APPENDIX

BEFORE EXODUS | Bondage in Egypt

BEFORE EXODUS Bondage under Pharoah
BEFORE EXODUS Promise without Law
BEFORE MOSES Promise without Law

Before Moses, the Law of Moses had not yet been given.

Romans 7:7-12
I would not have known sin except through the law. For I would not have known covetousness unless the law had said, "You shall not covet." 8 But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. 9 I was alive once without the law, but when the commandment came, sin revived and I died. 10 And the commandment, which was to bring life, I found to bring death. 11 For sin, taking occasion by the commandment, deceived me, and by it killed me. 12 Therefore the law is holy, and the commandment holy and just and good.

Galatians 3:16-19
Now to Abraham and his Seed were the promises made. He does not say, "And to seeds," as of many, but as of one, "And to your Seed," who is Christ. 17 And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. 18 For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise. 19 What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made. NKJV

1800BC Joseph's dreams

This first of the Bible's dreams teaches us the following regarding the language of Bible Prophecy & History Fulfillment.

Observations:

The Bible interprets the dreams figuratively rather than physically.
The meaning of the dreams were immediately understood by those who first heard them.
The message of the dreams applied directly to those who first heard them.
"sheaves of grain" = Joseph & his brothers, the Patriarchs.
"bowing down" = be subject to, reigned over.
"sun" = father, Israel, (fatherland, Israel).
"moon" = mother, (mother-city, Jerusalem).
"stars" = Joseph's brothers, the Patriarchs, (the leading men of Israel).

PROPHECY (Promise)

Joseph was about 17-years old

HISTORY (Fulfillment)

Joseph was about 39-years old

Genesis 37:5-11

Joseph had a dream, and when he told it to his brothers, they hated him all the more. 6 He said to them, "Listen to this dream I had: 7 We were binding sheaves of grain out in the field when suddenly my sheaf rose and stood upright, while your sheaves gathered around mine and bowed down to it."

8 His brothers said to him, "Do you intend to reign over us? Will you actually rule us?" And they hated him all the more because of his dream and what he had said.

9 Then he had another dream, and he told it to his brothers. "Listen," he said, "I had another dream, and this time the sun and moon and eleven stars were bowing down to me."

10 When he told his father as well as his brothers, his father rebuked him and said, "What is this dream you had? Will your mother and I and your brothers actually come and bow down to the ground before you?" 11 His brothers were jealous of him, but his father kept the matter in mind.

NIV

Genesis 42:6-9

Now Joseph was the governor of the land, the one who sold grain to all its people. So when Joseph's brothers arrived, they bowed down to him with their faces to the ground. 7 As soon as Joseph saw his brothers, he recognized them, but he pretended to be a stranger and spoke harshly to them. "Where do you come from?" he asked.

"From the land of Canaan," they replied, "to buy food."

8 Although Joseph recognized his brothers, they did not recognize him. 9 Then he remembered his dreams about them

NIV

Genesis 43:26-28

When Joseph came home, they presented to him the gifts they had brought into the house, and they bowed down before him to the ground. 27 He asked them how they were, and then he said, "How is your aged father you told me about? Is he still living?"

28 They replied, "Your servant our father is still alive and well." And they bowed low to pay him honor.

NIV

Genesis 44:14-15

Joseph was still in the house when Judah and his brothers came in, and they threw themselves to the ground before him.

NIV

Genesis 45:25-26

So they went up out of Egypt and came to their father Jacob in the land of Canaan. 26 They told him, "Joseph is still alive! In fact, he is ruler of all Egypt."

NIV

Genesis 50:15-18

When Joseph's brothers saw that their father was dead, they said, "What if Joseph holds a grudge against us and pays us back for all the wrongs we did to him?" 16 So they sent word to Joseph, saying, "Your father left these instructions before he died: 17 'This is what you are to say to Joseph: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly.' Now please forgive the sins of the servants of the God of your father." When their message came to him, Joseph wept.

18 His brothers then came and threw themselves down before him. "We are your slaves," they said.

NIV

Timeline:

' BEFORE CROSS

1789BC The Winetaster & the Baker's dreams

PROPHECY (Promise)

Joseph 28-years old

HISTORY (Fulfillment)

3 days later

Genesis 40:5-19

The cupbearer and the baker of the king of Egypt, who were being held in prison — had a dream the same night, and each dream had a meaning of its own.

6 When Joseph came to them the next morning, he saw that they were dejected. 7 So he asked Pharaoh's officials who were in custody with him in his master's house, "Why are your faces so sad today?"

8 "We both had dreams," they answered, "but there is no one to interpret them."

Then Joseph said to them, "Do not interpretations belong to God? Tell me your dreams."

9 So the chief cupbearer told Joseph his dream. He said to him, "In my dream I saw a vine in front of me, 10 and on the vine were three branches. As soon as it budded, it blossomed, and its clusters ripened into grapes. 11 Pharaoh's cup was in my hand, and I took the grapes, squeezed them into Pharaoh's cup and put the cup in his hand."

12 "This is what it means," Joseph said to him. "The three branches are three days. 13 Within three days Pharaoh will lift up your head and restore you to your position, and you will put Pharaoh's cup in his hand, just as you used to do when you were his cupbearer. 14 But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison. 15 For I was forcibly carried off from the land of the Hebrews, and even here I have done nothing to deserve being put in a dungeon."

16 When the chief baker saw that Joseph had given a favorable interpretation, he said to Joseph, "I too had a dream: On my head were three baskets of bread. 17 In the top basket were all kinds of baked goods for Pharaoh, but the birds were eating them out of the basket on my head."

18 "This is what it means," Joseph said. "The three baskets are three days. 19 Within three days Pharaoh will lift off your head and hang you on a tree. And the birds will eat away your flesh."

NIV

Genesis 40:20-22

Now the third day was Pharaoh's birthday, and he gave a feast for all his officials. He lifted up the heads of the chief cupbearer and the chief baker in the presence of his officials: 21 He restored the chief cupbearer to his position, so that he once again put the cup into Pharaoh's hand, 22 but he hanged the chief baker, just as Joseph had said to them in his interpretation.

NIV

Note how the interpretation is so figurative. And it was not so obvious. It required the special insight of the man of God, Joseph, to make sense of it.

Timeline:

' BEFORE CROSS

1787BC Pharoah's dreams

PROPHECY

Joseph 30-years old.

HISTORY

The 14 years immediately following. Joseph 30-44 years old.

Genesis 41:1-46

When two full years had passed, Pharaoh had a dream: He was standing by the Nile, 2 when out of the river there came up seven cows, sleek and fat, and they grazed among the reeds. 3 After them, seven other cows, ugly and gaunt, came up out of the Nile and stood beside those on the riverbank. 4 And the cows that were ugly and gaunt ate up the seven sleek, fat cows. Then Pharaoh woke up.

5 He fell asleep again and had a second dream: Seven heads of grain, healthy and good, were growing on a single stalk. 6 After them, seven other heads of grain sprouted — thin and scorched by the east wind. 7 The thin heads of grain swallowed up the seven healthy, full heads. Then Pharaoh woke up; it had been a dream.

8 In the morning his mind was troubled, so he sent for all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him.

9 Then the chief cupbearer said to Pharaoh, "Today I am reminded of my shortcomings. 10 Pharaoh was once angry with his servants, and he imprisoned me and the chief baker in the house of the captain of the guard. 11 Each of us had a dream the same night, and each dream had a meaning of its own. 12 Now a young Hebrew was there with us, a servant of the captain of the guard. We told him our dreams, and he interpreted them for us, giving each man the interpretation of his dream. 13 And things turned out exactly as he interpreted them to us: I was restored to my position, and the other man was hanged."

14 So Pharaoh sent for Joseph, and he was quickly brought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh.

15 Pharaoh said to Joseph, "I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it."

16 "I cannot do it," Joseph replied to Pharaoh, "but God will give Pharaoh the answer he desires."

17 Then Pharaoh said to Joseph, "In my dream I was standing on the bank of the Nile, 18 when out of the river there came up seven cows, fat and sleek, and they grazed among the reeds. 19 After them, seven other cows came up — scrawny and very ugly and lean. I had never seen such ugly cows in all the land of Egypt. 20 The lean, ugly cows ate up the seven fat cows that came up first. 21 But even after they ate them, no one could tell that they had done so; they looked just as ugly as before. Then I woke up.

22 "In my dreams I also saw seven heads of grain, full and good, growing on a single stalk. 23 After them, seven other heads sprouted — withered and thin and scorched by the east wind. 24 The thin heads of grain swallowed up the seven good heads. I told this to the magicians, but none could explain it to me."

25 Then Joseph said to Pharaoh, "The dreams of Pharaoh are one and the same. God has revealed to Pharaoh what he is about to do. 26 The seven good cows are seven years, and the seven good heads of grain are seven years; it is one and the same dream. 27 The seven lean, ugly cows that came up afterward are seven years, and so are the seven worthless heads of grain scorched by the east wind: They are seven years of famine.

28 "It is just as I said to Pharaoh: God has shown Pharaoh what he is about to do. 29 Seven years of great abundance are coming throughout the land of Egypt, 30 but seven years of famine will follow them. Then all the abundance in Egypt will be forgotten, and the famine will ravage the land. 31 The abundance in the land will not be remembered, because the famine that follows it will be so severe. 32 The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon.

33 "And now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt. 34 Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance. 35 They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. 36 This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine."

37 The plan seemed good to Pharaoh and to all his officials. 38 So Pharaoh asked them, "Can we find anyone like this man, one in whom is the spirit of God?"

39 Then Pharaoh said to Joseph, "Since God has made all this known to you, there is no one so discerning and wise as you. 40 You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you."

41 So Pharaoh said to Joseph, "I hereby put you in charge of the whole land of Egypt." 42 Then Pharaoh took his signet ring from his finger and put it on Joseph's finger. He dressed him in robes of fine linen and put a gold chain around his neck. 43 He had him ride in a chariot as his second-in-command, and men shouted before him, "Make way!" Thus he put him in charge of the whole land of Egypt.

44 Then Pharaoh said to Joseph, "I am Pharaoh, but without your word no one will lift hand or foot in all Egypt." 45 Pharaoh gave Joseph the name Zaphenath-Paneah and gave him Asenath daughter of Potiphera, priest of On, to be his wife. And Joseph went throughout the land of Egypt.

46 Joseph was thirty years old when he entered the service of Pharaoh king of Egypt.

NIV

Genesis 41:46-42:6

And Joseph went out from Pharaoh's presence and traveled throughout Egypt. 47 During the seven years of abundance the land produced plentifully. 48 Joseph collected all the food produced in those seven years of abundance in Egypt and stored it in the cities. In each city he put the food grown in the fields surrounding it. 49 Joseph stored up huge quantities of grain, like the sand of the sea; it was so much that he stopped keeping records because it was beyond measure.

50 Before the years of famine came, two sons were born to Joseph by Asenath daughter of Potiphera, priest of On. 51 Joseph named his firstborn Manasseh and said, "It is because God has made me forget all my trouble and all my father's household." 52 The second son he named Ephraim and said, "It is because God has made me fruitful in the land of my suffering."

53 The seven years of abundance in Egypt came to an end, 54 and the seven years of famine began, just as Joseph had said. There was famine in all the other lands, but in the whole land of Egypt there was food. 55 When all Egypt began to feel the famine, the people cried to Pharaoh for food. Then Pharaoh told all the Egyptians, "Go to Joseph and do what he tells you."

56 When the famine had spread over the whole country, Joseph opened the storehouses and sold grain to the Egyptians, for the famine was severe throughout Egypt. 57 And all the countries came to Egypt to buy grain from Joseph, because the famine was severe in all the world.

42 When Jacob learned that there was grain in Egypt, he said to his sons, "Why do you just keep looking at each other?" 2 He continued, "I have heard that there is grain in Egypt. Go down there and buy some for us, so that we may live and not die."

3 Then ten of Joseph's brothers went down to buy grain from Egypt. … 5 So Israel's sons were among those who went to buy grain, for the famine was in the land of Canaan also.

6 Now Joseph was the governor of the land, the one who sold grain to all its people.

NIV

Genesis 43:1-2

Now the famine was still severe in the land.

NIV

Genesis 45:11

… five years of famine are still to come.

NIV

Genesis 47:13-26

There was no food, however, in the whole region because the famine was severe; both Egypt and Canaan wasted away because of the famine. 14 Joseph collected all the money that was to be found in Egypt and Canaan in payment for the grain they were buying, and he brought it to Pharaoh's palace. 15 When the money of the people of Egypt and Canaan was gone, all Egypt came to Joseph and said, "Give us food. Why should we die before your eyes? Our money is used up."

16 "Then bring your livestock," said Joseph. "I will sell you food in exchange for your livestock, since your money is gone." 17 So they brought their livestock to Joseph, and he gave them food in exchange for their horses, their sheep and goats, their cattle and donkeys. And he brought them through that year with food in exchange for all their livestock.

18 When that year was over, they came to him the following year and said, "We cannot hide from our lord the fact that since our money is gone and our livestock belongs to you, there is nothing left for our lord except our bodies and our land. 19 Why should we perish before your eyes — we and our land as well? Buy us and our land in exchange for food, and we with our land will be in bondage to Pharaoh. Give us seed so that we may live and not die, and that the land may not become desolate."

20 So Joseph bought all the land in Egypt for Pharaoh. The Egyptians, one and all, sold their fields, because the famine was too severe for them. The land became Pharaoh's, 21 and Joseph reduced the people to servitude, from one end of Egypt to the other. 22 However, he did not buy the land of the priests, because they received a regular allotment from Pharaoh and had food enough from the allotment Pharaoh gave them. That is why they did not sell their land.

23 Joseph said to the people, "Now that I have bought you and your land today for Pharaoh, here is seed for you so you can plant the ground. 24 But when the crop comes in, give a fifth of it to Pharaoh. The other four-fifths you may keep as seed for the fields and as food for yourselves and your households and your children."

25 "You have saved our lives," they said. "May we find favor in the eyes of our lord; we will be in bondage to Pharaoh."

26 So Joseph established it as a law concerning land in Egypt — still in force today — that a fifth of the produce belongs to Pharaoh. It was only the land of the priests that did not become Pharaoh's.

NIV

Timeline:

' BEFORE CROSS

BEFORE TRIBULATION | Bondage under Law

FROM THE EXODUS TO THE CROSS: Bondage under the Law of Moses
BEFORE THE CROSS: Bondage under Law
BC: Egypt & Bondage | Sin & Law
BC: Before Christ: Bondage in Egypt

These prophecy+history relationships are shown for the purpose of learning the language of Bible prophecy, how it actually communicates. That is to say, when the Bible predicts "this" in prophecy we can expect to see "this" in history. By studying how the Bible's prophecies were fulfilled in Bible histories we can get a feel for how the language of Bible prophecy is expected to be understood.

Timeline:

' BEFORE TRIBULATION

420BC-27AD Intertestamental Period (about 450 years)

PRELUDE TO THE MINISTRY OF JESUS
Intertestamental Period
from the ministry of Malachi (about 420 BC)
to the ministry of John the Baptist (about 27 AD)
about 450 years
God "silent" in the latter portion thereof

From: http://en.wikipedia.org/wiki/Intertestamental_period

The intertestamental period is a term used to refer to a period of time between the writings of the Hebrew Bible and the Christian New Testament texts. Traditionally, it is considered to be a roughly four hundred year period, spanning the ministry of Malachi (c. 420 BC), the last of the Old Testament prophets, and the appearance of John the Baptist in the early 1st century AD, almost the same period as the Second Temple period.

Several of the deuterocanonical books, accepted as Scripture by Roman Catholicism and Eastern Orthodoxy, were written during this time, so it is sometimes also referred to as the deuterocanonical period.

4BC-28AD John the Baptist

27-28AD "I will send you the prophet Elijah"

4BC-30AD: John the Baptist = the Elijah who was to come

PROPHECY (Promise)

Malachi about 450 BC
Isaiah about 740-680 BC

HISTORY (Fulfillment)

about 28-29 AD

Malachi 4:1-6
"Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and that day that is coming will set them on fire," says the Lord Almighty. "Not a root or a branch will be left to them. 2 But for you who revere my name, the sun of righteousness will rise with healing in its wings. And you will go out and leap like calves released from the stall. 3 Then you will trample down the wicked; they will be ashes under the soles of your feet on the day when I do these things," says the Lord Almighty.
4 "Remember the law of my servant Moses, the decrees and laws I gave him at Horeb for all Israel.
5 "See, I will send you the prophet Elijah before that great and dreadful day of the Lord comes. 6 He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse."
NIV

2 Kings 1:7-8
The king asked them, "What kind of man was it who came to meet you and told you this?"
8 They replied, "He was a man with a garment of hair and with a leather belt around his waist."
The king said, "That was Elijah the Tishbite."
NIV

Isaiah 40:3-5
A voice of one calling:
"In the desert prepare
the way for the Lord; make straight in the wilderness
a highway for our God.
4 Every valley shall be raised up,
every mountain and hill made low;
the rough ground shall become level,
the rugged places a plain.
5 And the glory of the Lord will be revealed,
and all mankind together will see it.
For the mouth of the Lord has spoken."
NIV

Malachi 3:1-7
"See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come," says the Lord Almighty.
2 But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner's fire or a launderer's soap. 3 He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the Lord will have men who will bring offerings in righteousness, 4 and the offerings of Judah and Jerusalem will be acceptable to the Lord, as in days gone by, as in former years.
5 "So I will come near to you for judgment. I will be quick to testify against sorcerers, adulterers and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice, but do not fear me," says the Lord Almighty.
6 "I the Lord do not change. So you, O descendants of Jacob, are not destroyed. 7 Ever since the time of your forefathers you have turned away from my decrees and have not kept them. Return to me, and I will return to you," says the Lord Almighty.
NIV

Luke 1:5-25
In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. 6 Both of them were upright in the sight of God, observing all the Lord's commandments and regulations blamelessly. 7 But they had no children, because Elizabeth was barren; and they were both well along in years.
8 Once when Zechariah's division was on duty and he was serving as priest before God, 9 he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. 10 And when the time for the burning of incense came, all the assembled worshipers were praying outside.
11 Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. 12 When Zechariah saw him, he was startled and was gripped with fear. 13 But the angel said to him: "Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John. 14 He will be a joy and delight to you, and many will rejoice because of his birth, 15 for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth. 16 Many of the people of Israel will he bring back to the Lord their God. 17 And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous — to make ready a people prepared for the Lord."
18 Zechariah asked the angel, "How can I be sure of this? I am an old man and my wife is well along in years."
19 The angel answered, "I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news. 20 And now you will be silent and not able to speak until the day this happens, because you did not believe my words, which will come true at their proper time."
21 Meanwhile, the people were waiting for Zechariah and wondering why he stayed so long in the temple. 22 When he came out, he could not speak to them. They realized he had seen a vision in the temple, for he kept making signs to them but remained unable to speak.
23 When his time of service was completed, he returned home. 24 After this his wife Elizabeth became pregnant and for five months remained in seclusion. 25 "The Lord has done this for me," she said. "In these days he has shown his favor and taken away my disgrace among the people."
NIV

Matthew 3:1-15
In those days John the Baptist came, preaching in the Desert of Judea 2 and saying, "Repent, for the kingdom of heaven is near." 3 This is he who was spoken of through the prophet Isaiah:
"A voice of one calling in the desert, 'Prepare the way for the Lord,make straight paths for him.'"
4 John's clothes were made of camel's hair, and he had a leather belt around his waist. His food was locusts and wild honey. 5 People went out to him from Jerusalem and all Judea and the whole region of the Jordan. 6 Confessing their sins, they were baptized by him in the Jordan River.
7 But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: "You brood of vipers! Who warned you to flee from the coming wrath? 8 Produce fruit in keeping with repentance. 9 And do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham. 10 The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.
11 "I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire."
13 Then Jesus came from Galilee to the Jordan to be baptized by John. 14 But John tried to deter him, saying, "I need to be baptized by you, and do you come to me?"
15 Jesus replied, "Let it be so now; it is proper for us to do this to fulfill all righteousness." Then John consented.
NIV

Matthew 11:7-15
As John's disciples were leaving, Jesus began to speak to the crowd about John: "What did you go out into the desert to see? A reed swayed by the wind? 8 If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings' palaces. 9 Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written:

"'I will send my messenger ahead of you,
who will prepare your way before you.'

11 I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. 12 From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it. 13 For all the Prophets and the Law prophesied until John. 14 And if you are willing to accept it, he is the Elijah who was to come. 15 He who has ears, let him hear.
NIV

Matthew 17:10-13
The disciples asked him, "Why then do the teachers of the law say that Elijah must come first?"
11 Jesus replied, "To be sure, Elijah comes and will restore all things. 12 But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands." 13 Then the disciples understood that he was talking to them about John the Baptist.
NIV

THE SPIRIT AND POWER OF ELIJAH & JOHN THE BAPTIST

Luke 1:17

And he shall go before him in the spirit and POWER, ("DUNAMIS" #1411), of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

Elijah & John the Baptist have this in common: they both took on their faithless nation, calling them from the most heinous rebellion, singlehandedly. This required unusual faith. They both were granted the Spiritual Gift of Faith (1 Cor 12:9) which lasts for the situation needed, but the man is left afterward with his own regular faith. This Gift of Faith enabled Elijah to single-handedly confront the 450 prophets of Baal in 1 Kings 18:22-45. But immediately following, his own faith was not enough to stand up to a lone woman named Jezebel: Elijah ran from her for his life (1 Kings 19:1-3). Likewise, John the Baptist was granted the Gift of Faith to single-handedly stand against the broods of vipers of Pharisees & Sadducees and single-handedly identifying boldly to the world that Jesus is the Son of God, the Christ, the Lamb of God (Matthew 3:1-16 and John 2:15-32). But later, when this Gift of Faith had served its purpose, John the Baptist had to send messengers to find out if Jesus was, in fact, the One who was to come (Luke 7:20). John the Baptist did no miracles (John 10:41), but Elijah did (1 Kings 17:1 and 1 Kings 17:13-22 and 1 Kings 18:1 and 1 Kings 18:41-45 and 1 Kings 19:7 and 2 Kings 1:10-16 and 2 Kings 2:7-11). The spirit and POWER, ("DUNAMIS" #1411), of Elijah which John the Baptist shared was the spiritual Gift of Faith (1 Cor 12:9) which gave them temporary, supernatural Faith to withstand far more than they could have on their own faith.

1 Corinthians 12:7-9

7 But the manifestation of the Spirit is given to every man to profit withal.

8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;

9 To another faith by the same Spirit; ...

"To another," indicates here, as in the rest of the passage, that it is a special Gift that is not given to everyone all the time. It is the spiritual Gift of [Special] Faith temporarily, miraculously added to one's personal faith.

27-28AD "A voice of one calling in the desert"

PROPHECY about 740-680 BC	HISTORY about 28-29AD
Isaiah 40:1-11 Comfort, comfort my people, says your God. 2 Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for, that she has received from the Lord's hand double for all her sins. 3 A voice of one calling: "In the desert prepare the way for the Lord; make straight in the wilderness a highway for our God. 4 Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain. 5 And the glory of the Lord will be revealed, and all mankind together will see it. For the mouth of the Lord has spoken." 6 A voice says, "Cry out." And I said, "What shall I cry?" "All men are like grass, and all their glory is like the flowers of the field. 7 The grass withers and the flowers fall, because the breath of the Lord blows on them. Surely the people are grass. 8 The grass withers and the flowers fall, but the word of our God stands forever." 9 You who bring good tidings to Zion, go up on a high mountain. You who bring good tidings to Jerusalem, lift up your voice with a shout, lift it up, do not be afraid; say to the towns of Judah, "Here is your God!" 10 See, the Sovereign Lord comes with power, and his arm rules for him. See, his reward is with him, and his recompense accompanies him. 11 He tends his flock like a shepherd: ... NIV	Matthew 3:1-17 In those days John the Baptist came, preaching in the Desert of Judea 2 and saying, "Repent, for the kingdom of heaven is near." 3 This is he who was spoken of through the prophet Isaiah: "A voice of one calling in the desert, 'Prepare the way for the Lord, make straight paths for him.'" 4 John's clothes were made of camel's hair, and he had a leather belt around his waist. His food was locusts and wild honey. 5 People went out to him from Jerusalem and all Judea and the whole region of the Jordan. 6 Confessing their sins, they were baptized by him in the Jordan River. 7 But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: "You brood of vipers! Who warned you to flee from the coming wrath? 8 Produce fruit in keeping with repentance. 9 And do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham. 10 The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.11 "I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire." 13 Then Jesus came from Galilee to the Jordan to be baptized by John. 14 But John tried to deter him, saying, "I need to be baptized by you, and do you come to me?" 15 Jesus replied, "Let it be so now; it is proper for us to do this to fulfill all righteousness." Then John consented. 16 As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. 17 And a voice from heaven said, "This is my Son, whom I love; with him I am well pleased." NIV

27-28AD "I will send my messenger ahead of you"

PROPHECY about 450 BC	HISTORY about 28-29 AD
Malachi 3:1-7 "See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come," says the Lord Almighty. 2 But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner's fire or a launderer's soap. 3 He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the Lord will have men who will bring offerings in righteousness, 4 and the offerings of Judah and Jerusalem will be acceptable to the Lord, as in days gone by, as in former years. 5 "So I will come near to you for judgment. I will be quick to testify against sorcerers, adulterers and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice, but do not fear me," says the Lord Almighty. 6 "I the Lord do not change. So you, O descendants of Jacob, are not destroyed. 7 Ever since the time of your forefathers you have turned away from my decrees and have not kept them. Return to me, and I will return to you," says the Lord Almighty. NIV	Matthew 11:7-15 As John's disciples were leaving, Jesus began to speak to the crowd about John: "What did you go out into the desert to see? A reed swayed by the wind? 8 If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings' palaces. 9 Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written: "'I will send my messenger ahead of you, who will prepare your way before you.' 11 I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. 12 From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it. 13 For all the Prophets and the Law prophesied until John. 14 And if you are willing to accept it, he is the Elijah who was to come. 15 He who has ears, let him hear. NIV

4BC-30AD Jesus the Christ

Matthew 5:17-19 (about 28AD, at the beginning of Jesus' public ministry)
"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished."
NIV

John 19:28-30 (around 30AD, at the ending of Jesus' public ministry)
After this, Jesus knowing that all things were now accomplished (#5055), that the scripture might be fulfilled (#5048), saith, "I thirst!" 29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. 30 When Jesus therefore had received the vinegar, he said, "It is finished!" (#5055): and he bowed his head, and gave up the ghost.
NIV

4BC "The virgin will be with child"

Prophecy about 740-680 BC	History about 4 BC
Isaiah 7:13-17 Then Isaiah said, "Hear now, you house of David! Is it not enough to try the patience of men? Will you try the patience of my God also? 14 Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel [Hebrew "God with us"]. 15 He will eat curds and honey when he knows enough to reject the wrong and choose the right. 16 But before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste. NIV	Matthew 1:18-25 This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit. 19 Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly. 20 But after he had considered this, an angel of the Lord appeared to him in a dream and said, "Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. 21 She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins." 22 All this took place to fulfill what the Lord had said through the prophet: 23 "The virgin will be with child and will give birth to a son, and they will call him Immanuel"—which means, "God with us." 24 When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. 25 But he had no union with her until she gave birth to a son. And he gave him the name Jesus. NIV
CLICK for broader context Isaiah 7:1-8:10 When Ahaz son of Jotham, the son of Uzziah, was king of Judah, King Rezin of Aram and Pekah son of Remaliah king of Israel marched up to fight against Jerusalem, but they could not overpower it. 2 Now the house of David was told, "Aram has allied itself with Ephraim"; so the hearts of Ahaz and his people were shaken, as the trees of the forest are shaken by the wind.3 Then the Lord said to Isaiah, "Go out, you and your son Shear-Jashub, to meet Ahaz at the end of the aqueduct of the Upper Pool, on the road to the Washerman's Field. 4 Say to him, 'Be careful, keep calm and don't be afraid. Do not lose heart because of these two smoldering stubs of firewood — because of the fierce anger of Rezin and Aram and of the son of Remaliah. 5 Aram, Ephraim and Remaliah's son have plotted your ruin, saying, 6 "Let us invade Judah; let us tear it apart and divide it among ourselves, and make the son of Tabeel king over it." 7 Yet this is what the Sovereign Lord says:"'It will not take place, it will not happen, 8 for the head of Aram is Damascus, and the head of Damascus is only Rezin. Within sixty-five years Ephraim will be too shattered to be a people. 9 The head of Ephraim is Samaria, and the head of Samaria is only Remaliah's son. If you do not stand firm in your faith, you will not stand at all.'" 10 Again the Lord spoke to Ahaz, 11 "Ask the Lord your God for a sign, whether in the deepest depths or in the highest heights." 12 But Ahaz said, "I will not ask; I will not put the Lord to the test." 13 Then Isaiah said, "Hear now, you house of David! Is it not enough to try the patience of men? Will you try the patience of my God also? 14 Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel. 15 He will eat curds and honey when he knows enough to reject the wrong and choose the right. 16 But before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste. 17 The Lord will bring on you and on your people and on the house of your father a time unlike any since Ephraim broke away from Judah — he will bring the king of Assyria." 18 In that day the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. 19 They will all come and settle in the steep ravines and in the crevices in the rocks, on all the thornbushes and at all the water holes. 20 In that day the Lord will use a razor hired from beyond the River — the king of Assyria — to shave your head and the hair of your legs, and to take off your beards also. 21 In that day, a man will keep alive a young cow and two goats. 22 And because of the abundance of the milk they give, he will have curds to eat. All who remain in the land will eat curds and honey. 23 In that day, in every place where there were a thousand vines worth a thousand silver shekels, there will be only briers and thorns. 24 Men will go there with bow and arrow, for the land will be covered with briers and thorns. 25 As for all the hills once cultivated by the hoe, you will no longer go there for fear of the briers and thorns; they will become places where cattle are turned loose and where sheep run. 8:1 The Lord said to me, "Take a large scroll and write on it with an ordinary pen: Maher-Shalal-Hash-Baz. 2 And I will call in Uriah the priest and Zechariah son of Jeberekiah as reliable witnesses for me." 3 Then I went to the prophetess, and she conceived and gave birth to a son. And the Lord said to me, "Name him Maher-Shalal-Hash-Baz. 4 Before the boy knows how to say 'My father' or 'My mother,' the wealth of Damascus and the plunder of Samaria will be carried off by the king of Assyria." 5 The Lord spoke to me again:6 "Because this people has rejected the gently flowing waters of Shiloah and rejoices over Rezin and the son of Remaliah, 7 therefore the Lord is about to bring against them the mighty floodwaters of the River — the king of Assyria with all his pomp. It will overflow all its channels, run over all its banks 8 and sweep on into Judah, swirling over it, passing through it and reaching up to the neck. Its outspread wings will cover the breadth of your land, O Immanuel!" [Hebrew "God with us"] 9 Raise the war cry, you nations, and be shattered! Listen, all you distant lands. Prepare for battle, and be shattered! Prepare for battle, and be shattered! 10 Devise your strategy, but it will be thwarted; propose your plan, but it will not stand, for God is with us [Hebrew "Immanuel"]. NIV

