(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 |
MODERN PRETERISM |
"The repeated reference to the period of the Destruction of Jerusalem as indicative of the author's inclination toward that view."
The Book of Revelation
Ft. Worth, TX, Foy E. Wallace Publications
repeated reference to the period of the destruction of Jerusalem is
indicative of the author's inclination towards this view."
Wallace on The
eagles and the carcass - Matthew 24:27-28
"For as the
lightning cometh out of the east, and shineth even unto the west; so shall
also the coming of the Son of man be. For wheresoever the carcass is, there
will the eagles be gathered together."
The coming here refers to the approach of the Roman armies. The Jewish
nation was the carcass which the Roman eagles were sent to devour.
"The end of the Jewish world - verse 14: "Then shall the end come." Here, at once, with one accord, the millennialist jumps to the conclusion that this "end" means the end of the world - "then shall the end come" - but the end of what? The end of Jerusalem; the destruction of the temple and the end of the Jewish state and the end of Judaism." (The Book of Revelation, TX: Wallace, 1966, p. 351)
"It is a remarkable but historical fact that Cestius Gallus, the Roman general, for some unknown reason, retired when they first marched against the city, suspended the siege, ceased the attack and withdrew his armies for an interval of time after the Romans had occupied the temple, thus giving every believing Jew the opportunity to obey the Lord's instruction to flee the city. Josephus the eyewitness, himself an unbeliever, chronicles this fact, and admitted his inability to account for the cessation of the fighting at this time, after a siege had begun. Can we account for it? We can. The Lord was fighting against Jerusalem Zechariah 14:2: 'For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city: The Lord was besieging that city. God was bringing these things to pass against the Jewish state and nation. Therefore, the opportunity was offered for the disciples to escape the siege, as Jesus had forewarned, and the disciples took it. So said Daniel; so said Jesus; so said Luke, so said Josephus" (The Book of Revelation, p. 352).
"The signs in the heavens, the darkening sun and falling stars, refer to the falling of Jewish dignitaries, casting down of authorities and powers, long established, and signified the darkness that settled upon the Jewish state. The sun of Hebrew temple was darkened, the moon of the Jewish commonwealth was as blood, the stars of the Sanhedrin fell from their high seats of authority." (The Book of Revelation, TX: Wallace, 1966, p. 354)
"The mention in Luke's narrative of the distress upon the land of Judea, the mass massacre of the inhabitants by the sword, the carrying away of the captives into all the surrounding nations, the encompassing of the city by foreign armies, and the trodding down of Jerusalem by the Gentiles permanently - all of these things can be descriptive of only one event of history: that final crisis of the ages concerning Jerusalem, in which transition from the dispensation of Judaism, and the consequent expansion of the New Kingdom of Christ, are seen in these evidences to be the main subject of Matthew 24 - the conquest and establishment of Christianity in all the world" (p. 345).
"The teaching of both the Old and New Testaments concerning the kingdom of Christ is: that it contemplates the full length of time from his ascension to heaven after his resurrection to his descension from heaven at the end. 'For he must reign, till he hath put all enemies under his feet' - I Corinthians 15:25. The overthrow of Jerusalem and the temple was the final sign to the world that he was seated 'on the right hand of power,' as he had declared in Matthew 26:64 to the high priest of the Jews: and as further announced to this Jewish official that he and his fellow officials of the Sanhedrin should thereafter see it. Methinks they did - at the destruction of their capital city and their national temple" (Foy E. Wallace, Jr., pp. 346-347).
"As it is biblically certain that the God of heaven in times of old descended, in the Old Testament metaphor, on the clouds of heaven to execute judgment on ancient wicked nations and cities (Isaiah 13 and 19), so certainly did the Son of man come in the clouds with his angels of power to execute judgment on the once great city of Jerusalem, guilty of his blood and the blood of his saints and martyrs" (Foy E. Wallace, Jr., p. 461).
"The coming of the Son of man in the clouds of heaven is not a reference to the second coming of Christ but to he coming foretold by Jesus to Caiaphas in Matthew 26:64.. The reference to the Son of man coming "with power and great glory" and "sitting in the right hand of power" is emphasis on the magnitude of the things that occurred. The Son of man came in power in the transpiring events." (The Book of Revelation, TX: Wallace Publications, 1966, p.354)
Subject of Revelation)
"The repeated reference to the period of the destruction of Jerusalem is indicative of the author's inclination towards this view." (The Book of Revelation, Ft. Worth, TX, Foy E. Wallace Publications, 1966)
"John was no more entranced to write a history of the Latin church and the Dark Ages than he was inspired to prophesy the discovery of the North American continent, the organization of the United States, the formation of the Southern Confederacy or the existence of the United Nations! The historical events of far distant future whether the papacy, the pope, Martin Luther or Alexander Campbell are all outside the scope of Revelation. And we need not go outside the provincial governments of Judea and the Palestinian representatives of the Roman emperor to identify the second beast -- the beast of the land -- and find the fulfillment of the visions concerning him."
(The Book of Revelation, Ft. Worth, TX, Foy E. Wallace Publications, 1966), p. 295)
“The families of the Jews all over the Roman world are here mentioned. The Gentiles were never referred to as
tribesi; the tribes belonged to the Jews were dispersed into every part of the earth. Yet the events foretold of what would happen to their city and their nation, in Jerusalem and Judea, would become known wherever they were scattered, and all the Jews in every part of the earth would
wail over this calamity. They would all mourn over the ruin of their city Jerusalem, and for the overthrow of their theocracy in the demolition of their temple, and for the termination of their Jewish state – their national distinction and existence. And they would
wail (or mourn) because of him, for it was in fulfillment of the fearful woes that he had pronounced against Jerusalem and which were figuratively ascribed to his coming.” (The Book of Revelation (Fort Worth, TX: Wallace Publications, 1966; p. 72)
“Since the quotation in 6:16 and Luke 23:30 are from the same prophecy of Hosea 10:8, it is the Lord's own application of its fulfillment in those events surrounding the destruction of Jerusalem, and it is therefore solid evidence which cannot be controverted that the seals of Revelation are not now future." (The Book of Revelation,
"The seven kings, five of which had fallen, followed the count from Julius Caesar, the first - then, Augustus, Tiberius, Caligula, Claudius, the
five which had fallen - and Nero, the sixth. He was referred to in the phrase
and one is - that is, the reigining emperor. It is further stated that
the other, or the seventh, is not yet.
The five Caesars had passed before John wrote this apocalypse; and Nero, the sixth Caesar, was reigning at the time Revelation was written. The apocalypse belonged to the Neronic period." (The Book of Revelation, p. 371-372)
"Omitting quite properly the subordinates, or mock rulers, Domitian was the seventh Caesar; and the text specifically stated that he had not come. It is difficult to account for a theory that fixes the chronology of Revelation in the latter part of the Domitian reign when he, the
seventh, had not come. The rectification of the traditional chronological error attached to the
Book of Revelation will automatically correct the "future prophecy" theories so full of misconcepts." (ibid., p. 372)
Mark of the Beast)
"There have been almost a legion of names in many different languages that have been deciphered in the efforts to find solution for Code 666, ranging from the merest conjecture to a frantic religious fanaticism that borders on lunacy."
