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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


Dr. T. P. Stafford
A Study of the Kingdom

(On Revelation 20)
"That there was a Jewish expectation of a millennium of some kind, and that it has had some influence upon Christian eschatology, is freely admitted. But that this Jewish notion is found in the New Testament is denied. This false idea, like many other false ideas, has come into Christian thought from Judaism, but does not belong there."

"The idea of a civil government on earth for a thousand years is not found in a single utterance of Jesus, Paul or Peter; much less that Christ is going to 'set it up' when He returns."

"Some years ago I thought out for myself this interpretation and the proof just cited. I thought I could claim originality for it. But to my chagrin I discovered the other day that Augustine made the same interpretation supported by the same words of Jesus (City of God, 20, 7). I cannot therefore, claim originality for the interpretation; but there is more assurance that it is sound."

(On The Nature of the Resurrection)
"That the Christian life is a spiritual resurrection, and that unsaved people are spiritually dead are common conceptions with Paul and John. (Cf. Col. 3:1; Rom. 6:4; John 5:21, 24; 6:54; 10:10; 17:23; 1 Jno. 5:13; Rom. 6:23; Eph. 2:1).

"That Christians sit upon thrones as Christ does, (or that they reign as Christ does) is a common conception in the N. T. Christ sits upon a spiritual throne and so do they. Christ reigns by moral and spiritual influence, and so do they. This is not something that is yet to be. This has been going on since the death and the exaltation of Christ, which was His enthronement. He Himself originated both the thought and also this use of the imagery, it seems (Mat. 19:28). As Abraham, Isaac and Jacob have prominence in the kingdom of God, so have the apostles. In that sense they sit on thrones and reign. And in the same sense all Christians sit on thrones and reign Paul the thirteenth apostle reigns as do the others. Jesus said to His disciples: 'Ye are the salt of the earth.' We all understand that statement. Well, that is reigning morally and spiritually. That kind of reigning will satisfy every Christian that is not ambitious and mean. Every moral and spiritual blessing that has come to the world in nineteen centuries has come from Christ and His people. That is reigning. Every cleansing fire that has burned out the impurities of society has come from Christ and His people. That is the dispensing of judgment. All seriously-minded and thoughtful people know that the only hope of the world is the gospel of Christ, which His real followers, and they only, proclaim. That is world-dominion; the only sort that we, as Christians, should desire. So Jesus says, 'He that overcometh, I will give to him to sit down with me in my throne, as I also overcame and sat down with my Father in His throne (Ren 3:21). It is in this book of Revelation that God's people are described as 'a kingdom and priests' (5:10). So also in the passage we are dealing with it is written: 'They shall be priests of God and of Christ, and shall reign with Him' (cf. 1 Pet. 2:9)."

"The king business, like the priest business, belongs to the tutelage of the race. It is a thing of the past, not of the future. And yet many associate the golden age of the world with actual kings [such as we are acquainted with] and thrones and all the accompanying regalia and paraphernalia. . . . Imagine me, for example, sitting on a literal throne somewhere, say on the Mount of Olives! But every other Christian is sitting on a little throne too. There would not be room enough on the Mount of Olives, or indeed in all Palestine, to plant our thrones. There we all sit, with shining crowns, flourishing our golden sceptres, and not a subject to black our boots. I abdicate my throne right now."

"It must for two reasons be the latter: "The first reason is that the complete stripping of Satan of his power follows in our text (Rev. XX) immediately after this limitation of his power. The severer and the final judgment and punishment are described in verse 10. The preceding binding of Satan was therefore something less than a complete taking-away of his power. "The second reason is that Christ Himself, when He was on earth, bound Satan. He said so: 'How can one enter into the strong man's house, and seize his goods,' He asked, 'except he first bind the strong man?' (Mat. 12:29). The strong man is Satan. The stronger than he, who binds him, is Jesus. "But Satan is not so bound as to have no power at all. It is a limiting of his power, a circumscribing of his influence and activities that is meant."

(On the Figurative Language of Revelation)
"In order that the symbol or figure of speech, that is, the saying of one thing and the meaning of another may be seen to be most common Revelation; and in order that the fact may be appreciated as essential to a proper interpretation of the prophecy I cite a number of examples, moving rapidly through the Book. In many cases the meaning is explained by John himself:

'The seven stars are the angels of the seven churches, and the seven candlesticks are the seven churches' (1:20). The Smyrna church is to have tribulation 'ten days' (2:10), which can hardly be taken with mathematical exactness. Satan's throne is said to be in Pergamum, that is, some great evil was there (2:13). 'The sword of my mouth,' a figure that occurs several times, means the truth of Christ (2:16. cf. 19:15, 21). 'Hidden manna' and white stone' stands for salvation or spiritual fellowship with Christ (2:17)......... Key of David' means the power of David; and 'David' here is not David, but David's Son, that is, the Son of God (3:17). 'Pillar in the temple of my God' means place of influence in the kingdom (3:12). Neither a literal (or material) pillar or temple is to be thought of. 'Door' does not mean door, but something spiritual analogous thereto. . . . . The robes of the saints are said to be made 'white in the blood of the Lamb' (7:14) ; but actual blood does not make garments white, and 'robes' here does not mean robes but souls, hearts, lives. . . . Some are to be 'tormented five months' (9:5, 10) ; but certainly 'five months' does not mean that measure of time." And so on, giving several more pages of illustrations, without exhausting the instances contained in the Book.

(On The Second Death)
"Of course he (John) does not mean that the lake of fire is itself the second death, but that being cast into it is, or signifies, the second death. We have here a valuable key, and we have the right to use it for all it is worth. What now is the second death? It is the eternal punishment to which the wicked and the unbelieving are doomed. John says so (20:10).

"If then eternal punishment is the second death, it follows that, in the conception of John as well as according to Biblical history, the first death is the banishment and punishment that came upon the race on account of the first sin: 'In the day that thou eatest thereof thou shalt surely die' (Gen. 2:17). John chose not to consider in this connection physical death, or else he counted it a part of the curse of the first death, which it is."

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