Timeline:

' JESUS CHRIST

4BC "Rachel weeping for her children"

PROPHECY about 686 BC to 586 BC	HISTORY about 4 BC
Jeremiah 31:15 This is what the Lord says: A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because her children are no more." NIV	Matthew 2:16-18 When Herod realized that he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned from the Magi. 17 Then what was said through the prophet Jeremiah was fulfilled: 18 "A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more." NIV
Possible Continuation of Prophecy Jeremiah 31:16-17 This is what the Lord says: "Restrain your voice from weeping and your eyes from tears, for your work will be rewarded," declares the Lord. "They will return from the land of the enemy. 17 So there is hope for your future," declares the Lord. "Your children will return to their own land." NIV

4BC "Out of Egypt I called My Son"

PROPHECY about 743 BC	HISTORY about 4 BC
Hosea 11:1b Out of Egypt I called my son. NIV	Matthew 2:13-15 An angel of the Lord appeared to Joseph in a dream. "Get up," he said, "take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him." 14 So he got up, took the child and his mother during the night and left for Egypt, 15 where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: "Out of Egypt I called my son." NIV

2BC "He shall be called a Nazarene"

PROPHECY unknown	HISTORY about 2 BC
	Matthew 2:19-23 After Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt 20 and said, "Get up, take the child and his mother and go to the land of Israel, for those who were trying to take the child's life are dead." 21 So he got up, took the child and his mother and went to the land of Israel. 22 But when he heard that Archelaus was reigning in Judea in place of his father Herod, he was afraid to go there. Having been warned in a dream, he withdrew to the district of Galilee, 23 and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets: "He will be called a Nazarene." NIV

28AD "The people living in darkness have seen a great light"

PROPHECY about 740-680 BC	HISTORY about 28 AD
Isaiah 9:1-7 In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan — 2 The people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned. 3 You have enlarged the nation and increased their joy; they rejoice before you as people rejoice at the harvest, as men rejoice when dividing the plunder. 4 For as in the day of Midian's defeat, you have shattered the yoke that burdens them, the bar across their shoulders, the rod of their oppressor. 5 Every warrior's boot used in battle and every garment rolled in blood will be destined for burning, will be fuel for the fire. 6 For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of his government and peace there will be no end. He will reign on David's throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this. NIV	Matthew 4:12-5:3-... When Jesus heard that John had been put in prison, he returned to Galilee. 13 Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali— 14 to fulfill what was said through the prophet Isaiah: 15 "Land of Zebulun and land of Naphtali, the way to the sea, along the Jordan, Galilee of the Gentiles— 16 the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned."17 From that time on Jesus began to preach, "Repent, for the kingdom of heaven is near." 18 As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. 19 "Come, follow me," Jesus said, "and I will make you fishers of men." 20 At once they left their nets and followed him. 21 Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, 22 and immediately they left the boat and their father and followed him. 23 Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people. 24 News about him spread all over Syria, and people brought to him all who were ill with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralyzed, and he healed them. 25 Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed him. 5:1-3 Now when he saw the crowds, he went up on a mountainside and sat down. His disciples came to him, 2 and he began to teach them, saying: 3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven. ... NIV

28AD "He took up our infirmities and carried our diseases"

PROPHECY about 740-680 BC	HISTORY about 28AD
Isaiah 53:1-12 Who has believed our message and to whom has the arm of the Lord been revealed? 2 He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. 3 He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not. 4 Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. 5 But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. 6 We all, like sheep, have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all. 7 He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth. 8 By oppression and judgment he was taken away. And who can speak of his descendants? For he was cut off from the land of the living; for the transgression of my people he was stricken. 9 He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth. 10 Yet it was the Lord's will to crush him and cause him to suffer, and though the Lord makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the Lord will prosper in his hand.11 After the suffering of his soul, he will see the light [of life] and be satisfied;by his knowledge my righteous servant will justify many, and he will bear their iniquities. 12 Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors. NIV	Matthew 8:1-17 When he came down from the mountainside, large crowds followed him. 2 A man with leprosy came and knelt before him and said, "Lord, if you are willing, you can make me clean."3 Jesus reached out his hand and touched the man. "I am willing," he said. "Be clean!" Immediately he was cured of his leprosy. 4 Then Jesus said to him, "See that you don't tell anyone. But go, show yourself to the priest and offer the gift Moses commanded, as a testimony to them."5 When Jesus had entered Capernaum, a centurion came to him, asking for help. 6 "Lord," he said, "my servant lies at home paralyzed and in terrible suffering." 7 Jesus said to him, "I will go and heal him." 8 The centurion replied, "Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed. 9 For I myself am a man under authority, with soldiers under me. I tell this one, 'Go,' and he goes; and that one, 'Come,' and he comes. I say to my servant, 'Do this,' and he does it." 10 When Jesus heard this, he was astonished and said to those following him, "I tell you the truth, I have not found anyone in Israel with such great faith. 11 I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven. 12 But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth." 13 Then Jesus said to the centurion, "Go! It will be done just as you believed it would." And his servant was healed at that very hour. 14 When Jesus came into Peter's house, he saw Peter's mother-in-law lying in bed with a fever. 15 He touched her hand and the fever left her, and she got up and began to wait on him. 16 When evening came, many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed all the sick. 17 This was to fulfill what was spoken through the prophet Isaiah: "He took up our infirmities and carried our diseases." NIV

28AD "A man's enemies will be the members of his own household"

PROPHECY about 722-701BC	HISTORY about 28AD
Micah 7:4-7 The day of your watchmen has come, the day God visits you. Now is the time of their confusion. 5 Do not trust a neighbor; put no confidence in a friend. Even with her who lies in your embrace be careful of your words. 6 For a son dishonors his father, a daughter rises up against her mother, a daughter-in-law against her mother-in-law — a man's enemies are the members of his own household. 7:1 But as for me, I watch in hope for the Lord, I wait for God my Savior; my God will hear me. NIV	Matthew 10:16-42 I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves. 17 "Be on your guard against men; they will hand you over to the local councils and flog you in their synagogues. 18 On my account you will be brought before governors and kings as witnesses to them and to the Gentiles. 19 But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, 20 for it will not be you speaking, but the Spirit of your Father speaking through you. 21 Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death. 22 All men will hate you because of me, but he who stands firm to the end will be saved. 23 When you are persecuted in one place, flee to another. I tell you the truth, you will not finish going through the cities of Israel before the Son of Man comes. 24 "A student is not above his teacher, nor a servant above his master. 25 It is enough for the student to be like his teacher, and the servant like his master. If the head of the house has been called Beelzebub, how much more the members of his household! 26 "So do not be afraid of them. There is nothing concealed that will not be disclosed, or hidden that will not be made known. 27 What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. 28 Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. 29 Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from the will of your Father. 30 And even the very hairs of your head are all numbered. 31 So don't be afraid; you are worth more than many sparrows. 36 "Whoever acknowledges me before men, I will also acknowledge him before my Father in heaven. 33 But whoever disowns me before men, I will disown him before my Father in heaven. 34 "Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. 35 For I have come to turn "'a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law— 36 a man's enemies will be the members of his own household.' 37 "Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; 38 and anyone who does not take his cross and follow me is not worthy of me. 39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it. 40 "He who receives you receives me, and he who receives me receives the one who sent me. 41 Anyone who receives a prophet because he is a prophet will receive a prophet's reward, and anyone who receives a righteous man because he is a righteous man will receive a righteous man's reward. 42 And if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward." NIV

28AD "The Spirit of the Lord is on me, because he has anointed me"

PROPHECY about 740-680 BC	HISTORY about 28AD
Isaiah 61:1-61:9 The Spirit of the Sovereign Lord is on me, because the Lord has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, 2 to proclaim the year of the Lord's favor and the day of vengeance of our God, to comfort all who mourn, 3 and provide for those who grieve in Zion — to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of despair. They will be called oaks of righteousness, a planting of the Lord for the display of his splendor. 4 They will rebuild the ancient ruins and restore the places long devastated; they will renew the ruined cities that have been devastated for generations. 5 Aliens will shepherd your flocks; foreigners will work your fields and vineyards. 6 And you will be called priests of the Lord, you will be named ministers of our God. You will feed on the wealth of nations, and in their riches you will boast. 7 Instead of their shame my people will receive a double portion, and instead of disgrace they will rejoice in their inheritance; and so they will inherit a double portion in their land, and everlasting joy will be theirs.8 "For I, the Lord, love justice; I hate robbery and iniquity. In my faithfulness I will reward them and make an everlasting covenant with them. 9 Their descendants will be known among the nations and their offspring among the peoples. All who see them will acknowledge that they are a people the Lord has blessed." NIV	Luke 4:14-22 Jesus returned to Galilee in the power of the Spirit, and news about him spread through the whole countryside. 15 He taught in their synagogues, and everyone praised him. 16 He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. And he stood up to read. 17 The scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:18 "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, 19 to proclaim the year of the Lord's favor." 20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him, 21 and he began by saying to them, "Today this scripture is fulfilled in your hearing." 22 All spoke well of him and were amazed at the gracious words that came from his lips. NIV
	Matthew 11:1-6 After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee. 2 When John heard in prison what Christ was doing, he sent his disciples 3 to ask him, "Are you the one who was to come, or should we expect someone else?"4 Jesus replied, "Go back and report to John what you hear and see: 5 The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. 6 Blessed is the man who does not fall away on account of me." NIV

The Gospel of Augustus Caesar

Note how the Caesars were represented as divine, as (false) messiahs, following the example of Augustus, sitting in the place of God, claiming to be God.

From: http://www.masseiana.org/priene.htm and https://web.archive.org/web/20170722070724/http://www.masseiana.org/priene.htm

THE PRIENE INSCRIPTION
OR CALENDAR INSCRIPTION OF PRIENE

(EXTRACTED FROM VARIOUS SOURCES)

The importance of this inscription (dating from around 9 BC) is that it is seen as a precursor to Christ's nativity and his role as a Saviour, just as Augustus, who is celebrated in this text was seen as a Saviour of his people, and that with his arrival into this world all trouble and strife would come to an end. Therefore, Fabius Maximus (see a copy of the letter below) ordained that the 23rd September should be commemorated, not just as the birth of Augustus, but also as a new Era.

It is generally known as the Priene text for it was found on two stones in the market-place in the old town of Priene, Turkey (or more correctly, Asia Minor), and suggests that the existence of messianic prophecy was widespread in the Graeco-Roman world around this time. This, and other messianic inscriptions found in Asia Minor, have been seized upon by Christians as an adumbration of the messianic fulfilment that would follow with the birth of Christ (as is also expected in his parousia), and his role as Saviour exactly duplicates the notion this text embodies. Massey, of course, sees it another way; as yet another example of the original type, i.e. the Repa (or coming prince) finding its expression in the same terms in this text, as it had been since antiquity, and that this office of the Messiah was carried through to the Caesar, and lastly to the Christ.

I include here various extracts from a variety of sources. Unfortunately, the first appearance of this inscription in a published format by Mommsen and Wilamowitz-Mollendorff (in the Mittheilungen des Deutschen archaeologischen Institutes in Athen, 1899, vol. 24) does not appear to be available, and I have been unable to locate a copy online. I do, however, include a full copy of the text from Dittenberger's work (published slightly later in 1905 when Massey was working on the last chapters of AE, and may therefore have been his source), with annotations on the text, and also some commentaries from other writers. I have not, as yet, been able to locate an English translation which parallels Massey's wording exactly as it appears in AE 2:760. I suspect that he may have translated the original text himself, and therefore I have included alternatives, if not all of the lines, then at least the relevant ones towards the end.

The letter mentioned above from Fabius Maximus to the Provincial Assembly, recommending the lunar year being changed to the Julian calendar, commencing on the 23rd September, is as follows:

"Decree of the Greek Assembly in the province of Asia, on motion of the High Priest Apolionios, son of Menophilos, of Aizanoi whereas Providence that orders all our lives has in her display of concern and generosity in our behalf adorned our lives with the highest good: Augustus, whom she has filled with arete [virtue] for the benefit of humanity, and has in her beneficence granted us and those who will come after us [a Saviour (σωτῆρα)] who has made war to cease and who shall put everything [in peaceful] order; and whereas Caesar, [when he was manifest], transcended the expectations of [all who had anticipated the good news], not only by surpassing the benefits conferred by his predecessors but by leaving no expectation of surpassing him to those who would come after him, with the result that the birthday of our God (τοῦ θεοῦ) signalled (ἦρξεν δὲ τῶι κὀσμωι τῶι δι᾽ αὐτὸν εὐαγγελίων ἡ γενέυλιος ἡμέρα τοῦ θεοῦ) the beginning of Good News for the world because of him; ..... (proconsul Paul Fabius Maximus) has discovered a way to honour Augustus that was hitherto unknown among the Greeks, namely to reckon time from the date of his nativity; therefore, with the blessings of Good Fortune and for their own welfare, the Greeks in Asia Decreed that the New Year begin for all the cities on September 23, which is the birthday of Augustus; and, to ensure that the dates coincide in every city, all documents are to carry both the Roman and the Greek date, and the first month shall, in accordance with the decree, be observed as the Month of Caesar, beginning with 23 September, the birthday of Caesar."¹

This provoked the reply (in stone) which is commonly referred to as the Priene calendar inscription:

TWO PHOTOS OF PART OF THE INSCRIPTION

[Extracted from A. Deissmann, Light from the Ancient East (1911), p. 390.]

Fig.59
Fig.60
Figures 59 & 60 above, showing parts of the inscription, lines 1-60, out of a total of 84.

The parallelism exists not only with sacred titles, it goes further. Two examples are now forthcoming to prove that the word εὐαγέλλιον, "gospel, good tidings," which was in use in pre-Christian times in the profane sense of good news, and which then became a Primitive Christian cult-word of the first order, was also employed in sacral use in the Imperial cult. One of the examples is that calendar inscription of Priene, about 9 B.C., which we have mentioned twice already, and which is now in the Berlin Museum. Discovered by German archaeologists on two stones of different kinds in the north hall of the market-place at Priene, and published for the first time by Theodor Mommsen and Ulrich von Wilamowitz-Moellendorff with other allied texts and a commentary, this inscription, designed to introduce the Asian calendar, has already been appreciated by Adolf Harnack and Paul Wendland as of great importance in the history of the sacred language of Asia Minor. Harnack translated the most important parts into German. H. Winnefeld kindly obtained for me a photograph of lines 1-60, from which, with the consent of the Directors of the Royal Museums, our Figures 59 and 60 have been made, their size being less than one-quarter of the original. As far as I know these are the first facsimiles to be published of these important texts. Here we find (line 40 f, Figure 60) this remarkable sentence referring to the birthday of the Emperor Augustus—'But the birthday of the god was for the world the beginning of tidings of joy on his account.' (The whole inscription consists of 84 lines.)

THE GREEK TEXT
WITH INTRODUCTION AND NOTES (IN LATIN)

[Extracted from W. Dittenberger, Orientis Graecae Inscriptiones Selectae, Supplementum Sylloges inscriptionum graecarum, (Leipzig, 1905), vol. 2, pp. 48-60.]

458 Exemplarium quae lapidibus incidi iubentur v. 64 sqq. quattuor aetatem tulerunt, Prienense (P), Apamense (A), Eumeniense (E), Dorylaiense (D). Integri lapides omnes superiore loco Latinum titulum habebant, cuius pars servata est in tabula Apamensi, pars in Dorylaiensi, quae nihil ex Graecis habet. Deinde sequebantnr Graeca, quae in P praeter initium paene integra, in A magna certe ex parte exstant, cum in E nihil nisi v. 55 [Greek]— V. 67 [Greek] aetatem tulerit.—A Graeca per quattuor columnas disposita exhibet; partem huius exempli post Arundellium et Hamiltonimi ed. J. Franz C. I. G. 3957, reliqua addiderunt V. Berard Bull. de corr. Hell. XVH (1893) p. 345 n. 9 et Th. Mommsen Mitth. des arch. Inst in Athen XVI (1894) p. 282. Novissime J. G. C. Anderson lapidem denuo accuratissime examinavit et exemplum emendatius proposuit Mitth. des arch. Inst. XXV (1900) p. 111. E ed. Hamilton Researches in Asia minor n. 367 (J. Franz C. I. G. 3902 b). P effossam Prienae in foro, ubi appositum erat pilae porticus septentrionalis. Exscripserunt Schrader et von Prott. Omnia coniuncta ediderunt et enarraverunt Th. Mommsen et U. von Wilamowitz-Mollendorff Mitth. des arch. Inst. in Athen XXIV (1899) p. 275 sqq. inde repetuntur Revue archeologique Troisieme ser. XXXVII 1900 p. 357 n. 76. Editores in versuum dispositione exemplum Prienense omnium integerrimum secuti ea modo quae in nullo ex lapidibus exstant uncis incluserunt, quod institutum ipse quoque tenui.

NOTES

Fonnas litteraram non omnes easdem exhibent editores. Cam ΞΠΣ abique recurrant. fluctuatar inter itemque inter A et A. Ex parte haec discrimina lapidam, quippe qui quattaor diversis locis alii ab aliis lapicidis elaborati sint, esse non improbabile est, sed alia editoram, antiquioram maxime, incariae accepta ferri videntar.

1 Tria anasqaisqae lapis instramenta Graeca continebat: I. Paulli Fabii Maximi proconsalis Asiae epistalam ad commane civitatium Graecarum, qua suadet ut Augusti Caesaris diem natalem initiam anni civilis habeant fastosque saos ad exemplam anni Iuliani Romanorum commatent. V. 1—30. II. Decretam civitatiam Graecarum Asiae, qua huic Paulli Fabii consilio obsequantur. V. 30—77. III. Alterum earandem decretum de comitiis magistratuum in singolis civitatibus tam mature habeadis, at illi die natali Augusti inire possint, v. 78—81. Praeter baec epistulam Fabii etiam Latine scriptam in eisdem lapidibus incisam faisse, ut v. 30 praecipitur, docamento sant fragmenta exemplorum Dorylaiensis et Apamensis, quae sais locis singillatim afferam. Cf. not. 9. 40. 16. 23. In exemplo Apamensi Graecis, quae per septem columnas quas dicunt disposita sunt, uno versa per totum lapidis latitadinem transcarrente argomenti index praemittitur, ex quo nanc nihil exstat nisi --- [Greek]. De tempore quo haec omnia acta sint fere a. 9 a. Chr. n. cf. quae exposat not. 31. 50.

2 In fragmentis Apameae repertis hoc enuntiatum Latino sermone est: incundior an salubrior natalis principis nost[ri]. M.

3 ΤΗΙ non modo in P, sed etiam in A (non ΤΗΝ) esse nunc Andersoni testimonio constat. Deinde vero [Greek] A, [Greek] P.

4 Sic A, [Greek] P.

5 Hoc totidem litteris in lapide A esse testatur Anderson, cum in P litterae quarta et sexta interciderint.

6 [Greek] A [Greek] P.

7 [Greek] A [Greek] P.

8 [Greek] Mommsen-Wilamowitz ex Schraderi Prottiique apographo; neque est cur dubitetur, quin diphthongus ΑΥ in lapide P sit. Neque vero personale [Greek], sed reflexivum [Greek] hoc esse voluisse scriptorem tituli ex A apparet, ubi ΑΤΩΙ esse Andersoni testimonio constat. Nam hanc diphthongi mutationem, frequentissimam illam quidem Augusti aetate, in reflexivum modo pronomen cadere constat. Cf. J. Wackernagel, Ztschr. f. vergl. Sprachw. XXXIII p. 4 sqq. E. Schweizer Gramm. der pergam. Inschriften p. 91 sq. Meisterhans-Schwyzer Gramm. der att. Inschr. ed. 3 p. 61 not. 516. p. 154 not. 1318.

9 In lapide Dorylaiensi exstat pars haud exigua litterarum Latinarum huic Graeci exempli loco respondens, quam mutilatam neque accurate exscriptam Mommsenus sic restituit: [propterea recte homines existimant hoc sibi principium | vitae,] quod paenitendi fuerit natos se esse [fi]nis | cumque non ullo ex die feliciora et privatim singulis et uni versis puhliee trahi possint aus[pici]a quam ex eo, quem felicissi\mum communiter [credunt,] fere autem omnium | in Asia civitatium idem | tempus anni novi initiumque magistratuum sit, | in quod [fort]ui|to, videlicet ut honoraretur, principis nostri natalis incidit, vel | quia tot erga divina merita gratum esse difficile est nisi omnis | pietatis temptetur materia, vel quia [dies est] pro[p]ria [cui]que | laetitia ingressui honoris [st]atu[t]m, publieum videtur m[ihi---].

10 Verba cumque non ulla ex die feliciora et privatim singulis et universis publice etiam in Apamensibus epistulae Latinae reliquiis exstant. Cf. not. 9.

11 Articulum omisit A, habet P.

12 Sic integra haec esse in A testatur Anderson. [Greek] P. De η, pro εί cf. not. 17.

13 Quod anni civilis initium, quale iam tum observabatur in Asia, fere in ipsum diem natalem Caesaris Augusti incidebat, id ad divinae providentiae consilium, quo ipse quem Paullus proposuit novus fastorum ordo praemonstratus sit, refertur. Utebantur autem tum Asiae civitates anni ordine a Macedonibus per omnem fere orientem propagato, qui annus iunisolaris initium capiebat ab aequinoctio auctumnali paucis modo diebus ab Augusti die natali distante. Memorabile vero est, divinae voluntatis mentionem ([Greek]) ab interprete Graeco demum in haec verba illatam esse, cum Latinae epistulae tenor (not. 9) adverbium fortuito habeat.

14 [Greek] Mommsen Wilamowitz ex P. Sed cum Andersonus testetur in A potius ΝΘΡΩΠΟΙΤ esse, apparet [Greek] scribendum esse. Nam etsi per se Apamensis exemplaris non maior auctoritas est quam Prienensis, tamen neque articulo careri potest neque [Greek]; aptum est sententiae, quia haec enuntiati condicionalis forma sumptionem rei fictae significat; quod contra optativus potentialis [Greek]—[Greek] optime hic se habet.

15 Sic supplendum fuit propter ea quae exposui not. 14 [Greek] Mommsen Wilamowitz.

16 In exemplaris Apamensis parte Latina haec agnoscuntur: quem Oraeei sico nomine diem nean numenian appellant eum elarissimi viri Gaesaris. Mommsenus monuit, neque de reliquo praeter ipsum anni initium ordine fastorum mutando neque de oinnium mensium initiis in ante diem nonum calendas constituendis in epistula quicquam legi, quas res tamen decreto provinciae contineri. Sed illa in litteris epistulae proconsulis annexis fuisse, quarum frustulum exstaret in lapide Apamensi (not. 23), cum in Prienensi omissae essent quia earum argumentum in concilii provincialis decreto rediret.

17 Perfrequens, ut omnino illa aetate, etiam in hoc titulo est η pro εί ante vocales in substantivis feminini generis ut [Greek] (v. 21. 24. 26. 44. 46), in adjectivis eorumque neutris substantive usurpatis ([Greek] 33. [Greek] 61. [Greek] 67). Sed in [Greek]; hoc rarius esse quam alibi consentaneum est, quia ipsa origo ad nomen [Greek] rediens ea orthographia aliquatenus obscuratur. Vs. 4 [Greek] est, v. 4 5 discrepant apographa.

18 ΕΚΕΙΝΗ A [Greek] P.

19 [Greek] A, [Greek] P. Item proximo versu [Greek] A, [Greek] P.

20 Praepositionem in lapide propter terminationem vocabuli proximi errore omissam reposuerunt M. et W.

21 Si articulus hic genuinus esset, statuendum esse in Augusteo Pergamenorum certam quandam pilam eius modi decretis honorificis insculpendis deslinatam fuisse observat Wilamowitz; ac sane articulum aliter defendi non licere verum est. Sed illa [Greek]—[Greek] non possunt non de stela intellegi quae tum demum cum inscripta sit in templo collocetur. Quare articulus perperam, fortasse pro praepositione ΕΝ (not. 20), incisus videtur.

22 I.e. et Graece et Latine; cf. not. !. Mommsenus cum hoc [Greek]; perbene confert locutionem grammatici eruditionis (vel imtitutionis) utritisque Cod. Theod. XI, 16, 15. 18. Sed iam hujus tituli aetate id dicendi genus usitatum fuisse probat illud Horatii Carm. III, 8, 5 docte sermones utriusque linguae.

23 In lapide Prienensi hunc epistulae finem ipsum excipit initium decreti Asianorum (II). Sed Apameae his interiectum est aliud documentum item utraque lingua compositum. Ex Latinis nihil exstat nisi haec: ----- | nonnus XXX, decumtes | XXXI, undecumus XXX, | duodecumus XXXI | interkalaris interpo|netur. Graecae interpretationis aetatem tulerunt relliquiae decem versuum, sed octo priorum tam exiguae et obscurae, ut nihil certi dispiciatur; duo postremi sic se habent [Greek]. Quae frustula argumento quidem respondere illls guae in decreto concilli provincialis legantur v. 70. 71, 77 apparet, neque alia videtur causa, cur in lapide Prienensi omnino hoc totum documentum omitteretur; fuit sine dubio epistulae Paulli proconsulis appendix quae accuratiorem novorum fastorum descriptionem, quam in ipsa epistula desideramus (not. 16), contineret. De numero dierum errorem commissum, cum undecimo Gorpiaeo triginta, duodecimo Hyperberetaeo triginta unus tribuerentur, Mommsenus fragmento A eruto iam perspexerat, id quod comprobatur lapide P invento (v. 70. 71 [Greek]; X ). Unum quod in illo frustulo Graeco Apamensi sit, neque vero in decreto Asianorum redeat, enuntiatum [Greek] est, quo Mommsenus conicit eorum computationem, qui diem intercalarium cum proximo unum duodequadraginta horarum diem efficere statuerint, reici.

24 Concilium provinciale, quod plerumque breviter to [Greek]; dicitur, tamen proprie et accnrate Graecoram qui in illa provincia habitarent appellatum esse huius titali sermo luculentissime demonstrat. Etenim in ipsorum decretoram formalis coastanter additnr nationis Graecae nomen ([Greek] v 30. 34. 78. [Greek] 49. 50), cum in qualibet alia eias meotioae una provinciae appellatio ponatur ([Greek]; v. 61. 63. 66. 67. 81. i[Greek] v. 16. 17. [Greek] v. 44. [Greek] v. 59). Quae observatio lacalentissime confirmatar aliis saecoloram primi et secundi p. Chr. n. titalorum testimoniis. Formulam [Greek] habes n. 470, 9, itemque epistulae ad concilium provinciae Asiae missae praescribitur n. 507, 3 [Greek]. Quod contra [Greek] est 471, 13. 14, [Greek] 490, 41. In decreto concilii provincialis C. I. G. 3487, 40 sqq. legitur [Greek], v. 28. 29 [Greek], sed v. 25—27 [Greek]. Cf. etiam Inscr. Gr. ad res Rom pert III p. 214 n. 603, 45 [Greek]—[Greek], ad illam sollennem appellationem referendum videtar, nam Graeci qui in Asia incolunt natio [Greek] sunt, omnes Asiani non item.

25 [Greek] A, cum P hic [Greek] exhibent. Ac de vocali ε ante α inserta res obscurissima est, siquidem haec scripturae proprietas nusqoam alibi redit. De primae syllabae vocali certins est iudicium; nomen barbarum diphthongum et habuisse consensu nummorum Eckhel D. N. III p.128. 442 , et tituiorum (n.502,4. 504,3. 303,3. 507,4, probatur, qaibuscam 25 inter scriptores faciuot Ptolemaeus Geogr. IV, 2, 4 7 p. 828, 3 [Greek] et Herodianus apud Steph. Byz. s. [Greek]. Neqae vero forma [Greek], quae praeterea in litteris (Strabo XII, 8, 4 2 p. 576 Cas. Steph. Byz. [Greek] Hierocles Synecd. 668, S. ac perraro etiam in inscriptionibus [Greek]; Arch.-epigr. Mitth. aus Oesterreich VIII 4884 p. 24 n. 62 invenitur, ad fortuitam errorem referendaest, sed eam cohaerere cimi affectatione originis Graecae apparet ex Pausan. X, 31, 3: [Greek]. Similiter Cibyratas videmus sibi originem Laconicam affinxisse [n. 497, 2}. Cui rei mnltum tributam esse, quia concilium provinciale Graecae nationis esse existimabatur not. 24; sponte patet. Quare hominem qai hoc decretam rogaret coasulto ethnici forma Graecae originis admonente asum esse, quam lapicida Prienensis religiose conservaret, Apameosis vero cum ea quae ipsi fanuliaris esset commutaret, veri simillimom existimo. Ceterum Aezani oppidum fuerunt Phrygiae quae Epictetos appellabatur (cf. n. 445). Huius Apollonii sacerdotis filius videtur Menophilus n. 475, 2. Cf. ibi not. 3.

26 In restituendis versibus mutiiis 32—51 Wilamowitzium secutus sum praeter paucos locos, quos singillatim indicabo.

27 Cum [Greek] de eis qui laetitiam futuram spe et cogitatione praecepissent dici rectissima iudicaiet Wilamowitzius, supplementum sermonis usui accommodatum se nullum videre professus est; ne ipse quidem video, nam verbi [Greek], quod sane inferiore aetate in superandi notionem abiit (cf. n. 33), utique medium, non activum scribi debuerat.

28 Summa cum veri similitudine hic Mommsenus deprehendere sibi visus est eum Tullum, cui Propertius et universum librura primum sacrum esse voluit et ad quem praeterea singillatira elegias eius libri sextam et quartamdecimam scripsit. Etenim eum ex poetae carminibus sub idem fere tempus cum hoc decreto compositis apparere in Asiara abiisse comitem, ut quidera videretur, praesidis provinciae (I, 6, 14); ipsum administrationi provinciae interfuisse (I, 6, 20 et vetera oblitis iura refer sociis) et plures annos in Asia remansisse (IV, 22, 1 frigida tam multos placuit tibi Cyxicus annos). Etsi Propertius ubique nudo cognomine Tullus utitur, taraen quia amicum suum patruura habuisse consulem indicat I, 6, 19, pridem perspectum est hunc L. Volcaciura Tullura consulem ordinariura anni 32 a. Chr. n. (Prosopogr. irap. Rora. III p. 474 n. 625) esse. lam omnia tara accurate congruunt, ut vix quisquam post Mommseni disputationem L. Volcacium Tullum tituli ab illo Propertiano distinguere audeat. Sed quid ante nomen scriptum fuerit, admodura difficile est diiudicatu. Wil. fere [[Greek]] aut aliam similem temporis definitionem fuisse conicit. At is cum Moraraseno [Greek] ad ipsum Tullum refert, quod certis de causis (not. 29) mihi non probatur. Iramo tempus decreti definiri existirao primum magistratus Romani nomine, deinde scribae concilii Graecorura Asianorum. At quale magistratus vocabulum fuerit plane ambiguus haereo. Utique [Greek] non fuit. Nam si quis non Propertii Tullum sed eius patruum intellegat, ut hic ipse fuerit magistratus quocura ille coraes et adiutor in provinciam iret, obstabit intervallum plus quam viginti annorum inter consulatum et administrationem Asiae ingens et Augusti principatu prorsus incredibile. Natu minorem vero Tulium tum non proconsulem in illam provinciam iisse apparet ex Propertii carrainibus. Sed id nescio an fieri potuerit ut per aliquantum temporis ante Paulli Fabii adventum ille legatus proconsulis vice fungeretur. Quae res tamen quonam vocabulo Graeco enuntiata fuerit latet.