"This visional mark was an emblem of submission to emperor-worship. It was the stigmatic badge of the beast stamped
in their right hand, or in their forehead, signifying a binding oath of loyalty. All who conformed to the imperial orders received the mark of the beast, personified in the Roman emperor -- the
Neronic antiChrist." (The Book of Revelation, Fort Worth, TX: Wallace, 1966, pp. 298-300)
and The Destruction of Jerusalem
Before going into the details of Matthew 24 to show that
the signs of that chapter refer to the fall and destruction of
Jerusalem, a look into some Old Testament passages leading up to it will
lay a foundation upon which to stand and at the same time answer some
questions which some will be sure to ask. Let us take a look at the
(1) In the Old Testament - Zech. 14.
We shall not here read the chapter, but rather refer to its contents
verse by verse. Zechariah 14 is almost universally used as "a second
coming of Christ chapter" but it is a "destruction of Jerusalem chapter"
Verse 1: "Behold, the day of the Lord cometh, and thy spoil shall be
divided in the midst of thee."
The symbolic "day of the Lord" here is the same expression precisely
that is used in Isa. 13:9 in reference to the destruction of Babylon. If
the destruction of Babylon could be called "the day of the Lord," why
not the destruction of Jerusalem? That expression does not mean the
second coming of Christ in either of these passages. Compare Isaiah 13
as a prophecy against Babylon, Isaiah 17 as a prophecy against Damascus,
Isaiah as a prophecy against Ethiopia, Isaiah 19 as a prophecy against
Egypt, with Zechariah 14 as a prophecy against Jerusalem, and it can be
seen that the assertions of the Millennialists that Zechariah is
prophesying the second coming of Christ and the millennium are wrong.
Verse 2: "For I will gather all nations against Jerusalem to battle; and
the city shall be taken, and the houses rifled, and the women ravished;
and half of the city shall go forth into captivity, and the residue of
the people shall not be cut off from the city."
The historical accounts of the siege of Jerusalem by Josephus, Pliny,
Horne and Clarke fulfill Zechariah's descriptions.
Reference to "nations gathered for battle" is a description of besieged
Jerusalem, the houses rifled and the women ravished. The same
description is found in Isaiah 13, verses 15 and 16, concerning the fall
and destruction of Babylon. The comparison is forceful.
Verse 3: "Then shall the Lord go forth, and fight against those nations,
as when he fought in the day of battle."
Factually, all the nations were represented in the Roman army, and God
afterward fought against them by means of the Northern nations. Read
Zech. (14-15: "And the Lord shall be seen over them, and his arrow shall
go forth as the lightning; and the Lord God shall blow the trumpet, and
shall go with whirlwinds of the south. The Lord of hosts shall defend
them; and they shall devour, and subdue with sling stones." The
visitations are figurative, of course, but nevertheless significant of
the fact that all the nations referred to "against" whom the Lord
"fought" were destroyed.
Verse 4: "And his feet shall stand in that day upon the mount of Olives,
which is before Jerusalem on the east, and the mount of Olives shall
cleave in the midst thereof toward the east and toward the west, and
there shall be a very great valley; and half of the mountain shall
remove toward the north, and half of it toward the south."
The prophetic declaration that "his feet shall stand in that day upon
the mount of Olives which is before Jerusalem," does not refer to the
second coming of Christ but rather to the siege of Jerusalem. Jesus
Christ stood with his feet on the mount of Olives when he uttered the
doom of the city. The Roman general stood on the Mount of Olives when
Jerusalem was besieged. The formations of the battle lines,
entrenchments and redoubts, the circumvallations of the Romans, all
enter into the graphic description and portrayal of the prophet that the
mount should "cleave in the midst" and "toward the north" and "toward
Verses 5-7: "And ye shall flee to the valley of the mountains; for the
valley of the mountains shall reach unto Azal: yea, ye shall flee, as ye
fled from before the earthquake in the days of Uzziah king of Judah: and
the Lord my God shall come, and all the saints with thee. And it shall
come to pass in that day, that the light shall not be clear, nor dark:
but it shall be one day which shall be known to the Lord, not day, nor
night: but it shall come to pass, that at evening time it shall be
Obviously, these verses are a metaphorical description of the mixture of
divine mercy with justice. After the visitation there would be light - the
diffusion of divine knowledge. This did follow the fall of Jerusalem and the
destruction of the Jewish state.
Verses 8-9: "And it shall be in that day, that living waters shall go out
from Jerusalem; half of them toward the former sea, and half of them toward
the hinder sea: in summer and winter shall it be. And the Lord shall be King
over all the earth: in that day shall there be one Lord, and his name one."
The only consistent application of this language is a spiritual fulfillment
in the gospel of Christ and the church. Who is ready to deny that the clause
"in that day shall there be one Lord, and his name one," refers to the
present dispensation? There is one Lord, his name is one, and the Lord is
"king over all the earth." It finds its fulfillment in the church of Christ
where there is neither Jew nor Gentile, but all one in Christ, and one Lord
Verses 16-17: "And it shall come to pass, that every one that is left of all
the nations which came against Jerusalem , shall even go up from year to
year to worship the King, and Lord of hosts, and to keep the feast of
tabernacles. And it shall be, that whoso will not come up of all the
families of the earth unto Jerusalem to worship the King, the Lord of hosts,
even upon them shall be no rain."
If these verses are not figurative, if they are to be taken literally, then
all nations and families must literally go up to Jerusalem and literally
offer animal sacrifices and keep the Passover, restore Judaism with all of
its literal ceremonies, in order to fulfill the prophecy. That would be a
complete reestablishment of old Judaism and everything that characterized
it, all of which was taken away. But if these verse are not literal, then
the application made of the whole chapter by the Millennialists loses its
force. These last verses refer to the expansion of the blessing of the
gospel dispensation after the destruction of Jerusalem. Upon all who
received the gospel, its blessings descended as rain; but to the unbelievers
who rejected the gospel "upon them shall be no rain" - all such are barred
from its promises and privileges.
The simple truth of the matter is that as Isaiah 13 is a prophecy on the
destruction f Babylon, Zechariah 14 is a prophecy on the destruction of
Jerusalem. It does not teach millennialism in a sentence or a syllable.
(2) In the New Testament. - Matt. 24
Each sign listed on this chart has special application to the then impending
destruction of Jerusalem.
When Matthew 24 is taken away from the Premillennial preachers their
argument on the imminent return of the Lord based on "the signs of the
times" is torn away from them, and their sources of speculative supply is
cut off. A verse by verse study will do it:
1. False teachers - verse 5. "For many shall come in my name, saying I am
Christ; and shall deceive many." Jesus simply warned the disciples that
false teachers would be numerous, more than ever before. Josephus, the
historian, verifies the fact that near the time of Jerusalem's fall, many
false Messiahs appeared, claiming to be the Christ. He says these became
more numerous before the sieges of Titus. Luke, the historian, records such
pseudo-signs and false wonders as the magical deceptions of Simon Magus -
Acts 8 - which were employed on the professional deceivers mentioned in the
2. Wars and rumors of wars - verse 6: "And ye shall hear of wars and rumors
of wars." Many smaller nations were at war with the Romans at that time,
enemies at war with each other and rumors of war in abundance on every hand,
and from every quarter as the destruction of Jerusalem drew near. Josephus
verifies the fact that from every part of the empire wars followed in
succession, and in waves of revolt, like the swells of the ocean, to the
final dissolution of the empire.
