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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


Frédéric Godet

He also finds the Second Coming of Christ in the Destruction of Jerusalem. Here he finds the place for that difficult text about the generation that was then upon the earth : ' This generation shall not pass away till all these things be accomplished' ( Mt 2484). Here also he places that other text almost as definite in time, Mt 10:23: ' Ye shall not have gone through the cities of Israel till the Son of Man be come.'



James Hastings (1900)
"Professor Godet does not think the ' Kingdom of Heaven ' of St. Matthew differs much from the 'Kingdom of God ' of St. Mark and St. Luke. It is only a little more definite. The Kingdom of God is opposed to heathen kingdoms generally. But in following Jesus Matthew found himself at every moment in presence of a political and religious world that was essentially earthly, and therefore ready to fall. His whole heart was transported into a new order of things, heavenly in nature and origin, which would come in the person of his glorified Master. And to express the contrast vividly he chose the phrase, the ' Kingdom of Heaven.' Is this Kingdom of Heaven, then, wholly future? Is it an expression that should be treated under Eschatology, or is it in our midst?

Professor Godet believes that it is in our midst. And not only so, but that it is within us. No doubt its full realization is future, and will be ushered in by a great catastrophe, which will visibly come from heaven and terribly shake the earth. But the kingdom of heaven is 'at hand.' It has already ' come upon ' Christ's adversaries. And especially it 'is within' the disciples (Lk 17:21). For Professor Godet cannot admit that 'within' is merely a synonym for ' among '.  In Ps 39:3 the expression is the very same : 'My heart was hot within me ', and there the proper meaning of within is easily seen and strongly accented. The more important question, from the point of view of the pulpit, is, What is meant by the Second Coming of the Lord ? The secret of the answer Professor Godet finds in a passage in St. Matthew : ' I say unto you that henceforth ye shall see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven ' (Mt 26:64). The word 'henceforth' applies not only to the sitting but also to the coming. Jesus regards the whole of the time which is to elapse till the end as the period both of His sovereignty in heaven and of His return to the earth.

Accordingly, Professor Godet sees the Second Coming of the Lord first of all in the gift of the Holy Spirit. In the same breath as He promises to send the Holy Spirit He promises to come Himself. ' I will send Him unto you. . . . I will come to you.' As He gives the Holy Spirit His work to do, He announces that He will do it Himself: 'Behold, I stand at the door and knock ; if any man open to Me, I will come in to him, and will sup with him, and he with Me.' Professor Godet also sees the coming of the Lord in the death of each believer. ' From on high,' he says, 'where Jesus hovers sovereignly over the course of the ages, His hand is lowered to pluck the ears that have reached maturity.' His proofs are such familiar passages as these : ' I will come again, and receive you unto Myself; that where I am, there ye may be also' (Jn I43) ; ' If I will that he tarry till I come, what is that to thee?' (Jn 2i22); 'Blessed is that servant whom his lord when he cometh shall find him watching, ... let your loins be girded and your lamps burning.'

He also finds the Second Coming of Christ in the Destruction of Jerusalem. Here he finds the place for that difficult text about the generation that was then upon the earth : ' This generation shall not pass away till all these things be accomplished' ( Mt 2484). Here also he places that other text almost as definite in time, Mt 10:23: ' Ye shall not have gone through the cities of Israel till the Son of Man be come.'

And, finally, he sees the Second Coming of Christ in the judgment, the moral judgment, that daily falls on nations or churches or individuals. ' Repent ... or else I will come to thee, and will move thy candlestick out of its place' (Rev a5); 'If thou dost not watch, I will come as a thief, and thou shall not know what hour I will come upon thee ' (33).

The common conception of the Second Coming of Christ as wholly a future event Professor Godet thus regards as a mistake. And he believes that the mistake is due to the confusion of two separate things : Christ's Coming and His Arrival. In the Greek it was scarcely possible to keep these ideas separate. The one Greek word (erchomai) involves them both. But we have two words, and can keep the ideas separate easily. We have seen what the Coming is.

The Arrival is the end of the Coming. It is the sensible manifestation of Jesus as King. In the beginning of the Apocalypse Jesus is described as 'He who is, who was, and who is coming'  — that is His Coming properly. But immediately after it is added, 'Behold, He cometh with the clouds, and every eye shall see Him' — that is His Arrival. We could easily keep the two thoughts separate. But we are not careful. In the end of the Apocalypse we read, 'Yea, I come quickly'.

We read it as if it were, ' Yea, I come soon.' But the reference is not to the Arrival. And the meaning is not, ' I shall soon be there,' but 'I am coming swiftly.' It means that His pace is not really slow at any time, however slow it seem. And the Church says, ' Amen, come Lord Jesus'; and as she says so, she does not presume to hasten the moment of His arrival, but she undertakes to do all that is in her power to clear the way for His daily coming to judgment or to consolation. Of the duration of the Coming we know nothing. The disciples knew nothing. It was uncertain even to the eyes of Jesus. The disciples did not know that they knew nothing, and greatly shortened its duration. But that was of little moment. For the duration of the Coming, like all questions of time, is of secondary importance. What is of primary importance is  the fact of His Arrival. For His Arrival places the last completing stone upon the edifice of His work. And the disciples were certain of the fact of His Arrival and faithfully attested it." (The Expository Times Published by T. & T. Clark., p. 52-55)

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