29 Cur ante [Greek]; distinguere mallem, quam cum Mommseno et Wilamowitzio post hoc participium, duae fuerunt causae. Primum enim legatum vel adiutorem proconsulis scribae concilii Graecorum Asianorum fticio fungi permirum ipsi Mommseno visum est, neque eis quae ad eam exn explicandam attulit argumentis ipse magnopere confisus esse videtur. Deinde vero cum hoc officio Graecum homioem functum esse omnium maxime probabile sit, ipsum vero participium in iapide excipiatur initio nominis inter Graecos inferioris aetatis baud infrequentis, cur haec divellamus? Post nomen [Greek] ethnicum intercidisse videtur.

30 ΠΑΡΕ ... ΕΝΤΙ Supplevit et emendavit Wilamowitz ex v. 60.

31 Cf. H. Dessau Prosopographia imp. Rom. II p. 48 n. 38. Consul ordinarius fuit cum Q. Aelio Tuberone a. 11 a. Chr. Proconsulatum Asiae praeter hanc tabulam testantur nummi Hierapolis Phrygiae (Waddington Fastes des provinces Asiatiques de Tempire Romain n. 59) et titulus Pergamenus n. 465. De eius tempore Wadd. sic ratiocinatur: Pro eius aetatis consuetudioe quinquennio post consulatum, i.e. 6 a. Chr. ri. Fabium ad Asiae proconsulatum pervenire debuisse. Sed familiaribus principis, inter quos eum fuisse constat, haud raro id datum esse, ut aliquot annis ante ad hoc summum honorum senatoriorum fastigium pervenirent. Neque certe lulli Antonii, qui proximo post illum anno 1 a. Chr. consul et a. 4 a. Chr., ut quidem videretur, proconsui Asiae fuisset (Ioseph. Ant. XVI, 1 72) a. 2 a. Chr. vero perusset, administrationem Asianam illa Fabii priorem, sed posteriorem fnisse. Accoratiora docent quae infra de fastorum ordine dicuntur, quibus probabile ac paene certum fit, Fabium biennio post coosulatum, a. 9 a. Chr... Asiam proconsulari imperio tenuisse.

32 Ambigi potest utrum ΕΥΕ an ΕΥΗ an ΕΥΚ in lapide sit. Aut hoc nomen aut proximum [Greek] melius abesse observat Wilamowitz.

33 Supplevit Wilamowitz, qui tamen ΜΕΝΠΟ male exscriptum et [Greek] potius in lapide esse suspicatur. Utique si [Greek] verum est, is qui decretum conscripsit pergere in animo habebat [Greek], sed deinde ab instituto orationis cursu paullulum deflexit.

34 Cf. not. 24.

35 I.e. in litteris negotiorum publicorum et privatorum ([Greek], cf. n. 56 41) una ascribere.

36 Nominis novi eandem formam habent tituli haud pauci. Bull. corr. Hell. XI (1887) p. 29 n. 42, 5 (Laginis Cariae) [Greek], Inscr. in the British Museum II p. 93 n. CCCVI f, 1 (Calymnae) [Greek]. C. I. G. 2842, 44 (Aphrodisiade Cariae) [Greek]. Lebas-Waddington Inscr. III, 1535, 1 (ex Lydia Smyrnam delatus lapis) [Greek]. Quod in hemerologio Florentino primus 'Asianorum' mensis Katodpto; appellatur, ea re nihil probatur, quandoquidem illi fasti Asiani in reliquis mensium nominibus plane discrepant ab ordine anni provinciali, quem hic habemus. Re vera derivatio illa in -[Greek]; et -[Greek]; in aliis quidem fastis usitata fuit, veluti Cypriorum (Ideler Chron. I p. 427), et maxime Aegyptiorum, ubi postremi mensis Mesore vel Hyperberetaei locum Katoapeto; tenet, sed nusquam in provincia Asia. De antiquo nomine Aio; etiam post Augusti tempora conservato v. not. 43. Illam vero nominis mutationem iam ante hoc de totorum fastorum ordine novo instituendo decretum factam esse ipsa tituli verba docent.

37 Una cum aede Augusti dedicata (cf. not. 38) etiam hi ludi haberi coepti sunt.

38 Pergami. Cf. quae adnotata sunt n. 4565.

39 Cf. n. 444 16.

40 Vocabulum [Greek]; inde a Ciceronis aetate aliquotiens (Cic. ad. Fam. XIII, 56, 1: [Greek] et [Greek]; pecuniam Cluvio debent: dixerat mihi Euthydemus, cum Ephesi essem, se euraturum, ut ecdiei Mylasii Romam mitterentur; id factum non est: legatos audio missos esse, sed malo ecdicos, ut aliquid confiei possit; quare peto a te, ut et eos et [Greek]; iubeas ecdicos Romam mittere. Plin. epist. X, 4 11, 1: ecdieus, domine, Amisenonim eiriiatis petebat apud me a lulio Pisone denariorum circiter quadraginta milia) usurpatur de hominibus qui civitatiscuiuspiam causas defendunt. Qui frequentius quidem auvotxot appeiiari solent; (O. Seeck ap. Pauly-Wissowa IV, 2 p. 2365), neque vero ante quartum p. Chr. n. saeculum hic ordinarius magistratus factus est, sed singiilatim cuiusque litis causa eiusmodi defensor vel actor vel advocatus constitui soiebat. At aliter in communibus provinciarum conciliis rem se habuisse hic titulus prodit, ex quo discimus iam Augusti aetate quotannis a communi Asiae ecdicos creari consuevisse.

41 Quod hic in principalibus conventuum urbibus erigi iuberetur tabula cum epistula proconsulis et decreto Asianorum, inde Mommsenus magna certe cum probabilitate collegit, oppida ubi hae relliquiae inventae essent, Apameam, Dorylaium, Eumeniam, Prienen, coaventus habuisse, etsi sane non praefracte negare liceret, etiam aliis locis exempla tituli proposita fuisse. Testimonium de conventibus illic habitis sane nuliumdum exstare nisi de Apamea, de qua cf. Cic. ad fam. XV, 4, 2. Plin. Nat. hist. V, 106: tertius (conventus) Apameam vadit ante appellatam Celaenas, dein Ciboton.

42 Hic adiunguntur accuratiora praecepta de anni ordine, quae in Prienensi exemplari ex litteris supra (not. 16) omissis proconsulis, quae appendicis loco eius epistulae annexae erant, repetebantur. Vice versa Eumeniense exemplum hic finiebatur, quia illa ut Apamense superiore loco inseruerat. Wil.

43 Conservantur ordo et nomina mensium ex fastis lunisolaribus Macedonum, sed numerus dierum ita constituitur ut unusquisque mensis ab eo die qui est a. d. VIIII mensis Iuliani incipiat. Memorabile est, hos fastos etiam in Hemerologio Florentino haberi, sed illic non Asiae provinciae, sed Ephesiis tribui. Cf. Ideler Chronol. I p. 419. Pauca in singulorum mensium numeris dierum discrepant, nomina vero illic omnia Macedonica sunt, ita ut primus non [Greek], sed [Greek] appelletur. Quae res tamen neutiquam impedit, quominus illic fastos provinciales. Asiae agnoscamus, nam etiam titulorum testimoniis constat, nequaquam plane expulsum esse antiquum nomen nova appellatione. At quos hemerologium ipsum Asianorum menses recenset (Ideler I p. 414) ex eis ne unusquidem plane idem, duo modo similes ([Greek]; et [Greek]) recurrunt in veris fastis provinciae Asiae, reliqui ([Greek]), [Greek] ab illis alienissimi sunt; quorum de fide et origine quid statuendum sit non video.

44 Hemerologium hic [Greek]; habet, quae est constans ceteroqui in fastis Macedonicis nominis forma. At cum decreto mirum in modum convenit titulo Ephesio SyII.2 636, 38 [Greek]. v. 48 sqq. [Greek]. Sane [Greek] ad Ephesios refertur, quem populum Ionicum antiquitus nominis forma in [Greek] cadente usum esse sponte patet. At titulus cum fere sesquisaeculo post Fabii proconsulatum scriptus sit, apparet non illum antiquum anni ordinem respici, sed fastos provinciae Romanae. Sed in his ipsis quod paullulum inflexa est Macedonica nominis terminatio ad morem sermonis lonici, id honori civitatis Ephesiorum et reverentiae Dianae Ephesiae, a qua mensis nomen habebat, tributum existimo.

45 De aspiratione cf. not. 39. Ab anno intercalario novum fastorum ordinem incipere hinc collegit Wilamowitzius, quia nihil aliud nisi 'hoc anno' significare possent verba. Quio eisdem annis intercalatum sit atque in fastis Romanorum, tota ratio huius instituti dubitari non sinit. Iam propter errorem, de quo dicetur not. 30, hic non potest esse posterior quam 9 a. Chr. n. Sed ne prior quidem esse potest, quia 11 a. Chr. n. annus consulatus Paulli Fabii Maximi est, post quem demum proconsulatum Asiae nactus est.

46 Subaudiendum videtur [Greek]. Nam intercalationis ipsius notionem nomine substantivo [Greek] exprimi credibile non est, et recte dies qui intercalatur in causa esse dicitur, cur totus mensis triginta duorum dierum numerum colligat.

47 Peritius quartus est mensis anni lunisolaris Macedonici ab aequinoctio auctumnali incipientis, respondens Atheniensium Gamelioni, fastorum lulianorum fere lanuario. Cum hic videamus quintum decimum eius diem illo anno in a. d. VIIII calendas Februarias incidere, sequitur ut mensis initium ceperit a decimo die mensis lanuarii fastorum lulianorum.

48 Paullo minus accurate pro [Greek]; dicitur [Greek]. Quod v. 50 scriptum est [Greek], id omnino recte se habet; nam cum [Greek] sit 'primum esse', non minus accurate dicitur [Greek]. Manifesto vero hinc ille nominis [Greek] usus ortus est.

49 Diem qui intercalaretur reliquis omnibus eius mensis praemissum esse, ideoque Latino calendarum intercalariarum nomine significatum observat Mommsen.

50 Hoc redit in Paulii Fabii proconsulis litteris epistulae annexis de anni ordine (v. not. 23), ubi sic se habet: [Greek] [[Greek]---] | [Greek]. Non fugit Mommsenum, hic eam intercalandi ralionem indicari, quae foeda pontificnm inscitia per aliquot decennia obtinuisset. Nempe cum Caesar iossisset quarto quoque anno intercalari, ambiguitas huius dicendi generis homines fefellit, ut non post peractum quartum annum, sed ipso incipiente, i.e. post triennium intercalarent. Quem errorem per sex et triginta annos permansisse, quibus annis intercalati sint dies duodecim cum intercalari debuerint novem, deinde vero Augustum errorem sero deprehensum correxisse refert Macrobius Sat. I, H. Cf. etiam Plin. N. H. XVIII, 2n. Sueton. Aug. 31, Solin. 1,46. 47. Ideler Chronologie II p. 131 sqq. Mommsen Rom. Chronologie p. 288 sqq. Cum igitur primus annns Iulianas 45 a. Chr. n. intercalaris fuisset, deinde perperam annis 48, 39, 36, 33, 30, 27, 24, 21, 18, 43, 13, 9 a. Chr. intercalatum esse ex numeris qui apud Solinum et Macrobium sunt apparet. Tum vero Augastus, qui anno 13 a. Chr. n. in locum M. Aemilii Lepidi defuncti pontifex maximus factus erat, errore deprehenso annis a. Chr., 1 a. Chr., 4 p. Chr. intercalari vetuit, ut tandem ab anno 8 p. Chr. legitimus intercalationum ordo, qualem Caesar voluerat, per omnia deinceps saecula decurreret. Sed errorem ab Augusto anno 8 a. Chr. n. patefactum brevi ab illius familiari Paullo Fabio in ordinandis fastis Asianis iterum commissum esse perquam improbabile est. Quare anno 9 a. Chr. recentius decretum non esse patet; car ne antiqaius quidem esse possit, exposui not. 31.

51 Cf. not. 24.

52 Cf. not. 25.

53 ΑΣΙΑ.

54 Nomen hac vel simili vi in Graecis litteris quod sciam sine exemplo est. Nempe quin recte Mommsenus idem fere ac Latinum renuntiatio significare stataerit, conexus sententiae dubitari non patitur. Etenim in legibus civitatium qaarundam cautam erat, at certus dierom nameras inter renuntiationem magistratus creati et initium officii intercederet. Quae res impedimento esse poterat quominus magistratns ex superiore concilii provincialis decreto primo anni civilis die inirent, si quando comitia magistratuum ([Greek]) sero habita erant. Quare hic interdicitar ne illa minus qaam quinquaginta diebus ante finem anni civilis fiant.

55 Legem Comeliam vix aliam esse posse atque illam Sullae, cuias Cicero in epistulis aliqaotiens mentionem faceret, observavit Mommsen. Nam eam non modo de praesidum provinciarum rebus praecepisse (ad Fam. I, 9, 25: se, quoniam et, senatus eonsullo provinciam haberet, lege Comelia imperium habiturum, quoad m urbem iniroisset. III, 6, 3 iriginta diebm, qui ubi ad decedendum lege, ut opinor, Comella constituti essent. ibid. § 6 et, ut habere rationem jwsm. quo loco me salva lege Comella convenias, ego in provinciam veni pridie Kalendas Sextiles), sed etiam ad civitates provinciales earumque administrationem spectasse apparere ex ep. ad Fam, III, 10,6: ad me adire quosdam memini—qni dieerent nimis magnos sumptus legatis (sc. a civitatibus provinciae) decerni quibus ego non tam imperavi quam censtii sumptus legatis quam maxime ad legem Corneliam decernendos. Ad eandem legem sine dubio spectare fragmentum decreti Thyatireni Mitth. des arch. Inst. in Athen XXIV 1899 p. 234 n. 74, 5: [Greek], esset, ut quidem videretur, inde colllgi in illa lege generatim definitum fuisse quae iura autonomia civitatium continerentur quibusque terminis ea circurascriberetur. Quo minus mirandum esse, quod etiam de magistratuum creatione, renuntiatione, introitu certa praecepta illic fuissent. Quae hic neutiquam abrogari, ac tamen in universum intervallum quinquaginta dierum in posterum sanciri, sane magnam difficultatem habet, quam expedire non possumus, quia quid de hoc argumento in lege scriptum fuerit omnino ignoramus.

THE GREEK TEXT

(Text, transliteration and translation, of a few lines only)

Εδοξεν τοις επι της Ασιας Ελλησιν, γνωμη του αρχιερεως Απολλωνιου του Μηνοφιλου Αζανιτου· Επειδη η παντα διαταξασα του βιου ημων προνοια σπουδην εισενενκαμενη και φιλοτιμιαν το τεληοτατον τω βιω διεκοσμησεν ενενκαμενη τον Σεβαστον, ον εις ευεργεσιαν ανθρωπων επληρωσεν αρετης, ωσπερ ημειν και τοις μεθ ημας σωτηρα πεμψασα τον παυσοντα μεν πολεμον, κοσμησοντα δε παντα, επιφανεις δε ο Καισαρ τας ελπιδας των προλαβοντων ευανγελια παντων υπερεθηκεν, ου μονον τους προ αυτου γεγονοτας ευεργετας υπερβαλομενος, αλλ ουδ εν τοις εσομενοις ελπιδα υπολιπων υπερβολης, ηρξεν δε τω κοσμω των δι αυτον ευανγελιων η γενεθλιος ημερα του θεου· της δε Ασιας εψηφισμενης εν Σμυρνη.

Edoxen tois epi tês Asias | Ellêsin, gnômêi tou archiereôs Apollôniou tou Mênophilou Azanitou: | epe[idê hê panta] diataxasa tou biou hêmôn pronoia spoudêneisen [enka|m]enê kai philotimian to telêotaton tôi biôi diekosmê[sen] | enenkamenê ton Sebaston, hon eis euergesian anthrô[pôn] eplêrôsen aretês, [hô]sper hêmein kai tois meth hê[mas sôtêra pempsasa]| ton pausonta men polemon, kosmêsonta [de panta, phaneis de]| ho Kaisar tas elpidas tôn prolabontôn [euangelia pantôn huper]|ethêken, ou monon tous pro autou gegonot[as euergetas huperba]|lomenos, all oud en tois esomenois elpid[a hupolipôn huperbolês,]| êrxen de tôi kosmôi tôn di auton euangeli[ôn hê genethlios]| tou theou, tês de Asias epsêphismemês en Smurnêi...

It seemed good to the Greeks of Asia, in the opinion of the high priest Apollonius of Menophilus Azanitus: ‘Since Providence, which has ordered all things and is deeply interested in our life, has set in most perfect order by giving us Augustus, whom she filled with virtue that he might benefit humankind, sending him as a saviour, both for us and for our descendants, that he might end war and arrange all things, and since he, Caesar, by his appearance (excelled even our anticipations), surpassing all previous benefactors, and not even leaving to posterity any hope of surpassing what he has done, and since the birthday of the god Augustus was the beginning of the good tidings for the world that came by reason of him which Asia resolved in Smyrna.

Evans remarks on the above: "Comparison of Mark's incipit with this part of the inscription seems fully warranted. First, there is reference to good news, or 'gospel.' In Mark the word appears in the singular (εὐαγέλλιον), while in the inscription it appears in the more conventional plural (εὐαγέλλια). Second, there is reference to the beginning of this good news. In Mark the nominal form is employed (αρχη), while in the inscription the verbal form is employed (αρχείν). Third, this good news is brought about by a divine agent. In Mark this agent is 'Jesus the Anointed,' υίος θεου (either in the incipit, or as declared elsewhere in the Markan Gospel), while in the inscription the agent is 'Augustus,' the 'savior' and 'benefactor,' θεος. In many other inscriptions and papyri Augustus is referred to as υίος θεου, or divi filius (IGR 1.901; 4.309, 315; ILS 107, 113; PRyl 601; POslo 26; etc.). The use of the word 'appearance' (επιφανειν), moreover, only enhances the divine element. .... The calendrical inscription from Priene, mentioned above, describes the birthday of Augustus 'the beginning of the good news for the world.' Plutarch says that 'a number of people sailed for Lesbos, wishing to announce to Cornelia the good news [εὐαγέλλιον or εὐαγέλλιξεσθαί] that the war was over' (Pomp. 66.3). Jews also understood and employed this terminology. When word spread of Vespasian's accession to the throne, 'every city celebrated the good news [εὐαγέλλια] and offered sacrifices on his behalf' (Josephus, J.W. 4.10.6 §618). Josephus later relates: 'On reaching Alexandria Vespasian was greeted by the good news [εὐαγέλλια] from Rome and by embassies of congratulation from every quarter of the world, now his own ... The whole empire being now secured and the Roman state saved [σώξείν] beyond expectation, Vespasian turned his thoughts to what remained in Judaea' (J.W. 4.11.5 §656-657).

"When the Markan evangelist begins his Gospel with the words that echo an important element of the Roman imperial cult, he is making the claim that the good news of Jesus Christ is the genuine article. Neither Julius Caesar nor any one of his descendants can rightly be regarded as the 'son of God'; only Jesus the Messiah." (Mark’s Incipit and the Priene Calendar Inscription: From Jewish Gospel to Greco-Roman Gospel, Trinity Western University, thesis, n.d.)

Evans (obviously a Christian himself) goes on to cite other parallels in the texts of classical writers that coincide with the semantics of the inscription and their coincidence with the gospel of Mark. Yet this does not prove anything other than the appropriation of messianic prophecy by the christolaters who saw Christ as the embodiment of this prophecy, not does it prove that Christ actually existed. What the inscription does prove, however, is that these sentiments were already in place long before Christ's supposed appearance. If anything, if Augustus can be deemed a god, when in actuality he was nothing but a common man (albeit an emperor), then why can't a simple man like Jesus also be thought of as a god. That does not necessarily make him one, but rather how he was viewed as one by his own followers.

Lastly, a writer by the name of J. Rouffiac (in his Caractères du Grec, p. 72 passim), makes the remark of how easy it would be for a Christian to 'touch up' this text and substitute the name of Christ, thereby replacing the name of Augustus with Christ's name. But this is exactly what the Christians have been doing for centuries; over-writing, substituting, interpolating, etc., every text they could get hold of to make out that not only did Christ come into this world to redeem mankind, but his destiny was foreshadowed in the messianic prophecy of earlier ages. As Massey has proved elsewhere, there was no physical, historical Christ, only a spiritual one for it was based on the original type which has its validity in the realm of the mythos, and in the mythos only. It is the Christians and early believers of Christ who have appropriated the original type and substituted it for a human type.

I append here a longer version of the above (from Sherk):

Lines 30-34:	ἔδοξεν τοῖς ἐπὶ τῆς Ἀσίας Ἕλλησιν, γνώμῃ τοῦ ἀρχιερέως Ἀπολλωνίου τοῦ Μηνοφίλου Ἀζανίτου·ἐπε[ιδὴ ἡ θείως] διατάξασα τὸν βίον ἡμῶν πρόνοια σπουδὴν εἰσεν[ενκα]-[μ]ένη καὶ φιλοτιμίαν τὸ τεληότατον τῶι βίωι διεκόσμη[σεν ἀγαθὸν] ἐνενκαμένη τὸν Σεβαστόν, ὃν εἰς εὐεργεσίαν ἀνθρώ[πων] ἐπλή-
Lines 35-39:	ρωσεν ἀρετῆς, <ὥ>σπερ ἡμεῖν καὶ τοῖς μεθ’ ἡ[μᾶς σωτῆρα χαρισαμένη] τὸν παύσαντα μὲν πόλεμον, κοσμήσοντα [δὲ εἰρήνην, ἐπιφανεὶς δὲ] ὁ Καῖσαρ τὰς ἐλπίδας τῶν προλαβόντων [εὐανγέλια πάντων ὑπερ]- έθηκεν, οὐ μόνον τοὺς πρὸ αὐτοῦ γεγονότ[ας εὐεργέτας ὑπερβα- λόμενος, ἀλλ’ οὐδ’ ἐν τοῖς ἐσομένοις ἐλπίδ[α ὑπολιπὼν ὑπερβολῆς,]
Lines 40-44:	ἤρξεν δὲ τῶι κόσμωι τῶν δι’ αὐτὸν εὐανγελί[ων ἡ γενέθλιος ἡμέ]ρα τοῦ θεοῦ, τῆς δὲ Ἀσίας ἐψηφισμένης ἐν Σμύρνῃ [ἐπὶ ἀνθυ]π̣άτου Λευκίου Οὐολκακίου Τύλλου, γραμματεύοντος Παπ[ίωνος Διοσιεριτοῦ] τῶι μεγίστας γ’ εἰς τὸν θεὸν καθευρόντι τειμὰς εἶναι στέφανον, Παῦλλος Φάβιος Μάξιμος ὁ ἀνθύπατος τῆς ἐπαρχήας εὐεργέτης
Lines 45-49:	ἀπὸ τῆς ἐκείνου δεξιᾶς καὶ [γ]νώμης ἀπεσταλμένος ξὺν τοῖς ἄλλοις οἷς εὐεργέτησεν τὴν ἐπαρχήαν, ὧν εὐεργεσιῶν τὰ μεγέθη λόγος εἰπεῖν οὐδεὶς ἂν ἐφίκοιτο, καὶ τὸ μέχρι νῦν ἀγνοηθὲν ὑπὸ τῶν Ἑλλή- νων εἰς τὴν τοῦ Σεβαστοῦ τειμὴν εὕρετο, τὸ ἀπὸ τῆς ἐκείνου γενέ- σεως ἄρχειν τῷ βίῳ τὸν χρόνον· διὸ τύχῃ ἀγαθῇ καὶ ἐπὶ σωτηρίᾳ δεδό-
Lines 50-54:	χθαι τοῖς ἐπὶ τῆς Ἀσίας Ἕλλησι, ἄρχειν τὴν νέαν νουμηνίαν πάσα[ις] ταῖς πόλεσιν τῇ πρὸ ἐννέα καλανδῶν Ὀκτωβρίων, ἥτις ἐστὶν γενέ- θλιος ἡμέρα τοῦ Σεβαστοῦ. ὅπως δὲ ἀεὶ ἡ {τε} ἡμέρα στοιχῇ καθ’ ἑκάσ-την πόλιν, συνχρηματίζειν τῇ Ῥωμαϊκῇ καὶ τὴν Ἑλληνικὴν ἡμέραν.
Lines 55-58:	ἄγεσθαι δὲ τὸν πρῶτον μῆνα Καίσαρα, καθὰ καὶ προεψήφισται, ἀρχόμε - νον ἀπὸ πρὸ ἐννέα μὲν καλανδῶν Ὀκτωβρίων, γενεθλίου δὲ ἡμέρας Καίσαρος, τὸν δὲ ἐψηφισμένον στέφανον τῷ τὰς μεγίστας εὑρόντι τειμὰς ὑπὲρ Καίσαρος δεδόσθαι Μαξίμωι τῶι ἀνθυπάτωι, ὃν καὶ ἀεὶ ἀναγορεύεσθαι ἐν τῷ γυμ[νι]κῷ ἀγῶνι τῶι ἐν Περγάμωι τῶν Ῥω[μα]ίων
Line 59:	Σεβαστῶν, ὅτι στεφανοῖ [ἡ Ἀσ]ία Παῦλον Φάβιον Μάξιμον εὐ[σεβ]έ[σ]-
Lines 60-61:	τατα παρευρόντα τὰς εἰς Καίσαρα τειμάς. ὡσαύτως δὲ ἀνα[γορεύ]εσ - θαι καὶ ἐν τοῖς ἀγομένοις κατὰ πόλιν ἀγῶσιν τῶν Καισαρήων.
Lines 62-64:	ἀναγραφῆναι δὲ τὸ δελτογράφημα τοῦ ἀνθυπάτου καὶ τὸ ψήφισμα τῆς Ἀσίας ἐν στήλῃ λευκολίθωι, ἣν καὶ τεθῆναι ἐν τῶι τῆς Ῥώμης καὶ τοῦ Σεβαστοῦ τεμένει. προνοῆσαι δὲ καὶ τοὺς καθ’ ἕτος ἐκδίκους ὅπως
Lines 65-69:	ἐν ταῖς ἀφηγουμέναις τῶν διοικήσεων πόλεσιν ἐν στήλαις λευ- κολίθοις ἐνχαραχθῇ τό τε δελτογράφημα τοῦ Μαξίμου καὶ τὸ τῆς Ἀσίας ψήφισμα, αὗταί τε αἱ στῆλαι τεθῶσιν ἐν τοῖς Καισαρήοις. ἀχθήσονται οἱ μῆνες κατὰ τάδε. Καῖσαρ ἡμερῶν λαʹ, Ἀπελλαῖος ἡμερῶν λʹ, Αὐδναῖος ἡμερῶν λαʹ, Περίτιος ἡμερῶν λαʹ, Δύστρος κηʹ, Ξανδικός λαʹ,
Lines 70-74:	Ἀρτεμισιὼν ἡμερῶν λʹ, Δαίσιος λαʹ, Πάνημος λʹ, Λῶος λαʹ, Γορπιαῖος λαʹ, Ὑπερβερεταῖος λʹ· ὁμοῦ ἡμέραι τξεʹ. ἐφ’ ἕτος δὲ διὰ τὴν ἰντερκαλάριον ὁ Ξανδικὸς ἀχθήσεται ἡμερῶν λβʹ. ἵνα δὲ ἀπὸ τοῦ νῦν στοιχήσωσιν οἱ μῆνες καὶ αἱ ἡμέραι, ὁ μὲν νῦν ἐνεστὼς Περίτιος μὴν ἀχθήσεται μέχρι τῆς ιδʹ, τῇ δὲ πρὸ ἐννέα καλανδῶν Φεβρουαρίων ἄξομεν νουμηνίαν μηνὸς
Lines 75-77:	Δύστρου, καὶ καθ’ ἕκαστον μῆνα ἀρχὴ{ι} ἔσται τῆς νουμηνίας ἡ πρὸ ἐννέα καλανδῶν. ἡ δὲ ἐνβόλιμος ἡμέρα ἔσται πάντοτε τῶν ἰντερκαλαρίων κα- λανδῶν τοῦ Ξανδικοῦ μηνός, δύο ἐτῶν μέσων γεινομένων.

Lastly, I give here another extract on this remarkable document, this time from the learned P. Carus.

Virgil's Prophecy on The Saviour's Birth: The Fourth Eclogue
Edited and translated by Paul Carus

[Extracted from the above work, The Open Court Publishing Co., London, 1918, pp. 14-17.]

The documents to which we refer are inscriptions (recently discovered in several cities of Asia Minor) of which those of Priene, Halicarnassus, Apameia and Emneneia are best preserved and have received most attention. They proclaim the introduction of the Julian calendar reform, which among other things or- [p.15] dains that the birthday of Augustus (September 23) shall be celebrated as the New Year's festival.²

We quote the following remarkable passage from the inscriptions of Priene:

"Since Providence³ which ordains all things in our life, has restored enterprise and love of honor, it has accomplished for [our] life the most perfect thing by producing the August One, whom it has filled with virtue for the welfare of the people; having sent him to us and ours as a Saviour,⁴ who should stop war and ordain all things. Having appeared, however, the Caesar⁵ has fulfilled the hope of prophecies, since he [p.16] has not only outdone the benefactors who had come before him, but also has not left to future ones the hope of doing better; the birthday of this God has become through him a beginning of the good tidings."⁶

The word "Augustus" is originally a title, not a name. It reads in Greek Sebastos⁷ which means "venerable, majestic, worshipful," and might be translated either "Your Majesty," or "Your Holiness." It applies not only to political but also to religious authority.

The phrase "welfare of the people" reads in Greek euergesia⁸ which means "well doing, or well working," rendered in the dictionary "good service, a good deed, kindness, bounty, benefit." This word is similar to the Gospel term translated "good-will" in our Bible.⁹ But the [p.17] former is stronger than the latter; the latter denotes ''well-meaning'' while the former means ''well-doing." A similar expression is that which proclaims Augustus as the source of universal welfare, the last word of which belongs to that group of auspicious designations beginning with the particle eu, meaning "well," but it has no parallel in our Gospel language. It might briefly be translated "bliss."