3. Famine and pestilence - verse 7: "For nations shall rise against nation,
and kingdom against kingdom: and there shall be famines, and pestilences,
and earthquakes, in divers places." In the days of Claudius Caesar, before
the destruction of Jerusalem, there was a unparalleled famine - the greatest
famine the world ever knew occurred. The record of Matthew 24 is
corroborated by the Spirit in Agabus, the prophet, as reported by Luke in
Acts 11:28: "And there stood up one of them named Agabus, and signified by
the Spirit that there should be great dearth throughout all the world: which
came to pass in the days of Claudius Caesar."
Again Josephus testified that the famine actually occurred before the
destruction of Jerusalem, and the fulfillment is a matter of historical
4. Earthquakes - verse 8: "All these are the beginning of sorrows." That
great earthquakes occurred during the reign of Nero is a historical fact,
and the testimony of Jesus is added to that of Josephus of an unusual number
of earthquakes occurring in various countries, before the destruction of
Jerusalem. Many cities of Asia Minor were destroyed by earthquakes.
5. Delivered to death - verse 9: "Then shall they deliver you up to be
afflicted, and shall ki8ll you: and ye shall be hated of all nations for my
name's sake." Paul, Peter, and James, and James the Less were all put to
death before the destruction of Jerusalem.
6. Apostasies - verse 10: "And then shall many be offended, and shall betray
one another, and shall hate one another." This is the Lord's warning of many
apostasies, when the faith of the disciples would fail, as under pressure of
persecution many should become offended. Such apostasies were everywhere in
evidence prior to the destruction of Jerusalem, the evidences of which are
not only mentioned in the sacred text, but in parallel secular history. the
most valuable of such historical evidence is the testimony of Josephus, who
was an eye-witness to the destruction of Jerusalem.
7. The gospel to all the world - verse 14: "And this gospel of the kingdom
shall be preached in all the world for a witness unto all nations: and then
shall the end come." Within this period of gospel history the sound of the
messengers' feet had been heard all over the Roman world - Rom. 10:15 - and
the gospel was, in fact, preached to the whole creation before the
destruction of Jerusalem. Read Col. 1:23: "If ye continue in the faith
grounded and settled, and be not moved away from the hope of the gospel,
which ye have heard, and which was preached to every creature which is under
heaven; for which I Paul am made a minister." Hence, before the death of
Paul this "sign" was actually fulfilled - literally enough, indeed, to
satisfy the most exacting literalist. Eusebius says "The gospel was like the
sun, enlightening the world at once." It was universally published; the
Gentile nations were illuminated with Christianity, providing the events to
correspond with the prophecies, a fact so striking as to be convincing
8. The end of the Jewish world – verse 14: “Then shall the end come.” Here,
at once, with one accord, the Millennialist jumps to the conclusion that
this “end” means the end of the world – “then shall the end come” – but the
end of what? The end of Jerusalem; the destruction of the temple and the end
of the Jewish state and the end of Judaism. Please turn the chart.
9. The abomination of desolation – verse 15: “When ye therefore shall see
the abomination of desolation, spoken of by Daniel the prophet, stand in the
holy place, (whoso readeth, let him understand.” This description refers to
the heathen symbols and Roman standards raised in the temple. When the
Romans conquered the city, and entered it, the Roman soldiers marched into
the temple, and raised instead the symbols and standards of paganism and
Romanism. That is what was called the abomination of desolation standing in
the holy place. The “abomination of desolation” was fulfilled when those
Roman standards and pagan symbols were seen in the holy place “where they
ought not to be.”
10. The disciples flee – verses 16-18: “Then let then which be in Judea flee
into the mountains: let him which is on the housetop not come down to take
any thing out of his house; neither let him which is in the field return
back to take his clothes.” The destruction of Jerusalem was regarded by all
pious Jews as pestilence and desolation and was taken as a sign at the time
for them to escape had come – to do what Jesus had warned them to do – to
flee to the mountains. The disciples did as Jesus said – they heeded the
warnings and fled. From the flat roots of their houses in the city or from
their fields in the country, they saw the Roman army in full march, there
was no time to go inside for goods or raiment. Life was more than personal
property. When they saw the sign of the standards and symbols of the Romans
in the temple, they remembered that Jesus had warned them of that very
thing, and at the news of the Roman approach they fled to Pella, the
northern boundary of Perea.
It is a remarkable but historical fact that Cestius Gallus, the Roman
general, for some unknown reason, retired when they first marches against
the city, suspended the siege, ceased the attack and withdrew his armies for
an interval of time after the Romans had occupied the temple, thus giving
every believing Jew the opportunity to obey the Lord’s instruction to flee
the city. Josephus the eye-witness, himself an unbeliever, chronicles this
fact, and admitted his inability to account for the cessation of the
fighting at that time, after a siege had begun. Can we account for it? We
can. The Lord was fighting against Jerusalem Zech. 14:2: “For I will gather
all nations against Jerusalem to battle; and the city shall be taken, and
the houses rifled, and the women ravished; and half of the city shall go
forth into captivity, and the residue of the people shall not be cut off
from the city.” The Lord was besieging that city. God was bringing these
things to pass against the Jewish state and nation. Therefore, the
opportunity was offered for the disciples to escape the siege, as Jesus had
forewarned, and the disciples took it. So said Daniel; so said Jesus; so
said Luke; so said Josephus.
As so it was – it was left for Titus, the Roman general, to execute the
siege, after the faithful disciples had fled. Verses 19-22: “And woe unto
them that are with child, and them that give suck in those days! But pray ye
that your flight be not in the winter, neither on the Sabbath day: For then
shall be great tribulation, such as was not since the beginning of the world
to this time, no, nor ever shall be. And except those days should be
shortened, there should no flesh be saved: but for the elect’s sake those
days shall be shortened.” These verses deal with the hindrances to flight
from the besieged city, the tribulation of the sieges, and the lifting of
the sieges for the escape of the disciples.
11. Pseudo-signs - verses 23-26: "Then if any man shall say unto you, Lo,
here is Christ, or there; believe it not. For there shall arise false
Christs and false prophets, and shall show great signs and wonders; insomuch
that, if it were possible, they shall deceive the very elect." Here was the
Lord's warning against deceivers, fake prophets, false alarms and fraudulent
signs - the forewarnings to tenable the disciples to discriminate between
the spurious and the genuine. "Behold, he is in the desert; go not forth:
behold, he is in the secret chambers; believe it not." These warning
observed by the disciples of the Lord enabled them to escape the traps
incident to the approaching siege.
12. The eagles and the carcass - verses 27-28: "For as the lightning cometh
out of the east, and shineth even unto the west; so shall also the coming of
the Son of man be. For wheresoever the carcass is, there will the eagles be
The coming here refers to the approach of the Roman armies. The Jewish
nation was the carcass which the Roman eagles were sent to devour.
These verses describe the swiftness of the events and the suddenness of all
the occurrences connected with the siege of Jerusalem. The illustration of
the eagles gather where the carcass is found, is a figurative description of
the Romans as the eagles swarming over Jerusalem and Judea as the carcass,
to loot and spoil the city and all the land of Judea.
13. After the tribulation - verse 29: 'immediately after the tribulation of
those days shall the sun be darkened, and the moon shall not give her light,
and the stars shall fall from heaven, and the powers of the heavens shall be
shaken." After the tribulation of these days - that is, after the things
that occurred during the siege. The siege began August 10, A.D. 70, six
hundred year after Nebuchadnezzar's siege and destruction of first temple.
