rome
Clement, Pseudo
Cyprian
Ephraem
Epiphanes
Eusebius
Gregory
Hegesippus
Hippolytus
Ignatius
Irenaeus
Isidore
James
Jerome
King Jesus
Apostle John
Lactantius
Luke
Mark
Justin Martyr
Mathetes
Matthew
Melito
Oecumenius
Origen
Apostle Paul
Apostle Peter
Maurus Rabanus
Remigius
"Solomon"
Severus
St. Symeon
Tertullian
Theophylact
Victorinus

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

Joseph Addison
Oswald T. Allis
Thomas Aquinas
Karl Auberlen
Augustine
Albert Barnes
Karl Barth
G.K. Beale
Beasley-Murray
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
Hengstenberg
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
Theophylact
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

MODERN PRETERISTS
(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
Hampden-Cook
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
 

FUTURISTS
(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
"Televangelists"
Thomas Torrance
Jack/Rex VanImpe
John Walvoord

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


PRETERIST UNIVERSALISM | MODERN PRETERISM | PRETERIST IDEALISM

Dr. Kenneth L. Gentry
Postmillennialist / Reconstructionist Partial Preterist

Would be classified "Historical Preterist" due to Olivet Discourse "transition text" at Matthew 24:36, but qualifies as "Modern Preterist" due to his view that the book of Revelation has been fulfilled up to chapter 19.

Before Jerusalem Fell | Boy O, Boyd! | False Prophecies for Fun and Prophet | The "Transitional Verses" in Matthew 24 | Recent Developments in the Eschatological Debate | As Lightening Cometh From the East | The Spiritual Nature of the Kingdom | Apocalypse Then | Book Review: Revelation: Four Views | The Beast of Revelation Identified | Back to the Future | The Beast of Revelation | Before Jerusalem Fell | Dispensationalism in Transition Newsletters

"Actually, all Christians--even dispensationalists--are preteristic to some extent. This is necessarily so because Christianity holds that a great many of the Messianic passages have already been fulfilled in Christ's first coming."

Preterist Commentaries By Modern Preterism

Harlot & the Beast (MP3) The Book of Revelation verse by verse by by Dr. Kenneth L. Gentry Recorded at Christ College in Lynchburg, VA, these twenty audio lectures by Dr. Kenneth L. Gentry, Jr., Director of www.NiceneCouncil.com, explain that the Revelation of Jesus Christ given to the Apostle John is a forensic drama, largely telling the same story as the Epistle to the Hebrews
 

Dividing Line Between Destruction of Jerusalem and General Judgment - Matthew 24:36
First Part (Matt. 24:1-35)Second Part (Matt. 24:36-25:46)
End of Old Covenant AgeEnd of World
Specific SignsGeneral Signs
Run away when it happensBe ready at all times
Christ knows what and whenChrist did not know the time or hour
There are warning signsIt will happen unexpectedly
Abnormal timesNormal times: weddings, buying, selling
Judgment on earthJudgment in heaven

"I believe that the judgment chapters of Revelation (Chs. 6- 19) focus almost exclusively on the events associated with the first imperial persecution of Christianity (AD. 64-68), the Roman Civil Wars (AD 68-69), and the destruction of the Temple and Israel (AD. 67- 70)."

 

"I certainly agree that A.D. 70 is a pointer to the Second Advent. And I agree that the two events can be drawn into the same eschatological contexts." [August, 1998]

"Bock and I agree that Matthew brings together the A.D. 70 catastrophe AND the Second Advent." [September, 1999]

"The Lord brings the Second Advent and A.D. 70 together in his discourse, even though they are two distinct events. They are thematically RELATED even though they are not historically IDENTICAL." [September, 1999]

"Contextual evidence suggests that Christ is distinguishing two different comings. One coming is his judgment upon Jerusalem to end the old covenant era (24:4-35; cp. Heb. 8:13; 10:24-25; 12:18ff). The other is his coming at the Second Advent in final judgment to end history (24:36ff). These two ‘comings’ are theologically related (one is a microcosmic expression of the other) while historically distinct." [September, 1999]

 