FOOTNOTES

1 Frederick W. Danker, Benefactor: Epigraphic Study of a Graeco-Roman and New Testament Semantic Field (St. Louis, MO.: Clayton Pub. House, 1982), 217.

2 For details see the essay by Mommsen and Wilamowitz-Mollendorff, 'Die Einftihrung des asiatischen Kalenders,' in Mittheilungen des Kaiserlich Deutschen Archaeologischen Instituts,
Athenische Abtheilung, 1899, Vol. XXIV, p. 275 ff.

3 πρόνοια.

4 Σωτήρ the same word that is applied to Jesus as a synonym of Christ.

5 The name of Caesar has here become a title.

6 In Greek εὐαγέλλιον the same term which is used in the New Testament, meaning "gospel" or "evangel."

7 τον Σεβαστον.

8 εύεργεσία.

9 εύδοξία.

AGAINST ERROR

.A process of elimination is employed here towards discovering the Bible's placement of the "thousand years" Millennium within the Last Day timeline. This seemed appropriate when it was found that there were more than a few theories among believers throughout the 20 centuries of Christianity concerning the "thousand years" Millennium. Upon inspection it became clear that these theories were made of differing combinations of certain fundamental errors. Click each Millennial theory to reveal the errors below:

1-1000AD MILLENNIUM medieval Millennialism

30AD-FUTURE MILLENNIUM modern Amillennialism, Post-millennialism

30-70AD MILLENNIUM Hyper-Preterism, Full-Preterism, Covenant Eschatology

MYSTIC MILLENNIUM Idealism, Preterist-Idealism

70AD-FUTURE MILLENNIUM Partial-Preterism

FUTURE-FUTURE MILLENNIUM Premillennial Dispensationalism, Chiliasm

ERROR 4: "Christ failed to return before His generation passed away"

"1000 Years" Millennium = Day of the Lord: Rev 20:1-7 + 2 Peter 3:8 + Ps 90:4
Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...

2 Peter 3:8-10
But do not let this one fact escape your notice, beloved, that with the Lord one DAY is as a THOUSAND YEARS, and a THOUSAND YEARS as one DAY. 9 The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. 10 But the DAY of the Lord will come ...

Psalms 90:4
For a THOUSAND YEARS in Thy sight are like yesterDAY when it passes by, or as a watch in the NIGHT.

Romans 13:11-12
And this do, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. 12 The NIGHT is almost gone, and the DAY is at hand.
NASB
Related Scriptures: 30-70AD: the Night was almost gone, and the Day was at hand

Unintended Error vs. Intentional Deception

Saint Augustine differentiates between two kinds of doctrinal error:

Unintended inaccuracy that the Bible teacher shares in his earnest effort to promote love for God and neighbor. It has no malicious intent.
Intentional deception that the Bible teacher designs to take advantage of believers, to drive them away from obedience to Christ or to sow discord among them.

Saint Augustine differentiates between mistaken teachers (type 1) and malicious deceivers (type 2). I would add to that lesson that it is wrong for one to assume himself immune from unwittingly teaching errors (type 1), all the more so if he condemns as type 2 deceivers those who are just trying to bless people with their Bible studies while making unwitting mistakes, (type 1). Jesus said, "You will know them by their fruits," LINK. (Note: Jesus did not say, "You will know them by their creeds" or "by their super-apostle commentaries" or "by their denominational sign" or "by their theological jargon, extra-biblical vocabulary" or "by their name-dropping of famous Christians" or "by their friends," etc.).

From: Saint Augustine's City of God and Christian Doctrine, pages 845-847

Chapter 36.—That Interpretation of Scripture Which Builds Us Up in Love is Not Perniciously Deceptive Nor Mendacious, Even Though It Be Faulty. The Interpreter, However, Should Be Corrected.
40. Whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but puts such an interpretation upon them as does not tend to build up this twofold love of God and our neighbor, does not yet understand them as he ought. If, on the other hand, a man draws a meaning from them that may be used for the building up of love, even though he does not happen upon the precise meaning which the author whom he reads intended to express in that place, his error is not pernicious, and he is wholly clear from the charge of deception. For there is involved in deception the intention to say what is false; and we find plenty of people who intend to deceive, but nobody who wishes to be deceived. Since, then, the man who knows practises deceit, and the ignorant man is practised upon, it is quite clear that in any particular case the man who is deceived is a better man than he who deceives, seeing that it is better to suffer than to commit injustice. Now every man who lies commits an injustice; and if any man thinks that a lie is ever useful, he must think that injustice is sometimes useful. For no liar keeps faith in the matter about which he lies. He wishes, of course, that the man to whom he lies should place confidence in him; and yet he betrays his confidence by lying to him. Now every man who breaks faith is unjust. Either, then, injustice is sometimes useful (which is impossible), or a lie is never useful.

41. Whoever takes another meaning out of Scripture than the writer intended, goes astray, but not through any falsehood in Scripture. Nevertheless, as I was going to say, if his mistaken interpretation tends to build up love, which is the end of the commandment, he goes astray in much the same way as a man who by mistake quits the high road, but yet reaches through the fields the same place to which the road leads. He is to be corrected, however, and to be shown how much better it is not to quit the straight road, lest, if he get into a habit of going astray, he may sometimes take cross roads, or even go in the wrong direction altogether.

Chapter 37.—Dangers of Mistaken Interpretation.
For if he takes up rashly a meaning which the author whom he is reading did not intend, he often falls in with other statements which he cannot harmonize with this meaning. And if he admits that these statements are true and certain, then it follows that the meaning he had put upon the former passage cannot be the true one: and so it comes to pass, one can hardly tell how, that, out of love for his own opinion, he begins to feel more angry with Scripture than he is with himself. And if he should once permit that evil to creep in, it will utterly destroy him. “For we walk by faith, not by sight, 2 Cor 5:7. Now faith will totter if the authority of Scripture begin to shake. And then, if faith totter, love itself will grow cold. For if a man has fallen from faith, he must necessarily also fall from love; for he cannot love what he does not believe to exist. But if he both believes and loves, then through good works, and through diligent attention to the precepts of morality, he comes to hope also that he shall attain the object of his love. And so these are the three things to which all knowledge and all prophecy are subservient: faith, hope, love.

Timeline:

` AGAINST ERROR

ERROR: 1-1000AD MILLENNIUM medieval Millennialism, medieval Postmillennialism

1-1000AD MILLENNIUM medieval Millennialism, medieval Postmillennialism

This view holds that the Millennium (1000 years) of Revelation 20:1-7

BEGAN AT THE BIRTH OF CHRIST AT 1 AD.
WAS EXPECTED TO END AT 1000 AD.

It incorporates the following errors:

This is the prevailing, "orthodox" view of medieval Christianity. It dates the beginning of the Millennium from the birth of Christ at 1 AD, "the first year of our Lord," calculating the reign with Christ from the day of His birth, the Incarnation. But early Christianity did not expect this first Millennium of Christianity to go on indefinitely but anticipated its end to come at 1000AD, no sooner, no later. In fact, the system of dating years from the birth of Christ was motivated by the fearful need to provide a countdown to year 1000AD. Hiistory records fearful anticipation throughout Christendom of Judgment Day at the close of their Millennium at 1000AD. This error was made manifest when the End did not come in 1000AD as they had dreaded, (thus providing the impetus to contrive the Amillennial system as the new "orthodoxy").

Nevertheless, early post-medieval Christianity did continue to hold to a future end to the Millennium -- future to their perspective in time soon following those first ten centuries of Christianity. They did not, however, expect a Millennium that would still be going on long into 2016AD as modern Amillennialism-Postmillennialism would teach. So, there is actually a strong disconnect between the Millennialism of medieval Christianity and the modern doctrines of Ammillennialism/Postmillennialism today over 1000 years after the 1-1000AD Millennium ended. This also shows the detachment between medieval Christianity's belief in an actual 1000-year Millennium, (latin, "thosand years"), and the mystically personal Millennium of today's Idealism and its hybrid, "Preterist-Idealism."

Finally, there is a strong disconnect between the Millennial doctrine of medieval Christianity and the modern teachings of Premillennial Dispensationalism. So strong was the conviction by medieval Christianity that the Millennium had already begun that the teaching of a Millennium that was yet to begin was formally rejected as heresy, the heresy of "Chiliasm." And anyone teaching that the Millennium had not already started was rejected as a heretic, a "Chiliast." So there is no room for today's Premillennial Dispensationalists to reach back to early Christianity for support in denouncing those who disagree with their calculations of a future Millennium: they would sooner receive a slap to the face from the medievals. LINK Today's Premillennial Dispensationalism, (akin to "Chiliasm"), attempts to justify its deep disagreement with medieval Christianity by appealing to Scriptures that make clear that Christ returns at the beginning of the Millennium, not after its ending.

Fatally, all systems that begin the Millennium before the disappearance of the Apostles, (i.e., before 70AD), share the same error: they logically lead to Universalism. They do this by claiming that an event occurring at the beginning of the Millennium, (Rev 20:4-6's "Resurrection of the Blessed & Holy Ones"), was a coming to covenant life, (i.e., being "Born-Again"), rather than a bodily resurrection. This drives the conclusion that Rev 20:4-6's "Resurrection of the Rest of the Dead" at the end of the Millennium is the coming to covenant life of everyone else, "the rest of the dead." Thus, the fate after death of (a) blessed & holy martyrs for Christ and that of (b) the rest of the dead is eventually the same: they come to covenant life, ("Born-Again"). That teaching is honestly known as "UNIVERSALISM." In this fashion, all systems that begin the Millennium, (and therefore the first Resurrection), before the disappearrance of the Apostles logically lead to Universalism, a cancerous, false teaching, (see 2 Timothy 2:17-19). Thus, many arguments against the 30-70AD Millennium of Hyper-Preterism (Full Preterism & Covenant Eschatology) also apply against 30AD-Future Millennium system of Amillennialism, as well, LINK.

THERE IS NO UNBROKEN, MONOLITHIC BLOC CONCERNING THE DOCTRINE OF THE MILLENNIUM FROM EARLY, MEDIEVAL CHRISTIANITY TO TODAY.
So, we can only go back to the actual, original, inspired words of SCRIPTURE to decide the matter.
while respecting the beliefs of global Christianity, medieval and modern, to give hints.

After first stripping away everything that does not reconcile with Scripture, ProphecyHistory.com attempts to reconcile the various schools of thought concerning the Millennium into an understanding that fits within both Scripture & global Christian belief of all eras.

May God grant grace, wisdom & understanding to both reader & writer alike through the Word of God, Jesus Christ our Teacher.
Amen.

Timeline:

` AGAINST ERROR

ERROR I: "The 1000 years of Rev 20:1-7 starts before Christ's Return"

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Blessed & Holy Ones of Rev 20:4 = 1 Thess 4:16's Rising of the Dead in Christ. Otherwise would mean the Resurrection of the Blessed & Holy Ones, (Rev 20:4), was an event distinct & prior to 1 Thess 4:16, that it was a past experience in the lives of the Apostles, thus driving the conclusion that Rev 20:4 was a "coming to covenant life," (being born-again). This, in turn, would drive the conclusion that the Resurrection of the Rest of the Dead of Rev 20:5a was a "coming to covenant life," as well, since it uses the same words in an adjacent verse. The implication, then, would be that whether one lives & dies as "Blessed & Holy" or as "the Rest of the Dead," he still eventually "comes to covenant life," making faith & obedience to Christ irrelevant to one's eternal fate. That conclusion is Universalism, a cancerous doctrine at odds with Scriptures' command to obey to the Word of God the Judge of all men. Note also, Rev 20:5a ≠ 1 Thess 4:16 because there is no mention of non-Christians, ("the Rest of the Dead" of Rev 20:5a), being raised up alongside "the Dead in Christ" in 1 Thess 4:16.
The Rising of the Dead in Christ, (1 Thess 4:16 & Rev 20:4), cannot begin before the Return of Christ since 1 Thess 4:16 teaches these events happen in the same moment.

1 Thessalonians 4:13-5:11
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord HImself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words. 5 Now as to the times and the epochs, brethren, you have no need of anything to be written to you. 2 For you yourselves know full well that THE DAY OF THE LORD will come just like a thief in the night. 3 While they are saying, "Peace and safety!" then destruction will come upon them suddenly like birth pangs upon a woman with child; and they shall not escape. 4 But you, brethren, are not in darkness, that THE DAY should overtake you like a thief; 5 for you are all sons of light and sons of DAY. We are not of night nor of darkness; 6 so then let us not sleep as the rest do, but let us be alert and sober. 7 For those who sleep do their sleeping at night, and those who get drunk get drunk at night. 8 But since we are of THE DAY, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. 9 For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, 10 who died for us, that whether we are awake or asleep, we may live together with Him. 11 Therefore encourage one another, and build up one another, just as you also are doing.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I b. ERROR: Theories starting the "1000 years" Millennium before 2nd Timothy was written. (Hymenaeus)

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Blessed & Holy Ones of Rev 20:4 = the Resurrection that Paul insisted was still future to the time 2 Timothy 2:18 was penned, (around 62AD). Otherwise would mean the Resurrection of the Blessed & Holy Ones was a past experience in the lives of the Apostles equating it with the error of Hymenaeus & Philetus.
Therefore, the "1000 years" Millennium of Rev 20:4-6 cannot begin before 2 Tim 2:18 was written around 62AD because that would support the error of Hymenaeus & Philetus that the apostle Paul condemned as a cancerous doctrine.

2 Timothy 2:17-18
Hymenaeus and Philetus, 18 men who have gone astray from the truth saying that the resurrection has already taken place [prior to the writing of this epistle], and thus they upset the faith of some.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I c. ERROR: Theories starting the "1000 years" Millennium before the New Testament was completed. (Satan)

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
Following their resurrection, the Blessed & Holy ones reign with Christ throughout the "1000 years" Millennium, (Rev 20:4-6), while Satan remains sealed into his prison in the Abyss below, (Rev 20:1-3 & Rev 20:7).
The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The New Testament records more harrassment from Satan against God's People, (Christians), during the 30-70AD period in which the New Testament was written than all other history combined, describing Satan fittingly as "a roaring lion walking about, seeking whom he may devour," LINK, hardly bound & imprisoned into the Abyss below. Additionally, there is no credible hermeneutic by which to construe the casting out of individual demons from individual men by Jesus in the Gospels as the binding, casting & sealing of Satan into the Abyss below as foreseen over 20 years later in Rev 20:1-3, LINK. If the period recorded by the New Testament, about 30-70AD, describes the state of affairs during the "1000 years" Millennium when the Devil/Satan is bound, cast & sealed into his prison in the Abyss below as Rev 20:1-3 describes, and yet, despite this Satan was still able to perform all his activities against Christians the New Testament so abundantly records, then it is fair to conclude from Scripture that the Devil/Satan is able to keep performing among us today and into the future much the same activities recorded by the New Testament since not even that prison could stop him, if the Millennium had indeed begun prior to the completion of the New Testament writings c. 70AD.
The New Testament anticipates the reign of the Saints to begin no sooner than Christ's anticipated Return, the good & faithful servants each receiving delegated authority from the Lord Jesus as their reward for their service while He was away, There is no credible hermeneutic by which to construe that reigning had already begun prior to the completion of the New Testament corpus, LINK. If the period recorded by the New Testament, (c. 30-70AD), is what we experience whenever, (per Rev 20:1-6), the Saints reign with Christ then we should expect life under the reign of the Saints & Christ to continue to be the same as during New Testament times: singles should be advised not to marry because of the distress & darkness of the times whenever Saints rule and the Devil/Satan is imprisoned; God's ministers should expect to be hounded from town to town and treated like the scum of the earth and have messengers of Satan sent to buffet them, etc., just like Paul & the rest of the Apostles during the time the New Testament was written, (30-70AD), if the Saints indeed reigned then, the "1000 years" Millennium having supposedly already begun.

1 Peter 5:8-11
Be of sober spirit, be on the alert. Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour. 9 But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. 10 And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. 11 To Him be dominion forever and ever. Amen.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I d. ERROR: Theories starting the "1000 years" Millennium before the arrival of the Beast & his mark.

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Blessed & Holy Ones are the dead who refused to worship the Beast and receive his mark, Rev 20:4.
It is not possible to be awarded the Blessed & Holy Resurrection, (the first resurrection of Rev 20:4-6), before being beheaded for refusing the Beast & his mark before the Beast & his mark even arrive to test Christians.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

ERROR III: "The 1000 years of Rev 20:1-7 ends at Christ's Return"

.III a. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Paul)

If the Apostles believed the coming of the Lord Jesus was at the end of the "1000 years" Millennium of Rev 20:1-7 and 2 Peter 3:8-10, Paul could not have taught the likelihood of himself being among those who are alive and remain until the coming of the Lord as he plainly does in 1 Thess 4:16-17. A Postmillennial eschatology would have forced him to plainly place himself among those "fallen asleep" at the coming of the Lord. Futher, all apostolic alarm of Christ's "soon" return would have been replaced by the comforting doctrine of a "1000 years" Millennium countdown to Christ's coming. (That's a long snooze button). Read more ...

1 Thessalonians 4:13-18
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words.

III b. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Universalism)

The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Rest of the Dead of Rev 20:5a ≠ 1 Thess 4:16 the Raising of the Dead in Christ because that would mean the Resurrection of the Blessed & Holy Ones, (Rev 20:4), was an event a "1000 years" Millennium prior to 1 Thess 4:16, that it was a past experience in the lives of the Apostles, thus driving the conclusion that Rev 20:4 was a "coming to covenant life," (being born-again). This, in turn, would drive the conclusion that the Resurrection of the Rest of the Dead of Rev 20:5a was a "coming to covenant life," as well, since it uses the same words in an adjacent verse. The implication, then, would be that whether one lives & dies as "Blessed & Holy" or as "the Rest of the Dead," he still eventually "comes to covenant life," making faith & obedience to Christ irrelevant to one's eternal fate. That conclusion is Universalism, a cancerous doctrine at odds with Scriptures' command to obey to the Word of God the Judge of all men. Note also, Rev 20:5a ≠ 1 Thess 4:16 because there is no mention of non-Christians, ("the Rest of the Dead" of Rev 20:5a), being raised up alongside "the Dead in Christ" in 1 Thess 4:16. However, there is mention in 1 Thess 4:13 of "the rest who have no hope" which does, in fact, correspond to Rev. 20:5a "The rest of the dead did not come to life until the THOUSAND YEARS were completed."

1 Thessalonians 4:13-18
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

III c. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Satan)

Along with the Resurrection of the Rest of the Dead, (Rev 20:5a), the "1000 years" Millennium ends with the release of Satan from his prison below in the Abyss, (Rev 20:3 & Rev 20:7).
Satan cannot be released at Jesus' "soon" Return since Jesus promised to "soon crush Satan under your feet," (Rom 16:20), not "soon release Satan from the Abyss beneath," (Rev 20:3 & Rev 20:7).
Satan cannot be released as Jesus Returns. Therefore, the "1000 years" Millennium cannot end as Jesus Returns.

Romans 16:17-20
Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. 18 For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. 19 For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good, and innocent in what is evil. 20 And the God of peace will soon crush Satan under your feet.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS. 7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

ERROR IV: "Christ failed to return before His generation passed away"

Jesus taught His Return would come to pass before the Apostle's generation passed away, LINK.
Jesus' Apostles understood, expected & taught Christ's Return before their generation passed away, LINK.
Though "neither the day nor the hour," (date & time), of Christ's Return was known by Jesus & His Apostles, they did plainly understand which generation would see it, their generation, LINK. The individuals who saw the Master go away were to be the very ones to see Him come back, as all the parables of a returning master describe, LINK.

ERROR: 30AD-FUTURE MILLENNIUM modern Amillennialism

30AD-FUTURE MILLENNIUM modern Amillennialism

This view holds that the Millennium (1000 years) of Revelation 20:1-7

BEGAN AT THE CROSS-RESURRECTION-ASCENSION-PENTECOST AROUND 30AD.
WILL END AT A TIME STILL FUTURE.

It incorporates the following errors:

All systems that begin the Millennium before the disappearance of the Apostles (before 70AD) share the same error: they logically lead to Universalism. They do this by claiming that an event occurring at the beginning of the Millennium, (Rev 20:4-6's "Resurrection of the Blessed & Holy Ones"), was a coming to covenant life, (being "Born-Again"), rather than a bodily resurrection. This drives the conclusion that Rev 20:4-6's "Resurrection of the Rest of the Dead" at the end of the Millennium is the coming to covenant life of everyone else. Thus, the ultimate fate of holy believers and that of everyone else is eventually the same: they come to covenant life, ("Born-Again"). That teaching is honestly known as "UNIVERSALISM." In this fashion, all systems that begin the Millennium before the disappearrance of the Apostles logically lead to Universalism, a cancerous, false teaching. Thus, the main arguments against the 30-70AD Millennium of Hyper-Preterism, "Full" Preterism & Covenant Eschatology also apply against 30AD-Future Millennium systems, as well, LINK.

Timeline:

` AGAINST ERROR

ERROR I: "The 1000 years of Rev 20:1-7 starts before Christ's Return"

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Blessed & Holy Ones of Rev 20:4 = 1 Thess 4:16's Rising of the Dead in Christ. Otherwise would mean the Resurrection of the Blessed & Holy Ones, (Rev 20:4), was an event distinct & prior to 1 Thess 4:16, that it was a past experience in the lives of the Apostles, thus driving the conclusion that Rev 20:4 was a "coming to covenant life," (being born-again). This, in turn, would drive the conclusion that the Resurrection of the Rest of the Dead of Rev 20:5a was a "coming to covenant life," as well, since it uses the same words in an adjacent verse. The implication, then, would be that whether one lives & dies as "Blessed & Holy" or as "the Rest of the Dead," he still eventually "comes to covenant life," making faith & obedience to Christ irrelevant to one's eternal fate. That conclusion is Universalism, a cancerous doctrine at odds with Scriptures' command to obey to the Word of God the Judge of all men. Note also, Rev 20:5a ≠ 1 Thess 4:16 because there is no mention of non-Christians, ("the Rest of the Dead" of Rev 20:5a), being raised up alongside "the Dead in Christ" in 1 Thess 4:16.
The Rising of the Dead in Christ, (1 Thess 4:16 & Rev 20:4), cannot begin before the Return of Christ since 1 Thess 4:16 teaches these events happen in the same moment.

1 Thessalonians 4:13-5:11
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord HImself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words. 5 Now as to the times and the epochs, brethren, you have no need of anything to be written to you. 2 For you yourselves know full well that THE DAY OF THE LORD will come just like a thief in the night. 3 While they are saying, "Peace and safety!" then destruction will come upon them suddenly like birth pangs upon a woman with child; and they shall not escape. 4 But you, brethren, are not in darkness, that THE DAY should overtake you like a thief; 5 for you are all sons of light and sons of DAY. We are not of night nor of darkness; 6 so then let us not sleep as the rest do, but let us be alert and sober. 7 For those who sleep do their sleeping at night, and those who get drunk get drunk at night. 8 But since we are of THE DAY, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. 9 For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, 10 who died for us, that whether we are awake or asleep, we may live together with Him. 11 Therefore encourage one another, and build up one another, just as you also are doing.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I b. ERROR: Theories starting the "1000 years" Millennium before 2nd Timothy was written. (Hymenaeus)

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Blessed & Holy Ones of Rev 20:4 = the Resurrection that Paul insisted was still future to the time 2 Timothy 2:18 was penned, (around 62AD). Otherwise would mean the Resurrection of the Blessed & Holy Ones was a past experience in the lives of the Apostles equating it with the error of Hymenaeus & Philetus.
Therefore, the "1000 years" Millennium of Rev 20:4-6 cannot begin before 2 Tim 2:18 was written around 62AD because that would support the error of Hymenaeus & Philetus that the apostle Paul condemned as a cancerous doctrine.

2 Timothy 2:17-18
Hymenaeus and Philetus, 18 men who have gone astray from the truth saying that the resurrection has already taken place [prior to the writing of this epistle], and thus they upset the faith of some.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I c. ERROR: Theories starting the "1000 years" Millennium before the New Testament was completed. (Satan)

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
Following their resurrection, the Blessed & Holy ones reign with Christ throughout the "1000 years" Millennium, (Rev 20:4-6), while Satan remains sealed into his prison in the Abyss below, (Rev 20:1-3 & Rev 20:7).
The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The New Testament records more harrassment from Satan against God's People, (Christians), during the 30-70AD period in which the New Testament was written than all other history combined, describing Satan fittingly as "a roaring lion walking about, seeking whom he may devour," LINK, hardly bound & imprisoned into the Abyss below. Additionally, there is no credible hermeneutic by which to construe the casting out of individual demons from individual men by Jesus in the Gospels as the binding, casting & sealing of Satan into the Abyss below as foreseen over 20 years later in Rev 20:1-3, LINK. If the period recorded by the New Testament, about 30-70AD, describes the state of affairs during the "1000 years" Millennium when the Devil/Satan is bound, cast & sealed into his prison in the Abyss below as Rev 20:1-3 describes, and yet, despite this Satan was still able to perform all his activities against Christians the New Testament so abundantly records, then it is fair to conclude from Scripture that the Devil/Satan is able to keep performing among us today and into the future much the same activities recorded by the New Testament since not even that prison could stop him, if the Millennium had indeed begun prior to the completion of the New Testament writings c. 70AD.
The New Testament anticipates the reign of the Saints to begin no sooner than Christ's anticipated Return, the good & faithful servants each receiving delegated authority from the Lord Jesus as their reward for their service while He was away, There is no credible hermeneutic by which to construe that reigning had already begun prior to the completion of the New Testament corpus, LINK. If the period recorded by the New Testament, (c. 30-70AD), is what we experience whenever, (per Rev 20:1-6), the Saints reign with Christ then we should expect life under the reign of the Saints & Christ to continue to be the same as during New Testament times: singles should be advised not to marry because of the distress & darkness of the times whenever Saints rule and the Devil/Satan is imprisoned; God's ministers should expect to be hounded from town to town and treated like the scum of the earth and have messengers of Satan sent to buffet them, etc., just like Paul & the rest of the Apostles during the time the New Testament was written, (30-70AD), if the Saints indeed reigned then, the "1000 years" Millennium having supposedly already begun.

1 Peter 5:8-11
Be of sober spirit, be on the alert. Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour. 9 But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. 10 And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. 11 To Him be dominion forever and ever. Amen.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I d. ERROR: Theories starting the "1000 years" Millennium before the arrival of the Beast & his mark.

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Blessed & Holy Ones are the dead who refused to worship the Beast and receive his mark, Rev 20:4.
It is not possible to be awarded the Blessed & Holy Resurrection, (the first resurrection of Rev 20:4-6), before being beheaded for refusing the Beast & his mark before the Beast & his mark even arrive to test Christians.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

ERROR II: "The 1000 years of Rev 20:1-7 is not an actual 1000 years"

.ERROR II: Counting the "1000 years" Millennium not an actual 1000 years

The Millennium, (Latin for "1000 years" as are the Bible's actual words), is a finite period of time with epoch events marking its start and end points:

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
Following their resurrection, the Blessed & Holy ones reign with Christ throughout the "1000 years" Millennium, (Rev 20:4-6), while Satan remains sealed into his prison in the Abyss below, (Rev 20:1-3 & Rev 20:7).
The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

ERROR III: "The 1000 years of Rev 20:1-7 ends at Christ's Return"

.III a. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Paul)

If the Apostles believed the coming of the Lord Jesus was at the end of the "1000 years" Millennium of Rev 20:1-7 and 2 Peter 3:8-10, Paul could not have taught the likelihood of himself being among those who are alive and remain until the coming of the Lord as he plainly does in 1 Thess 4:16-17. A Postmillennial eschatology would have forced him to plainly place himself among those "fallen asleep" at the coming of the Lord. Futher, all apostolic alarm of Christ's "soon" return would have been replaced by the comforting doctrine of a "1000 years" Millennium countdown to Christ's coming. (That's a long snooze button). Read more ...

1 Thessalonians 4:13-18
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words.

III b. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Universalism)

The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Rest of the Dead of Rev 20:5a ≠ 1 Thess 4:16 the Raising of the Dead in Christ because that would mean the Resurrection of the Blessed & Holy Ones, (Rev 20:4), was an event a "1000 years" Millennium prior to 1 Thess 4:16, that it was a past experience in the lives of the Apostles, thus driving the conclusion that Rev 20:4 was a "coming to covenant life," (being born-again). This, in turn, would drive the conclusion that the Resurrection of the Rest of the Dead of Rev 20:5a was a "coming to covenant life," as well, since it uses the same words in an adjacent verse. The implication, then, would be that whether one lives & dies as "Blessed & Holy" or as "the Rest of the Dead," he still eventually "comes to covenant life," making faith & obedience to Christ irrelevant to one's eternal fate. That conclusion is Universalism, a cancerous doctrine at odds with Scriptures' command to obey to the Word of God the Judge of all men. Note also, Rev 20:5a ≠ 1 Thess 4:16 because there is no mention of non-Christians, ("the Rest of the Dead" of Rev 20:5a), being raised up alongside "the Dead in Christ" in 1 Thess 4:16. However, there is mention in 1 Thess 4:13 of "the rest who have no hope" which does, in fact, correspond to Rev. 20:5a "The rest of the dead did not come to life until the THOUSAND YEARS were completed."

1 Thessalonians 4:13-18
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

III c. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Satan)

Along with the Resurrection of the Rest of the Dead, (Rev 20:5a), the "1000 years" Millennium ends with the release of Satan from his prison below in the Abyss, (Rev 20:3 & Rev 20:7).
Satan cannot be released at Jesus' "soon" Return since Jesus promised to "soon crush Satan under your feet," (Rom 16:20), not "soon release Satan from the Abyss beneath," (Rev 20:3 & Rev 20:7).
Satan cannot be released as Jesus Returns. Therefore, the "1000 years" Millennium cannot end as Jesus Returns.

Romans 16:17-20
Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. 18 For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. 19 For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good, and innocent in what is evil. 20 And the God of peace will soon crush Satan under your feet.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS. 7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

ERROR IV: "Christ failed to return before His generation passed away"

Jesus taught His Return would come to pass before the Apostle's generation passed away, LINK.
Jesus' Apostles understood, expected & taught Christ's Return before their generation passed away, LINK.
Though "neither the day nor the hour," (date & time), of Christ's Return was known by Jesus & His Apostles, they did plainly understand which generation would see it, their generation, LINK. The individuals who saw the Master go away were to be the very ones to see Him come back, as all the parables of a returning master describe, LINK.

ERROR: 30-70AD MILLENNIUM Hyper-Preterism, Full-Preterism, Covenant Eschatology

30-70AD MILLENNIUM Hyper-Preterism, Full-Preterism, Covenant EschatologyThis view holds that the Millennium (1000 years) of Revelation 20:1-7

BEGAN NEAR THE CROSS AROUND 30AD.
ENDED NEAR OLD JERUSALEM'S DESTRUCTION AROUND 70AD.

