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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
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Matthew
Melito
Oecumenius
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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. Benjamin B.Warfield
(1851-1921)

The Apocalypse

(On the Man of Sin)
“We cannot fail to observe that in his description of the Man of Sin, the Apostle has a contemporary, or nearly contemporary, in mind. The withholding power is already present. Although the Man of Sin is not yet revealed, as a mystery his essential ‘law­lessness’ is already working—‘only until the present restrainer is removed from the midst.’ He expects him to sit in ‘the temple of God,’ which perhaps most naturally refers to the literal temple in Jerusalem . . . and if we compare the description which the Apostle gives of him with our Lord’s address on the Mount of Olives (Matt. 24), to which Paul makes obvious allusion, it be­comes at once in the highest degree probable that in the words, ‘he that exalteth himself against all that is called God, or is wor­shipped, so that he sitteth in the sanctuary of God showing himself that be is God,’ Paul can have nothing else in view than what our Lord described as ‘the abomination of desolation which was spoken of by Daniel the prophet, standing in the holy place’ (Matt. 24:15); and this our Lord connects immediately with the beleaguering of Jerusalem (cf. Luke 21:20). This obvious parallel, however, not only places the revelation of the Man of Sin in the near future, but goes far toward leading us to his exact identification. Our Lord’s words not only connect him with the siege of Jerusalem, but place him distinctly among the besiegers; and led by the implication of the original setting of the phrase (in Dan. 11:36) which Paul uses, we cannot go far wrong in identifying him with the Roman emperor.

    “Whether a single emperor was thought of or the line of emperors, is a more difficult question. The latter hypothesis will best satisfy the conditions of the problem; and we believe that the line of emperors, considered as the embodiment of persecut­ing power, is the revelation of iniquity hidden under the name of the Man of Sin. With this is connected in the description cer­tain other traits of Roman imperialism—more especially the rage for deification, which, in the person of Caligula, had already given a foretaste of what was to come. It was Nero, then, the first persecutor of the Church—and Vespasian the miracle-worker—and Titus, who introduced his divine-self and his idolatrous insignia into the Holy of Holies, perhaps with a direct anti-­Christian intent—and Domitian—and the whole line of human monsters whom the world was worshipping as gods, on which, as a nerve-cord of evil, these hideous ganglia gathered—these and such as these it was that Paul had in mind when he penned this hideous description of the son of perdition, every item of which was fulfilled in the terrible story of the emperors of Rome.

    “The restraining power, on this hypothesis, appears to be the Jewish state. For the continued existence of the Jewish state was both graciously and naturally a protection to Christianity, and hence a restraint on the revelation of the persecuting power. Graciously, it was God’s plan to develop Christianity under the protection of Judaism for a short set time, with the double purpose of keeping the door of salvation open to the Jews until all of their elect of that generation should be gathered in and the apostasy of the nation should be rendered doubly and trebly without excuse, and of biding the tender infancy of the Church within the canopy of a protecting sheath until it should grow strong enough to withstand all storms. Naturally, the effect of the continuance of Judaism was to conceal Christianity from notice through a confusion of it with Judaism—to save it thus from being declared an illicit religion—and to enable it to grow strong under the protection accorded Jewish worship. So soon as the Jewish apostasy was complete and Jerusalem given over to the Gentiles—God deserting the temple which was no longer His temple to the fury of the enemies, of those who were now His enemies—the separation of Christianity from Judaism, which had already begun, became evident to every eye; the conflict between the new faith and heathenism culminating in and now alive almost only in the Emperor-worship, became intense; and the persecuting power of the empire was inevitably let loose. Thus the continued existence of Judaism was in the truest sense a restraint on the persecution of Christians, and its destruction gave the signal for the lawless one to be revealed in his time…

    “Finally, in this interpretation, the apostasy is obviously the great apostasy of the Jews, gradually filling up all these years and hastening to its completion in their destruction. That the Apostle certainly had this rapidly completing apostasy in his mind in the severe arraignment that he makes of the Jews in 1st Thessalonians 2:14-16, which reached its climax in the declara­tion that they were continually filling up more and more full the measure of their sins, until already the measure of God’s wrath was prematurely filled up against them and was hanging over them like some laden thunder-cloud ready to burst and overwhelm them—adds an additional reason for supposing his refer­ence to be to this apostasy—above all others, ‘the’ apostasy—in this passage.

    “…As a matter of mere fact the growing apostasy of the Jews was completed—the abomination of desolation had been set up in the sanctuary—Jerusalem and the temple, and the whole Jewish state was in ruins—Christianity stood naked before her enemies—and the persecuting sword of Divus Caesar was unsheathed and Paul had himself felt it keenness: all the proph­ecy had been fulfilled before two decades had passed away” (Biblical and Theological Studies, pp. 472-475).


(On
Revelation and Matthew 24
)
"John’s Apocalypse need not be other than easy: all its symbols are either obvious natural ones, or else have their roots planted in the Old Testament poets and prophets and the figurative language of Jesus and his apostles. No one who knows his Bible need despair of reading this book with profit. Above all, he who can understand our Lord’s great discourse concerning the last things (Olivet Discourse), cannot fail to understand the Apocalypse, which is founded on that discourse and scarcely advances beyond it." (vol. II, pp. 652f.)

(Revelation is) "the most difficult book of the Bible: it has always been the most variously understood, the most arbitrarily interpreted, the most exegetically tortured." (B. B. Warfield, "The Book of Revelation" in Philip Schaff, ed., A Religious Encyclopedia, 3 vols., (NY: Funk and Wagnalls, 1883), 2:80)

What do YOU think ?

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Date:
05 Oct 2004
Time:
10:47:41

Comments

I Need information on another writing of Warfield's: Evolution, Science, and Scritpure; Selected writings. I don't know if you can help me but that would be sweet. Thanks laura_sweetpea@yahoo.com


Date: 05 Oct 2005
Time: 11:07:28

Comments:

I find the above to be very informative and intriguing. However, I'm not completely persuaded that Israel is the restraining force. I believe that it may be the power of the Holy Spirit spoken of in scripture. -Pastor David Hernandez


Date: 21 Oct 2007
Time: 12:11:23

Comments:

I think the restraining power spoken of is the church, the bride of Christ. when the church, the bride of Christ, is removed at the second coming of Jesus (described in the book of revelation), the the Man of Sin will come to the forefront of this earthly stage and the worst of times will begin for the world and the nation of Isreal. My prayer is for mercy, protection and peace for Isreal, God's chosen.

dhicks7777@yahoo.com

 

 

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