(On Matthew 16:28)
"we should note that on another occasion Christ specifically promised His hearers “there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power” (Mark 9:1). Some of those very persons standing before him would not die before the event! Which one of them is still alive today?" (House Divided, 180)

"In Mark 9:1 Jesus promises that some of his hearers would not "taste of death" before witnessing the "coming of the kingdom with power." This almost certainly refers to the destruction of the temple at the behest of Christ..." (Before Jerusalem Fell, p. lii)

(On Matthew 24:27)
"Jesus warns His followers that He will not appear bodily in the first-century judgment (vv. 23-26).  Nevertheless, He will "come" in judgment like a destructive lightening bolt against Jerusalem (v.27).  This coming, however, is a providential judgment coming, a Christ-directed judgment, rather than a miraculous, visible, bodily coming.

Nor is the coming as lightening in Matthew 24:27 a publicly visible, physical coming.  Rather, it is a judgment coming against those who call down Jesus' blood upon them and their children (v.25).  The Lord here speaks about His judgment coming against Jerusalem (see 23:37-24:2) as analogous to "the lightening [that] comes from the east, and flashes even to the west."  As I begin to interpret the passage, remember that the local context demands this coming occur in "this generation" (24:34), having reference to the destruction of the temple." (The Great Tribulation: Past or Future?, MI: Kregel, 1999,  p. 53-54)

The direction of this judgment coming of Christ in Matthew 24:27 apparently reflects the Roman armies marching toward Jerusalem from an easterly direction.  Josephus' record of the march of the Roman armies through Israel shows they wreak havoc on Jerusalem by approaching it from the east." (The Great Tribulation: Past or Future?, MI: Kregel, 1999,  p. 53-54; cf. Josephus' Wars 4:8:1; 4:9:1)

(On Matthew 24:34)
"We must not miss the clear references to the contemporary expectation. Enclosing the relevant portion of the discourse, we have Christ's own time-element designation. In 23:36, he dogmatically asserts 'all these things shall come upon this generation.' He closes the relevant portion of the prophecy by repetition of the time frame: Matthew 24:34 says, 'Verily I say unto you, this generation shall not pass, till all these things be fulfilled.' And just forty years later Jerusalem was destroyed! Contextually the 'this generation' of Matthew 24:34 must speak of the same idea as that of Matthew 23:36" (He Shall Have Dominion, p. 162).

(On Luke 21)
"...Luke’s account in Luke 21, which definitely speaks of the A.D. 70 destruction of the physical temple to which the disciples actually pointed. (
Beast of Revelation, p. 128)

(On II Thessalonians 2:1,2)
"Verses 1-2. Paul's reference 'concerning the coming of our Lord Jesus Christ and our gathering together to him' (2 Thessalonians 2:1) is the crux interpretum of this passage. Paul is here speaking of the A.D. 70 judgment on the Jews - the very judgment given emphasis in the first portion of the Olivet Discourse, the Book of Revelation, and several other passages of Scripture." (He shall have Dominion, p.386)

(On Hebrews 9:26)
"Notice the key phrase: ‘in the end of the world.’ In the original Greek, it reads: ‘completion of the ages.’ This phrase must be taken literally, but its literal frame of reference was the fall of Jerusalem and the annulment of the temple’s sacrificial system. The author was therefore prophesying the imminent end of national Israel as God’s covenant people."  (The Beast of Revelation, p.xiv)

(On Hebrews 12:25-29)
"The Jerusalem holocaust was coming in that generation... I Thessalonians 2:16 speaks of Jews who ‘always fill up the measure of their sins’ and upon whom ‘the wrath has come...to the utmost.’ Hebrews 12:18-29 contrasts Judaism and its fulfillment, Christianity, and notes that there is an approaching ‘shaking’ of the old order coming." (
Before Jerusalem Fell, p.235)

(On Revelation 1:19; Mello)
"...this term means ‘be on the point of, be about to.’...According to Young’s Literal Translation of the Bible, Revelation 1:19 reads: ‘Write the things that thou hast seen, and the things that are, and the things that are about to come [mello] after these things." The leading interlinear versions of the New Testament concur. This is surely the proper translation of the verse." (
The Beast of Revelation pp.23-24)