It incorporates the following errors:

Are you not throwing the baby out with the bathwater?
No. I am only throwing out the bathwater. I am only throwing out the theories that have Rev 20:1-10's "Thousand Years" ending around 70AD. I am firmly holding on to "the baby," that is, the realization that: the Nero-Beast Tribulation is history; that Jesus has Returned long ago; the "Day of the Lord/Millennium/Thousand Years" is a past event; the New Heavens, New Earth, and New Jerusalem arrived at old Jerusalam's 70AD departure; the Saints have reigned with Jesus ever since; God's dwelling has been with men ever since and will remain forevermore! Emmanuel, God with us! The Saints have been made heirs of God and co-heirs with Jesus who has received all authority in Heaven and Earth!

There have been many concepts that have come out of Preterism that are disagreeable…

True.

...do we therefore cast aside the entire view?

We only cast aside the theories that do not fit Scripture such as:

I) Theories that posit the ending of Rev 20:1-10's "1000 Years" at 70AD.

A) Resultant theories that posit the beginning of Rev 20:1-10's "1000 Years" prior to writing of 2 Tim 2:18

1) Resultant Hymenaen heresies timing "the first resurrection" of Rev 20:4-6 prior to writing of 2 Tim 2:18

a) Resultant Gnostic-like heresies that make the Resurrection out to be

something other than quickening-transformation of mortal-natural bodies of the dead at Judgment.

i) Resultant Universalist-Lawless heresies that add to the Word of God pronouncing:

"Since the blessed & holy martyrs 'came to covenant life' at start of the 1000 years, Rev 20:4,

then the 'rest of the dead come to covenant life' too, at end of the 1000 years, Rev 20:5."

For example you espouse that the Millennium concluded in 1070 yet even though I disagree, I do not cast aside the view of past fulfillment.

Exactly. You have just answered your own question. Even though I reject the theories that posit the ending of Rev 20:1-10's "1000 years" at 70AD, I do not cast aside the view of past fulfillment, either.

So you assert that a 30-70AD Millennium leads to universalism?

I have not merely asserted this, I have proven and documented it. Follow the links in the post to which you responded and you will find ample support for my statements. If you need still more, I am prepared to provide it. For the purpose of keeping this post easy to follow, I have left off the links I am prepared to provide to substantiate my statements here.

Well why can not the same be said about a Millennium ending in 1070?

NO. Because the 70-1070AD Millennium begins AFTER 2 Tim 2:18 was penned, so does the Resurrection of the Saints at Rev 20:4. This means that the Saints' Resurrection was a "coming to life" of their bodies as was the "coming to life" of "the rest of the dead" at Rev 20:5. The righteous are bodily resurrected as are the unrighteous, (albeit at different times). But since the unrighteous had NOT received "eternal/covenant life" in their souls prior to their judgment, (ie. their names were not written into the Lamb's Book of Life prior to their judgment), they are eternally condemned to the Lake of Fire ("Second Death") per Rev 20:15. This distinction at judgment between those who had and those who did not have eternal/covenant life gives no place to Universalism. But, as stated above, the 30-70AD Millennial theories lead to the conclusion that: "After the 1,000 years, 'the rest of the dead come to covenant-spiritual-eternal life' (Rev 20:5) as did the Saints (Rev 20:4)" - and that is Universalism & Lawlessness.

Scripture does not declare universalism regardless of what others put forth.

True. Scripture does not support universal salvation and nor do I.

Therefore, if it is shown a Pre-70 Millennium and universalism is unscriptural, your argument must be revisited.

I agree. And I thank you for your congenial attitude here that is rare in the discussion. My argument for a 70-1070AD Millennium is really the way to preserve the past fulfillment view through the withering attacks to come. My opponents do not yet realize it, but I have been pointing out to the them the way of escape and preservation rather than the destruction of the past fulfillment (Preterist) view of eschatology. When the withering attacks come down like unstoppable acid rain, those who who have read with an open heart will know where to find refuge.

See also: Resurrection-transformation of the mortal-natural body at Judgment
/?q=node/195

Revelation 20:4-6 ~ foreseen around 62AD in the predictive vision by Christ's exiled Apostle John
And I foresaw THE SOULS OF 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a thousand years. 5 The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection.
NASB

The Rev 20:4-6 passage is talking about:
Two groups of "SOULS."
A) The first group of souls are faithful martyrs of Jesus who rejected the Mark of the Beast (Nero).
B) The second group of souls are identified simply as, "the rest of the dead"
implying that both groups of SOULS are of people who are dead, (Christ's martyrs versus the rest).
It is their bodies that are dead since Christian martyrs (the first group) can never have dead souls.
Again, it is their bodies that are dead since Christian martyrs (the first group) can never be described as "spritually dead."
Therefore, Rev 20:4-6 is talking about the coming to life of bodies after death, "resurrection."
Both groups of SOULS were each coming to animate bodies again after death, "resurrection."

ERROR I: "The 1000 years of Rev 20:1-7 starts before Christ's Return"

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Blessed & Holy Ones of Rev 20:4 = 1 Thess 4:16's Rising of the Dead in Christ. Otherwise would mean the Resurrection of the Blessed & Holy Ones, (Rev 20:4), was an event distinct & prior to 1 Thess 4:16, that it was a past experience in the lives of the Apostles, thus driving the conclusion that Rev 20:4 was a "coming to covenant life," (being born-again). This, in turn, would drive the conclusion that the Resurrection of the Rest of the Dead of Rev 20:5a was a "coming to covenant life," as well, since it uses the same words in an adjacent verse. The implication, then, would be that whether one lives & dies as "Blessed & Holy" or as "the Rest of the Dead," he still eventually "comes to covenant life," making faith & obedience to Christ irrelevant to one's eternal fate. That conclusion is Universalism, a cancerous doctrine at odds with Scriptures' command to obey to the Word of God the Judge of all men. Note also, Rev 20:5a ≠ 1 Thess 4:16 because there is no mention of non-Christians, ("the Rest of the Dead" of Rev 20:5a), being raised up alongside "the Dead in Christ" in 1 Thess 4:16.
The Rising of the Dead in Christ, (1 Thess 4:16 & Rev 20:4), cannot begin before the Return of Christ since 1 Thess 4:16 teaches these events happen in the same moment.

1 Thessalonians 4:13-5:11
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord HImself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words. 5 Now as to the times and the epochs, brethren, you have no need of anything to be written to you. 2 For you yourselves know full well that THE DAY OF THE LORD will come just like a thief in the night. 3 While they are saying, "Peace and safety!" then destruction will come upon them suddenly like birth pangs upon a woman with child; and they shall not escape. 4 But you, brethren, are not in darkness, that THE DAY should overtake you like a thief; 5 for you are all sons of light and sons of DAY. We are not of night nor of darkness; 6 so then let us not sleep as the rest do, but let us be alert and sober. 7 For those who sleep do their sleeping at night, and those who get drunk get drunk at night. 8 But since we are of THE DAY, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. 9 For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, 10 who died for us, that whether we are awake or asleep, we may live together with Him. 11 Therefore encourage one another, and build up one another, just as you also are doing.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I b. ERROR: Theories starting the "1000 years" Millennium before 2nd Timothy was written. (Hymenaeus)

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Blessed & Holy Ones of Rev 20:4 = the Resurrection that Paul insisted was still future to the time 2 Timothy 2:18 was penned, (around 62AD). Otherwise would mean the Resurrection of the Blessed & Holy Ones was a past experience in the lives of the Apostles equating it with the error of Hymenaeus & Philetus.
Therefore, the "1000 years" Millennium of Rev 20:4-6 cannot begin before 2 Tim 2:18 was written around 62AD because that would support the error of Hymenaeus & Philetus that the apostle Paul condemned as a cancerous doctrine.

2 Timothy 2:17-18
Hymenaeus and Philetus, 18 men who have gone astray from the truth saying that the resurrection has already taken place [prior to the writing of this epistle], and thus they upset the faith of some.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I c. ERROR: Theories starting the "1000 years" Millennium before the New Testament was completed. (Satan)

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
Following their resurrection, the Blessed & Holy ones reign with Christ throughout the "1000 years" Millennium, (Rev 20:4-6), while Satan remains sealed into his prison in the Abyss below, (Rev 20:1-3 & Rev 20:7).
The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The New Testament records more harrassment from Satan against God's People, (Christians), during the 30-70AD period in which the New Testament was written than all other history combined, describing Satan fittingly as "a roaring lion walking about, seeking whom he may devour," LINK, hardly bound & imprisoned into the Abyss below. Additionally, there is no credible hermeneutic by which to construe the casting out of individual demons from individual men by Jesus in the Gospels as the binding, casting & sealing of Satan into the Abyss below as foreseen over 20 years later in Rev 20:1-3, LINK. If the period recorded by the New Testament, about 30-70AD, describes the state of affairs during the "1000 years" Millennium when the Devil/Satan is bound, cast & sealed into his prison in the Abyss below as Rev 20:1-3 describes, and yet, despite this Satan was still able to perform all his activities against Christians the New Testament so abundantly records, then it is fair to conclude from Scripture that the Devil/Satan is able to keep performing among us today and into the future much the same activities recorded by the New Testament since not even that prison could stop him, if the Millennium had indeed begun prior to the completion of the New Testament writings c. 70AD.
The New Testament anticipates the reign of the Saints to begin no sooner than Christ's anticipated Return, the good & faithful servants each receiving delegated authority from the Lord Jesus as their reward for their service while He was away, There is no credible hermeneutic by which to construe that reigning had already begun prior to the completion of the New Testament corpus, LINK. If the period recorded by the New Testament, (c. 30-70AD), is what we experience whenever, (per Rev 20:1-6), the Saints reign with Christ then we should expect life under the reign of the Saints & Christ to continue to be the same as during New Testament times: singles should be advised not to marry because of the distress & darkness of the times whenever Saints rule and the Devil/Satan is imprisoned; God's ministers should expect to be hounded from town to town and treated like the scum of the earth and have messengers of Satan sent to buffet them, etc., just like Paul & the rest of the Apostles during the time the New Testament was written, (30-70AD), if the Saints indeed reigned then, the "1000 years" Millennium having supposedly already begun.

1 Peter 5:8-11
Be of sober spirit, be on the alert. Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour. 9 But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. 10 And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. 11 To Him be dominion forever and ever. Amen.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I d. ERROR: Theories starting the "1000 years" Millennium before the arrival of the Beast & his mark.

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Blessed & Holy Ones are the dead who refused to worship the Beast and receive his mark, Rev 20:4.
It is not possible to be awarded the Blessed & Holy Resurrection, (the first resurrection of Rev 20:4-6), before being beheaded for refusing the Beast & his mark before the Beast & his mark even arrive to test Christians.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

ERROR II: "The 1000 years of Rev 20:1-7 is not an actual 1000 years"

.ERROR II: Counting the "1000 years" Millennium not an actual 1000 years

The Millennium, (Latin for "1000 years" as are the Bible's actual words), is a finite period of time with epoch events marking its start and end points:

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
Following their resurrection, the Blessed & Holy ones reign with Christ throughout the "1000 years" Millennium, (Rev 20:4-6), while Satan remains sealed into his prison in the Abyss below, (Rev 20:1-3 & Rev 20:7).
The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

ERROR III: "The 1000 years of Rev 20:1-7 ends at Christ's Return"

.III a. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Paul)

If the Apostles believed the coming of the Lord Jesus was at the end of the "1000 years" Millennium of Rev 20:1-7 and 2 Peter 3:8-10, Paul could not have taught the likelihood of himself being among those who are alive and remain until the coming of the Lord as he plainly does in 1 Thess 4:16-17. A Postmillennial eschatology would have forced him to plainly place himself among those "fallen asleep" at the coming of the Lord. Futher, all apostolic alarm of Christ's "soon" return would have been replaced by the comforting doctrine of a "1000 years" Millennium countdown to Christ's coming. (That's a long snooze button). Read more ...

1 Thessalonians 4:13-18
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words.

III b. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Universalism)

The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Rest of the Dead of Rev 20:5a ≠ 1 Thess 4:16 the Raising of the Dead in Christ because that would mean the Resurrection of the Blessed & Holy Ones, (Rev 20:4), was an event a "1000 years" Millennium prior to 1 Thess 4:16, that it was a past experience in the lives of the Apostles, thus driving the conclusion that Rev 20:4 was a "coming to covenant life," (being born-again). This, in turn, would drive the conclusion that the Resurrection of the Rest of the Dead of Rev 20:5a was a "coming to covenant life," as well, since it uses the same words in an adjacent verse. The implication, then, would be that whether one lives & dies as "Blessed & Holy" or as "the Rest of the Dead," he still eventually "comes to covenant life," making faith & obedience to Christ irrelevant to one's eternal fate. That conclusion is Universalism, a cancerous doctrine at odds with Scriptures' command to obey to the Word of God the Judge of all men. Note also, Rev 20:5a ≠ 1 Thess 4:16 because there is no mention of non-Christians, ("the Rest of the Dead" of Rev 20:5a), being raised up alongside "the Dead in Christ" in 1 Thess 4:16. However, there is mention in 1 Thess 4:13 of "the rest who have no hope" which does, in fact, correspond to Rev. 20:5a "The rest of the dead did not come to life until the THOUSAND YEARS were completed."

1 Thessalonians 4:13-18
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

III c. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Satan)

Along with the Resurrection of the Rest of the Dead, (Rev 20:5a), the "1000 years" Millennium ends with the release of Satan from his prison below in the Abyss, (Rev 20:3 & Rev 20:7).
Satan cannot be released at Jesus' "soon" Return since Jesus promised to "soon crush Satan under your feet," (Rom 16:20), not "soon release Satan from the Abyss beneath," (Rev 20:3 & Rev 20:7).
Satan cannot be released as Jesus Returns. Therefore, the "1000 years" Millennium cannot end as Jesus Returns.

Romans 16:17-20
Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. 18 For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. 19 For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good, and innocent in what is evil. 20 And the God of peace will soon crush Satan under your feet.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS. 7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

30-70AD Millennialism: Foundation of Preterist Universalism

"9) 40 year Millennium? Mt.23, Rev.20, Revelations Recapitulation Structure

Hank a 40 year millennium seemed to bother you, and Steven you said it was “possible.” Please see my section on Peter’s 1,000 years and John’s in Rev.20 on (pp.46-52). Also, note my quotes of Rabbi’s who understood (Ps.90) to teach a 40 year millennium."

~ from Mike Sullivan: An Open Letter to Hank Hanegraaff and Gary DeMar .

My Response: UNIVERSALISM and the 30-70AD MILLENNIAL VIEW

Blue = those martyred for the Word of God, for refusing to worship the Beast (aka Nero Ceasar), rejecting the Beast's mark.

Brown = those who accepted the Mark of the Beast (aka Nero Ceasar), that is, “the rest of the dead” of Rev 20:5.

Rev 1:9 (penned circa 62-66AD at beginning of the Tribulation to encourage rejection of the Beast and his mark)

I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos, because of the word of God and the testimony of Jesus.

...

Rev 13:16-18 (penned circa 62-66AD at beginning of the Tribulation to encourage rejection of the Beast and his mark)

16 And he causes all, the small and the great, and the rich and the poor, and the free men and the slaves, to be given a mark on their right hand, or on their forehead, 17 and he provides that no one should be able to buy or to sell, except the one who has the mark, either the name of the beast or the number of his name. 18 Here is wisdom. Let him who has understanding calculate the number of the beast, for the number is that of a man; and his number is six hundred and sixty-six.
...

Rev 20:1-7 (penned circa 62-66AD at beginning of the Tribulation to encourage rejection of the Beast and his mark)

1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time.

4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a thousand years. 5 The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. 6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.

7 And when the thousand years are completed, Satan will be released from his prison, …

NASB.

Virtually all Bible students agree that

Rev 20:4’s “came to life” = “resurrection” of Rev 20:5.

No argument there.

But those who insist that Rev 20:1-10 describes the 30-70AD situation are seduced to suppose that

Rev 20:4-5’s “came to life" = "resurrection" = "have everlasting life" of John 3:16

Thing is,

Rev 20:4’s “came to life” must equal “come to life” of Rev 20:5

That is,

Rev 20:4’s “came to life” reward to those beheaded & Martyred from the Tribulation who rejected Beast & his mark

= Rev 20:5's “came to life” reward to the rest of the dead at the end of the "thousand years" (of 30-70AD supposedly).

So,

IF Rev 20:4’s “came to life” = "have everlasting life" John 3:16

AND Rev 20:4’s “came to life” = “come to life” of Rev 20:5

THEN Rev 20:5’s “come to life” = "have everlasting life" John 3:16

THEREFORE,

Rev 20:5’s

“The rest of the dead did not "come to life" until the thousand years were completed.”

= “The rest of the dead did not "have everlasting life" until the thousand years were completed.”

THAT IS,

The "life" rewarded the Martyrs from the Tribulation for being beheaded for the Gospel and for rejecting Beast & his mark,

= the same "life" automatically granted freely to the rest of the dead, ie, everybody else, after the “thousand years,”

("Really just 40, but not really, probably only 14, possibly less, Claudius to Nero, but it was enough nonetheless, it was “perfectly complete” ")

SO,

What do we normally call it when

The dead, Beast-accepters get to “come to life" = "have everlasting life" as the beheaded, martyred Beast-rejecters?

(Remember, we all agree that Rev 20:4’s "came to life" = "resurrection" of Rev 20:5).

What do we normally call it when

dead, Beast-marked sinners automatically receive “resurrection" = "have everlasting life" as the Saints?

WE CALL IT "UNIVERSALISM."

THEY CALL IT "UNIVERSAL SALVATION."

THEY CALL IT "COMPREHENSIVE GRACE."

So we see that Pre-70AD Millennialism has an inescapable connection with Universalism via its Gnostic-style deviation from orthodox resurrection. Remember, it was Hymenaeus & Philetus who were saying things like, "Since the 1st Resurrection of the Just that is already past was all about people "coming to covenant life" in Christ (Rev 20:4), then the Resurrection of the Rest of the Dead when Jesus comes back will be about everybody else "coming to covenant life" in Christ (Rev 20:5), too: nobody but the Devil is going to Hell! Yippee!" (2 Tim 2:11-18). But Paul strongly affirmed that he had not yet attained to the Resurrection of the Just because it had not yet occurred as of his writing of Phillippians 3:10-13 around 62AD.

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Note: It should not be overlooked that

the first man to champion The 30-70AD Millennial View in 1971

= the same man around whom is celebrated "The Transmillenial View," often identifed as Preterist Universalism, today.

And for those "Full" Preterists who oppose Universalism, I find it highly ironic that those who vigorously oppose Preterist Universalism should just as vigorously cling to the very eschatological & soteriological foundations that provide the support for it. Eventually, one would think that a reasonable mind would put 2 & 2 together and realize they've been defending the very foundations of what they attack.

And this is love, that we walk after Christ's commandments ~2 John 6

Timeline:

` AGAINST ERROR

Consistent Full Preterist conclusions lend themselves to Universalism

By Todd Dennis, a relevant excerpt from his' PreteristArchive.com website:
http://preteristarchive.com/Preterist/Idealism/dennis-todd_06-03.html

IT SHOULD BE NOTED THAT TODD DENNIS USES THE TERM "FULL PRETERISM"
TO REFER TO THE SAME THING CALLED BY PROPHECYHISTORY.COM AS "30-70AD MILLENNIALISM"
THAT IS: "FULL PRETERISM" = "30-70AD MILLENNIALISM"

INVESTIGATING THE "HYMENAEAN CHARGE"

I hope this page helps explain why I'm personally making the move as far away from full preterism as possible. It is recognized that dogmatic full preterist "true believers" will always take issue with the points on this page; however, my intent is really only to show the open-hearted that there is a need to question the legitimacy of full pret assumptions and seriously evaluate all its claims to the point of registering the consequences. This applies to all doctrinal shifts during our lives, which process will hopefully never end. Having promoted the view for over a decade, though, I feel a real sense of responsibility to point out the errors discovered.

We can often find ourselves in trouble when we build unproved assumptions upon assumptions. It is easy enough to get so far ahead of facts, that what was left unproven quickly turns into a fundamental point upon which layers of further assumptions are built. Please take, for instance, the following line of reasoning from the earliest known full preterist author. Notice that between his 'if' and 'then' logical argument lies piles and piles of assumptions -- all of which are taken as a whole, and treated as settled and obvious :

Now, if at the destruction of Jerusalem there was a taking away of the first covenant; a removing of .the old heaven and earth, and a burning up of the same ; and if sin, Satan, death, and hell have their true and scriptural meaning in reference only to the two covenants of Sinai and Sion, as consequent upon the Adamic transgression - and proof to the contrary is defied - if these things be so, then are we warranted in concluding….

By attempting to make the fulness of the consummation of the ages fit into the historical year of AD70, full preterist systems build upon a fundamental truth which is very much still a matter of debate. Accordingly, those systems seek to find natural imagery in that period which answers to the prophecies of the Bible according to that fundamental, unassailable presumption.

When those settled issues are challenged, the systems are so committed to what lies far ahead -- generally unwilling to investigate the critical principles which lay far behind -- that the objections are typically dismissed with a wave of the hand and treated with scorn. This is a problem.

This anti-Berean approach yields many negative consequences, doctrinally and interpersonally.

Doctrinally, the trend of using natural people and events to explain spiritual and eternal realities in Christ results in the declaration that the shadows are actually the substance (It is upon this basis that full preterism is being investigated as actually being "Hyper Preterism" after all). As noted, the substance is regarding "things not seen" -- AD70 best being seen as the confirmation perhaps.. but not as the actual substance of the promises and inheritances to God's people -- which are spiritual in nature, and much more glorious (II Cor. 1:20). (It is helpful to consider the "Land Promises to Israel" in this regard. More details regarding this hermeneutical method are listed here)

The consequences to interpersonal communication and intrapersonal behavior are apparent enough, and are displayed on message boards from every Christian system around the Internet. It seems axiomatic that the sowing of absolute self-certainty in one's own position yields a sense of superiority and pride. If it gets frustrated and frantic, this "magical thinking" quickly turns into narcissism and can even be deadly to people and marriages.

In regards to the "hyper preterist" charge, it appears that upon both of these grounds - doctrinal and personal - those who claim that the resurrection is "in AD70" actually do fulfill the charges against the heretic Hymenaeus: 2 Timothy 2:18: "Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. ." (by the way, this doesn't mean that the resurrection is to be expected at some historical point in the future either, so the charge of my view being partial preterism is mistaken).

Without any regard for the argument that Paul was merely stating that he was a little ahead of his time (the resurrection coming within 10 years), this is not germane to the point in question. Whether stating that the resurrection was in AD60 (Hymenaeus), 70 (Full Preterism), or 2006, if one is teaching that the resurrection of all the dead is past already, then they are placing themselves underneath the consideration of this statement by Paul.

There are also other aspects of Paul's problem with the teaching of Hymenaeus besides simply his timing of the resurrection, as well. By seeking to "overthrow the faith" of sincere people, the heretic was treating the body of Christ destructively and with disrespect -- placing his love for his beliefs above his love for his brother. This same 'scalping' tendency can be seen among many full pret "true believers," who openly relish overthrowing the faith of Futurists in order to establish their own. No longer is the focus on leading the lost to Christ; instead, evangelistic zeal is given over to 'teaching the truth of Covenant Eschatology' and overthrowing the beliefs of brothers and sisters in Christ. This is no small issue, particularly considering the violence and venom that is associated with a lot of that work which pits itself against the Body in a wholly divisive way. This methodology is explicitly condemned in the Word.

In addition to the previously mentioned "hymenaean hallmarks" of teaching that the resurrection is over, and in seeking to overthrow the faith of believers, there is a third significant reason why this view is being investigated as "hyper-preterism" -- the common teaching that there is no longer need for faith at all. The reasoning is that, since AD70 brought the fullness, and, no longer seeing through a glass darkly we now see face to face, our faith has been turned to sight. This is akin to the common teaching that since believers were given all of Christ in AD70, there is no more need for the Holy Spirit. By believing that the fullness came in history, it is often taught that there is no longer place for those things in part. Therefore, by teaching that there is no more need for faith, that view would indeed "overthrow the faith of some" -- and I have seen it happen many times.

The claim from a former full preterist that the hymenaean charge rings true (in both the error and the overthrow of faith) would hopefully raise serious flags of warning. And yet, those who are "true believers" in the view reflexively dismiss the hymenaean charge with a wave of the hand, and will say something like "this charge is nothing new, and has been dealt with before." Regarding this infamous "oh-so-certain" self-assurance of certain Christians, ignorance is bliss. As a result of the hobbyist approach to theology, which is in large part a child of the World Wide Web, systems are typically sculpted in a very shoddy manner. That which doesn't support the predetermined result is typically put aside pending further study -- or ignored altogether. Perhaps there is a legitimate reason why certain arguments against the view are used time and again.

CONSISTENT FULL PRETERIST CONCLUSIONS LEND THEMSELVES TO UNIVERSALISM

Despite the appearance of broad consensus, there are really precious few areas of general agreement among (or even within) the various full preterist hybrids. It has been joked that there are as many full preterist leaders as there are full preterists, but it is not far from the truth to say that each has their own unique spin on doctrine.

Regardless of the differences from one system to another, however, what may be most important to observe is the level of consistency presented within themselves. It seems that all full preterist approaches can be seen as falling within varying degrees of consistency in application of their fundamental hermeneutic of AD70 consummation.

Those who are relatively new to the view tend to think that they know what is all about based upon a cursory reading of Matthew 24:34, but it really does take a few years to get past the initial burst of re-discovery in order to recognize the logical and scriptural conclusions of the hermeneutic itself. Without waiting on the Lord and patiently learning as the Spirit provides, we may learn the errors of our ways through negative experience. This is one reason why it is important to resist the impulse to "know everything overnight."

Consistency within the system is really what sets the newbies apart from the more experienced, generally speaking. Just like with Dispensationalism, one can believe that Jesus is King now, but if the system will not allow it, then they are just inconsistent, and inexperienced within their own hermeneutic, not really representing it for what it teaches. The same is true, in my opinion, with that form of full preterism which teaches that everything was fulfilled historically by AD70, and yet that not everyone in the world enjoys its benefits.

By assuming a fundamental hermeneutic which applies the blessings of prophecy to all people in history post AD70 -- not making the important clarification IN CHRIST -- the errors start to compound, and a particular trend of doctrine starts to emerge. This particular stream has been recognized by a large number of people who are now embracing doctrines of Universalism, or comprehensive grace and redemption.

It is often said in full preterist circles that one's eschatology directly effects their doctrine of salvation.. and this is certainly the case. Forms of Universalism, as a result of a more consistent application of the completely fulfilled eschatology, are being increasingly recognized, from with and without, as the true face of full preterism. Though a trend within a system cannot disprove a system, the fundamental hermeneutic can.

There are a number of uniquely full preterist conclusions which, though they may not naturally lead to doctrines of Universalism, certainly do lend themselves to this view. And though I do not embrace Universalism myself, I absolutely recognize that to them belongs the progressive banner of full preterism, and that they are correct to declare themselves the most consistent preterists.

With the basic assumption (which I do not share) that the passing of the Mosaic Law was the focus of eschatology, a number of Universalist-friendly conclusions emerge. Though not all systems embrace every one of these conclusions, they are all certainly representative of general full preterist views :

· Satan was utterly destroyed in AD70

· "The Sin" was utterly destroyed in AD70

· "The Law" totally passed away in AD70 (Covenant Eschatology in particular)

· Everyone is in the "New Heavens and Earth" post AD70

· Everyone is in the "Age to Come" post AD70

It must be clearly stated again that the charge is not that full preterism or covenant eschatology leads to Universalism, but that this trend of thought lends itself to those conclusions. For instance, there are views of "Comprehensive Redemption" and "Comprehensive Grace" exploding throughout the movement, and finding wide exposure at the leading websites. Although some disclaim any direct connection to Universalism, there seems little point in denying that they are just a pace or two away... perhaps even walking up to the edge of the cliff, if not taking the fatal step. From the founder of Covenant Eschatology himself, to vocal contributors on many websites (pro and con), to numerous private individuals with whom I correspond, the direction of inquiry relates to how the destruction of sin and the law relates to the broad application of redemption in the post ad70 world. The numbers do not lie, and point directly to the intimate relationship between all forms of full preterist eschatology and Universalism. In the coming months, the two hundred year history of Preterist Universalism will be presented here. For now, notice that the earliest known Full Preterist book was written by a man who shortly thereafter adopted Universalism:

EARLIEST KNOWN FULL PRETERIST BOOK, WRITTEN SHORTLY BEFORE HIS CONVERSION TO UNIVERSALISM!

The Second Advent of Jesus Christ: A Past Event
(1845)

Robert Townley

PRETERIST UNIVERSALISM STUDY ARCHIVE

HERMENEUTICAL INCONSISTENCIES (AND NOVELTIES) WITH NON-UNIVERSALIST FORMS OF FULL PRETERISM

I recognize that full preterist Calvinists absolutely reject the broadening of redemption to every last person in the world, but I believe this fact is based more on their commitment to Reformed soteriology than to their determination for absolute full preterist consistency. Clearly, a Calvinist would never embrace Universal redemption, regardless of how consistent it may or may not be with their chosen eschatology. This is akin to Pentecostal Preterism maintaining the continued applicability of the Apostolic administration, despite have passed beyond their consummation in AD70, as their full preterist eschatology teaches. Not being willing to leave the greater aspect of their theology, yet wishing to hold to full preterism, a happy (though inconsistent) median is found, and the rest is "winked at" in regards to consistency.

In light of the question of consistency, it should be considered how a consistent full preterist view, which acknowledges that the law, the devil, sin, and such were utterly destroyed in AD70, could not be considered lending itself to Comprehensive Redemption?

Considering the sweeping nature of the fundamental assumption of world-wide New Covenant / New Heavens and Earth application in the post-AD70 environment, the answers given to that question demand intense scrutiny. Though particular answers to that dilemma have been offered, they usually require the creation of a previously unknown damning "law of Christ" or some other "doctrinal patch" to cover this hole -- such as a redefinition of "second death," or the creation of a brand new laws which secure for them the balance between particular atonement with universal eschatology. Obviously, the Reformed answer will be that Adam's death still applies to those not in Christ -- which is precisely the point of this article.. that the consummation is to be found IN CHRIST, and not in history. To say that the "consummation of the ages is in ad70" in a universal fashion, and then to make the reception of atonement individually in Christ regardless of that consummation is the inconsistency with which the "historical corporate consummationism" of the Reformed (all limited atonement full preterist systems) are forced to live.