All of the houses and underground chambers were filled with putrefied
corpses. One million one hundred thousand people perished, and the remnants
were scattered. Think of it - in only two months with only two armies
fighting in the limited areas around Jerusalem, one million one hundred
thousand people perished. Every building was filled with perishing bodied;
famished people ate the putrefied flesh of human carcasses; mothers at the
flesh of their own babies. And outside the besieged city the families of the
expatriated race of Jews in many places throughout the empire were
slaughtered. Josephus, the historian, verifies the fact that there was never
anything like it before or since, nor ever shall be.
The signs in the heavens, the darkening sun and falling stars, refer to the
falling of Jewish dignitaries, casting down of authorities and powers, long
established, and signified the darkness that settled upon the Jewish state.
The sun of the Hebrew temple was darkened, the moon of the Jewish
commonwealth was as blood, the stars of the Sanhedrin fell from their high
seats of authority. Isaiah and Joel describe the ruin of both ancient
Babylon and Jerusalem in similar description, in Isa. 13 and Joel 2.
14. The coming of the Son of Man - verse 30: "And then shall appear the sign
of the Son of man in heaven: and then shall all the tribes of the earth
mourn, and they shall see the Son of man coming in the clouds of heaven,
with power and great glory."
The sign of the Son of man in the heaven was a signal, the evidence of
divine visitation and intervention in the downfall of the Jewish authorities
and in all the transpiring events. The mourning of the tribes of the earth
refers to the lamentations of the Jewish families all over the world because
of the destruction of their city and their temple and their state. The
coming of the Son of man in the clouds of heaven is not a reference to the
second coming of Christ but to the coming foretold by Jesus to Caiaphas in
Matt. 26:24: "Hereafter shall ye see the Son of man sitting on the right
hand of power and coming in the clouds of heaven." Jesus told Caiaphas that
he could see, it, he would be a living witness to these events. The
reference to the Son of man coming "with power and great glory" and "sitting
on the right had of power" is emphasis on the magnitude of the things that
occurred. The Son of man came in power in the transpiring events.
15. Sending forth his angels - verse 31: "And he shall send his angels with
a great sound of a trumpet, and they shall gather together his elect from
the four winds, from one end of heaven to the other." Here is the grand
announcement of the world-wide success of the gospel, the universal
expansion of the Christianity after the destruction of Jerusalem. The angels
of this verse were messengers, emissaries of the gospel. The gathering of
the elect from the four winds meant that these messengers would carry the
gospel to every nook and corner of the inhabited world. This is the history
of what occurre3d. With the downfall of Judaism the greatest foe of the
church was removed, and path cleared of the chief obstacle, resulting in the
universal sweep of Christianity. The knowledge of God covered the earth as
waters cover the sea.
16. The signs that it was near - verse 32-33: "When the branch is yet
tender...ye know that summer is nigh...so likewise ye, when ye shall see all
these things, know that it is near, even at the doors." The signs of the
approaching events would serve as portents to all faithful disciples that
the things of which they were being warned would be near. The disciples
would recognize these signs up to the time of the siege, and would know that
it was "near, even at the doors." It is here that Luke's account says: "When
these things begin to come to pass, then look up, lift up your heads; for
your redemption draweth nigh" - Luke 21:28. The providential means for the
escape of the faithful was divinely prearranged and when they should see
these things "begin to come to pass" they were told to "look up" and "lift
up" their heads in full confidence that their redemption, their deliverance,
was at hand. This redemption extended beyond the mere escape from the siege
- it was a greater deliverance from the persecutions of the Jewish
authorities and the oppositions of Judaism, brought to an end by the fall of
Jerusalem and the destruction of the Jewish state.
To say that the expression "it is near" refers to the end of the world, the
end of time, or a "rapture" theory is contrary to the context of Matthew 24.
When these signs appeared the Lord said, "Let them which are in Judea flee"
- and they did. "And when ye shall see Jerusalem compassed with armies, then
know that the desolation thereof nigh" - and they did know it. I fit meant
the end of the world, whey say "let them which are in Judea flee to the
mountains"? and why say, "let them which are in the midst of Jerusalem
depart out of it"? and why say, "let not them that are in the country enter
thereinto" - into Jerusalem? These sayings show clearly that the whole thing
is a description of the destruction of Jerusalem. Reverting in verses 41 and
42 to these surrounding the Lord said that where two would be "in the
field," or "grinding at the mill" - one would be taken and the other left -
that is, the believing disciples would recognize the signs and take flight,
while the unbelieving companion would remain and perish in the siege.
The statement that all the tribes of the earth shall mourn, as has been
previously explained, is a reference to the Jewish families scattered all
over the Roman empire - they would mourn the downfall of Jerusalem and the
end of their Jewish commonwealth.
17. All these things fulfilled - verse 34: "Verily I say unto you, This
generation shall not pass, till all these things be fulfilled." In Lk.
21:31-32, the Lord said: when YE see, and know Ye, and I say unto YOU - so
here is the Lord's won statement of the period to which "these things"
belonged and during which they would all be fulfilled. All of the "signs"
mentioned in Matt. 24 are mentioned above verse 24. After having mentioned
these signs, Jesus then said, "this generation shall not pass, till all
these things be fulfilled." Notice - "all these things" - not some of them -
all of them would be fulfilled before that generation passed. But we are
told that "this generation" meant that race - meaning only that the race of
the Jews would not pass till all this was fulfilled. The Lord would not be
guilty of such a truism - telling the Jews what would happen to their race,
and then saying the the race will not pass away until everything that will
happen to the race happens to it! A truism would not be the word for that.
It is sheer nonsense to have Christ say that certain things would happen to
the Jewish race, but the Jewish race w2ould not pass away until what would
happen to the Jewish race happened to it! No, Jesus said "this generation" -
the generation living \then - would not pass "till all these things be
fulfilled." The Lord's use of the same language after pronouncing the woes
on the Pharisees in the previous chapter of Matthew shows clearly the
reference was to their own time. There are nine woes pronounced upon these
Jewish officials in Matthew 23, which are followed by verse 36: "verily I
say unto you, all these things shall come upon this generation." Immediately
following this statement is the pronouncement on Jerusalem in verse 37, "O
Jerusalem, Jerusalem," and the verdict of verse 38, "Behold, your house is
left unto you desolate." there is but one conclusion, and it is clear - all
the woes of Matthew 23 and all the signs of Matthew 24 referred to that
generation of time and span of life, and were all fulfilled in the
destruction of Jerusalem, and immediately thereafter.
The Seventy Weeks of Daniel
"At the beginning of thy supplications the commandment came forth, and I am
come to show thee; for thou art greatly beloved: therefore understand the
matter, and consider the vision. Seventy weeks are determined upon thy
people and upon thy holy city, to finish the transgression, and to make an
end of sins, and to make reconciliation, and to make an end of sins, an to
make reconciliation for iniquity, and to bring in everlasting righteousness,
and to seal up the vision and prophecy, and to anoint the Most Holy. Know
therefore and understand, that from the going forth of the commandment to
restore and to build Jerusalem, unto the Messiah the Prince, shall be seven
weeks, and threescore and two weeks: the street shall be build again, and
the wall, even in troublous times. And after threescore and two weeks shall
Messiah be cut off, but not for himself: an the people of the prince that
shall come shall destroy the city and the sanctuary; and the end thereof
shall be with a flood, and unto the end of the war desolations are
determined. And he shall confirm the covenant with many for one week: and in
the midst of the week he shall causes the sacrifice and oblation to cease,
and for the overspreading of abominations he shall make it desolate, even
until the consummation, and that determined shall be poured upon the
This chapter, so often referred to as the "seventy weeks of Daniel," is the
sugar stick of Seventh Day Adventists, Millennial Dawnists, Jehovah's
Witnesses, and about all shades and colors of millennialsists. None of them
appears to be sure as to its meaning but they "figure" it into a millennial
The "day a year" interpretation makes the seventy weeks a four hundred and
ninety year period, they tell us. Then how do they know that the
"tribulation": is literally only seven years long? And how do they know that
the thousand years which they call the millennium is literally only a
thousand years? By their rule of interpretation of the seventy weeks (a day
for a year) the "tribulation" would be 2555 years and the millennium would
be 365,000 years. The millennial fellows figure just like they prophesy!