(On Revelation 11:1)
"If John wrote about literal Jerusalem ("where also their Lord was crucified" ) twenty-five years after the destruction of the literal Temple (as per the evangelically formulated late date argument), it would seem most improbable that he would speak of the Temple as if it were still standing. The symbol would be confusing in its blatant anachronism. The Temple is required to be standing for the symbolical action of the vision to have any meaning. John uses the future tense when he speaks of the nations’ treading down the city. As just stated, this is not a reminiscence of a past event, but rather a future expectation." (p.175)

(On Revelation 17:10)
"It seems indisputably clear that the book of Revelation must be dated in the reign of Nero Caesar, and consequently before his death in June, A.D. 68. He is the sixth king; the short-lived rule of the seventh king (Galba) "has not yet come." In addition to all the foregoing, it would seem unreasonable to exclude Julius from the list in light of the circumstances and subject matter of the book." (Before Jerusalem Fell, p.151)

 (On Revelation 22:10)
"...Thayer expands on the idea of the word '...concerning things imminent and soon to come to pass.’ He lists Revelation 1:3 and 22:10 in his series of examples. The word is used frequently of chronologically near events, such as approaching summer (Matt. 24:32), the Passover (Matt. 26:18; John 2:13; 11:55), the Feast of Tabernacles (John 7:2), etc. How could events related to the collapse of the Roman Empire two or three hundred years in the future be considered "at hand"...? ...Several generations of these Christians would have waxed and waned over such a period. Even more difficult to understand is how events two or three thousand years in the future could be considered "at hand" ...How could such events so remotely stretched out into the future be "at hand"? But if the expected events were to occur within a period of from one to five years... then all becomes clear."   (Before Jerusalem Fell, pp. 140-141)

(On Preterist History)
"The term ‘preterism’ is based on the Latin preter, which means ‘past.’ Preterism refers to that understanding of certain eschatological passages which holds that they have already come to fulfillment. Actually, all Christians--even dispensationalists--are preteristic to some extent. This is necessarily so because Christianity holds that a great many of the Messianic passages have already been fulfilled in Christ's first coming." (He Shall Have Dominion [Tyler, TX: Institute for Christian Economics, 1997], 162–163).

(On the Significance of A.D.70)
"...in Acts 2:16ff. the Pentecostal tongues event in Jerusalem was pointed to as a harbinger of ‘the day of the Lord’ that was coming. Tongues-speaking was a warning sign to Peter’s hearers of the necessity of their being ‘saved from this perverse generation’ (Acts 2:40) before the ‘great and glorious day of the Lord’ (Acts 2:20)." (
Before Jerusalem Fell, p.234)

(On the Dating of Revelation)
"My confident conviction is that a solid case for a Neronic date for Revelation can be set forth from the available evidences, both internal and external.  In fact, I would lean toward a date after the outbreak of the Neronic persecution in late A.D.64 and before the declaration of the Jewish war in early A.D.67.  A date in either A.D.65 or early A.D.66 would seem most suitable." [Before Jerusalem Fell (Tyler, TX: ICE, 1989), 336.]

“John emphasizes his anticipation of the soon occurrences of his prophecy by strategic placement of these time references.  He places his boldest time statements in both the introduction and conclusion to Revelation.  It is remarkable that so many recent commentators have missed it literally coming and going!  The statement of expectancy is found three times in the first chapter – twice in the first three verses: Revelation 1:1,3,19.  The same idea is found four times in his concluding remarks:  Revelation 22:6,7,12,20.  It is as if John carefully bracketed the entire work to avoid any confusion.”  (The Beast of Revelation; Tyler, TX; ICE, 1982; p. 21-22). 

“Think of it: If these words in these verses do not indicate that John expected the events to occur soon, what words could John have used to express such?  How could he have said it more plainly?” (The Beast of Revelation; Tyler, TX; ICE, 1982; p. 24).