To frame the consistency issue in terms of the Consummation of atonement itself the question must be asked : how many "consummations" are there? Is AD70 the only consummation.. or are there multiple consummations - with a second one which takes place when the person in Adam is "dead and raised in the likeness of Christ", as per certain full preterist systems? Those FP systems which teach "Immortal Body at Death" seem to suggest three different consummation: first in AD70, then in being "born again", and then after physical death. Universalism, on the other hand, typically teaches that there is but one consummation - that in AD70, which settled the issues of Adam and Christ. Preterist-Idealism, on the other hand, though likewise teaching that there is but one true consummation, focuses it as being in Christ, which settles the matter of death, atonement and consummation - AD70 being the outward show of that work of Christ as likewise revealed in AD30.

For now, suffice it to point out just two other dilemmas regarding the consistency of the Reformed approach. Consider the destruction of death and the devil. It is taught among Reformed full prets that death was defeated for all, yet that one must be in Christ to receive its benefits. This is unlike the teaching regarding Satan, though, who is said to be destroyed regardless of one's status in Christ. The issue of consistency with the Reformed also plays itself out in recognition of the limitation of the term 'world.' On one hand, a rightful limitation to being 'in Christ' is seen in terms of "first things," but when it comes to "last things" these limitations are discarded in favor of an end that effects absolutely all. These points will be given a fuller presentation in the months to come.

At the very least, it should be considered that Max King, the founder of Covenant Eschatology, and the man most experienced in the view -- therefore the most likely to have developed a consistent approach -- has developed a Universalist-friendly message of "Comprehensive Grace" to maintain consistency between his eschatology and his soteriology. It appears that countless other full preterists have walked down the path created by the Reformed preterists into the Universalist camp. Certainly, the most vocal and visible -- if not fastest growing -- group of full preterists are the Universalists... whereas the Calvinist influence and numbers appear to be diminishing.

So just as Apostolic / Pentecostal Full Preterism accepts the message of complete fulfillment in that generation up to a point (stopping short of the apostolical gifts), Limited Atonement Full Preterism accepts the message of absolute consummation of all things in AD70 up to a point (stopping short of the effects of Adam's fall). I don't begrudge them their right to do it.. I completely understand and would expect nothing else ; however, so far as consistency goes, they are challenged in my opinion. My point being that in order to truly judge Full Preterism, it must be done using the most consistent approach.

HOW FULL PRETERISM FAILS THE INDIVIDUAL

In spite of this critical look at the trends within Full Preterism and Covenant Eschatology to Universalism, theology is not the motivational factor in this article's call for a much closer re-evaluation of the consequences of looking to history for ultimate prophetic consummation. Having been a church pastor, the consequences of theology upon the hearts and spiritual lives of listeners is known to be of primary and most urgent concern.

For those who have left churches, or found themselves experiencing intense isolation, the personal costs of separating based upon "last things" are clear enough. What is ironic is that, after having left previous fellowships due to disagreements with "last things" find themselves experiencing even more intense isolation due to disagreements with "first things" among those whom they generally agree in the "last things." Having attempted for a decade to forge a unified fellowship of Preterist using the Internet, I realize that the sense of isolation can become even more intense even with the new technology. I've often seen this lack of unity (and oftentimes intense divisionism) lead to grievous disillusionment -- with many walking away from Christianity altogether, as there seemed to be nowhere else to go.

By making "last things" the primary basis of fellowship, there is an inherent consequence of isolation. This trend of compounding isolation and subsequent disillusionment is no fluke. This trend is probably very similar in other sects, but it is certainly true in full preterism. This isolationism seems to gradually increase hopelessness and dissatisfaction. And even if it doesn't effect the "believer" the house, it can very much have an effect on spouses and children. This might be the reason for the massive turnover in full pret. Certainly, there are natural consequences in uniting around something besides the cross of Christ.

For those who wonder why more people do not embrace full preterism, one answer lies in its coldness. Not only doesn't that theology reach within the hearts of people, it doesn't even try. Though those in positions of leadership may tend to think that convincing the minds of people is the critical part of their work, no amount of head knowledge can cover for heart suffering. The dramatic turnover in full preterism has been particularly noticeable over the last 10 years, and the inability of the logical "mind" to satisfy the spiritually hungry "heart" is what I think leads most people to seek better answers -- or, rather, to embrace any eschatology, so long as the more important aspects of that theology are able to minister deep within to the very real tensions and tears that are experienced today.

This appeal is meant to be a recommendation to the authors and teachers within the movement , to search within and see if the "head" certainty that full preterism provides sufficiently provides the peace and rest that are promised for God's people.

FORSAKING THE INDIVIDUAL FOR THE CORPORATE

The most common complaint against the full preterist view is its inability to answer the "what now?" questions... but there is a concern that runs much deeper. By identifying the corporate "consummation of the ages" as having been settled for all time in AD70, the individual believers' "transition period" is removed from today, being made a first century reality alone. This error neglects the importance of the "glory to glory" process at work in the life of the believer, (as they pass from old to new within themselves) and chooses rather to accept that there is no sin, death, or devil to be contended with today. In short, full preterist doctrine chooses the corporate over the individual, and this betrayal results in much suffering for those left grappling with the very real transition process within their lives.

By insisting that the devil, law, sin and death have been utterly destroyed for all in AD70, it leaves a sense of failure within those who find themselves still very much under the chains of law and sin in their own lives. Though many teachers may think that a proper doctrinal explanation of the victory we have in Christ should be sufficient to overcome this internal crisis, it is not nearly so effective; in fact, when your heart is suffering, the last thing that is needed is a pep talk or a mind game. No amount of head knowledge can heal heart suffering... rather, it makes the pain even more acute, and the situation seem even more hopeless.

This plight has been the reality for countless simple students, who don't have the luxury of the self-certainty displayed by many of the more convinced leaders and teachers. And what is striking is that even as many of those in leadership positions in the past have dropped out as a result of their own inability to find rest and peace within the full preterist framework, the fundamental problem is left unaddressed. Dismissing the applicability of the tensions displayed in the New Testament, I believe, has a lot to do with this. By assuming perfection and total completion, we lose the results that come from the tension between old and new, and are only left with confusion as to why things aren't better than they are. Consequently, some have left the faith altogether, believing that full preterism -- representing gospel truth -- exposes the failure of the gospel. Clearly, this line of thought does not reflect a large percentage of those who have fallen away from the movement. Nor is the dropout trend intended to be portrayed as inevitable. There are those in every movement, such as the true believers in the last days of Jerusalem, that will never turn from their certainty in the cause, no matter how much struggle is happening within them, or how many people are suffering around them.

It is my sincere message to any "true believer" full preterists who are in crisis personally, to consider that there is an explanation within the context of fulfilled eschatology that will comfort the heart, while providing understanding for the tensions of your circumstance.

FOCUS ON THE INDIVIDUAL HERE AND THE CORPORATE THERE

Part of this answer is recognizing that what is accomplished corporately in the spiritual realm plays itself out in the process of time. Like the work of the cross of Christ, what is a corporate reality in the eternal state must be applied to each individually in time. We would not say that we received the benefit of the shed blood in AD30, not having yet been born (or born again), even though Christ died in that historical day. Rather, we would tend to see that corporate fulfillment dispensed to each sinner saved this day and beyond. The redemption purchased for the entire Body of Christ is given when you "confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised him from the dead -- then thou shalt be saved." Likewise, focusing solely on a corporate consummation in AD70, placing it as settled for all time in the natural realm, without individual application today, denies the "transition period" within the individual, and the importance of the "glory to glory" process at work in the life of the convert today.

If we can contemplate what the personal imagery of the crucifixion and resurrection of Christ means, besides just one man coming back to life (as had been done before), then we begin to see what spiritual reality that event signified, and how it all points straight into the deepest part of our hearts. Approaching the cross of Christ from a purely natural mindset, however, cannot help but yield a lower view of just what was accomplished then.

Likewise, the fall of natural Israel in AD70, which has been given as an banner to bespeak the same reality -- only this time using national imagery -- should be approached with the same view towards internal realities. For a closer examination of this concept, read aboutJerusalem as a picture of the Heart.

EXTERNALIZING VS INTERNALIZING SCRIPTURE

Another consequence of embracing the view of a consummation of the ages as a past event in history is that felt within the heart of the individual. By removing that prophetic imagery which speaks of our walk in Christ into the very distant past, we are left looking outward for revelation, as opposed to inward. The lessons of the Word which are meant for today, are limited to time and place, and restricted to the past.

The Word of God is indeed written TO us.. and not just FOR us. It is meant to be deeply internalized, and taken to refer to our day.. not that now-extinct world leading up to the fall of the temple in Jerusalem in the historical year 70.

SCRIPTURES "NOT FOR TODAY" WHEN SEEING AD70 AS THE CONSUMMATION OF THE AGES

Another consequence of the assumption that AD70 was the "consummation of the ages" is that all the writings of the Bible are understood as having a context of the old age, seeing as how all scriptures are believed to have been written prior to the coming of the new administration. At the very least, all scriptures are made suspect, pending further review. In most cases, the purpose of the Bible is limited to the "Old Covenant age" and are considered to represent an entirely different administration of God. With this "AD70 terminus" view, many passages of Scripture as not seen as being for today. In fact, there is a great debate as to which passages actually do apply to the New Covenant age. A few, such as Revelation 21 and 22, with the leaves of the tree of life being used for the healing of the nations, are generally accepted as referring to the "historical New Covenant age". However, numerous key passages, such as Christ's prayer "thy kingdom come," are seen as referring to the era "before AD70".

This trend of thinking slices and dices the Word, eliminating, in some cases, the need for prayer, the need for faith, and the existence of the Holy Spirit -- as well as the applicability of the Gospel of Christ itself !

At the very least, all scriptures are made to pass through the "AD70 Filter" to see how the historical consummation might effect the outcome of the passage in question. It is this wary eye which crosses over key verses such as "it is appointed unto men once to die, and after this the judgment," seeing as how the judgment is taken as a past event in AD70.

To state that we are in a completely different administration than they were is a fundamental presupposition which yields much of the conclusions under review here. The first generation of Christians cannot be cut off from all subsequent generations, as though they lived in a different dispensation than we do today. We mustn't let the external particulars of history turn us away from the fact that the gospel was being preached, and that the tensions they faced in their day are precisely those we feel in ours. As noted above, Paul wrote that if any was in Christ, they were already a new creation -- well before AD70. Instead of seeing the New Testament as revealing the way things were, I believe it reveals the way things are.

FULL PRETERISM : WEIGHED AND FOUND WANTING

It is my hope with the latest direction of the website that partial preterism can be employed as the primary means of reaching the truth of shadow and substance. Though full preterism is a bit more precise with the external fulfillments of prophecy (by not looking the future history for end-times fulfillment) whatever advantage this may provide is more than nullified by the vast amounts of damaging doctrines reached as a result of embracing its fundamental conclusions.

Though many might get upset with me characterizing full preterism as dangerous, it is an issue that must be addressed squarely and honestly. Is it dangerous to one's faith to say that the Holy Spirit is no longer for today, having been marginalized by the parousia of Christ? Absolutely. It is an overthrow of people's faith to claim that faith itself is not for today, having been superseded by sight? Certainly. Is it destructive to teach that the gospel is not for today as many do, having been a specific message to the Jews of the approach of the kingdom? Without question. (I am in the process of archiving the many different Full Preterist definitions of "hyper-preterism")

Obviously, those who embrace the full preterist view have no desire to believe or propagate dangerous doctrine. However, it is not enough to say this, while icily dismissing critical commentaries which come out against the view as being "nothing that we haven't heard before." Considering the seriousness of the charges (and I hope also considering the credibility of the source), dogmatism and self-certainty should be set aside in favor of a sober and humble approach.

Those who find themselves agitated at the content of this letter have missed my sincere call for healing and growth. I am not demanding that anyone else see things the way I do -- and I am certainly not expecting others to repent of full preterism, as I have been led. I would hope that a serious re-evaluation be considered, at least. And this reflection need not be based solely upon the points that I have presented, but should also include whatever nagging heart feelings may have always been around, yet which have been dominated and overthrown by an unhealthy certainty of mind.

This study is the result of more than a decade of intense study on the doctrines of all forms of Preterism. I pray that it has been helpful to you in some way.

mercy and truth,
todd

Timeline:

` AGAINST ERROR

The Nature of Resurrection

Phillip - I actually arrived this type of view on my own, when I started comparing scriptures with scriptures then later learned that others taught that already. I am not a very good writer, but there are others much more well studied, such as Don Preston, Sam Frost, and Max King that would take a similar view. While I would not say that I have nailed it. I do think that this is closer to Paul's idea of the "body of Christ" and resurrection.

~ MichaelB at http://thekingdomcome.com/what_is_the_it_a_simple_refutation_of_the_physical_rapture_ibd_vi#comment-1991

MichaelB’s view, the 30-70AD Millennium view, that the resurrection that Paul and the Apostles looked forward to was the spiritual/covenant life they already had via faith in Christ, is fatally flawed, (2 Tim 2:11-18 Phillippians 3:10-13). It leads directly to Universalism, the kind of preterist Universal Salvation that rallys around Max King aka “Comprehensive Grace” that goes "Beyond Salvation" as presented by Jesus and His Apostles in the New Testament record. This is forthrightly explained at this link: http://thekingdomcome.com/sullivans_interaction#comment-2077 .

Let us remember that it was Hymenaeus & Philetus who were saying things like, "Since the 1st resurrection of the just that is already past was all about people "coming to spiritual/covenant life" in Christ (Rev 20:4), the resurrection of the rest of the dead when Jesus comes back will be about everybody else "coming to spiritual/covenant life" in Christ (Rev 20:5), too: nobody but the Devil is going to Hell!" (2 Tim 2:11-18 Phillippians 3:10-13). This is how Pre-70AD Millennialism's Gnostic-style "spiritual/covenant resurrection" leads directly to Universalism.

http://thekingdomcome.com/sullivans_interaction#comment-2077 .

If resurrection was simply "re-animated bodies" etc then

A) Those that say Eijah and Enoch went straight to heaven and were "raptured" got resurrection before Jesus.

B) People were resurrected long before Jesus was, so he would not be the first-fruitts from the dead.

C) Therefore: Even Jesus "resurrection" is more than just his re-animation. It is more significant than that. His physical rising from the grave was simply a sign of something greater.

Kenneth Perkins wrote this in regards to the futurist view...I thought it was worth sharing. Very solid.

~ MichaelB at http://thekingdomcome.com/what_is_the_it_a_simple_refutation_of_the_physical_rapture_ibd_vi#comment-1996

My answers, straight answers, no dancing:

A) TRUE. Elijah and Enoch were caught up to heaven. Let’s see how that conclusion is inescapable when one actually looks at the Scriptures. Gen 5:24 and 2 Kings 2:11

B) FALSE. While it is true that people were resurrected long before Jesus was, (Elijah & Moses ~ Mat 17:3-4, Abraham, Isaac & Jacob ~ Mark 12:26-27 and John 5:21), it would be false to conclude that Jesus was not the First Fruits offering from the dead just because He was not the first to be resurrected from the dead. Per Lev 19:23-25, the first fruit offered from a tree were NOT the first fruit it ever produced.

http://thekingdomcome.com/the_millennium_the_middle_ages_the_1_000_years_following_jerusale#comment-2023

C) TRUE. So, MichaelB admits that Jesus’ “resurrection” was his bodily re-animation. And all the further significations of Christ’s resurrection are all derived from this fact. One of the significations is this: Jesus' bodily re-animation is the very definition and demonstration of “resurrection,” and “come to life” (Rev 20:4-5) that the New Testament writers eagerly anticipated following their new birth into the New Covenant at water baptism. (2 Tim 2:17-18, Philippians 3:11-12).

MichaelB goes on to expound his position further:

(1) Jesus' resurrection was after three days; according to this logic, the believer's resurrection should also be after three days. (Even those who believe in a future resurrection obviously deny this.)

(2) Jesus' body never decayed in the grave; according to this logic, the believer's body should not decay in the grave. (Objective observation disproves this notion.)

(3) Jesus was resurrected with the wounds inflicted during His lifetime; according to this logic, the believer will spend eternity with the wounds and impairments of physical life.

My responses:

(1) FALSE. Jesus preached that those who heard him preaching would have to wait til He came back to execute Judgment before they would be raised, John 5:26-29. This was obviously to take longer than 3 days but would occur later at Jesus’ Return. Those who died before He Returned would have to wait, wait longer than 3 days, til He Returned before they all died.

(2) FALSE. Though Jesus’ biological body never decayed in the grave, this does not mean that the believer’s biological body should never decay in the grave. Jesus’ biological body was a notable exception as a prophetic sign (Acts 13:22-38). Should the death&resurrection of each Christian be the cause of preaching the forgiveness of sins, too, just like Jesus’? Further, following Christ’s resurrection of His flesh & bone body, a body He made a point to demonstrate was no ghost (Luke 24:36-43) by actually eating fish and honey before their very eyes, Jesus ascended and was glorified. Now, whether Jesus received His glorified, spiritual body upon presenting His flesh & bone body as a sin offering for Mankind to the Father in Heaven OR Jesus’ resurrected, flesh & bone body was “changed/exchanged in a moment, in the twinkling of an eye” per 1 Cor 15:52, we do not know. But we do know that following Christ’s ascension, He does not appear in flesh & bone form ever again, Acts 22:6-8 and 1 John 3:2 and Rev 1:10-18). Throughout the period in which the New Testament was being written 30-70AD, born again believers looked forward to their resurrection at Christ’s Return with eager anticipation. But Christ’s Return brought a blessed change in the resurrection process, “Blessed are the dead who die in the Lord from henceforth” (Rev 14:13). What blessing? There is no longer an interval between their death, resurrection, and glorification. From Christ’s Return circa 70AD and onward, God’s Chosen People are resurrected, ("exchanged in a twinkling of an eye" per 1 Cor 15:52), straight from their old biological, natural bodies into their spiritual bodies without delay: this is the blessing of Rev 14:13 and the reason we do find discarded biological bodies in the graves of Christians ever since.

(3) FALSE. See answer number (2) above.

BONUS:

From: The Nature of Resurrection

http://thekingdomcome.com/what_is_the_it_a_simple_refutation_of_the_physical_rapture_ibd_vi#comment-2086

IF "resurrection" is the answer to "death,"

THEN we might gain some insight into the meaning of "resurrection" by reviewing some facts about "death."

FACT: God warned Adam that he would "die" the "day" he ate from the Tree of Knowledge of Good & Evil. "Day" had already been defined in this context by saying "there was evening and there was morning, the sixth day," etc., (Gen 1:31), the period between "evening&mornings" in which Adam was made. Since God cannot lie, (Heb 6:18), Adam "died" that very day, (no poetic or prophetic or figurative license taken). And yet, Adam's biological body remained animated unitl he "died" (same exact word whether Hebrew or Greek Text), 930 years later, Gen 5:5, when Adam's biological, natural body ceased to be animated. Adam "died" 2 times: Adam "died" the very day he ate the fruit per Gen 2:17 AND Adam "died" 930 years later, as well per Gen 5:5 : "died" is the same exact word in both cases, (whether Hebrew MT or LXX Greek Old Testament texts). Add to this the entirety of the Biblical record of uses of the word "died." (There is a very powerful reason why God kept Adam from eating from the Tree of Life after Adam's soul died that day he ate the forbidden fruit of the Tree of Knowledge of Good & Evil, Gen 3:22-24).

Evidently, Bible teaches that there are 2 distinct dimensions to "death," (Mat 10:28, Rev 2:11, Rev 20:6, Rev 20:14-15):

1) "Death" when the inner man, the soul of man, "dies" when separated from intimate fellowship with Life, ie, God Himself.

2) "Death" when the outer man, the biological, natural body, "dies" when separated from its animating soul.

THEREFORE,

God's answer to this "Death" with 2 distinct dimensions.

must be a godly "Resurrection" with 2 distinct dimensions.

2 Distinct Dimensions of godly Resurrection:

1) "Resurrection" of the soul of man via being Born-Again per John 3:16 and

2) "Resurrection" of the body of man via the resurrection that all the New Testament writers eagerly anticipated with Christ's Return per encouraging promises in passages such as 2 Tim 2:17-18, Philippians 3:11-12, and Rev 20:4-5. But woe to the man whose body is resurrected while his soul remain dead, separated from fellowship with God. Such is the fate of "the rest of the dead who come to life" in Rev 20:4-6, Rev 20:11-15. There is a very powerful reason why God kept Adam from eating from the Tree of Life after Adam's soul died that day he ate the forbidden fruit of the Tree of Knowledge of Good & Evil (Gen 3:22-24) and it wasn't to keep Adam from being born again. It was to keep Adam's body from living forever while his soul remained dead. God wanted to bring about the redemption/resurrection of Adam's soul BEFORE granting him immortality of body, a spiritual body, a spiritual body that would be glorified at judgment rather than condemned.

But those who obtain "resurrection" of the inner man via being born again in obedience to John 3:7 obtain one dimension of the "everlasting life" of John 3:16 immediately. Their inner man can no longer die. When such an individual's outer man, his biological, natural body, goes on to physically die, the Christian is described as being not "dead" but "asleep" (1 Cor 15:16, 1 The 4:13-15, 2 Pet 3:4). His outer man is dead but his inner man remains very much alive. So sure is this promise within that remains remains alive, this promise that the outer man will be resurrected, come to life per Philippians 3:11-12 & Rev 20:4, that the experience is rightly described as "being asleep." One whose inner man has been resurrected via the New Birth has more certain confidence that he will awake again into an animated body than the confidence he had that he would wake up every morning throughout his biological experience. The Christian has within him the promise that the 2nd Death will not affect him (Rev 2:11). But when he "sleeps," (biological, natural death), this time, he awakes into a spiritual body (1 Cor 15:44), his old, biological, natural body being "exchanged in twinkling of an eye" for his new, glorified, spiritual body (1 Cor 15:50-55). Hallelujah! Glory to God through Jesus Christ, the Firstborn from the Dead who is now the Judge of the Living and the Dead! Hallelujah!

Job 19:25-27
25 I know that my Redeemer lives,
and that in the end he will stand upon the earth.
26 And after my skin has been destroyed,
yet in my flesh I will see God;
27 I myself will see him
with my own eyes — I, and not another.
How my heart yearns within me!
NIV
.

It really is unwise

to confuse the two dimensions of "death"

as well as

to confuse the two dimensions of "resurrection"

in the increasingly awkward effort to force all fulfillment of Scripture by 70AD.

http://thekingdomcome.com/sullivans_interaction#comment-2148

The 30-70AD Millennium view, that the resurrection that Paul and the Apostles looked forward to was the spiritual/covenant life they already had via faith in Christ, is fatally flawed, (2 Tim 2:11-18 Phillippians 3:10-13). It leads directly to Universalism, the kind of preterist Universal Salvation that rallys around Max King aka “Comprehensive Grace” that goes "Beyond Salvation" as presented by Jesus and His Apostles in the New Testament record. This is forthrightly explained at this link:

http://thekingdomcome.com/sullivans_interaction#comment-2077 .

And this is love, that we walk after Christ's commandments. ~2 John 6

First Fruits offered were not the first fruit produced

Some wonder: "How can Christ be 'The Firstfruits from the Dead' if other people have been raised from the Dead first?"

One way to answer that is to recall how a tree's first offering of fruit was actually its fourth year of producing fruit as described below:

Lev 19:23-25

23 'And when you enter the land and plant all kinds of trees for food, then you shall count their fruit as forbidden. Three years it shall be forbidden to you; it shall not be eaten. 24 'But in the fourth year all its fruit shall be holy, an offering of praise to the Lord. 25 'And in the fifth year you are to eat of its fruit, that its yield may increase for you; I am the Lord your God.
NASB
-------------------------------------------------------------------------------
Don't worry, Jesus is still "The Firstfruits from the Dead" even though He is not the first person to be raised from the dead.
Even as, Jesus is still "The Firstborn of All Creation" even though He is not created nor the first to be born into Creation.

As "The Firstfruits from the Dead," Jesus is the select representative of those raised from the Dead.
As "The Firstborn of All Creation," Jesus is the select representative of all born into Creation.

Let us remember that "select" = "chosen"
and that the oil of anointing signified that God had chosen the one anointed
and that "The Anointed One"(English) = "Christ" (Greek) = "Messiah" (Hebrew)
When we say, "Jesus Christ" which is the same as saying "Jesus is the Christ"
we are saying all of the above.

*Feel FREE to claim as your own anything I write - while I retain the right to do the same the same with it.*

Former Pret?

More than one former "Full" Preterist has felt drawn to publically list me (at least briefly) as a "Former Preterist." That may be accurate, afterall, since I dropped the word "Preterist" a lot from my websites because of the negative associations the term has come to take on. ("ProphecyHistory.com" used to be "TulsaPreteristAssociation.com")

But the fuller record is that my eschatology has not changed significantly since around this time in 1996 when it dawned upon me after reading my One-Year Bible (December always ends with Revelation) that the putting in of the 2 different sickles in Revelation must have been the climaxes of the tribulation of Saints (rapture) and the destruction of the wicked (slaying of Jews throughout the Roman world during Rome's war against the Jews 66-73AD).

Since early 1997 I've held, (like Augustine & most of the Church during the Middle Ages & Martin Luther & Reformers that followed), to a 1000-year Millennium encompassing the 1000-year period of the Middle Age(s). This was followed by the challenging age in which Satan was released, (as Martin Luther & other Reformers taught concerning the times in which they lived). That period of Satan's release, in turn, terminated as the heavenly fires of the Reformation stoked the fires of holy enlightenment once again and ushered in the subsequent age of Discovering the New World; Modern Science; and Government by all the People, for all the People and of all the People, etc. in which we ourselves now live. God has been faithful to keep His every promise and has guided Mankind into paths of modern marvels & conveniences. "By the goodness of God are men drawn to repentance." To the appreciative heart, we are all surrounded by expressions of God's love for the common man, calling him to repentance, to faith in Christ Jesus.

When I first began to fellowship with "Full" Preterist folk, the above paragraph is what I imagined they were also embracing. But I was sadly disappointed, finding their brand of Preterism, that of a 30-70AD Millennium, lends itself to a whole host of errors, notably Universalism & lawlessness. And once "Full" Preterists learned what I stood for, they quickly labeled me a Partial-Preterist.

Ironically though, Partial-Preterists would reject me as a "Full" Preterist because I declare the Resurrection of the Just (the first Resurrection of Rev 20:4-6) to have begun with Christ's circa 70AD Return/Rapture and that the resurrection of "the rest of the dead" began 1000 years later circa 1070AD.

So my position is kind of a hot potato rejected by both "Full" and "Partial" Preterists who are too busy casting anathemas at each other to give my view proper consideration: I get caught in the crossfire between "Full" and "Partial" Preterists. That's okay, though, I present my view as a sacrifice of incense to God - I only care that He be pleased with it and really do not feel threatened for my ego's survival when they turn their noses away from it.

Todd Dennis (http://PreteristArchive.com) went back and forth trying to categorize me until he settled in on Modern Preterist but not "Full" Preterist. The reason being this: I hold that all the major prophecies have all been fulfilled in our past - just not at those times decreed by "Full" Preterists. I start with historical, "Partial" Preterism and boldly end the Millennium an actual 1000 years after its 70AD start; no funny math. Satan is released as the Millennium ends around 1070AD and he is cast into the Lake of Fire as the heavenly fire of the Reformation comes into flame. I cannot say when, exactly, but that heavenly fire may actually have begun before Martin Luther's appearrance. I see Wycliffe as very monumental, perhaps the beginning of that heavenly fire that continued for centuries and, continuing into our times, vanquishes every high thing that attempts to organize evil again into an idol-worshipping, saint-subjugating superpower empire of the pre-Christian age.

I am not sure that my view of a 70-1070AD Millennium, which remains unchanged, properly places me as a "Former Full Preterist" since I never adhered to any form of the 30-70AD Millennium advocated by them. Since I was never a "Full" Preterist I am not now a "Former Full Pret." Since I have not changed my eschatology since I began to share it in 1997, I cannot be labeled a former anything. The truth be known, I had inklings that the Bible's Millennium was the Middle Age(s) since I made an adult decision to follow Christ back in 1986. And I carefully followed up on that hunch over the years until it culminated in a Bible-supported conviction early 1997. It both tickles and annoys me that certain out there label me alternately as Partial-Preterist, Hyper-Preterist or Former Preterist. I just do not understand those who profess Christ but focus so much upon denouncing others who profess Christ. I suppose they would quiet if I just parroted their views, paying them intellectual homage akin to what a schoolyard bully seeks when he yearns for the moment you say, "uncle," and fall in line under his pecking order. I just firmly believe Christ has called us higher to a higher way. We have one Teacher, one Master, one Rabbi, and He is the Christ Jesus, and we are all brothers.

Take care and may God guide your studies and your steps through Jesus Christ our Lord & Savior.

I am very pleased by the current wave of critical scrutiny debunking the awkward & forced conjecture called "Full" Preterism which in no wise provides basis for the smug conceit which too often accompanies the propagation of "Full" Preterism.

"Better a faithful nobody than a famous fool."

Mythbusting "All Things Fulfilled by 70AD"

A certain "Full Preterist", (aka 30-70AD Millenialist), argued saying:

"Please allow me to go back to the basics for a minute. As Jesus was explaining to His disciples sitting around Him in Matt 24 what the signs of the end would be, Jesus established the "time frame". Matt 24:34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. As Preterists we believe all these things came to pass with the fall of Herod’s temple in AD 70."

What the 30-70AD Millennialist writes here is accurate enough IF we confine his statements strictly to the actual events described in Matt 24. But he does not. The very fact that his comments were in response to my rejection of his 30-70AD Millennium is evidence that he, (as those he studies), mentally insert Rev 20:1-10's events into the text of Matt 24. Simply nowhere to be found in Matt 24 is any mention of a 1000, 40, or 13 year "Millennium" which:

Starts with Satan being bound/Abyssed/sealed while Nero-Beast-Martyred Saints "come to [spiritual] life" & ruling with Christ (pre-Parousia) and then
Ends with Satan's release as the wicked "come to [spiritual] life" as Jesus comes back. Its just not there. Look again, Mat 24.

What the "Full Preterist", (30-70AD Millenialist), is really getting at here as "The Basics of Preterism," (as has been presented to him), is 30-70AD Millenialism's overarching notion for Bible interpretation:

#1) "Not just Matt 24's events, but ALL LAW & PROPHETS MUST BE FULFILLED BY 70AD."

A great expose' of this error may be found here: http://www.preteristarchive.com/Preterism/Progressive/2001_mckenzie_not-fulfilled-ad70.html by Duncan McKenzie. For the sake of brevity, I will go on to add to Duncan McKenzie's arguments with the following:

[Take particular note of how different Greek words, (significantly different Strong's #'s), still find connection between Prophetic Utterance & Historic Fulfillment. Why? Because the connections of word-meaning are every bit as strong as connections of word-grammar, if not more so]. CONTEXT.