It is stated in the text that the seventy weeks began from the going forth
of the command meant to rebuild and restore Jerusalem. Based on the accepted
principle that the weeks are not of days but of years, each week would be
seven years, and the most satisfactory and acceptable chronology bears out
that the sixty-nine weeks brings the prophesy to the crucifixion of Christ;
and the one week to complete the seventy, the seven years from the
crucifixion to the conversion of Cornelius, when the covenant was confirmed
"with many" - the reception of the Gentiles into he new covenant. Without
mathematical calculation the sequel was the destruction of Jerusalem, shown
by the quotation of verse 27 in Matthew 24:15. It settles the event which
should follow the confirmation of the covenant- Dan. 9:27 - the desecration
of the temple by the Romans at the destruction of Jerusalem.
A large group of commentators, historians, scholars and chronological
authorities are in agreement with the viewpoint that the seventy weeks
relate to the whole period between the proclamation of Cyrus and the end of
the Jewish commonwealth. It cannot be chance that from the seventh year of
Artaxerxes, when the commission was given to Ezra to restore Jerusalem, to
the death of Christ, it was precisely the number of weeks of years; and that
from the death of Christ to the command given to Peter to preach to
Cornelius it was precisely one week of seven years; and that from
Vespasian's march into Judea to the taking of Jerusalem it was precisely a
half septenary of years, corresponding with the event of abomination and
desolation to take place in the midst of one week. So it is reckoned that
from the time of the exile, mentioned in verse 2, there would be seventy
years of desolation for Jerusalem, and hat Daniel's seventy weeks is an
extension of the biblical use of sevens, sometimes literal and sometimes
figurative in reference to time; but always indicative of something other
than a literal or mathematical application. The seventy weeks of Daniel are
thus applied to the period between the decree for restoration of Jerusalem
after the seventy years of exile and the coming of Christ, including the
conversion of the Gentiles and followed by the desolation of the temple and
the destruction of Jerusalem by the Romans.
It is pointed out that the seventy weeks are heptades, a sum or a number of
seven, or groups of seven, and do not necessarily follow in succession in
order to carry out the prophetic purpose; but the heptades may be separated
by other periods and events, and are not therefore subject to a continuous
or successive mathematical calculation. In this view the first heptad would
be the period of restoration under the decree of Cyrus; the second heptad
would be the necessary intervening time between the restoration and the
transition to the new age and kingdom of eternal righteousness; the third
and final heptad would be the period of consummation of the prophecy between
the cutting of the Messiah and the end of the Jewish state, not indicating
an exact date nor a single event, but covering broadly the Neronean
persecution and the destruction of Jerusalem, which connects Dan. 9:27 with
the Lord’s quotation in Matthew 24:15. It was during this period that
oblation and sacrifice ceased, and the temple destroyed with all the
ceremonies and services of the sanctuary.
So the terminus a quo – the end or limit from which – to the terminus ad
quem – the end or limit to which; or, the starting point and the terminating
point, would be the entire period from the decreed of Cyrus to the final
overthrow of the Jewish state by Nero, comprehended by periods of sevens but
not necessarily joined, there’re being some historical events between,
interrupting the succession of the heptades. Various efforts to establish
the corresponding dates to fit exact mathematical calculation have
confessedly presented discrepancies, and failed at certain points, the
periods covering the things mentioned, allowing for intervening histor4cal
developments, harmonizes with the purpose of the prophecies and all phases
of fulfillment, and is consistent with the structure of apocalyptic vision.
Several example of such application are available, among them the references
tin Leviticus 26 to Israel being smitten “seven times,” which is, of course,
not mathematical; and the use of the expression “seventy times seven” in
When exact dates are meant, they are specified as in Isa. 7:5-9 when the
time for Ephraim, the ten tribes, to be broken and to “be not a people” was
set by the prophet at sixty-five years from the time named and was
mathematically fulfilled. The period of Israel’s exile given in Jer. 25:12 –
seventy years – affords another instance. But when periods are the basis of
prophetic vision and apocalyptic description they are not subject to exact
mathematics any more than such terms as “ten days” and “thousand years” in
connection with prophecy and apocalypse.
The Sabbath of the Jews was the seventh day of the week, and the jubilee was
based on seven times seven years. The term seven would indicate a complete
time, while the use of the three and one-half weeks or months or days, as
sometimes uses, being half of seven would be indicative of an incomplete
period of time. In the description of the rise of Antiochus Epiphanes, the
persecutor of the Maccabean period, use is made of "time, times and half a
time" - time being one year, times two years and half time, half a year, or
the dividing of time" in Dan. 7:25 - which fits exactly the count of
Josephus, and other historians, of the period in which Antiochus changed the
times and the laws, when he abolished the worship of the temple and stopped
the offering of the daily sacrifices for three years and a half. This is
according to Daniel's statement of chapter 7, verse 25: "And he shall speak
great words against the most High, and shall wear out the saints of the most
High, and think to change times and laws: and they shall be given into his
hand until a time and times and the dividing of time." Both the description
and the period fit into the history of the persecutor Antiochus Epiphanes
and his dealings with the pious Jews and the worship of the temple during
the Antiochus oppression.
With these considerations on the various methods of considering the
periodicity of the septenary numbers in Daniel's visions, the seventy weeks
of Daniel would come between the two boundary dates: the decrees of Cyrus
and Artaxerxes for the restoration of Jerusalem as the terminus a quo - from
which to reckon the beginning of all events belonging to the period, and the
destruction of Jerusalem as the terminus ad quem, the end of it. The
beginning boundary date is fixed by Daniel's statement "from the going forth
of the commandment" in Dan. 9:25, and the ending boundary date is fixed by
the Lord's quotation in Matthew 24:15 concerning the "abomination of
desolation" which was fulfilled in the destruction of Jerusalem under Nero
and Vespasian, A.D. 70. With the general period determined, the events can
be arranged and summed up according to the specifications of Dan. 9:23-27,
and the new testament passages fulfilling them:
1. Seventy weeks from the commandment - Dan. 9:23-27.
2. Finish the transgression and make an end of sin - Heb. 10:12; Eph. 2:15.
3. Bring everlasting righteousness - Rom. 3:21-31.
4. Reconciliation for iniquity -Col. 1:20; Heb. 2:17.
5. Anoint the most Holy-Acts 4:26-27; Heb. 1:8-9.
6. The Messiah cut off - Isa. 53:8; Acts 8:32-33.
7. Destroy the city and sanctuary - Matt. 24:1-34.
8. Covenant confirmed with many - Acts 10:34; Rom. 9:30.
9. Seal up the vision- indicating the completed vision by its fulfillment in
the events specified.