(On 'Last Days')
"In A.D.70 the 'last days' ended with the dissolution of the temple and the sacrificial system." (ibid., p. 38)

"The last days spoken of in the New Testament were eschatological last days only for national Israel, not for the New Covenant church. The "last days" were in fact the early days of the church of Jesus Christ." (Beast of Revelation, xiv)

(On the 144,000)
"In Revelation 7:1-8 we find an interesting temporary divine protection of ‘the land’ where four angels are seen holding back the winds of destruction... Then follows the sealing of the 144,000 from the Twelve Tribes of Israel... Clearly the reference to the Twelve Tribes is to Christians... of Jewish extraction... they are contrasted with the "great multitude" from "every nation" who praise God (v.9). ...While speaking in the Olivet Discourse of the destruction of the very Temple to which the disciples could physically point... He also clearly taught that all of these things would happen to "this generation" (Matt. 24:32). Indeed, this coming event was to be "the great tribulation" (Matt. 24:21) - the very tribulation of which John writes (Rev. 7:14)." (
Before Jerusalem Fell, pp.232-234)

(On the Second Coming of Christ)
"The cloud-coming of Christ in judgment is reminiscent of Old Testament cloud-comings of God in judgment upon ancient historical people and nations." [He Shall Have Dominion (Tyler, TX: ICE, 1992) 388-389]

"The final collapse of Jerusalem and the Temple.. Through these events the Jews were to "see" the Son of Man in His judgment-coming in terrifying cloud-glory: clouds are symbols of divine majesty often entailing stormy destruction.   The members of the Sanhedrin and others would experience such in their life times (Matt. 26:64; Mark 9:1; cf. Rev 1:7 with Rev 1:1,3)." (ibid. 348)

“The nature of the event has to do with a ‘Cloud-Coming’ of Christ. It is necessary here to understand the Old Testament backdrop for a proper comprehension of the matter. The Old Testament frequently uses clouds as indicators of divine judgment.” (Before Jerusalem Fell; Bethesda, MD: Christian University Press, 1997; p. 121)


(Where Gentry Stood on The Olivet Discourse 9/98)
"I do not believe that I am THEOLOGICALLY committed to requiring that both judgments (A.D. 70 and Second Advent) appear in Matthew’s Olivet Discourse. My evangelical creedal commitments require a Second Advent, to be sure, but not necessarily a Second Advent in Matthew 24-25. Indeed, these chapters could theoretically speak ONLY of A.D. 70 (even though I believe such would be quite awkward). I do not have any unyielding theological commitments against applying the entire Olivet Discourse in Matthew 24-25 to A.D. 70. If these chapters apply only to A.D. 70, so be it!" (The Great Tribulation in Progressive Dispensationalism (Part 3) - Dispensationalism in Transition, September, 1998)

(Where Gentry Stood on The Olivet Discourse 2/99)
"But again -- as I argue in an earlier newsletter (Oct., 1998) -- WHERE is the temporal marker serving as the springboard from the first century into the distant future? I have no problem with A.D. 70 texts coming into close association with Second Advent texts: they are theologically related (see Matt. 24:3-35 with Matt. 24:36ff in my September, 1998 issue). I do, however, have a problem with the mere ASSERTION without proper exegetical notation -- and especially since such goes AGAINST positive contrary evidence." (An Introductory Disclaimer, Orlando Conference)


(On Full Preterism - "Hyper-Preterism" in Gentry)
"...goes too far by extending valid observations gathered from temporally confined judgment passages (texts including such delimitations as ‘soon’ and ‘at hand’) to passages that are not temporally constrained and that actually prophesy the future advent of Christ." (
Tabletalk magazine, January 1999, p.56)

"Before I begin my analysis and critique, however, I must make very clear my orthodox convictions regarding biblical eschatology. I pause to do so because a new, unorthodox movement has arisen that confuses many Christians regarding orthodox preterism. This new movement largely arises from within Church of Christ (Campbellite) circles; indeed, the two main publishing sources of the movement are run by present or former Campbellites (though, like any good cult-like movement, it is widening its net and drawing followers from other sources). This movement asserts that A.D. 70 witnesses the fulfilling of ALL eschatological prophecy. This mutant form of preterism goes too far, for it denies a future Second Advent of Christ; a future, bodily resurrection of the dead; and other historic, orthodox doctrines of the Christian faith." (An Introductory Disclaimer)

