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Matthew 26:64 is NOT a "Preterist Time Indicator" Pointing to AD70 "In short, the usage of "Apo Arti" in Matthew 26:64 [Apo ("from" - Strongs 575) and Arti ("now on" - Strong's 737)] is highly suggestive of the themes that have been previously offered at this blog ; that is, a series of revelatory recognitions of the power and glory of Jesus Christ's dominance by friend and foe alike. Though the typically pret-friendly Weymouth translation would like to make Jesus say "later on, you will see.." this is not really honest. I would rather say that it was simply a mistake, but I find it impossible to believe that neither Richard Francis Weymouth ("If this belief ever obtains general acceptance the earlier date of the Apocalypse will also be regarded as fully established. For it will then be seen that the book describes beforehand events which took place in 70 A.D.") nor Earnest Hampden-Cook (co-editor and author of "The Christ Has Come") were aware of how important (ironically) a futurist spin on this passage is to uphold their Preterist assumptions. However, not only is there no sense of futurity in this very emphatic Greek phrase, but rather we see quite the opposite.


 

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EARLY CHURCH

Andreas
Arethas Caesarea
Aphrahat
St. Athanasius
Augustine
Barnabus
Pseudo-Baruch
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Pseudo-Chrysostom
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Mathetes
Matthew
Melito of Sardis
Oecumenius
Origen
Apostle Paul
Apostle Peter
"Solomon"
Sulpicius Severus
Tertullian
Victorinus

HISTORICAL PRETERISM
(Minor Fulfillment of Matt. 24/25 or Revelation in Past)

Joseph Addison
Oswald T. Allis
Karl Auberlen
Thomas Aquinas
Augustine
Albert Barnes
Karl Barth
G.K. Beale
Beasley-Murray
John Bengel
John A. Broadus

David Brown
"Haddington Brown"
F.F. Bruce

John Calvin
B.H. Carroll
Vern Crisler
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards

Patrick Fairbairn
James Farquharson
A.R. Fausset
Robert Fleming
Geneva Bible
John Gill
W.B. Godbey
Ezra Gould
Steve Gregg
Hank Hanegraaff
Hengstenberg
Matthew Henry
G.A. Henty
George Holford
William Hurte
J, F, and Brown
B.W. Johnson
Dr. Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Johann Lange

Nathaniel Lardner
Jean Le Clerc
Peter Leithart
Jack P. Lewis
Abiel Livermore
John Locke
Martin Luther

Dave MacPherson
James MacDonald
James MacKnight
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

Maurus Rabanus
St. Remigius

Anne Rice
J.C. Robertson
Edward Robinson
Andrew Sandlin
Johann Schabalie
Philip Schaff
Thomas Scott
C.J. Seraiah
Daniel Smith
C.H. Spurgeon

Rudolph E. Stier
A.H. Strong
St. Symeon
Theophylact
Friedrich Tholuck
James Ussher
Wm Warburton
Benjamin Warfield

Noah Webster
John Wesley
B.F. Westcott
Weymouth
William Whiston
N.T. Wright

John Wycliffe

MODERN PRETERISTS
(Major Fulfillment of Matt. 24/25 or Revelation in Past)

Firmin Abauzit
Jay Adams
Luis Alcazar
Beausobre, L'Enfant
John L. Bray
David Brewster
Alexander Brown
Dr. John Brown
Newcombe Cappe
Adam Clarke

Henry Cowles
Ephraim Currier
Gary DeMar
P.S. Desprez
Johann Eichorn
F.W. Farrar
Kenneth Gentry
Hugo Grotius
Henry Hammond
Hampden-Cook
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
J.H. Noyes
Randall Otto
Zachary Pearce
Bileby Porteus
Ernst Renan
R.C. Sproul
Moses Stuart
Milton S. Terry
Robert Townley
William Urmy
Cornelius Vanderwaal
Foy Wallace
Israel P. Warren
Chas Wellbeloved
J.J. Wetstein
Daniel Whitby

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 N. Darby
C.H. Dodd
E.B. Elliott
Jerry Falwell
J.P. Green Sr.
Murray Harris
Thomas Ice

Benjamin Jowett
John N.D. Kelly

Hal Lindsey
John MacArthur
Robert Mounce

Eduard Reuss

J.A.T. Robinson
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 | PRETERIST-IDEALISM

Friedrich Gotthold Hartwig
Pastor at Grosshartmannsdorf, near Freiberg

 


WHAT OTHERS HAVE SAID

Friedrich Bleek
"One of the most valuable among the apologetic treatises of this time in favour of the Apocalypse is the following: Apologie der Apokalypse wider falschen Tadel und falscb.es Lob. Chemnitz 4 Theile, 1780-83. The writer is Friedrich Gotthold Hartwig, pastor at Grosshartmannsdorf, near Freiberg. The first part of the work, written with much circumspection and calmness, but with too great diffuseness, is chiefly taken up with the investigation of the testimony of the presbyter Caius, and with the refutation of the view that the Apocalypse teaches an earthly kingdom of Christ; the second part, among others, with the investigation of the testimony of Dionysius of Alexandria ; the third part answers Semler's reply to the two first parts (in his Theolog. Briefe), and then seeks to unfold the plan of the book as a symbolic-dramatic poem in several acts and scenes ; the fourth part treats of (1) the apostolic genuineness of the Apocalypse from internal signs—(«) from the seven epistles (ch. ii. and iii.); and (6) from the exact agreement of the book with the other writings and entire character of John; giving (2) an answer to the historical grounds of doubt still remaining, including a historical proof of the genuineness of the book. " (p. 58)

"The case is similar with regard to the visions of the first part till ch. xi. end, where, from ch. vi. and onward, the seven seals of the book of the future are opened; and, from ch. viii. onwards, what is shut up in the contents of the seventh seal is gradually brought to light at the trumpeting of the seven angels. These, too, are for the most part plagues which shall be poured out upon the earth, and therefore we cannot but expect them to be plagues preceding the appearing of the Lord, i.e. such as, according to the purport of the book, would appear shortly. But it is a question who is to be smitten by these plagues; and how they are related to the time of the seer. Here many interpreters are of opinion that the visions all refer to Judaism and Jerusalem; not merely such interpreters as Abauzit, Hartwig, Herder, &c., who even in the second part understand Jerusalem by Babylon, but also those who interpret them rightly of Rome, as, for example, Eichhorn. The contents of these visions are referred to events and relations which immediately preceded the destruction of Jerusalem at the time of the Jewish-Roman war, whether they be taken as prophetic indications of the same; or, with Eichhorn, as poetical representations of occurrences which the seer lived to see. The latter is decidedly false. Ch. xi. has given occasion for referring the whole to the destruction of the Jewish land, and particularly of Jerusalem. Here, undoubtedly, Jerusalem and a divine punishment to be inflicted on it are expressly mentioned. But the manner in which they are spoken of clearly shows that the Temple and city still existed at the time of the vision." (Lectures of the Apocalypse, p. 106)


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