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End Times Chart


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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
Mathetes
Matthew
Melito
Oecumenius
Origen
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

 

 

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" )


 

B.F. Westcott
(1825-1901)

"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. )

 

Preterist Commentaries By Historicist / Continuists

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 Revelation
"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, [1908] 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 mistaken devoutness.

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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