"Unfortunately, a new gnosticism is infecting the church: hyper-preterism. One major feature of hyper-preterism is its denial of a future physical resurrection of the believer at the end of history. As we shall see, this contradicts a major result of the resurrection of Christ. Before I demonstrate this, I must briefly summarize the argument for Christ's physical resurrection, which is the effective cause of our own future resurrection. " (Christ's Resurrection and ours)

(On Lightfoot)
"In fact, one of the finest intellects of the Westminster Assembly was a strong preterist: John Lightfoot (1601-1675). In his Commentary on the New Testament from the Talmud and Hebraica (1674; rep. 1989) Lightfoot offered a fine preterist exposition of Matthew 24 (2:308-321), with allusions to 2 Thessalonians 2. Of the Thessalonian passage he argued that the "restrainer" therein "is to be understood of the emperor Claudius enraged at and curbing in the Jews" (2:312).
 
Lightfoot even adopted the view that Revelation 1:7 speaks of "Christ's taking vengeance on that exceeding wicked nation" of Israel (2:319 and 422). There he interpreted Christ's coming as a providential judgment upon "those who pierced him" (the Jews) from among "all the tribes of the land literally" (Israel). This committed Lightfoot so strongly to preterism that he suggested Revelation's overall theme is Israel's judgment: "I may further add, that perhaps this observation might not a little help (if my eyes fail me not) in discovering the method of the author of the Book of the Revelation" (3:210). This led him to conclude that the "judiciary scene set up in Rev. 4 and 5, and those thrones Rev. 20:1" speak of "the throne of glory" and "is to be understood of the judgment of Christ to be brought upon the treacherous, rebellious, wicked, Jewish people. We meet with very frequent mention of the coming of Christ in his glory in this sense" (2:266)." (Back to the Future)

"Introduction" to the 1990 reprint of David Brown Book:
"Christ's Second Coming, Will It Be Premillennial?"


"It is with great pleasure that I avail myself of the opportunity to write a forward to ....David Brown's "Christ's Second Coming: Will It Be Premillennial?"...this work is widely regarded as 'a classic'....

"Lest it be misunderstood by my endorsement of Brown, I would like to point out on major area of disagreement. This has very little to do  with the millennial question, ironic as it may first appear. Brown's approach to Revelation is along the lines of historicism. That is, he sees the prophecies of Revelation as stretching out over the long ages of history. This, of course, helps explain his latter day view of the millennium mentioned above (in that Revelation 20 occurs after Revelation 6-19). My interpretive approach to Revelation, as is evident in each of my three most recent works is that of Preterism. That is, I believe that the judgment chapters of Revelation (Chs. 6- 19) focus almost exclusively on the events associated with the first imperial persecution of Christianity (AD. 64-68), the Roman Civil Wars (AD 68-69), and the destruction of the Temple and Israel (AD. 67- 70).

"Nevertheless, the differences between Brown's historicist approach to Revelation and my preteristic approach has absolutely no bearing on the postmillennial question. Either approach to Revelation could be rejected and postmillennialism would still remain. Postmillennialism is not dependent upon the book on Revelation, whereas premillennialism and dispensationalism very much are....

"Clearly Brown's historicism allows a postmillennial dominion for Christ in earth's history before His Second Advent. So does my preteristic view. Despite the confusion in the minds of some, the issues just mentioned are in two wholly different arenas of debate. The postmillennial question involves a locus of theology: eschatology; the preteristic verses the historicist approach to Revelation involves an interpretive methodology -- to one particular book of the Bible. In other words, I would have desired more access to preterism by Brown that he offers (he does approach a number of prophetic passages as preteristically relevant to the destruction of Jerusalem)."

