(Minor Fulfillment of Matt. 24/25 or Revelation
Oswald T. Allis
John A. Broadus
Wilhelm De Wette
Charles Homer Giblin
Johann von Hug
J, F, and Brown
Jean Le Clerc
Jack P. Lewis
Sir Isaac Newton
Dr. John Owen
William W. Patton
Rudolph E. Stier
(Major Fulfillment of Matt. 24/25 or Revelation
John L. Bray
Dr. John Brown
Francis X. Gumerlock
J. Marcellus Kik
Ovid Need, Jr
Milton S. Terry
(Virtually No Fulfillment of Matt. 24/25 & Revelation in 1st
C. - Types Only ; Also Included are "Higher Critics" Not Associated With Any
Alan Patrick Boyd
John N. Darby
Charles G. Finney
J.P. Green Sr.
John N.D. Kelly
Dr. John Smith
George Fox |
Margaret Fell (Fox) |
PRETERIST UNIVERSALISM |
A Crack in the Theory "Archeological finds all over the Judean desert show that Jews throughout the Roman conquest were fleeing towards the Dead Sea area and were bringing and hiding their valuables there."
"The members of the Jerusalem church by means of an oracle, given by revelation to acceptable persons there, were ordered to leave the city before the war began and settle in a town in Peraea called Pella." (Eusebius: Book III, 5:4)
Did Christians flee due East from Jerusalem? If so, they likely passed right by Dead Sea Scroll Caves -- possibly depositing some..
"Qumran was for its time fairly accessible, the archeologists argue. There were two donkey-accessible main roads, one directly to Jerusalem, and another to Jericho and on to Jerusalem."
Cave Four scrolls reflect Jamesian Christianity According to Eisenman and Wise - At least, a "holiness" splinter group following "The Teacher of Righteousness"
Eisenman/Wise - The Dead Sea Scrolls Uncovered (1992)
The First Complete Translation And Interpretation of 50 Key Documents Withheld For Over 35 Years
From Cave 4
"And we recognize that some of the blessings and curses have come, (24) those written in the Bo[ok of Mo]ses; therefore this is the End of Days"
(Second Letter on Works Reckoned as Righteousness; Terminology used "in Palestine from the 40s to the 60s" )
"As far as I can remember, I said very shortly what I hold to be the 'Lord's coming' in my little book on the Historic Faith. I hold very strongly that the Fall of Jerusalem was the coming which first fulfilled the Lord's words; and, as there have been other comings, I cannot doubt that He is 'coming' to us now."
Life and Letters of Brooke Foss Westcott. (New York, 1903), Volume II, p. 308. )
John 21:22 "abide till I come] The exact
force of the original is rather "while I am coming"). The "coming" is not
regarded as a definite point in future time, but rather as a fact which is
in slow and continuous realisation. The prominent idea is of the
interval to be passed over rather than of the end to be reached. Comp. ix.
4, xii. 35 f. ; Mark vi. 45 ; I Tim. iv. 13 ; Luke xix. 13 ; Matt. v. 25.
"Abiding" is the correlative to "following;" and according to the manifold
significance of this word it expresses the calm waiting for further light,
the patient resting in a fixed position, the continuance in life. The
"coming" of the Lord is no doubt primarily "the second coming" (John ii. 28)
; but at the same time the idea of Christ's "coming" includes thoughts of
His personal coming in death to each believer. And yet further the coming of
Christ to the Society is not absolutely one. He "came" in the destruction of
Jerusalem. Thus St John did tarry till the great "coming," nor is there
anything fanciful in seeing an allusion to the course of the history of the
Church under the image of the history of the apostles. The type of doctrine
and character represented by St John is the last in the order of
development. In this sense he abides still. Comp. xiv. 3, note; and Rev. ii.
5, 16, iii. 11, xvi. 15, xxii. 7, 12, 20."
Early Date of
"The irregularities of style in the Apocalypse appear to be due not so much
to ignorance of the language as to a free treatment of it, by one who used
it as a foreign dialect. Nor is it difficult to see that in any case
intercourse with a Greek-speaking people would in a short time naturally
reduce the style of the author of the Apocalypse to that of the author of
the Gospel. It is, however, very difficult to suppose that the language of
the writer of the Gospel could pass at a later time in a Greek-speaking
country into the language of the Apocalypse. . . .
"Of the two books the Apocalypse is the earlier. It is less developed both in thought and style. The material imagery in which it is composed includes the idea of progress in interpretation. . .
"The Apocalypse is after the close of St. Paul’s work. It shows in its mode of dealing with Old Testament figures a close connexion with the Epistle to the Hebrews (2 Peter, Jude). And on the other hand it is before the destruction of Jerusalem." (Brooke Foss
Westcott, The Gospel According to St. John (Grand Rapids: Baker,  1980), pp. clxxiv-clxxv.)
The Day of the Lord (1889)
"Jewish teachers distinguished a 'present age' (this age) from 'that age' (the age to come). Between 'the present age' of imperfection and conflict and trial and 'the age to come' of the perfect reign of God they placed 'the days of the Messiah,' which they sometimes reckoned in the former, sometimes in the latter, and sometimes distinct from both. They were, however, commonly agreed that the passage from one age to the other would be through a period of intense sorrow and anguish, 'the travail-pains' of the new birth (Mt. 24:8). The apostolic writers, fully conscious of the spiritual crisis through which they were passing speak of their own time as the 'last days' (Acts 2:17; James 5:3; comp. 2 Tim. 3:1); the 'last hour' (1 Jno. 2:18); the 'end of the times' (1 Peter 1:20; 2 Pet. 3:3); 'the last time' (Jude 18)."
"Every student of the Epistle to the Hebrews must feel that it deals in a
peculiar degree with the thoughts and trials of our own time. The situation
of Jewish converts on the eve of the destruction of Jerusalem was
necessarily marked by the sorest distress." (Epistle to the Hebrews)
"NOW when we read the apostolic
words, and picture to ourselves the sorrows which they illuminated — when we
feel that in the portraiture of the perils of early believers we have the
record of true struggles, and know that the essential elements of human
discipline must always be the same — we cannot, I think, fail to recognise
in the trials of the Hebrews of the first age an image of the peculiar
trials by which we are beset ; and so by their experience we may gain the
assurance that for us also there is the promise of larger wisdom where they
found it in wider views of Christ's Person and Work, that the removal of
those things that are shaken is brought about in order that those things
which are not shaken may remain in serener and simpler beauty.
If we look at the circumstances of the Hebrews a little more closely we
shall notice that the severity of their trials came in a great degree from
They had determined, in obedience
to traditional opinion, what Scripture should mean, and they found it hard
to enter into its wider teaching.
They had determined that institutions which were of Divine appointment must
be permanent, and they found it hard to grasp the realities by which the
forms of the older worship were replaced.
Now in these respects we cannot fail to recognise that the difficulties of
the Hebrews correspond with our own. For I am speaking now of the
difficulties of those who hold to their first faith, and are yet conscious
of shakings, changes, losses, of the removing of much which they formerly
identified with it.
IF our trials, the trials of a new age, correspond with those of the
Hebrews, the consolation which availed for them avails for us also.
We shall find in due course, as
they found, that all we are required to surrender — childlike
prepossessions, venerable types of opinion, partial and impatient hopes — is
given back to us in a new revelation of Christ ; that He is being brought
nearer to us, and shewn in fresh glory, through the " fallings from us,
vanishing of sense and earthly things," which we had been inclined to
identify with Himself." (Thoughts on Revelation and Life, p. 203)
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