Matthew 5:17-20 (around 27AD, at the beginning of Jesus' public ministry)
Think not that I am come to destroy the Law [of Moses], or the Prophets: I am not come to destroy, but to fulfil (Strong's #4137). 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the Law [of Moses], till all be fulfilled (Strong's #1096). 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Pre-70AD Millennialism, (a la Max King-era preterism), would have us to believe that this statement by Jesus means that the Old Testament Law of Moses was to remain binding and in full effect until all the Law & Prophets are fulfilled; and that this fulfillment did not occur until 70AD. This notion is what drives them to insist that whatever is found in pages of the Bible MUST be fulfilled before 70AD because the Law of Moses remains binding until all is fulfilled. But let's consider something else Jesus said:

John 19:28-30 (around 30AD, at the ending of Jesus' public ministry)
After this, Jesus knowing that all things were now accomplished (#5055), that the scripture might be fulfilled (#5048), saith, "I thirst!" 29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. 30 When Jesus therefore had received the vinegar, he said, "It is finished!" (#5055): and he bowed his head, and gave up the ghost.

Whatever Pre-70AD Millennialism may say this means, here's what "It is finished! (#5055)" meant to Paul back around 58AD, long prior to 70AD's "all things fulfilled," (so-called).

Romans 10:3-4 (around 58AD, when Paul departs from Corinth, well prior to 70AD's supposed "fulfillment of all [Bible] things")
For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 4 For Christ is the end (#5056) of the Law [of Moses] for righteousness to every one that believeth.

And here's a glimpse of how Peter & Paul's understanding of "It is finished! (#5055)" worked out into the daily lives of Christians back around 49AD, long before "all things fulfilled" (supposedly) in 70AD.

Galatians 2:11-21 (around 49AD, Paul, the new guy, publically confronts veteran leader Peter at one of the first Christian conferences ever)
But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. 14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, "If thou [Peter], being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? 15 We who are Jews by nature, and not sinners of the Gentiles, 16 Knowing that a man is not justified by the works of the Law [of Moses], but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law [of Moses]: for by the works of the Law [of Moses] shall no flesh be justified. 17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 18 For if I build again the things which I destroyed, I make myself a transgressor. 19 For I through the Law [of Moses] am dead to the Law [of Moses], that I might live unto God. 20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 21 I do not frustrate the grace of God: for if righteousness come by the Law [of Moses], then Christ is dead in vain!"

Paul, a Hebrew of the Hebrews, a (former) Pharisee son of a Pharisee, (Philippians 3:5-8), was so certain that "all be fulfilled" already to retire the Law [of Moses] per Mat 5:18 that he considered obedience to the commandments of the Law [of Moses] entirely optional. Paul would freely obey or discard the Law [of Moses] depending upon the cultural concerns of whatever people group he was trying to reach for Christ. Obeying even the least of those commandments was for Paul strictly a cultural concern of sensitivity towards reaching followers of Old Testament Judaism for Christ.

1 Corinthians 9:18-23 (around 57 AD, Paul writes to the church at Corinth)
When I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. 19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law [of Moses], as under the Law [of Moses], that I might gain them that are under the Law [of Moses]; 21 To them that are without Law [of Moses], as without Law [of Moses], (being not without law to God, but under the Law of Christ,) that I might gain them that are without Law [of Moses]. 22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. 23 And this I do for the gospel's sake, that I might be partaker thereof with you.

So, did Christ, the churches, and Paul and Peter themselves consider themselves "the least in the kingdom of heaven" because they broke the commandments of the Law of Moses and "lived after the manner of Gentiles"? I dare any Pre-70 Millennialist to say that they were. No, it was the Judaizers who went around saying things like, "All things have not been fulfilled yet, so Jesus says you need to keep obeying the Law [of Moses] until they are!" So we see that Pre-70AD Millennialism has something very much in common with the Judaizers, the NT enemies of the Gospel. (Not to mention again the inescapable connection with Universalism via Pre-70AD Millenialism's Gnostic-style deviation from orthodox resurrection). Remember, it was Hymenaeus & Philetus who were saying things like, "Since the 1st resurrection of the just that is already past was all about people "coming to spiritual life" in Christ (Rev 20:4), the resurrection of the rest of the dead when Jesus comes back will be about everybody else "coming to spiritual life" in Christ (Rev 20:5), too: nobody but the Devil is going to Hell!" (2 Tim 2:11-18 Phillippians 3:10-13).
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Evidently enough, Christ, the Apostles & the churches of the 30-70AD period believed and taught that all things necessary to retire the Old Testament Law & Prophets, all the things Jesus had been talking about in the Matt 5:17-20 context, had already been fulfilled at Jesus' death shout from the Cross, "It is finished!" (John 19:30).

Colossians 2:13-17 (around 62AD, Paul writes to the church at Colossae)
...Having forgiven you all trespasses; 14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; ... 16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17 Which are a shadow of things to come; but the body is of Christ.

Below here is what the Apostles & the churches thought of those still teaching that the Law [of Moses] must still be kept up "until all things be fulfilled" someday, (supposedly) at 70AD.

Galatians 3:9-15 (around 49AD, Paul still recounting the meaning behind his public confrontation of Peter's hypocrisy)
So then they which be of faith are blessed with faithful Abraham. 10 For as many as are of the works of the Law [of Moses] are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the Law [of Moses] to do them. 11 But that no man is justified by the Law [of Moses] in the sight of God, it is evident: for, The just shall live by faith. 12 And the Law [of Moses] is NOT of faith: but, The man that doeth them shall live in them. 13 Christ hath redeemed us from the curse of the Law [of Moses], being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. ...

Acts 15:5-35
But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. 6 And the apostles and elders came together for to consider of this matter. … 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they [Gentile converts to Christ]. … 19 Wherefore my sentence is, that we trouble not them, … 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. 22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch, Syria, Cilicia: and 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, … 28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; … they delivered the epistle: 31 Which when they had read, they rejoiced …

So again, In review here: Did Christ, the churches, and Paul and Peter themselves consider themselves "the least in the Kingdom of Heaven" because they broke the commandments of the Law of Moses and "lived after the manner of Gentiles" per Gal 2:14? NO. (I dare any Pre-70 Millennialist to say that they were). No, it was the Judaizers who went around saying things like, "All things have not been fulfilled yet, so Jesus says you need to keep obeying the Law [of Moses] until they are!" So we see that Pre-70AD Millennialism has something very much in common with the Judaizers, the New Testament enemies of the Gospel. (Not to mention again the inescapable connection with Universalism via Pre-70AD Millenialism's Gnostic-style deviations from orthodox resurrection). Remember, it was Hymenaeus & Philetus who were saying things like, "Since the 1st resurrection of the just that is already past was all about people "coming to spiritual life" in Christ (Rev 20:4), the resurrection of the rest of the dead when Jesus comes back will be about everybody else "coming to spiritual life" in Christ (Rev 20:5), too: nobody but the Devil is going to Hell!" (2 Tim 2:11-18 Phillippians 3:10-13). Nowhere to be found in Matt 24 is any mention of a 1000, 40, or 13 year "Millennium" which 1) starts with Satan being bound/Abyssed/sealed while Nero-Beast-Martyred Saints "come to [spiritual] life" & ruling with Christ and then 2) ends with Satan's release as the wicked "come to [spiritual] life" as Jesus comes back. Its just not there.
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The Scriptures cited here above show plainly enough what the Apostles & the churches thought of those still teaching that the Law [of Moses] must still be kept up "until all things be fulfilled" (supposedly) at 70AD. Evidently enough, Christ, the Apostles & the churches of the 30-70AD period believed and taught that all things necessary to retire the Old Testament Law & Prophets, all the things Jesus had been talking about in the Matt 5:17-20 context, had already been fulfilled at Jesus' death shout from the Cross, "It is finished!" (John 19:30).

Evidently enough, understanding phrases "all things fulfilled" requires more than a few connect-the-dots Greek word associations that 30-70AD Millennialism puts so much, too much, stock into. Understanding requires we look at what the Apostles understood it to mean, as well, comparing Scripture-Text with Scripture-Text, Scripture-Meaning with Scripture-Meaning, considering date/place/time/audience/expectations CONTEXT as well as well-informed, external confirmations from objective historical evidences, ie, unimaginary, real, live Scripture-History connections. This is not a religion that's all in the head.

Again, a great expose' of the 30-70AD Millennialism: "All Things Fulfilled 70AD" error may be found here: http://www.preteristarchive.com/Preterism/Progressive/2001_mckenzie_not-fulfilled-ad70.html by Duncan McKenzie. I differ with him in that I actually name an ending date to the Millennium that started at Christ's circa 70AD Return. I place it an actual thousand years later. /node/506

Timeline:

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3 Questions for every 30-70AD Millennialist

A "Full" Preterist once wrote:

"Some see the millennium starting in Jesus’ earthly ministry where He bound Satan “the strong man” and began taking the spoil (AD 26 – AD 66). Others see it between Pentecost to AD 70 roughly a 40 year period. These are minor details to me because Jesus’ time frame of “this generation” and the recapitulation structure of Revelation along with the time statements at the beginning AND END of Revelation necessitate that the millennium ended in AD 70."

The above describes some very loose reasoning:

Jesus did NOT bind Satan during His earthly ministry - He was simply describing the process by which a demon is cast out of man so that he can be saved, (Matthew 12:25-29 and Mark 3:22-27 and Luke 11:17-26). Whether in a vision or otherwise, Jesus relates in Luke 10:17-20 that He saw Satan fall from Heaven: Jesus did NOT say He had already cast Satan into the Bottomless Pit and Seal him in there per Rev 20:1-3. The plain fact is that Luke 10:17-20 simply communicates that Jesus saw Satan fall from Heaven to Earth, NOT from Earth to the Bottomless Pit, bound and sealed.
The urgent reminders of Christ's impending Return placed at the beginning and middle and end of the vision recorded in Revelation in no wise dictate that everything described in the vision must end at His Return. Jesus is simply reminding of the timing of that key event around which the vision is organized. Sullivan's logic, when not applied selectively, necessitates that the New Heavens, New Earth and New Jerusalem must end at Christ's Return, as well. Please reference the actual time statements listed for that last Revelation portion of Dave Green's Preterism 101 and see how they look forward to the blessings about to begin, not end, with Christ's Return.

Some reasonable questions about the view advocating a 30-70AD fulfillment of Rev 20:1-10 are fair to ask here, no?

1) YES or NO. (Then explain)

The Bible records more activity of the Devil/Satan among men during the 30-70AD period than all other Bible history put together. (Compare abundance of New Testament references to "Satan" and the "Devil" to the Old Testament's).

2) YES or NO. (Then explain)

IF from 30-70AD, (the virtual entirety of the period recorded by the New Testament), Satan/Devil were taken out by being bound, cast into the Bottomless Pit, (Abyss), and sealed as Rev 20:3 describes, and yet, despite this binding/Abyssing/sealing, Satan was still able to perform all his activities the New Testament so abundantly records,

THEN is it fair to conclude from Scripture that the Devil/Satan is also able to perform among us today much the same activities recorded by the New Testament?

3) YES or NO. (Then explain)

Likewise,

IF the 30-70AD period as recorded by the New Testament is what we get when, per Rev 20:1-10, the Saints reign with Christ,

THEN should we expect to experience life today just as the Saints of New Testament times, since the Saints are likewise reigning today? AND singles should be advised not to marry because of the distress & darkness of the times whenever Saints rule and Satan/Devil is taken out? AND God's ministers today should expect to be hounded from town to town and treated like the scum of the earth and have messengers of Satan sent to buffet them, etc., just like Paul & the other apostles were in New Testament times, (30-70AD), when the Saints, according to your view, were reigning with Christ per Rev 20:1-10?

And, of course, supporting details to any answer to my opening question are still left wanting:

Can we get specifics about this declared 30-70AD fulfillment of Rev 20:1-10?

Which exact passage of Scripture tells us that Satan was bound, cast & sealed into the Abyss around 30AD?
Which exact passage of Scripture tells us that Satan was released a full 40 years later around 70AD?

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Just so we don't lose sight of the actual verses that the 30-70AD Millennium view insists were fulfilled between 30-70AD:

(red = before Christ's Return blue=after Christ's Return)

Revelation 20:1-10 (penned circa 62-65AD at beginning of Tribulation to encourage rejection of the Beast & his mark)
20:1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time.

4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a thousand years. 5 The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. 6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will [future to 62AD] be priests of God and of Christ and will [future to 62AD] reign with Him for a thousand years.

7 And when the thousand years are completed, Satanwill be released from his prison, 8 and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. 9 And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them. 10 And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever. NASB

You don't get a kingdom without a king, and you don't reign with Christ 'til Christ Returns to reign.

Luke 19:11-20 (circa AD 30, just before entering Jerussalem on colt, ~ 1 week prior to the Crucifixion)

11 And while they were listening to these things, He went on to tell a parable, because He was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately. 12 He said therefore, "A certain nobleman went to a distant country to receive a kingdom for himself, and then return. 13 "And he called ten of his slaves, and gave them ten minas, and said to them, 'Do business with this until I come back.' 14 "But his citizens hated him, and sent a delegation after him, saying, 'We do not want this man to reign over us.' 15 "And it came about that when he returned, after receiving the kingdom, he ordered that these slaves, to whom he had given the money, be called to him in order that he might know what business they had done. 16 "And the first appeared, saying, 'Master, your mina has made ten minas more.' 17 "And he said to him, 'Well done, good slave, because you have been faithful in a very little thing, be in authority over ten cities.' 18 "And the second came, saying, 'Your mina, master, has made five minas.' 19 "And he said to him also, 'And you are to be over five cities.'
NASB

Mat 25:14-23 (circa 30AD, days prior to Crucifixion, Olivet Discourse - Parables section)

Note again: the faithful servants were to be "made rulers over many things" AFTER their Lord Returns.

Timeline:

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When exactly was Satan bound, cast & sealed into Bottomless Pit for even 40 years between Romans 16:20 and 70AD?

"And the God of Peace shall bruise Satan under your feet shortly."

~ The Letter of Christ's Apostle Paul to Christians living in Rome around 56-58AD, (Rom 16:20)

ONE QUESTION for those who insist that Revelation 20:1-10's

"The 1000 Years"+"The Little Season of Satan's Release"

all took place in the less than 14 years between Romans 16:20's "soon" fulfillment and A.D.70:

(Much less than 14 years unless we assume that God crushed Satan beneath their feet the very day after Romans was written).

DURING WHICH OF THESE VERSES BELOW WAS SATAN BOUND, CAST & SEALED INTO THE BOTTOMLESS PIT?

Every attempt to posit The 1000 Years+The Little Season of Satan's Release into period between the fulfillment of Romans 16:20 and 70AD presents a self-refuting credibility problem: It demands one lay aside the very hermeneutic that deduces the A.D. 70 Return of Christ in the first place, "Take all the time texts strictly serious."

First, a quick review of the Text in question, Rev 20:1-10:

1) "The 1,000 Years" is demarked by epoch events which define distinct beginning and ending points.

2) "The 1,000 Years" begins with Satan being bound, cast & sealed into the Bottomless Pit (Abyss) so that he could deceive the nations no more.

3) "The souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years" - those who were beheaded during the Beast's reign for refusing the mark of the Beast are made to live and reign with Christ while Satan is bound - the reward of their faithfulness.

4) "The 1,000 Years" ends with Satan being released for "a little season" to deceive again the Nations (the Gentiles).

5) After "The 1,000 Years," and after "The Little Season," and after the Satan-led armies are destroyed by fire from Heaven, Satan is then cast into the Lake of Fire where the Beast & the False Prophet have been awaiting his arrival.

Revelation 20:1-10

20:1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.

2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands [ie during "The Tribulation"]; and they lived and reigned with Christ a thousand years.

5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.

6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

7 And when the thousand years are expired, Satan shall be loosed out of his prison,

8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.

9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.

10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

Here it is now,

BETWEEN WHICH OF THE FOLLOWING VERSES WAS SATAN BOUND, CAST & SEALED INTO THE BOTTOMLESS PIT?

FOR 1,000 OR 40 OR EVEN 5 YEARS?

FOR EVEN 5 MINUTES?

And if you are gutsy enough:

1) Which exact verse shows Satan being bound, thereby demarking the beginning of "The 1,000 Years"?

2) Which exact verse shows Satan being released, thereby demarking the end of "The 1,000 Years"?

3) Can you organize these verses into 3 categories: a) BEFORE, b) DURING, and c) AFTER "The 1,000 Years" that Satan was bound & cast in the Abyss?

Paul the Apostle to the Gentiles
58 AD And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Romans 16:20 ~Christ's persecuted Apostle Paul wrote to the Christians at Rome

61 AD Wherein in time past ye walked according to the course of this world [kosmos], according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Ephesians 2:2 ~Christ's imprisioned Apostle Paul wrote to the Christians at Ephesus

61 AD Neither give place to the devil. Ephesians 4:27 ~Christ's imprisioned Apostle Paul wrote to the Christians at Ephesus

61 AD Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Ephesians 6:11-13 ~Christ's imprisioned Apostle Paul wrote to the Christians at Ephesus

James the Lord's brother
Before 62 AD Submit yourselves therefore to God. Resist the devil , and he will flee from you. James 4:7 ~before Jerusalem Church pillar James was martyred for the Faith

Peter the Apostle to the Circumcision
62 AD Be sober, be vigilant; because your adversary the devil , as a roaring lion, walketh about, seeking whom he may devour: 1 Peter 5:8 ~Christ's soon-to-be-martyred Apostle Peter wrote to the dispersed churches about their fiery trial

John the Apostle whom Jesus loved
62 AD Love not the world [kosmos], neither the things that are in the world. If any man love the world [kosmos], the love of the Father is not in him.16 For all that is in the world [kosmos], the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world [kosmos].17 And the world [kosmos] passeth away , and the lust thereof: but he that doeth the will of God abideth for ever.18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. ...22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist , that denieth the Father and the Son. 1 John 2:15-18, 22 ~Christ's soon-to-be-exiled Apostle John wrote

62 AD And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 1 John 4:3-4 ~Christ's soon-to-be-exiled Apostle John wrote

62 AD And we know that we are of God, and the whole world [kosmos] lieth in wickedness. 1 John 5:19 ~ Christ's soon-to-be-exiled Apostle John wrote

62 AD For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. 10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11 For he that biddeth him God speed is partaker of his evil deeds. 2 John 7-11 ~Christ's soon-to-be-exiled Apostle John wrote

Jesus in the vision of Revalation
63 AD I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9 ~Christ's exiled Apostle John foresaw in the predictive vision (Rev 1:1 & Rev 4:1) for the 7 Churches of Asia

63 AD I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:13 ~Christ's exiled Apostle John foresaw in the predictive vision (Rev 1:1 & Rev 4:1) for the 7 Churches of Asia

63 AD But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan , as they speak; I will put upon you none other burden. Revelation 2:24 ~Christ's exiled Apostle John foresaw in the predictive vision (Rev 1:1 & Rev 4:1) for the 7 Churches of Asia

63 AD Behold,I will make them of the synagogue of Satan , which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9 ~Christ's exiled Apostle John foresaw in the predictive vision (Rev 1:1 & Rev 4:1) for the 7 Churches of Asia

Jesus revealed to John the Apostle by the vision of Revelation
63 AD And the great dragon was cast out, that old serpent, called the Devil, and Satan , which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. 10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. 11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. 12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. 13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. 14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. 15 And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. 16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. 17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:9-17 ~Christ's exiled Apostle John foresaw in the predictive vision (Rev 1:1 & Rev 4:1) for the 7 Churches of Asia

63 AD Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. 2 He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; 3 and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while. Revelation 20:1-3 ~Christ's exiled Apostle John foresaw in the predictive vision (Rev 1:1 & Rev 4:1) for the 7 Churches of Asia
NKJV

Conclusion:

27-67AD: The New Testament documents more of Satan's interactions against godly men -Christians- during the 27-67AD period than all other history combined. Satan, the god of that age per 2 Cor 4:4, was walking about as a roaring lion seeking whom he may devour, 1 Peter 5:8.

RELEVANT LINKS:

Honestly, does the Bible really teach that Satan was bound, cast & sealed into the Deep (Abyss) while Christians ruled with God & Christ throughout the bulk of the 30-70AD period? (Actually, wasn't such blessings what they were expecting to arrive with Christ's soon Return?)

When exactly was Satan bound, cast & sealed into Bottomless Pit for 1000 years between 30-70AD?

When exactly was Satan bound, cast & sealed into Bottomless Pit for even 40 years between Romans 16:20 and 70AD?

3 Questions for every 30-70AD Millennialist

30-70AD: Matthew 23-25 Last Days Tribulation - They knew which GENERATION, their GENERATION

30-70AD: SATAN walked about freely as a roaring lion seeking whom he may devour

30-70AD: The Last Hour 1 John 2:18

Against the Errors: 30-70AD Millennialism & Universalism
30-70AD Millennialism: Foundation of Preterist Universalism
"Having Eternal Life" is not equal to "Being Raised Up at the Last Day"
Consistent Full Preterist conclusions lend themselves to Universalism
Bisecting Bi-Millennialism

And this is love, that we walk after Christ's commandments ~2 John 6

Timeline:

` AGAINST ERROR

Was All The Prophecy in the Bible Fulfilled by A.D.70?

Was All The Prophecy in the Bible Fulfilled by A.D.70? By Duncan McKenzie, Ph.D. (Duncan@peoplepc.com)

"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."

By far the most frequent question I am asked in relation to my articles that have appeared on this web site is, "What about Luke 21:22?" "Doesn't it say all the prophecy in the Bible would be fulfilled by AD 70?" The reason I am asked this question is because, although my position sees AD 70 as being the time of Jesus' Second Coming, I still look for certain events to be fulfilled in the future. For example, I see the end of the millennium when Satan is cast into the lake of fire as being in the future.

Luke 21:22 is the corner stone of the full preterist hermeneutic that all the prophecy in the Bible was fulfilled by AD 70.

Luke 21:20-22 is as follows:

20. But when you see Jerusalem surrounded by armies, then know that its desolation is near.

21. Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her.

22. For these are the days of vengeance, that all things which are written may be fulfilled. All Bible quotations are from the NKJV unless otherwise noted.

Full preterists maintain that the "all things" referred to here means that all the prophecy in the Bible was fulfilled by AD 70. While I have a great deal of agreement with full preterists, I disagree with their interpretation here. Let me emphasize, however, that I am in total agreement with my full preterist brothers and sisters that the Second Coming of Jesus happened at AD 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.

There are many passages that speak of God's vengeance on His Old Covenant people if they broke the covenant. The two major passages are found in Leviticus 26 and Deuteronomy 28-32.

.Leviticus 26:14&15

14. But if you do not obey Me, and do not observe all these commandments

15. and if you despise My statutes, or if your soul abhors My judgments, so that you do not perform all My commandments, but break My covenant, I will also do this to you.

God goes on to list a number of plagues and punishments He would bring on the Jews.

Leviticus 26:25 And I will bring a sword against you that will execute the vengeance of the covenant...

Deuteronomy chapters 28-32 also talk of God’s vengeance on the Jews if they broke the covenant.

Deuteronomy 32:40-43

40. For I raise My hand to heaven, and say, As I live forever.

41. If I whet My glittering sword, and My hand takes hold on judgment, I will render vengeance to My enemies, and repay those who hate Me.

42. I will make My arrows drunk with blood, and My sword shall devour flesh, with the blood of the slain and the captives, from the heads of the leaders of the enemy.

43. Rejoice, O Gentiles, with His people; for He will avenge the blood of His servants, and render vengeance to His adversaries; He will provide atonement for His land and His people.

If I may digress for a moment, notice how in both of these passages that speak of God's judgment on His Old Covenant people for breaking the covenant, the judgment is associated with a sword. With that in mind consider the following quote from Josephus. Talking about the events leading up to the destruction of Jerusalem, he wrote the following:

"This is how the unhappy people were beguiled at this stage by charlatans and false messengers of God, while they disregarded and disbelieved the unmistakable portents that foreshadowed the coming desolation, and, as though thunderstuck (sic), blind, senseless, paid no heed to the clear warnings of God. It was like this when a star that looked like a sword stood over the city and a comet that continued for a whole year." Josephus, War of the Jews (6,5,3).

A star in the shape of a sword loomed over Jerusalem in the days preceding its desolation! This was a sign of God's coming judgment, His sword to "execute the vengeance of the covenant."

Jesus said that the vengeance for all the righteous blood shed on the earth would be visited on the generation that rejected him.

Matthew 23:32-36

32. Fill up then, the measure of your father’s guilt.

33. Serpents, brood of vipers! How can you escape the condemnation of hell?

34. Therefore, indeed, I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city.

35. that on you may come all the righteous blood shed on the earth from the blood of righteous Abel to the blood of Zechariah, son of Berechiah whom you murdered between the temple and the altar

36. Assuredly, I say to you, all these things will come upon this generation.

God's Old Covenant people had been judged before for breaking the covenant (Daniel 9:10-13) but the ultimate judgment would come in AD 70, on the generation that rejected and killed Jesus. This was because the Jews rejecting and killing Jesus was the ultimate act of breaking of the Covenant (Luke 20:9-16). In killing Jesus the Jews were killing their husband, God (see Hosea chapter 2). This is why Babylon, the harlot city, is said to be a widow (even though she denies it Rev. 18:7&8). This left the Lord free to marry another people (Hosea 2:19-23), which of course He did! (Rev. 19:1-10)

In Revelation chapter 6 we see the souls of those killed for the word of God crying out for God's righteous vengeance. They are told to wait just a little while longer.

Revelation 6:9-11

9. When He opened the fifth seal I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held.

10. And they cried with a loud voice, saying "How long, O Lord, holy and true until You judge and avenge our blood on those who dwell on the earth?" ("earth" should be translated "land" here.)

11. Then a white robe was given to each of them; and it was said to them that they should rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed.

Vengeance for the blood guilt of those who rejected Jesus was about to be poured out on the dwellers on the land in the book of Revelation. It is the subject of most of the book. This is no doubt the reason that David Chilton named his commentary on Revelation "The Days of Vengeance". Let me interject here that the Greek word "ge" which is translated "earth" in most of Revelation, is often better translated "land" (i.e. the promised land). Compare Revelation 1:7 with Zechariah 12:10-14. It is the tribes of the land who were to mourn at Jesus’ Second Coming not the tribes of the earth. In Revelation 13:11-18, the second beast doesn’t come out of the "earth", he comes out of the "land" (of Israel). That is, he was Jewish, the false prophet. (Rev. 19:20). This distinction becomes very important in a verse like Rev. 6:8 where a fourth of the population of the earth (land) is killed. A fourth of those living on the earth where not killed around AD 70, a fourth of those on the land (and more) were. For a more thorough treatment of this subject see the following: K. Gentry, Before Jerusalem Fell pgs. 127-131; J.S. Russell, The Parousia pgs. 380-381, 392-393; D. Chilton, The Days of Vengeance pgs. 129-130.

The prophet Isaiah also wrote about God's days of vengeance. Isaiah 35:3&4

3. Strengthen the weak hands, and make firm the feeble knees.

4. Say to those who are fearful-hearted "Be strong, do not fear!" Behold your God will come with vengeance, with the recompense of God; He will come and save you.

All Bible Things Were Not Fulfilled by A.D.70

Was All The Prophecy in the Bible Fulfilled by A.D.70?

http://www.preteristarchive.com/PartialPreterism/mckenzie-duncan_pp_03.html

Dear Reader,

Its reasonable to raise the concern that all Scripture/Prophecy would need to be fulfilled by 70AD, especially since several good men among modern Preterists since Max King's 1970's-era milestone, Spirit of Prophecy , have given attractive arguments for such a conclusion. But it must be remembered that they all owe an even greater debt to James S. Russell's 19th century mountain-moving tome, The Parousia: A Critical Inquiry into the New Testament Doctrine of Our Lord's Second Coming , which centers fulfillment of prophecy around the "Day of the Lord" rather than any date. Russell is among the greatest, if not the first, to prove conclusively that the "Day of the Lord" dawns with Christ's Return circa 70AD. Nobody gets a 70AD Return of Christ without the Bible skills championed by James Stuart Russell. Nobody.

As you've inescapably concluded by now, my approach can be fairly introduced by this soundbite:

Eschatology, (the explanation of last things), revolves around "The Day of the Lord" rather than the date "70AD."

When we regard 2 Peter 3:8 (and Ps 90:4) to suggest that Rev 20's "The 1,000 Years" = "The Day of the Lord" of which the Law & Prophets and the NT speak,
and we recall that the focus about which eschatology revolves is "The Day of the Lord" rather than the date "70A.D.,"
we come to realize that all the Law & Prophets find their fulfillment with "The Day of the Lord," the beginning thereof circa 70A.D.
The above are just reiterations of what I have been saying all along. You deserve a tailor made answer to your concern here, though. I generally prefer to make my own such arguments, but I'm pressed for time right now and believe you also deserve a prompt reply. Please accept this link for now to Duncan McKenzies' approach in the which I find much merit. (Though Duncan also makes some Partial-Preterist statements with which I disagree. But this is part of the beauty of my approach, as I see it, it satisfies the valid concerns of Partial-Preterists while coming to the triumphant conclusions in which Full Preterism rejoices: there is no end, there is no fatalistic sentence upon past generations dooming our future, Tommorrow is a blank page to be co-authored together by God & the Blood-bought, Redeemed: Tommorrow is determined by what we do with Jesus Today, not by the failures of generations long since silenced. May the view I have been presenting serve as a bridge of understanding between Partial & Full Preterists that brings a more united front in presenting the glorious reality that Jesus is Back and living among us. The shout of a king is among the His Chosen People, the Church!). I will try to compose a fresh, personal answer to this claim that all prophecy be fulfilled by the 1st century when I find time.
May God bless through Jesus Christ our Teacher all who read, may He open our eyes to see wonderful things in His Word, granting us the spirit of wisdom and revelation in the knowledge of Him and may He grant us the grace to grow in the knowledge that does not puff up, but rather, multiplies grace & peace. Amen.

BONUS QUESTION:

How might this passage have possibly been fulfilled by A.D.70?

Isa 65:20-23
20 "No longer will there be in it an infant who lives but a few days,
Or an old man who does not live out his days;
For the youth will die at the age of one hundred
And the one who does not reach the age of one hundred
Shall be thought accursed.
21 "And they shall build houses and inhabit them;
They shall also plant vineyards and eat their fruit.
22 "They shall not build, and another inhabit,
They shall not plant, and another eat;
For as the lifetime of a tree, so shall be the days of My people,
And My chosen ones shall wear out the work of their hands.
23 "They shall not labor in vain,
Or bear children for calamity;
For they are the offspring of those blessed by the LORD,
And their descendants with them.
NASB

Observations:

1) People are working with their hands and they live to outlast the things they build.

2) People are being born and dying but living "as the days of a tree," which is not forever, but indeed a blessed, long time.

(There are sequoias calculated to live 2,000 years, redwoods up to 800 years, like Adam who lived 935 years).

3) Some people among them are regarded as "accursed," ie, under God's disapproval. They live less than 100 years.

4) It is considered a tragic loss to die in one's youth at age 100.