That the confirmation of the covenant in the prophecy refers to the
inclusion of the Gentiles is show by the connection of Rom. 9:30-33 and I
Pet. 2:1-10, both of which passages show that the covenant of Isa. 28:16
includes the Gentiles, and finds fulfillment in Peter's statement in Acts
10:34 at the house of Cornelius: "of a truth I perceive that God is no
respecter of persons: but in every nation he that feareth him, and worketh
righteousness, is accepted with him."
The terminating point of the prophecy is shown to be the destruction of
Jerusalem as foretold by the Lord in Matthew 24, and settled by his own
quotation from Daniel's prophecy, in verse 15 - and form this, to the
believer in Christ, there can be no appeal. It should be observed that
Daniel did not say that the Messiah would be cut off in the midst of the
week - the passage says that "the Messiah shall be cut off, but not for
himself." The expression "in the midst of the week" is connected with the
causing of the sacrifices and oblations to cease after the covenant was
confirmed with the Gentiles. The phrase "in the midst of the week" does not
indicate the middle of the week, but during the week. The Messiah was cut
off at the crucifixion of Christ, finishing the transgression, making an end
of sin, making reconciliation for iniquity, and bringing in the covenant for
everlasting righteousness - but among the Jews the sacrifices, oblations and
all the services of the temple continued until the destruction of Jerusalem.
It was that event that should "cause the sacrifice and oblation to cease,"
and the reason given was "for the overspreading of abominations...even until
the consummation." And this event would be the sequel to the confirmation of
the covenant with the Gentiles. Read the whole passage of Daniel 9, verse
27: "And he shall confirm the covenant with many for one week: and in the
midst of the week he shall cause the sacrifice and the oblation to cease,
and for the overspreading \of the abominations he shall mike it desolate,
even until the consummation, and that determined shall be poured out upon
the desolate." Thus the destruction of Jerusalem was the terminating point
of all the event within the seventy weeks of Daniel, covering the conclusion
of the exile, the ushering in the the gospel times, the consecration fo the
Messiah to his redeeming office, and the end of all the temple services with
the termination of the Jewish state.
WHAT OTHERS HAVE SAID
"If there is a single individual that can be credited as the father of
modern Preterism it is the Church of Christ preacher, evangelist, author and
Foy E. Wallace Jr.
Wallace was a leading figure in the Churches of Christ coming out of the
1930s. A superb speaker, able debater, and writer, he quickly rose to
national prominence in the Churches of Christ, holding numerous meetings
across the U.S. each year. Wallace also served as editor of the Gospel
Advocate (Nashville), a leading monthly publication within the Churches of
Christ. In his role as editor, writer, and preacher, Wallace would help
define the issues and establish the norms that would shape the church for
the next fifty years.
One of Wallace’s contributions toward the modern Preterist movement was his
attack upon Dispensationalism (Premillennialism). Premillennialism
threatened to enter the Churches of Christ in the early twentieth century
through Robert H. Boll, a prominent preacher, who also served as editor of
the Gospel Advocate. Boll became enamored with the Premillennialism of
Charles Taze Russell, founder of the Jehovah’s Witnesses, and began writing
Premillennialist articles for the Gospel Advocate (circa 1910). Boll was
forced to resign, but continued to teach and disseminate Premillennialist
doctrine within the church, gaining a following.
The Premillennial movement within the churches of Christ was destroyed
primarily by Foy Wallace Jr. during his four year (1930-1934) tenure as
editor of the Gospel Advocate and in two debates with Charles Neal. The
first Wallace-Neal debate was held in Winchester, KY., Jan. 2-6, 1933, and
was later published in book form. Neal affirmed "The Bible clearly teaches
that after the second coming of Christ and before the final resurrection and
judgment, there will be an age or dispensation of one thousand years during
which Christ will reign on the earth." Wallace also started a publication
entitled the Bible Banner to refute Premillennnial doctrine and would
publish God’s Prophetic Word (1946, revised 1960), a volume of several
hundred pages, which today remains one of the most thorough treatments
exposing Premillennial errors. Central to Wallace's refutation of
Premillennialism was proof of the restoration of the Davidic throne and
kingdom in Christ beginning with his ascension.
The other side of Wallace’s contribution to the modern Preterist movement
was his commentary on Revelation, published in 1966. Wallace devoted
forty-five pages to defending the early date for composition of Revelation,
and demonstrated throughout that Revelation’s major theme was the
destruction of Jerusalem in A.D. 70. Although Wallace’s commentary was
merely partial Preterist, seeing in Revelation twenty’s millennia imagery
extending beyond the first century and into the indefinite future, it
remains a favorite in Preterist circles today.
Wallace’s efforts to establish the historical, first century context of
Revelation and the fulfilled nature of the Davidic kingdom and throne in
Christ’s church paved the way for later generations in the Church of Christ
to arrive at the full Preterist position." (The
Road Back to Preterism)
Sketch On The Life Of Foy E.
Foy E. Wallace, Jr., was born September
30, 1896, in a farm house surrounded by cotton fields, a
few miles south of Belcherville, in Montague County,
Texas. He often said that he was born in the middle of a
cotton field. His father,
Foy E. Wallace, Sr., was one of the most prominent
preachers in Texas, and led the fight with many others
against the missionary societies and instrumental music
in the worship of the churches. His mother was Martha
Anne (Mattie) Higgins, a very devout student of the
Bible and the daughter of Marcus D. Lafayette Higgins,
who was an elder and part-time preacher in the church,
and Martha Jane Harvey, whose family numbered many
members of the church.
of this sketch was not a "junior" in the full meaning of
the term, since his middle name was Esco, while his
father's was Edwin. The name, Edwin, was given to a
previous child who had died, but all of his preaching
life he was known as Foy E. Wallace, Jr.
grandfather, Thomas Knox Wallace, who came from Morgan
County, Alabama, with his family to Cherokee County,
Texas, in 1849 when he was just a boy, was one of the
pioneer preachers in Texas, who preached and farmed, as
was the custom of so many of the early preachers. Foy E.
Wallace, Jr.'s great uncles were Ed S. and A. Leroy
Elkins, preachers who did much for the cause of Christ
in Texas and Oklahoma. His genealogy also includes many
preachers of the Wallace, Higgins, Elkins, Morrow, and
Peden families, reaching back to the 1500's in Scotland,
where one of his ancestors, Andrew Hugh Peden, gave his
life as a martyr for his religion.
traumatic event in his life was the death of his beloved
mother in 1913, when he was 16 years of age. He often
spoke of her and of the words which
C. R. Nichol spoke to him at the cemetery. "Foy,
this is not your mother. She is not here. She has gone
to be with her God." His great love and devotion for his
mother was reflected in the high pedestal upon which he
student at Thorp Springs, Texas, he preached his first
sermon at Stephenville, Texas, at the age of 15. He soon
had all the appointments and meetings he could hold,
partly because of his father's reputation, but mainly
because of his precocity and innate ability. Everyone
seemed to want to hear "Little Foy." Long after he was
married, he was still advertised as the "boy preacher."
one of his preaching appointments, in Belton, Texas, he
met a vivacious and beautiful girl, Virgie Brightwell,
to whom he gave his heart and from whom he never swerved
in absolute devotion for 65 years. She was the daughter
of William Henry Brightwell and Nancy Jane Edds, the
youngest child, born 10 years after the family had lost
their three youngest children in one month during a
terrible epidemic. She had come from her home in Temple
with her father to hear the "boy preacher." They were
married November 29, 1914, she at age 16, he at age 18.
local work together was at Lott, Texas. They also lived
in Temple, Vernon, Wichita Falls, and Fort Worth, where
he preached for the churches, but more and more, he was
called upon to preach in gospel meetings until
eventually he spent most of his time in such meetings.
