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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


Duncan McKenzie, Ph.D.

"If a full preterist violates the meta-hermeneutic of "all fulfilled by AD 70" they are, by definition, no longer a full preterist. So while full preterists use other rules of interpretation for a given passage, ultimately the fulfillment of a passage has to fit in before AD 70. If it doesn't then a full preterist would have to change his or her paradigm."

  • 5/20/11: Article on the Resurrection at The Reign of Christ

  • Duncan McKenzie on why he is not a full preterist (2011) "They figured, if partial preterism is wrong, then full preterism must be right. They did not know there was something in between. It is Daniel 7 that has kept me from full preterism for the last quarter century."

  • The Supernatural Rulers Portrayed in Daniel and Revelation "How could three physical empires who had been destroyed earlier than the fourth then survive past the destruction of the fourth? The answer is, we are not being shown physical empires; we are being shown confederations of spiritual rulers behind physical empires."

  • The Covenant Judgments of Revelation  "The new heaven and earth in Revelation (and Isaiah) is not heaven. Notice, it still has unrighteous people in it, those outside the New (covenant) Jerusalem (Rev. 22:14-15). The new heaven and new earth is a symbolic representation of the post AD 70 spiritual order of this planet. The old covenant order (the old heaven and earth) flees and the new covenant order (the new heaven and earth) is established (Rev. 20:11; 21:1-2). One has to constantly remember that the truths of Revelation are communicated by way of symbols (Rev. 1:1). In the new heaven and earth hose who are part of the New Jerusalem bride have access to the tree and water of life (Rev. 22:1-2); those outside of the new covenant city do not. "

  • The Antichrist Chronicles: vol. II

  • J.S. Russell's Position on the Millennium, the Neglected Third Way of Preterism "The position of James Stuart Russell offers a third option that is different from full preterism and traditional partial preterism. Russell’s position is essentially like the full preterist position (i.e. the one and only Second Coming, the judgment and the resurrection happened at AD 70, the resurrection having an ongoing fulfillment since AD 70. Russell’s position sees us as currently in the new heaven and earth, a symbol of the post AD 70 new covenant order). Where Russell position is different from full preterism is that it does not hold that all Bible prophecy was fulfilled by AD 70. "

  • The Serious Error of the Literal Hermeneutic in the Interpretation of the Book of Revelation - "The literalist hermeneutic essentially relies on the criterion of absurdity. If an image is absurd or fantastic it is taken as a symbol, if it is not absurd or fantastic it is taken as a literal physical depiction. This criterion of absurdity of the literalist is overly simplistic, inadequate and just plain wrong."

  • Babylon was not First-Century Jerusalem - "Seeing the harlot as the old covenant temple system helps to explain Revelation 18:21 (that says Babylon would not rise again).  The city of Jerusalem has risen again; the old covenant temple system has not risen again (and won’t).  By the way if you look at the merchandise of Babylon (Rev. 18:11-13) it is the items used in the building and offerings of the Temple.  The harlot city is dressed in clothes of the high priest.  Carrington said the following on the merchandise of Babylon “The long list of merchandise in [Rev.] 18:11-13 is surely a catalogue of materials for building the Temple, and stores for maintaining it.”

  • A Preterist Book on the Antichrist

  • Premillennial Preterism - "A Premillennial futurist like Lindsey believes Jesus will return in the future to begin the millennium.A Premillennial preterist like Russell believes that Jesus returned in past (AD 70) and started the millennium at that time."

  • Was All Bible Prophecy Fulfilled in A.D.70? - "My short answer to the question of what Luke 21:22 means is that it is saying all things written about the days of vengeance that would come upon the Jews when they violated the covenant would be fulfilled by AD 70. It is not saying that all prophecy in the Bible would be fulfilled by AD 70."

  • A New Preterist Perspective - Revelation 12 - "This coming of the one who was to pour out judgment on the desolate was accomplished by the general Titus and the Romans in AD 70. According to this interpretation the last half of Daniel’s 70th week (3½) was symbolic of the time between the cross, (around AD 30 when sacrifices were no longer valid) and the end of the Jewish age in AD 70, when the consummation was poured out on the desolate, (i.e. Jerusalem and the Temple were destroyed by the Romans)."

  • A New Preterist Perspective - "Like full Preterist I see the Second Coming of Jesus as happening in AD 70. Unlike full Preterist I see us as currently being in the millennium (the millennial reign of Jesus beginning at His Second Coming in AD 70, Revelation chapters 19 and 20)"


 Jerry Wayne Bernard, Ph.D., Litt.D.
"I teach theology at BBI and we have few books in our Library that are as thorough concerning the Antichrist and Second Coming of Christ. It is well written and easy to understand. The author is a partial preterist and answers questions about full preterism and futurism. The Dispensationalist will learn much from this book. I happen to be a full preterist and enjoyed reading this well researched material. What ever your position on the Second Coming, you need this book in your library. It will be a good reference for you."

John Doughboy
I have no other "end times" book like this one. I'm glad I met the author personally or else I may not have ever heard of it. Couldn't imagine my Full Preterist life without it, even though Mr. McKenzie is not a FP. Although I disagree with a few things here or there, it is not because I feel he is forcing things to fit. Each passage is looked at honestly and with integrity and I think everyone can learn something new or take something from it when it is done like that. Mr. McKenzie doesn't just look at Scripture, he also evaluates the rivaling Roman Empire in its infancy stage and the claims the contemporary historians made about the times of Christ in Rome - especially during the Siege of 66-70 AD - from every imaginable source.