 

WHAT OTHERS HAVE SAID

Ann Rice (2005)
"When Jewish and Christian scholars begin to take this war seriously, when they begin to really study what happened during the terrible years of the siege of Jerusalem, the destruction of the Temple.. when they focus upon the persecution of the Christians in Palestine by the Jews; upon the civil war in Rome in the 60s which Kenneth L. Gentry so well describes in his work Before Jerusalem Fell; as well as the persecutions of the Jews in the Diasporia during this period -- in sum, when all of this dark era is brought into the light of examination -- Bible studies will change."  (Anne Rice, Christ the Lord, Out of Egypt, p. 316)

 


BEFORE JERUSALEM FELL CONTENTS

50 page Preface answers objections by critics. Careful exegesis of Scripture and meticulous research of ancient authors. Not only resolves technical question of Revelation's date, but provides much helpful exposition of Revelation. "An academic work clearly argued, with full documentation and detailed footnotes on the subject" (Banner of Truth)."Thorough and outstanding" (George W. Knight). "Impressive job of collecting evidence.... Well researched and cogently presented" (Criswell Theological Review). "A strong case for the early external evidence" (J.P.M. Sweet, Journal of Theological Studies). "Comprehensive survey of the issues, sources and modern writers" (E. Earle Ellis).
459pp. Index. American Vision. Hardcover.
 
Table of Contents
 
PART I: PRELIMINARY CONSIDERATIONS
1. Revelation Studies
2: The Approach to the Question of Dating
 
PART II: THE EXTERNAL EVIDENCE
3. Introduction to the External Evidence
4. Irenaeus, Bishop of Lyons
5. Clement of Alexandria
6. Additional External Witnesses
 
PART III: THE INTERNAL EVIDENCE
7. The Role of the Internal Evidence
8. The Theme of Revelation
9. The Temporal Expectation of the Author
10. The Identity of the Sixth King
11. The Contemporary Integrity of the Temple
12. The Role of Nero Caesar
13 . The Role of Jewish Christianity
14. The Looming Jewish War
 
PART IV: ALLEGED DOMITIANIC EVIDENCES EXAMINED
15. Introduction to Domitianic Internal Evidence
16. The Role of Emperor Worship
17. The Persecution of Christianity
18. The Nero Redivivus Myth
19. The Condition of the Seven Churches
 
PART V: CONCLUSION
20. Concluding Remarks
 
Select Bibliography
Select Bibliography I: Modern Writings
Select Bibliography II: Ancient Writings

 

Date:

29 Aug 2003

Time:

11:44:17

Comments

All preterists make the same highly unspiritual error. They know SOMETHING "passed away" in the first century (Rev. 21:1) and after gazing carefully with their mere natural eyes they conclude that SOMETHING must have been Jerusalem and the temple in AD 70. Although the Bible begins by talking about the heaven and the earth in connection with the creation of the world, preterists' natural vision assures them that the world didn't pass away in the first century. And it's impossible to convince them that in God's eyes - in his spiritual eyes - the old, natural world DID pass away 1,900 years ago, when the new, spiritual and eternal world of Rev. 21 and 22 appeared. Impossible to convince them because they can still SEE the old, natural world and they CAN'T SEE the new, spiritual world. Their view of the New Testament is based entirely on natural, rather than spiritual, observations. So it's not surprising that after 2 Peter 3:5,6 clearly refers to the world, they blithely assure us that the very next verse refers to Israel. As in the case of the dispensationalists, "it is so because it is so."


Date:
29 Feb 2004
Time:
08:58:37

Comments

"Behold he cometh with clouds", I like to think that these clouds are the witnesses that have come with Christ. "He cometh with His saints". These clouds are the witness that have come to witness against Jerusalem. When Jesus returned in power and great glory, He would not come alone to condemn, but rather come with a numerous host of His saints this proves how wonderful His judgements are, that is, He like our judicial system needs more than just one witness to pass judgement. "Out of the mouth of two or three witnesses shall every word be established."


Date:
16 May 2004
Time:
06:22:31

Comments

Who do you believe the 'two witnesses' were in Revelation? Charles cgillihan@bellsouth.net


Date:
12 Nov 2004
Time:
09:51:21

Comments

Could you tell me where I can get information regarding your writing course? Ina Painter at hipainter@charter.net


Date:
26 Jan 2005
Time:
12:08:56

Comments

There is a great amount of confusion about the New Jerusalem and the temple in AD 70 Any recommentions about Modern Writings and /or Ancient Writings about these two ???