At first, Virgie would go with him to the meetings, but
as the family grew, she would stay at home with the
children. Throughout the long absences from her husband,
she was always cheerful and never complained. She
supported him fully in the great work to which he was
committed. He was often away for weeks at a time. On one
occasion, he preached in a six-weeks meeting in
Pensacola, Florida. Family crises always seemed to occur
when he was away. On one occasion, while he was away in
a meeting, the family home in Fort Worth burned to the
ground. He returned home in the wee hours of the morning
to find the family, who had barely escaped with their
lives, in their night clothes in the yard awaiting his
One of his
rare, but fruitful, periods of local work was with the
Central Church of Christ in Los Angeles, California, in
the early 1930's. The churches in California at that
time were few and far between. The Central Church, when
he first arrived, met in a rented hall. He traveled back
to Texas and raised funds to build a beautiful and
commodious building for the church, one of the first of
its kind in the West.
California, he was called to come to Nashville,
Tennessee, to assume the editorship of the Gospel
Advocate. It was in the days of the Great Depression,
and when he arrived in Nashville, he was to be greeted
with the news that his salary had been cut even before
he had assumed the work. He was called on to preach in
numerous meetings. The churches knew that he had a
salary at the Advocate, so they did not support his
meetings adequately. With five children to support, the
going was very difficult. Yet, during that time and
until the day of his death, he never would tell the
churches an amount for his support, but always left it
to their discretion. In answer to what amount he would
expect for his services, he invariably replied, "Just do
what you can, and I will be satisfied."
burdened with debts, which he eventually repaid in full,
he resigned his work with the Gospel Advocate and headed
with his family toward Texas. In Oklahoma City,
Oklahoma, a group of dedicated friends met him and told
him that he was to go no further. Oklahoma City was to
be his home for many years. During all this time, he was
in constant demand for gospel meetings throughout the
United States and Canada.
these years, the question of premillennialism was
plaguing the brotherhood. At first, almost
single-handedly, and then with many devoted co-workers,
Foy E. Wallace, Jr., waged a successful fight to keep
premillennialism out of churches of Christ. First, from
the pages of the Gospel Advocate, then from his own
papers, the Bible Banner, the original Gospel Guardian,
and Torch, he covered the brotherhood with his own
effective writing and with that of the most talented men
in the church in his determined fight that error "shall
not pass." In this work, he depended greatly upon the
pen of his brother, Cled E. Wallace. Through his
writings and preaching, he also effectively championed
the Christian's right to bear arms for his country. He
opposed the support of colleges and schools from the
treasury of the church. In his later years, he waged a
relentless war against the perversions of the scriptures
in the new translations and versions of the Bible.
meetings he literally baptized hundreds. In one meeting
at Lomita, Texas, there were over 100 baptisms, the
youngest being 16 years of age. There were 25 who came
from the Baptist Church, including several of their
deacons, and 40 from the Methodist Church. His debates
were classics, and also resulted in many conversions.
debated simply for the sake of debating. He insisted on
their being a capable representative of the opposing
doctrine. Among his notable debates were the two debates
in 1933 with Charles M. Neal concerning premillennialism,
the debates with Dr. J. Frank Norris in 1934 in Fort
Worth, with Dr. E. F. Webber in Oklahoma City in 1937,
and with Glen V. Tingley in Birmingham, Alabama, in
1938, all on the subjects of premillennialism and
Baptist doctrines, and several debates with capable
representatives on the subject of instrumental music in
worship. In 1944, he traveled to California to debate
Dr. John Matthews in Los Angeles on the subject of
while he was in a meeting in Cushing, Oklahoma, he
returned to his hotel room to find the door locked and
no answer from his wife to his knocking. He found that
she had collapsed in the bathroom, having suffered a
major stroke. He rushed her to Scott and White Hospital
in Temple, Texas, where the doctors first said that she
could not live and then that she would never walk again.
He cancelled all his preaching appointments and devoted
himself to his beloved's recovery. He first took her to
Corpus Christi, Texas, but then heard of the therapeutic
work for stroke victims at Hot Springs, Arkansas. At Hot
Springs, she gradually began to regain partial use of
her body and learned to walk again with aids. After he
resumed his meeting work, he took her with him to most
of his appointments. His love and solicitude for her was
a marvel for all who witnessed them.
For over 25
years, they traveled together to meetings from one end
of the nation to the other. The hearts and hearths of
many devoted friends were opened to them. Without the
love and help of his friends, he could never have
endured those last years. In the last of their
traveling, she was confined to a wheelchair. The picture
of the old white-haired patriarch pushing his invalid
wife in a wheelchair, warmed the hearts of many people.
Many of the
large churches were closed to him in those years, partly
because of the length of his sermons, which often far
exceeded an hour in length. Where he did go, the
listeners invariably commented that the time had passed
so rapidly that they were unaware that he had spoken so
long until the sermon was over. It pleased him that the
young took to his preaching so enthusiastically; they,
for the most part, had never heard anything like it
entirely contented and happy to go where he was wanted
and needed, and he helped countless small and rural
churches. When he died, there were appointments waiting
to be filled in California, Texas, Tennessee, and
He was the
author of more than a dozen books which have greatly
influenced young preachers and members of the church.
His book "God's Prophetic Word," is considered a classic
in its field and is used as a textbook in colleges and
schools of preaching. Among his other books are "The
Book of Revelation," "Bulwarks of the Faith," "The
Gospel for Today," "The Christian and Government," "The
Sermon on the Mount and the Civil State," "The Story of
the NorrisWallace Debate," "The Neal-Wallace Debate,"
"Number One Gospel Sermons," "A Review of the New
Versions," "The Present Truth," and "The Instrumental
devoted to his children and to his grandchildren. Two of
his sons, Wilson and William (Bill) are preachers. His
daughter, Martha Jane, is married to a gospel preacher,
Richard E. Black. His eldest son, Taylor, and his
daughter, Lee Ella, are also members of the church.
In 1979, he
moved to Hereford, Texas, to be near his son, Wilson,
and his family. He had developed a blood condition
similar to hemophilia. In the blood transfusions he
needed, he contracted hepatitis. He was in the local
hospital in Hereford for two weeks, during which time he
seemed to be making a recovery. His doctor thought that
he would recover. In the early afternoon of December 18,
he worsened and quickly passed from this life, evidently
from a stroke caused by his blood condition. He had
requested to be buried where he died, and thus he was
interred in the West Park Cemetery in Hereford, Texas.
His grave-stone reads, "Soldier of the Cross." His widow
thought that it was appropriate for him to be buried in
West Texas where he had preached so often and among the
friendly people he had loved. He had preached at the
Central Church of Christ in Hereford on Sunday for both
services just two weeks before he died. His sermon was
one of his favorites: "The Beatitudes-Pentecost
If ever a
man fought a good fight, kept the faith, and finished
the course, Foy E. Wallace, Jr., did. He rests from his
labors and his works do follow him. Survivors included
his wife, Virgie; his three sons, Wilson Wallace,
William Wallace, and Taylor Wallace; two daughters, Mrs.
