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Matthew 26:64 is NOT a "Preterist Time Indicator" Pointing to AD70 "In short, the usage of "Apo Arti" in Matthew 26:64 [Apo ("from" - Strongs 575) and Arti ("now on" - Strong's 737)] is highly suggestive of the themes that have been previously offered at this blog ; that is, a series of revelatory recognitions of the power and glory of Jesus Christ's dominance by friend and foe alike. Though the typically pret-friendly Weymouth translation would like to make Jesus say "later on, you will see.." this is not really honest. I would rather say that it was simply a mistake, but I find it impossible to believe that neither Richard Francis Weymouth ("If this belief ever obtains general acceptance the earlier date of the Apocalypse will also be regarded as fully established. For it will then be seen that the book describes beforehand events which took place in 70 A.D.") nor Earnest Hampden-Cook (co-editor and author of "The Christ Has Come") were aware of how important (ironically) a futurist spin on this passage is to uphold their Preterist assumptions. However, not only is there no sense of futurity in this very emphatic Greek phrase, but rather we see quite the opposite.


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EARLY CHURCH

Andreas
Arethas Caesarea
Aphrahat
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Augustine
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HISTORICAL PRETERISM
(Minor Fulfillment of Matt. 24/25 or Revelation in Past)

Joseph Addison
Oswald T. Allis
Karl Auberlen
Thomas Aquinas
Augustine
Albert Barnes
Karl Barth
G.K. Beale
Beasley-Murray
John Bengel
John A. Broadus

David Brown
"Haddington Brown"
F.F. Bruce

John Calvin
B.H. Carroll
Vern Crisler
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards

Patrick Fairbairn
James Farquharson
A.R. Fausset
Robert Fleming
Geneva Bible
John Gill
W.B. Godbey
Ezra Gould
Steve Gregg
Hank Hanegraaff
Hengstenberg
Matthew Henry
G.A. Henty
George Holford
William Hurte
J, F, and Brown
B.W. Johnson
Dr. Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Johann Lange

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

Dave MacPherson
James MacDonald
James MacKnight
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

Maurus Rabanus
St. Remigius

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

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

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

John Wycliffe

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

Firmin Abauzit
Jay Adams
Luis Alcazar
Beausobre, L'Enfant
John L. Bray
David Brewster
Alexander Brown
Dr. John Brown
Newcombe Cappe
Adam Clarke

Henry Cowles
Ephraim Currier
Gary DeMar
P.S. Desprez
Johann Eichorn
F.W. Farrar
Kenneth Gentry
Hugo Grotius
Henry Hammond
Hampden-Cook
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
J.H. Noyes
Randall Otto
Zachary Pearce
Bileby Porteus
Ernst Renan
R.C. Sproul
Moses Stuart
Milton S. Terry
Robert Townley
William Urmy
Cornelius Vanderwaal
Foy Wallace
Israel P. Warren
Chas Wellbeloved
J.J. Wetstein
Daniel Whitby

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 N. Darby
C.H. Dodd
E.B. Elliott
Jerry Falwell
J.P. Green Sr.
Murray Harris
Thomas Ice

Benjamin Jowett
John N.D. Kelly

Hal Lindsey
John MacArthur
Robert Mounce

Eduard Reuss

J.A.T. Robinson
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 | PRETERIST-IDEALISM

Johann Gottfried von Herder
(1744-1803)

Biography | Johann Gottfried Herder as an Educator | Leaves of Antiquity: Or, The Poetry of the Hebrew Tradition | Outlines of a Philosophy of the History of Man | Maranatha, Das Buch Von Der Zukunft Des Hern, Des New Testaments Siegel, Riga (1779)

 

Went from teaching that all of Revelation was fulfilled in the destruction of Jerusalem, to teaching that the fall of Jerusalem was a picture of the work of Christ in all hearts in all ages

"Rome was not in the circle of the prophet's vision, nor is Rome in coincidence with the symbols and metaphors; but the resemblance to Jerusalem is as perfect as the case can be supposed to furnish" (Commentary on the Book of Revelation, p. 153).

"The seven heads of the Beast are said to be seven mountains; assuming the woman to be a city founded upon seven mountains.  Such was the situation of Jerusalem." (Comm., Herder, p. 156)


WHAT OTHERS HAVE SAID

Friedrich Bleek
"He views the book as a work of the apostle John, but refers the whole contents, as Abauzit among others did, to the destruction of Jerusalem, which he also understands by Babylon, and to the disturbances and wars in Palestine preceding that catastrophe.  In his letters on the Study of Theology (1780), Part ii. Br. 21, he expresses himself to the effect that he viewed the entire destruction of Jerusalem only as a sign, pledge, type of the final and greater end of things, and that the proper object of prophecy is to develop this end in such sign and pledge.  Yet this point of view does not appear definitely in the interpretation itself.  But he gives prominence to the practical particulars whereby the Apocalypse is a book for all hearts and for all times."  (Lectures on the Apocalypse, p. 59)

Timothy James
"Armed with a Preterist perspective of life and history, Johann Gottfried Herder (1744-1803) was able to ward off the charge of atheism, and imbued Spinoza's "mechanistic" monism with the dynamic sense of organic process. Subjectivity and objectivity were seen as interpenetrating aspects of the whole, with the idea of becoming the prime category under which nature, reality, reason, and history were to be understood in this new age. Instead of living in a highly determined (pre-AD. 70) spiritual reality, we are now part of a reality in God far more open as a system and far more sensitive to our input or lack of it; an Age in which good has twice the power than it had before in moral effect. " (Preterist Eschatology)

Moses Stuart
"Herder refers everything, in the body of the (Apocalypse), to the destruction of Judea and Jerusalem."


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