I can not stress to you how much this book is essential to every Christian's library who wishes to mete out the grand picture of Scripture. If you are a futurist, give this one a chance, you'll at least learn history and then use the book as a paperweight since its so stacked! (In a good way of course!) The book is very "meaty" but very well written so that anyone can read it - and I mean anyone. Blessings to McKenzie and to you!"

John S. Evans
"McKenzie's book is a significant addition to a growing volume of literature on eschatology that is helping Christians to better understand the extent to which biblical prophecies were fulfilled in the first century AD rather than being promises of what is to happen in our future. It is a very scholarly tome, but it is well organized and easily understood. The text abounds in scriptural references and discussions of the works of other scholars. The book lacks an index and a bibliography, but it has forty-eight pages of carefully written endnotes that provide bibliographical information and additional commentary.

The author's views fall within the preterist camp and closely resemble those of James Stuart Russell. He regards AD 70 as the time of the Second Coming and the defeat of the Antichrist, and he believes that the millennium of Revelation 20 began at that time and has continued into our present age. He also inclines toward believing that the world has entered into the "little while" of Revelation 20:3. I am persuaded that he makes a strong case for this position.

Early in his book, McKenzie observes that Bible-believing preterism is the most demanding of approaches to prophecy because it requires its proponents to show how a great deal of prophecy has been fulfilled in history. He performs admirably in meeting the challenge that he sets for himself. While I do not agree with him on all points, I find his analysis to be well-argued and extremely thorough.

In my opinion, this is a book that serious students of eschatology should study carefully. While it focuses especially on Daniel and 2 Thessalonians, it sheds light on various other parts of the Bible as well. I look forward to the publication of its companion volume, which will deal with Revelation in much greater detail.

John S. Evans, author of "The Prophecies of Daniel 2"

Sam Frost
"I should note the work of Duncan McKenzie, who is sort of a hybrid Hyper Preterist, but not entirely HP. Nonetheless, he has impressively documented how "Titus" is the "king of the north" in Dan 11:36-45, making the arising of Michael in 12.1 concomitant with the fall of Jerusalem in A.D. 70 (see his, Volume 1: Daniel and 2 Thessalonians; The Antichrist and the Second Coming. A Preterist Commentary - Xulon Press, 2009, pp.167-ff.). As stated, McKenzie does make a good case, and if one were to grant his hypothesis (that Titus was antichrist, with a spiritual, demonic ruler behind him), it still would not overturn the interpretation of Wright, Calvin or Stuart. That McKenzie throws in the resurrection at the time of A.D. 70 is made plain in his book (pp.172-173), and this, I believe, is the fatal flaw of his overall thesis. Nonetheless, there is a good deal of well documented scholarly (truly scholarly) materials from reputable sources. I would recommend the book on that score alone." (10/12/12 - Daniel 12:2 Comments)

Tracey VanWynGaarden
One Last point that I wish to make before quitting has to do with Mr. McKenzie’s statement that, “Again I Agee with full preterists that AD 30-70 was a transition period, I even agree with them on most of the particulars of this period; I just disagree that this transition period was the millennium.” (See his “premillennial preterism”). In particular Mr. McKenzie has tried to make a distinction between the “transition period” and the “thousand years” that he believes is irreconcilable. His argument is that “Those that lived in the transition period (AD 30-AD 70) could lose their salvation, those in the millennium can not (“over such the second death has no power” Rev. 20:6). On this basis he believes that the transition period and the millennium cannot be the same. Regardless of whether he is correct in his statement that “those that lived in the transition period could lose their salvation”, for arguments sake lets say he is (which I believe he probably is, see his arguments), his argument does not hold up. It is true that those who did not “hold fast until the end” probably lost that which they already had received (i.e. salvation) during the transition period or the millennium. But THESE ARE NOT INCLUDED IN JOHNS MILLENNIUM. John said He saw those seated on the thrones (which I believe to be the disciples) and those who had been beheaded because of the testimony of Jesus and because of the word of God, and those who had not worshiped the beast of his image and had not received the mark upon their forehead and upon their hand” (Rev. 20:4). In Revelation it is the overcomers who had reigned with Christ in resurrection during the millennium, holding the Word of God above all during the short time of tribulation (Satan’s release) that are not hurt by the second death, and therefore not subject to losing their salvation. Those who lost their salvation during the millennium, or transition period are not said to either “come to life” and “reign with Christ”. Neither are they said not to be hurt by the second death." (Some Problems With Premillennial Preterism)

"What if the commonly held beliefs concerning the Antichrist are mistaken? The Antichrist and the Second Coming looks at the Antichrist and the Second Advent of Christ from a preterist (i.e., past fulfillment) perspective and provides a unified interpretation of the little horn, the prince to come, the king of the North, and the man of lawlessness. McKenzie shows how the Antichrist was ultimately a spiritual ruler from the abyss (Rev. 11:7) that worked through Titus in his three-and-a-half-year destruction of the Jewish nation (AD 67-70; cf. Dan. 9:26). This spirit of Antichrist was about to come out of the abyss in the first century (Rev. 17:8 NASB) and was destroyed by the Second Advent of Jesus in AD 70 (a spiritual event). Continue reading to see how McKenzie convincingly makes the biblical case for this fascinating and controversial position, and what it means for us today. Dr. Duncan McKenzie is a licensed psychologist (Ph.D. in psychology) who lives in Los Angeles, California. He has been studying Bible prophecy for the past twenty-five years. While he was raised on the popular prophecy teachers of the '70s and '80s, his studies since that time have taken him in a very different direction."


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