Richard E. Black and Lee Ella.
service was held in the Central Church of Christ in
Hereford, Texas, with
George DeHoff, and J. T. Marlin officiating. Gary
Colley led the prayer. Burial was in Hereford, Texas,
with interment in West Park Cemetery.
—In Memoriam, Gussie
Lambert, c.1988, Pages 277-281
Directions To The Grave Of
F.E. Wallace, Jr.
is buried in West Park Cemetery in the city of Hereford,
Texas. Hereford is located in the Texas panhandle, just
47 miles southwest of Amarillo. Take I-27 south of
Amarillo toward Canyon. Take Exit 110, Hwy. 87/60.
Within a few miles Hwy. 60 will bear toward the
southwest. Head southwest on Hwy. 60. When entering
Hereford take E. Park Ave. (Hwy. 211) and go 2.1 miles.
The cemetery will be on the left. Enter the main
entrance and go to the second paved road to the left (at
the flagpole). Begin looking to the left. The Wallace
monument is close to the street.
Acc. to 14ft.
N34° 49.264’ x WO102° 25.292’
Grave Faces West
West Park Cemetery, Hereford, Texas
What do YOU think ?
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- Date: 19 Jan 2004
- Time: 18:27:49
Wallace is spot on.
- Date: 24 Jan 2004
- Time: 05:35:00
Wallace is obsessed with a view and then sets out to defend what he has already determined is true. Completely backwards of how we should study the Bible. Read Revelation in one sitting. It is obvious Jersualem is never under question. If it is, why the letter to the seven churches of Asia? It's about Christian persecution, not Jewish, which is what A.D. 70 was all about.
- Date: 15 Jun 2004
- Time: 08:36:06
his book on revelation is very insightful to the terms and language used. most of his theology, specifically revelation is dead on and he leaves very little to question
- Date: 16 Jan 2005
- Time: 13:26:41
Foy Wallace was a great man of God, a faithful Christian and a dynamic gospel preacher for the churches of Christ who had hundreds of debates with the baptists and other religious groups.
Date: 05 Dec 2005
Mr. Wallace was a great gospel preacher. He was the kind of preacher our
Lord and Savior was wanting to spread his wonderful word and teach the
world how to become a christian.
Date: 27 Dec 2005
Wallace in his writings on Revelation is clear and consise in his
explanations and his work is of great use, however taking into account
his writings as a whole, beyond what is being listed here, it is clear
that Wallace is no more a Preterist than is the Pope. In his life he
never made mention of holding preterist convictions, either in his
writings or preaching, so to label him as such is not a proper thing to
Date: 13 Dec 2006
I just completed re-reading Wallace's book on Revelation, followed by a
re-read of Gentry's book re: the fall of Jerusalem...both books have been
extremely helpful to me in the past, but taken together in one dosage they
have been beyond extremely helpful with exposition of Matthew 24, Daniel,
Date: 08 Jan 2007
I knew Foy E. Wallace, Jr. well in his later years and named my youngest son
(now approaching 30 years of age) Foy Wallace Whitelaw. His logic and Bible
scholarship was a wonderful thing to behold for this young preacher back in
those days. While I remember many of his private and public sayings quite
well, I'll never forget his saying: "I have no friends when I step behind
the pulpit." I've adopted that spirit. We bow to God, not man. His
contributions to the cause of truth were rarely appreciated enough and too
few knew this stalwart defender of the gospel of Christ for his tender and
compassionate qualities. His son-in-law, my dear late friend Richard E.
Black, once told me how he informed "Dad Wallace" that folks considered him
to be a giant among his brethren. Richard said he turned to him with a sad
look and said, "I feel more like a dwarf than a giant."
His contributions to truth were vast but his incisive thinking and extensive
work on dispensationalism was monumental. I rarely ever surf the internet
and found this site by accident. I couldn't resist the urge at the close of
this long day to type these few lines. Foy E. Wallace, Jr's influence still
burns in my veins almost three decades after his death. He was controversial
and I didn't always agree with him but I will always hold his love and
friendship, and now his memory, as something extremely precious. I remember
writing almost 30 years ago something to the effect that heaven became a
little more dearer for me when Foy E. Wallace, Jr. passed over Jordon.
Fred D. Whitelaw
Date: 13 Aug 2009
Foy E. Wallace was a great preacher. I prefer Brother Arthur Ogden's "The
Avenging of the Apostles and Prophets" commentary on Revelation. It's easier
to understand than Bro. Wallace's commentary. Great reference work though!
Date: 08 Jan 2010
On Revelation 17:10
Why would you omit Vespasian and Titus? Why would you consider them mock
rulers. Domitian was son and brother to these two. I can see why Galba,
Otho, and Vitellius would be considered mock rulers but not Vespasian and
What about the ten horns/ten kings? Who are they? Maybe these are ten
Caesars and the seven rulers are the Herodian Rulers. email@example.com
"Omitting quite properly the subordinates, or mock rulers, Domitian was the
seventh Caesar; and the text specifically stated that he had not come.
Date: 11 Apr 2010
When I left denominationalism and became a New Testament Christian, more
than 50 years ago, brother Foy E. Wallace,Jr.; became my hero in the Lord's
church. I went to hear him in a meeting and took my books to have him
autograph them. I asked him if he would preach a sermon that he had once
preached in Port Arthur, Texas. He smiled and replied that he would preach
it on Tuesday night. When he started to the pulpit he came to me and stated
that he had not preached that sermon in 40 years. He made 3 changes in the
lesson. The town where he was preaching in this meeting, the local preacher
and the songleader. I followed in the book and he preached that sermon word
for word. He was a powerful preacher and to the disadvantage of young
Christians today, the likes of him will not be repeated. He stood for and
defended truth always.
I know that my loss is Paradise gain.
Date: 21 May 2010
I first met Foy E. Wallace, Jr. when I was a young boy in Houston, Texas,
where he held his Music Hall meetings, at which my father, F.F. Conley, and
minister of the Milby Street church, was in charge of the seating. I also
met his father, Foy Wallace, Sr., there. I have been preaching for more than
55 years and he was the greatest preacher of the gospel I ever heard. I had
the privilege of leading the singing in several of the meetings he held: in
Marble Fall, Texas, Austin, Texas, and in 1967 at the Chestnut Drive
congregation where I preached. I heard him in numerous meetings in Texas and
Georgia. I have all of his books, many of them signed by him, and recommend
them to all. He was a great soldier of the cross.
Date: 22 May 2010
I can't help but wonder what bro. Wallace's reaction would be if he could
see what has happened to the Lord's church, and to his beloved country, as
well. I would have never believed when I was growing up that I would live to
see the day when the sign on a church bldg. said "Church of Christ," but
inside it was being taught that baptism is not necessary in order to be
saved. I think that bro. Wallace would be stunned to see that this has
actually taken place, not just in the Lord's church in this country, but in
churches of Christ in the "Bible belt."
This is a question that I would appreciate anyone's answer to: Sometime in
1980's there was a series of about 6 cassette tapes, each with one of bro.
Wallace's sermons recorded on it. The tapes were in a nice, compact plastic
case in my parents' house but I don't know what happened to them. Does
anybody know if any of bro. Wallace's sermons are available on audio
cassette, or better yet, on CD?
I thank God profoundly for Foy E. Wallace, Jr., and that I got to hear him
preach and read his books, too. How I wish I could hear that man's voice