Date: 30 Jan 2006
Time: 16:58:10

Comments:

Why doesn't anyone notice that the list of tribes given in Revelation is NOT A NORMAL LISTING OF THE TWELVE TRIBES?!


The twelve tribes listed here has added tribes that aren't, and removed tribes that are.


There is a great significance to this, if you understand what each name means. This is a listing of The Church. The 144,000 is the CHURCH.

JAMES PAUL
Pittsburgh, PA


Date: 18 Feb 2006
Time: 19:00:53

Comments:

I just tell others to put any passage in the Bible below Luke 21:22 and harmonize this verse with it. This one is different than ALL things written about the SON OF MAN being fulfilled. This is actually the second part of Isaiah 61 being fulfilled.

Isaiah 61:2  To proclaim the acceptable year of the LORD, And the day of vengeance of our God;

Luke 21:22 "For these are the days of vengeance, that  ALL things which are Written may be fulfilled.


Date: 06 Oct 2006
Time: 06:25:13

Comments:

Question on Replacement Theology: What is the meaning of 1Peter 2:9? Many thanks for your help.
sylvain.nicol777@wanadoo.fr


Date: 18 Nov 2006
Time: 16:05:46

Comments:

my question is that in matthew 24 and 25 I do understand the genre of the chapters but I am having problems with reconciling the angels in the 24 with the angels in 25 and in mark 13. in other words I see an inconsistancy with saying that 24 has angels i.e. diciples of christ sent out with the angels in heaven not knowning the time and the angels in 25 coming with christ in glory as not being one and the same so my question is what justification can be given to applying one scense in 24:31 and a diferrence sense in mark 13 and matthew 25:31


Date: 30 Oct 2007
Time: 19:45:11

Comments:

I just ordered DeMars book LAST DAYS MADNESS, nad am excited to read it. I am new to the reformed world having come from a dispensational backround. I realized that, among other things, dispenationalism is a convaluted system that people try to force onto the Holy Scriptures. The church is Israel.


Date: 28 Jan 2010
Time: 23:42:49

Your Comments:

After reading Gary Demar's "End Time Fiction", there is no doubt in my mind and heart that the Partial Preterist view is the proper interpretation of the Scriptures. Well, not to be dogmatic, but rather seems to be the clearest view that I have ever heard in reference to eschatology.

 


Date: 23 Feb 2010
Time: 13:35:35

Your Comments:

If indeed the Judgment in REV is speaking of the judgment upon Jerusalem as I think it is, where in scripture is the clear notion of a final judgment? Acts 17?

 


Date: 25 Jun 2010
Time: 19:02:39

Your Comments:

Romans 10:9 "If you confess with your mouth the Lord Jesus, and believe in your heart that God raised Him from the dead, you shall be saved." Psalms 22. Psalms 16:10.

Such passages prove that essential Biblical doctrines about Christ's resurrection both predate the fall of Jerusalem and out-live it! Christians living many centuries after the fall (70 AD) can attest to the power of God. AD 70 can never be referred to as an essential article of our Faith. In so far as our resurrection is said to be linked only to the fall and rebirth of Jerusalem in 70 AD, it reduces the gentiles (future believers) to a plight they have no culpability in. In other words it forces them into the Jewish predicament (judgement) which even the hyper preterits agree was unique only to the the Jews of Christ's day. Paul's Gospel would mean nothing to the gentile nations if resurrection was limited to physical Israel and the 70 AD paradigm. The new Israel, in other words, depends of Christ's resurrection alone without any strings attached, as in double jeopardy or accepting guilt for things we have no culpability in." We answer only to the law which is the strength of sin 1 Cor 15:56.

 


Date: 24 Oct 2011
Time: 10:15:12

Your Comments:

As saints, commanded to " search the scriptures to see whether these things are so," I'd have to say that pastor Gentry's book is probably one of the most devastating critiques of the late day ( post 95) writing of the book of Revelation available. The proof of this is in the internal and external evidence that he ( most painstakingly) has provided. Also there is no work ( that I know of) out there to refute this incredible dissertation.If you are not afraid to have your eschatology tested,read it.


 

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