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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


Alphonso Salmeron
(died 1591)

ALPHONSO SALMERON, was born at Toledo, in Spain. He studied at Alcala, where he made himself master of the Latin, Greek, and Hebrew languages. He then went to Paris, to study philosophy and divinity ; and he there joined St. Ignatius, who was at Paris, laying the foundation of his society. His after career justified the hopes which Ignatius conceived of him. He preached with great applause, in the principal cities of Italy ; and laboured in the mission, in France, Germany, Poland, the Low Countries, and Ireland : and he assisted at the three different meetings of the council of Trent. When he was no longer able to bear the fatigue of preaching, he retired into the college of the society at Naples, and spent there the remainder of his days, in composing books for the service of the church. His death occurred in 1585, at the age of sixty-nine. His works upon the scripture, were printed at Madrid in 1601 and 1602, and at Cologne in 1604. They make sixteen volumes in folio. One volume is taken up with prolegomena upon the whole bible, and the other fifteen volumes are a commentary on the New Testament. But this very diffuse commentary, is rather a series of theological tracts, than a commentary upon the scripture. As a theologian, the author shows himself learned and profound.

R.H. Charles -
"Salmeron (1614) took the same view, and agreed with Hentenius that the Apocalypse was written before the fall of Jerusalem. He refused, however, to write a Commentary on the Apocalypse, and compared such an undertaking with an attempt to square the circle. But two names of great merit stand forth from the rest in this school, namely Ribeira (ob. 1591) and Alcasar (1614)." (Studies in the Apocalypse:  being lectures delivered before the University of London,1913, p. 34)

Thomas Kelly Cheyne
"Conspicuous above all is the Vestigatio arcani sensus in Apocalypsi of Ludovicus ab Alcazar.  That writer was the first to carry out consistently the idea that the Apocalypse in its earlier part is directed against Judaism, and in its second against Paganism, so that in chaps. 12 f. we read of the first persecution of the Christians in the Roman Empire, and in ch. 19 of the final conversion of that Empire.  He thus presents us with the first serious attempt to arrive at a historical and psychological understanding of the book.   The idea worked out by Alcazar had already been expressed by Hentenius in the preface to his edition of Arethas (OEcumenii Commentar, ed. Morelius et Hentenius 2), and by Salmeron (Opera, 12, Cologne, 1614. 'In sacram Jo. Apoc. praeludia'). " (Encyclopedia Biblica: A Critical Dictionary of the Literary Political and Religious History, p. 200)

Francis Nigel Lee
"Advocates of the Early-Church-in-general's earlier (Neronic) date for the book of Revelation, include: Epiphanius, Andreas of Caesarea, Arethas of Caesarea, Theophylact, Annius, Caponsacchius, Hentenius, Salmeron, Alcazar, Grotius, Hammond, Wettsteign, Harenberg, Herder, Hartwig, Guerike, Moses Stuart, Adam Clark, Zuellig, Luecke, Bleek, Duesterdieck, Lightfoot, Westcott, Hort, Van Andel, A.D. Barnes, J.M. Ford, C. Vanderwaal, Leon Morris, J.A.T. Robinson, F.N. Lee, K.L. Gentry, Jr.., and David Chilton.  Significantly, the A.D. 400 Church Father Epiphaneaus gave a very early date to the Book of Revelation based on Mt. 24:7 & Acts 11:28 & 18:2. cs. Rev 6:2-8."

Moses Stuart
"Near the commencement of the seventeenth century (1614), the Spanish Jesuit Ludovicus ab Alcasar published his Vestigatio arcani Sensus in Apocalypsi, a performance distinguished by one remarkable feature, which was then new. He declared the Apocalypse to be a continuous and connected work, making regular advancement from beginning to end, as parts of one general plan in the mind of the writer. In conformity with this he brought out a result which has been of great importance to succeeding commentators. Rev. v-vi, he thinks, applies to the Jewish enemies of the Christian Church; xi-xix to heathen Rome and carnal and worldly powers, xx-xxii to the final conquests to be made by the church, and also to its rest, and its ultimate glorification. This view of the contents of the book had been merely hinted at before, by Hentenius, in the Preface to his Latin version of Arethas, Par. 1547. 8vo; and by Salmeron in his Preludia in Apoc. But no one had ever developed this idea fully, and endeavoured to illustrate and enforce it, in such a way as Alcasar ... Although he puts the time of composing the Apocalypse down to the exile of John under Domitian, yet he still applies ch. v-xi to the Jews, and of course regards the book as partly embracing the past.

"It might be expected, that a commentary that thus freed the Romish church from the assaults of the Protestants, would be popular among the advocates of the papacy. Alcasar met, of course, with general approbation and reception among the Romish community. "'(Stuart, Moses, "Commentary on the Apocalypse", Allen, Morrill and Wardell, Andover, 1845, Volume 1, p. 464.)

Ernestine van der Wall
"The Key to the Apocalypse: The Prophecy about the Beast"  The key to the Book of Revelation is to be found in the correct interpretation of the prophecy about the beast. The Holy Spirit has devoted six chapters to the origin, reign, signs and downfall of the beast.   If we can determine the true meaning of the prophecy about the seven-headed beast, we will have the key  to the most important rooms of the whole prophecy. The appearance of the beast occurs in the days of the sixth trumpet. The marks of the beast are so various and remarkable that they cannot be applied to may kingdoms in the world. The king is expressly mentioned, Rome (Rev. 17:3). There are two ways of interpreting Revelation: 1) the beast is the pagan Roman empire; 2) the beast is anti-Christianity with Rome as its head. So it is a sure hypothesis that the beast is the Roman empire with its governors, whether pagan or Christian.

There are many expositors, both Roman Catholic and Protestant, who maintain that the seven-headed beast refers to the pagan, idolatrous Roman empire.  As a prominent representative of this opinion Vitringa mentions the Spanish Jesuit Luis de Alcazar.  He then proceeds to expound Grotius' suggestion that both beasts refer to the time of Domition, its seven heads being Roman emperors before Domition.  The hypotheses of Alcazar and Grotius are in themselves not unfounded, Vitringa admits, since the pagan empire has been a cruel beast.   But is it possible to concord the marks of the beast as well as other circumstances of this prophecy with their view?   If so, the interpretation of the beast as pagan Rome, and not as Christian Rome, should be preferred.   It must be noted that Vitringa repeatedly says that he would rather side with Grotius and Bossuet than with the common Protestant interpretation." (Hugo Grotius, Teologian: Essays in Honour of G.H.M. Posthumus Meyjes, p. 212)

Benjamin Warfield
(1) The Preterist, which holds that all, or nearly all, the prophecies of the book were fulfilled in the early Christian ages, either in the history of  the Jewish race up to A.D. 70, or in that of Pagan Rome up to the fourth or fifth century.  With  Hentensius and Salmeron as forerunners, the Jesuit Alcasar (1614) was the father of this school.  To it belong Grotius, Bossuet, Hammond, LeClerc, Wetstein, Eichhorn, Herder, Hartwig,  Koppe, Hug, Heinrichs, Ewald, De Wette, Bleek,  Reuss, Reville, Renan, Desprez, S. Davidson, Stuart, Lucke, Dusterdieck, Maurice, Farrar, etc. " (Revelation)

"The exposition of the Apocalypse, says Alphonso Salmeron, is like the sqauring of the circle, about which the saying is that  it is knowable but not known yet."

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