And this is love, that we walk after Christ's commandments ~2 John 6

Questioning "Full" Preterism, Covenant Eschatology

Question: Does not the declaration by some Full Preterists that the work of the Cross was not fully in effect until 40 years later have profound effects?

Answer

Yes. Perhaps not many “Full” Preterists say it outright, but this question points out some of the logical implications of Covenant Eschatology/Full Preterism’s positions about what happened and what did not happen at the Cross.

There is perhaps no more vocal proponent of Full Preterism/Covenant Eschatology than Don K. Preston. Don & his former debate opponent Michael Bugg did agree on at least one major point: that, despite Christ's work on the Cross, the Law of Moses was/is binding on Jews up until Christ’s Parousia (Return) per their shared misunderstanding of Mat 5:17-20.

This error drove Michael Bugg from a regular Baptist to a Messianic Jew because, unlike Preston, he still awaits the Second Coming.

But Preston's approach, (Covenant Eschatology, "Full" Preterism), fares little better. By insisting that the Law of Moses remained in effect upon Jews after the Cross Preston sides with those who believed that faith in the Cross of Jesus was not enough for them to have a right relationship with God (righteousness), that the Jews also had to keep the Law of Moses - right up until the coming of Jesus.

A later debate opponent, Terry W. Benton, demonstrates how that error takes the guts right out of the Gospel that the Apostles preached. Archived at: “Debate On the Passing of the Law” http://www.eschatology.org/index.php?option=com_content&task=view&id=541&Itemid=92 and here, /?q=node/207 In this written debate Don Preston rejects the immediate efficacy of Jesus' Cross to retire the Law of Moses. To Don, something more than the Cross needed to be done to retire the Law of Moses. Here are Preston's own words,

"Let me begin by saying I appreciate Terry’s first negative. He expressed himself well, without rancor. This is appreciated. Unfortunately, his position is false, ... If the Mosaic Law was taken away at the Cross, as Terry affirms, ..." http://www.eschatology.org/index.php?option=com_content&task=view&id=545&Itemid=61

Don was responding to Terry Benton's statement that recapped the proposed debate:

"Proposition: Resolved: Obligation to keep the Law ended with the destruction of Jerusalem in A.D. 70.
Don K. Preston so affirms, and I, Terry W. Benton, deny.
This is the proposition that Don resolved to prove. My role in the negative is to examine whether he offered such evidence that positively affirms and proves the above proposition. By this proposition Don says that "I mean by this (To Keep) to obey and perform the commandments, precepts, and statutes". So, this means that Don is affirming that all of the law, including Sabbaths, circumcision, and sacrifices, and the obligations to and by the Levitical priesthood were an obligation upon Paul and all other Jews until AD 70." http://www.eschatology.org/index.php?option=com_content&task=view&id=542&Itemid=61

Christ is the end of the Law of Moses for righteousness for everyone who believes, Jew and Gentile alike, Romans 10:3-4: /?q=node/87 and /?q=node/207 After the Cross, obedience to the Law of Moses became merely a matter of "unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law [of Moses], as under the Law [of Moses], that I might gain them that are under the Law [of Moses]" (1 Cor 9:20). It was also remained a matter of submission to the civil authorities then in power in the land Israel, Romans 13:1-10. Insofar as salvation & righteousness before God, however, "Christ is the end of the Law of Moses for righteousness for everyone who believes," Jew and Gentile alike, Romans 10:3-4

Don K. Preston is a fun & friendly & zealous, detailed-oriented student of the Word, just like many Christians. But, just like many Christians, Don could stand some growth in his understanding of some things. This is one of them. May God bless him and all of us as we struggle to grow in grace and understanding of Christ’s life-giving Word.

Timeline:

` AGAINST ERROR

ERROR: 70AD-FUTURE MILLENNIUM Post-Millennialism, Partial-Preterism

70AD-FUTURE MILLENNIUM Post-Millennialism, Partial-Preterism

This view holds that the Millennium (1000 years) of Revelation 20:1-7

BEGAN ABOUT OLD JERUSALEM'S DESTRUCTION IN 70AD.
WILL END AT A TIME STILL FUTURE.

It incorporates the following errors:

Postmillennialism and Universalism

Postmillennialism says that the Millennium began long ago, (at Christ's birth, death, resurrection, Pentecost, or at old Jerusalem's destruction).
Postmillennialism says that the 1,000 years of Rev 20:1-7 is actually a good deal longer than a 1,000 years.
Postmillennialism says that the Lord will return at the end of this 1000+ year Millennium, (rather than its beginning).
Postmillennialism forgets that Paul considered the Lord's Return possible within his lifetime, (1 Thess 4:17), not a 1000 years later or more.
Postmillennialism says that the Resurrection of the Blessed & Holy Ones, (Rev 20:4), is a past event and is, therefore, something different than the Resurrection of Christians at the Lord's Return, (1 Thess 4:17), a future event according to Postmillennialism.
Postmillennialism teaches that the resurrection of Rev 20:4 (that of the Blessed & Holy ones) is past so it was not a bodily resurrection but a coming to covenant life.
Therefore, Postmillennialism makes the same mistake as Idealism, Amillennialism, and "Full" Preterism by interpreting "resurrection" in Rev 20:4 as "coming to covenant life." This forces the conclusion that "resurrection" in Rev 20:5 is the "coming to covenant life," as well, since these two adjacent verses speak of resurrection of the two groups of the dead with the same words and grammer, LINK.
The logical conclusion is the same: if resurrection in Rev 20:4 is "coming to covenant life" then the resurrection in Rev 20:5 is "coming to covenant life," as well. That is, Postmillennialism also supports the false teaching that "the rest of the dead" (Rev 20:5) eventually receive the same covenant standing as the "blessed and holy" (Rev 20:4): they both eventually "come to covenant life" whether they are among the souls of the blessed & holy martyrs or from among the rest of the dead. That is Universalism. Because of this error, many of the same arguments against "Full" Preterism apply against Postmillennialism, also, LINK.

Any time the Resurrection Rev 20:4 is made out to be something different than the Resurrection of 1 Thess 4:17, it invariably is contrived a “coming to covenant life” which, in turn, supports the conclusion of Universalism.

So, only Futurism and the 70-1070AD Millennium can possibly make a stand against Universalism. All the other systems support Universalism by their wrong view of the Resurrection of Blessed & Hoy One's of Rev 20:4 which then supports Universalism's view of the Resurrection of the Rest of the Dead, Rev 20:5. They refuse to equate the resurrection of Rev 20:4 with 1 Thess 4:17 at the coming of the Lord.

Rev 20:4 is not equivalent to being born-again. Rev 20:4 is the same event as 1 Thess 4:17. It is the Resurrection of the Just, the Blessed & Holy ones, the coming to life again of the Dead in Christ and their being changed into a bodily form just like what Jesus enjoys.

Timeline:

` AGAINST ERROR

ERROR II: "The 1000 years of Rev 20:1-7 is not an actual 1000 years"

.ERROR II: Counting the "1000 years" Millennium not an actual 1000 years

The Millennium, (Latin for "1000 years" as are the Bible's actual words), is a finite period of time with epoch events marking its start and end points:

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
Following their resurrection, the Blessed & Holy ones reign with Christ throughout the "1000 years" Millennium, (Rev 20:4-6), while Satan remains sealed into his prison in the Abyss below, (Rev 20:1-3 & Rev 20:7).
The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

ERROR III: "The 1000 years of Rev 20:1-7 ends at Christ's Return"

.III a. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Paul)

If the Apostles believed the coming of the Lord Jesus was at the end of the "1000 years" Millennium of Rev 20:1-7 and 2 Peter 3:8-10, Paul could not have taught the likelihood of himself being among those who are alive and remain until the coming of the Lord as he plainly does in 1 Thess 4:16-17. A Postmillennial eschatology would have forced him to plainly place himself among those "fallen asleep" at the coming of the Lord. Futher, all apostolic alarm of Christ's "soon" return would have been replaced by the comforting doctrine of a "1000 years" Millennium countdown to Christ's coming. (That's a long snooze button). Read more ...

1 Thessalonians 4:13-18
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words.

III b. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Universalism)

The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Rest of the Dead of Rev 20:5a ≠ 1 Thess 4:16 the Raising of the Dead in Christ because that would mean the Resurrection of the Blessed & Holy Ones, (Rev 20:4), was an event a "1000 years" Millennium prior to 1 Thess 4:16, that it was a past experience in the lives of the Apostles, thus driving the conclusion that Rev 20:4 was a "coming to covenant life," (being born-again). This, in turn, would drive the conclusion that the Resurrection of the Rest of the Dead of Rev 20:5a was a "coming to covenant life," as well, since it uses the same words in an adjacent verse. The implication, then, would be that whether one lives & dies as "Blessed & Holy" or as "the Rest of the Dead," he still eventually "comes to covenant life," making faith & obedience to Christ irrelevant to one's eternal fate. That conclusion is Universalism, a cancerous doctrine at odds with Scriptures' command to obey to the Word of God the Judge of all men. Note also, Rev 20:5a ≠ 1 Thess 4:16 because there is no mention of non-Christians, ("the Rest of the Dead" of Rev 20:5a), being raised up alongside "the Dead in Christ" in 1 Thess 4:16. However, there is mention in 1 Thess 4:13 of "the rest who have no hope" which does, in fact, correspond to Rev. 20:5a "The rest of the dead did not come to life until the THOUSAND YEARS were completed."

1 Thessalonians 4:13-18
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

III c. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Satan)

Along with the Resurrection of the Rest of the Dead, (Rev 20:5a), the "1000 years" Millennium ends with the release of Satan from his prison below in the Abyss, (Rev 20:3 & Rev 20:7).
Satan cannot be released at Jesus' "soon" Return since Jesus promised to "soon crush Satan under your feet," (Rom 16:20), not "soon release Satan from the Abyss beneath," (Rev 20:3 & Rev 20:7).
Satan cannot be released as Jesus Returns. Therefore, the "1000 years" Millennium cannot end as Jesus Returns.

Romans 16:17-20
Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. 18 For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. 19 For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good, and innocent in what is evil. 20 And the God of peace will soon crush Satan under your feet.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS. 7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

ERROR IV: "Christ failed to return before His generation passed away"

Jesus taught His Return would come to pass before the Apostle's generation passed away, LINK.
Jesus' Apostles understood, expected & taught Christ's Return before their generation passed away, LINK.
Though "neither the day nor the hour," (date & time), of Christ's Return was known by Jesus & His Apostles, they did plainly understand which generation would see it, their generation, LINK. The individuals who saw the Master go away were to be the very ones to see Him come back, as all the parables of a returning master describe, LINK.

Postmillennialism refutes itself

Postmillennialism teaches the following points:

(A) "…postmillennialism teaches that the 'thousand years' of Revelation 20 occurs prior to the Second Coming. (p. 10); An essential doctrine of postmillennialism is that prior to the Second Coming, the messianic kingdom will grow until it has filled the whole earth." (p. 191)

(B) “As far as Paul knew, Christ could have returned in his lifetime.” (p. 194)

(C) "When the word 'thousand' is used in Scripture, it refers to a literal thousand or to an indefinite, but very large, number." (p. 209)
[Cited from Keith A. Mathison's Postmillennialism: An Eschatology of Hope, (Phillipsburg: P&R Publishing, 1999]

Point (A) is what distinguishes Postmillennialism & Amillennialism from the other end-time views: it is what gives "Postmillennialism"' its name.
Point (B) is accepted by virtually all Bible interpreters based upon 1 Thess 4:17 and like passages, LINK.
Point (C) is accepted by all but the few "Full" Preterists.

Clearly, however:
(A) and (B) oppose (C): If Paul thought the Millennium preceded the Second Coming (A) that could have occurred within his lifetime (B), there is no way he would believe the Millennium to last 1000 or more years (C).

(B) and (C) oppose (A): If Paul thought Jesus could have returned within his lifetime (B) and that the Millennium is 1000 or more years (C), there is no way he would have believed the Millennium precedes the Second Coming (A).

(C) and (A) oppose (B): If Paul thought a 1000+ year (C) Millennium preceded the Second Coming (A), there is no way he would have expected Jesus to return within his lifetime (B).

Simply put, (A), (B) and (C) cannot each be true (unless the Apostle Paul be discredited, which is unthinkable, or that he thought his natural lifetime might extend over 1000 years, which is unsupported by Scripture). The accepted truth of (B) and (C) reject the conjecture of (A). Postmillennialism & Amillennialism are self-refuting. Read more ...

**
"Full" Preterists hold (A) and (B) by denying (C), claiming the "1000 years" was 40 years or less.
Idealists hold (A) and (B) by denying (C), claiming the "1000 years" is a mystic number without historical import.
Premillennial Dispensationalists deny (A), hold on to (C) but downplay (B), claiming "coming soon" can mean anywhere between zero to 2000 years or beyond.
70-1070AD Millennium denies (A) while holding (B) and (C), claiming "soon" means "soon" and "1000 years" means "1000 years" and Saints' reign with Christ begins at their Resurrection at Christ's Return, 1 Thess 4:17 = Rev 20:4.

Timeline:

` AGAINST ERROR

Keith A. Mathison

From: http://www.preterism.info/mathison.htm

In his book Postmillennialism: An Eschatology of Hope, (Phillipsburg: P&R Publishing, 1999), Keith Mathison says this:

…postmillennialism teaches that the “thousand years” of Revelation 20 occurs prior to the Second Coming. (10); An essential doctrine of postmillennialism is that prior to the Second Coming, the messianic kingdom will grow until it has filled the whole earth. (191)

This is why Mathison cannot accept preterism: there is no room for his millennium which has already spanned more than 1,900 years; and there is no sign this bloated era is about to end anytime soon. Mathison despises the preterist position so much, he edited another book devoted to debunking it (When Shall These Things Be? [Phillipsburg: P&R Publishing, 2004]). However, he, evidently, became so confused with the task he ended up debunking postmillennialism instead. In 1 Thessalonians 4, Paul refers to the “coming of the Lord” and twice uses the phrase “we who are alive and remain” (1 Thess. 4:15, 17). Clearly, Paul thought he might be alive until the second coming. This is not something one would expect a postmillennialist to admit. However, amazingly, Mathison does. He writes,

“As far as Paul knew, Christ could have returned in his lifetime” (194).

What is Mathison thinking? Does he not recognize the implication? If Paul thought Jesus could have returned within his lifetime, there is no way he could have believed in the postmillennialism Mathison promotes. If Paul was a Mathison-style postmillennialist, he would not have expected the second coming for at least a thousand years! So, with one sentence, Mathison has obliterated postmillennialism. A few pages later, he reiterates his previous position contradicting himself again:

When the word “thousand” is used in Scripture, it refers to a literal thousand or to an indefinite, but very large, number. (209)

It doesn’t take great insight to see that if Paul thought Jesus “could have returned within his lifetime,” then, obviously, he did not foresee the “very large number” of years required to fill “the whole earth” with the messianic kingdom; and if Paul didn’t know anything about an enormous millennium, it’s hard to believe that any of the other apostles did. In fact, we know they didn’t. See The Apostles Predicted a First-Century Return of Christ.

Timeline:

` AGAINST ERROR

The Pretzel Logic of "Orthodox" partial Preterism

From: http://planetpreterist.com/news-5441.html

The Pretzel Logic of "Orthodox" partial Preterism
Posted on Sunday, February 03 @ 14:33:19 PST by Duncan McKenzie

by Duncan McKenzie
This is an excerpt from my book, The Antichrist and the Second Coming. The book is done but I am still revising and refining it. I am still not sure how I am ever going to get the thing into print. It has three strikes against it: 1. It is written from a preterist perspective. 2. It is too long (about 850 pages). I am technically not qualified to write it. I have a Ph.D. but it is in psychology not theology. Please pray that God makes a way.

While I am what Kenneth Gentry would term a hyperpreterist (I believe the Second Coming, resurrection and judgment happened at AD 70, or more correctly the resurrection and judgment began at AD 70 cf. Rev. 14:13), I am not a full preterist. I do not think all prophecy was fulfilled by AD 70 (I still look for Rev. 20:7-10 to be fulfilled). I find J.S. Russell’s position to be correct. He saw the Second Coming, resurrection and judgment as happening at AD 70 but saw that as the beginning of the millennium (full prets. say AD 70 was the end of the millennium). I think the book of Daniel backs up Russell on this (see my article, “J.S. Russell’s Position on the Millennium, the Neglected Third Way of Preterism” http://planetpreterist.com/news-5017.html (or click on my name on the left under columnists).

The sequence shown in Daniel 7 is the following: God comes and defeats the Antichrist (the little horn) and then thrones are put in place as the court is seated and the saints receive the kingdom. This sequence is shown three times: .Dan. 7:7-11, 19-22; 23-27. The same sequence is shown in Revelation 19:11-20:4. The Word of God comes and defeats the Antichrist (the beast) in Rev. 19:11-21 and then the saints receive the kingdom in Rev. 20. This sequence explains why some of those who come alive at the beginning of the millennium had been killed for not taking the mark of the beast (Rev. 20:4). This is a direct reference to the events of Revelation 13 (which were about to happen when John wrote). These souls of believers (cf. Rev. 6:9) had been killed during the tribulation of AD 67-70 (Rev. 13:4-7) and are being resurrected at AD 70 to share in the millennial reign. The martyrs of the beast being resurrected at the beginning of the millennium in no way fits the AD 30 beginning of the millennium that full preterists teach. It is a huge red flag that should not be ignored.

Enough about that, however, I am here to critique traditional partial preterism, not full preterism. I just want the reader to know that just because partial preterism is wrong, that does not mean that full preterism is 100% right. There is something in-between. Now that I have stepped on the toes of my full preterist brethren let me get back to the task at hand, stepping on the toes of my partial preterist brethren.

DANIEL 12

One does not have to look too hard to find problems with partial preterism. The partial preterist position argues that the tribulation happened at AD 70 but the resurrection happens in the distant future. Look at Daniel 12, however. It shows the resurrection happening right after the great tribulation. These events were to happen at the AD 70 shattering of the Jewish nation:

At that time Michael shall stand up, the great prince who stands watch over the sons of your people; and there shall be a time of trouble, such as never was since there was a nation, even to that time. And at that time your people shall be delivered, every one who is found written in the book. And many of those who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt…it shall be for a time, times, and half a time, and when the power of the holy people has bee completely shattered all these things shall be finished. Dan. 12:1-2, 7

Partial preterists usually try to get around this in two ways:

1. They say there is really a gap of thousands of years between vv 1 and 2. That is about as convincing as the gap of thousands of years that dispensationalists claim happen between the 69 and 70^th week in Daniel 9:26-27

2. They say that this is not the resurrection but is some sort of national resurrection. This is wrong because it is clearly showing a resurrection of individuals. If one wants to see what a national resurrection looks like see Ezekiel 37. Added to this, Daniel’s people are shattered at this time (Dan. 12:7); that is hardly showing a national resurrection. By the way Revelation 11:15-18 shows the same thing, the resurrection happening at the AD 70 destruction of those who were destroying the Land (gē is often better translated as “Land,” the Land of Israel, in Revelation rather than “earth”).

PRETZEL LOGIC

The partial preterist position of two separate comings of Jesus can lead to some very questionable distinctions between the supposed comings. Consider the following comments by Gentry in discussing 2 Thessalonians 2:1-2.

Though he [Paul] speaks of the Second Advent just a few verses before ([in 2 Thess.] 1:10), he is not dealing with that event here [in 2 Thess. 2:1-2]. Of course, similarities exist between the Day of the Lord upon Jerusalem in AD 70 and the universal Day of the Lord at the Second Advent. The one is a temporal betokening of the other, being a distant adumbration of it. The Second Advent provides a final hope for the eternal resolution to their suffering; the A.D 70 Day of the Lord affords an approaching temporal resolution (cp. Rev. 6:10). Orthodox scholars from each of the millennial scholars agree that Christ brings these two events into close connection in the Olivet Discourse, Indeed, Christ’s disciples almost certainly confuse the two (Matt. 24:3). The same connection seems to exist here as well. [Kenneth L. Gentry, Perilous Times: A Study in Eschatological Evil (Texarkana AR: Covenant Media Press, 1999), 100]

I invite the reader to look at first and second chapters of 2 Thessalonians (see below). See if you can find the two different comings of Jesus supposedly found there; they are three verses apart! Maybe I am missing the adumbration. Gentry maintains that the first coming (2 Thess. 1:7-10) is a reference to the future Second Coming and the next (2 Thess. 2:1) is to the AD 70 coming. I have underlined the supposed two different comings of Jesus.

2 Thessalonians 1:6-2:3

Since it is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes in that Day, to be glorified in His saints and to be admired among all those who believe, because our testimony among you was believed [Gentry sees the preceding as referring to a future Second Coming]. Therefore we also pray always for you that our God would count you worthy of this calling and fulfill all the good pleasure of His goodness and the work of faith with power, that the name of our God and the Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ. Now brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, [Gentry sees this as referring to the AD 70 coming] we ask you, not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition. brackets mine

Gentry is saying that Paul is talking about a future final advent in 2 Thessalonians 1:7-10 but a mere three verses later switches to the AD 70 coming 2 Thessalonians 2:1! Gentry is forced into this far-fetched position because 2 Thessalonians 1:7-10 is talking about the judgment (which Gentry says is still future) while 2:1 is talking about the AD 70 gathering of God’s people (cf. Matthew 24:29-34, which Gentry correctly believes is AD 70). Such are the extremes that partial preterists are forced into to try and maintain their distinction between an AD 70 coming of Jesus and a supposed future final advent.

Do Different Greek Words Refer to Different Comings?

Gentry’s defense for his distinction of the two separate comings in 2 Thessalonians 1-2 is that the word that Paul uses for the Lord’s final advent in 2 Thessalonians 1:10 (Gr. elthe) is different from the word he uses for the advent in 2 Thessalonians 2:1 (Gr. parousia). [Gentry, Perilous Times, 100-101] It is hard to take this distinction very seriously, however, since Gentry himself says that the word parousia (which he applies to AD 70 in 2 Thess. 2:1) refers to the final advent in 1 Thessalonians 4:15. Thus Gentry makes his elthe/parousia distinction in 2 Thessalonians 1-2 where it suits his position and ignores it in 1 Thessalonians 4 where it doesn’t!

Preston astutely critiqued the inconsistencies in Gentry’s attempts to use the Greek to differentiate the AD 70 coming of Jesus from a supposed final Second Coming:

Gentry says 1 Thessalonians 4:13f and 2 Thessalonians 1[:7-12] are the same event, i.e. the Final Advent. But there is a major problem here for Gentry. Remember that he delineates between 2 Thessalonians 1[:10] and chapter 2[:1] because of the use of elthe in chapter 1 and parousia in chapter 2. [But] 1 Thessalonians 4[:15] and 2 Thessalonians 1[:10] contain the same ‘different words’ as do 2 Thessalonians 1[:10] and 2 Thessalonians 2[:1]! In 1 Thessalonians 4 Paul uses the word parousia (v. 15, the same world used in 2 Thessalonians 2:1), to describe the coming of the Lord. However, remember that in 2 Thessalonians 1:10 Paul uses elthe, and Gentry insists that this word indicates a different coming than parousia. Why then does he not delineate between [parousia and elthe in] 1 Thessalonians 4[:15] and 2 Thessalonians 1[:10]? This is inconsistency exemplified.

Here is what Gentry does:

1 Thessalonians 4:15- parousia is final coming

2 Thessalonians 1:7f- elthe, is final coming.

So, Paul uses different words to describe the same event, and Gentry has no problem with this.

However,

2 Thessalonians 2:1-2 is parousia, and is AD 70, but,

1 Thessalonians 4:15, 17 is parousia and is the “final coming.”

So, Paul uses the identical words, and in both contexts he speaks of the gathering of the saints. But, Gentry insists that these are two totally different events, disparate in nature and time.

If the use of different words (parousia-v-elthe), does not demand different events in Gentry’s application of 1 Thessalonians 4 [:15] and 2 Thessalonians 1[:10], then why does the use of those same different words demand two different events in 2 Thessalonians 1[:10] and 2 Thessalonians 2[:1] (elthe-v-parousia)? And, if different words can be used describe the same event, then why does not the use of the identical words demand the reference to the same event (1 Thessalonians 4:15, parousia / 2 Thessalonians 2:1-2, parousia)? [Don Preston The Elements shall Melt with Fervent Heat: A Study of 2 Peter 3 (Ardmore OK: JaDon Productions LLC, 2006), 223-224 Great stuff Don!]

Is Paul talking about a different coming in the first chapter of 2 Thessalonians than he is in the second chapter? How could the coming in 2 Thessalonians 1:10 (These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes in that Day to be gloried in His saints…”) be referring to end of time and the coming in 2 Thess 2:1 (Now brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him…) be referring to AD 70? Again, the supposed two different comings are only three verses apart and no distinction is made between the two!

If that isn’t bad enough, the coming of Jesus with His angels in 2 Thessalonians 1:6-10 (which Gentry says is the end of time) is said in Matthew 16 to happen within the lifetime of some of Jesus’ hearers. Compare 2 Thessalonians 1:6-8 with Matthew 16:27-28; I have included A and B for points of comparison.

Since it is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest with us [A] when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire [B] taking vengeance on those who do not know God, and on those who don’t not obey the gospel of our Lord Jesus Christ. 2 Thessalonians 1:6-8

[A] For the Son of Man will come in the glory of His Father with His angels, and [B] then He will reward each according to his works. Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom. Matt. 16:27-28

Gentry says 2 Thessalonians 1:6-10 is the end of time but is forced to admit that Matthew 16:27-28 is AD 70 (because of the time referent it contains in v. 28). Both of these sections, however, are talking about the same thing: A: Jesus coming in God’s glory with the angels, and B: the judgment. Again, Gentry’s partial preterist distinction doesn’t hold up to biblical scrutiny.

If Paul is talking of two different comings of Jesus in 2 Thessalonians 1:6-2:3 he certainly did not make it very clear. Gentry seems to be suggesting that Paul didn’t make the distinction because he wasn’t totally clear on it himself (“Christ’s disciples almost certainly confuse the two [comings in] Matt. 24:3. The same connection seems to exist here as well”). For Gentry to suggest that the distinction between the supposed two comings of Jesus may not be clear because the NT writers may not have been clear about the comings puts him on very thin ice. If the NT writers were not clear on two separate comings of Jesus then it would mean that they were not making the distinction between two comings of Jesus that partial preterists do. If that is the case then the teaching of partial preterism on this issue is superior to the revelation of Scripture. This is thin ice indeed.

It is indefensible distinctions between an AD 70 coming and the supposed true Second Coming at the end of time that leads me to reject the traditional partial preterist position; it just doesn’t hold up to biblical or logical scrutiny. The Coming of Jesus in Revelation 19 is referring to the one and only Second Coming at AD 70. With harlot Israel destroyed, Jesus comes and defeats the beast from the abyss. This was the Parousia; it was the beginning of the judgment and resurrection (Dan. 12:1-7; Rev. 11:15-18) as well as the millennium (Dan. 7:7-12, 21-22; Luke 19:11-27; Rev. 19:11-20:4).

------

Duncan McKenzie is a columnist for PlanetPreterist.com. Duncan has Masters and Ph.D degrees in Psychology and currently lives in Los Angeles, California.

View Duncan McKenzie archives

Note: Opinions presented on PlanetPreterist.com or by PlanetPreterist.com columnists may not necessarily reflect the position of PlanetPreterist.com, or reflect the beliefs, doctrine or theological position of all other preterists. We encourage all readers to first and foremost carefully analyze all articles in the light of God's Word.

Timeline:

` AGAINST ERROR

Matthew 24: Is Double Fulfillment Possible?

by Michael A. Fenemore of Preterism.info

Email: maf@preterism.info

Website: Preterism.info

Some teach that Matthew 24 was to be fulfilled twice. This view recognizes a first-century fulfillment, but suggests a second one with worldwide implications is unfulfilled. Even though Jesus said nothing to indicate the Olivet Prophecy would be fulfilled twice, that is apparently what Dr. Oral Roberts believes. Immediately after the World Trade Center attack on September 11, 2001, he stood up before the students and faculty of Oral Roberts University and suggested the disaster was an indication that Matthew 24 was about to be fulfilled. However, Roberts must believe in a first-century fulfillment, at least to some degree, simply because it’s undeniable. History records that the destruction of the Jewish temple mentioned by Jesus in the first two verses took place in AD 70. So Roberts’ futuristic scenario requires a second fulfillment; a new temple and its subsequent destruction. This might sound plausible initially; however, on closer examination, a verse-by-verse double-fulfillment proposal is exposed as absurd. Keith A. Mathison of R. C. Sproul’s Ligonier Ministries says the double-fulfillment theory cannot be “ruled out” (When Shall These Things Be? (Phillipsburg, NY: P&R Publishing, 2004), 180). Actually, it can easily be ruled out. We might wonder whether those who promote the double-fulfillment theory ever took the time to test it by reading over the text even once.

And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come. (Matt. 24:14, NIV throughout)

Is the “great commission” to be fulfilled twice? Since “the end” was to come immediately after, it must have already occurred following the first fulfillment. Does the end come twice? If it does, the first one wasn’t the end, was it? Some might suggest this “end” may refer to the end of the Jewish age, and in a greater fulfillment, the end of the Church age. However, nothing in Matthew 24 supports that interpretation. The modern second fulfillment is usually presented as a worldwide catastrophe, but notice verse 20:

Pray that your flight will not take place in winter or on the Sabbath.

What relevance would that have to anyone today? Outside of modern-day Israel, relatively few people in the world keep the Sabbath. And what if they do? In the time of Jesus, the gates of Jerusalem were shut on the Sabbath preventing escape (Neh. 13; 19,22; Jer. 17:21,24). However, that is not a problem for anyone in the world today. Most Christians probably live out their entire lives without ever praying that their “flight” will not take place on the Sabbath. Mark’s account of the Olivet Discourse adds this:

You must be on your guard. You will be handed over to the local councils and flogged in the synagogues… (Mark 13:9a)

This is referring to councils of Pharisees and Sadducees. Obviously, it was meant for those living in the first century. It's unlikely that any Christians today are concerned about being “flogged in the synagogues.”

For then there will be great distress, unequaled from the beginning of the world until now — and never to be equaled again. (Matt. 24:21)

Since this time of trouble was “never to be equaled again,” how could it occur twice? Some will protest that this kind of language is hyperbole, common in the Old Testament (OT); it wasn’t intended to be taken literally. This is true. But then, the same people should be able to accept that the rest of Matthew 24 is replete with the same OT-style hyperbole. They should not require a second fulfillment just because some events didn’t occur just the way Jesus described them.

And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other. (v. 31)

This is referring to the “last trumpet” of 1 Cor. 15:51-52; the Resurrection of the Dead and the moment when the living Christians would be “changed.” Are the “elect” to be gathered twice? If all of Matthew 24 was to be fulfilled twice, then clearly, the Resurrection must have occurred during the first fulfillment within the lifetimes of Christ’s listeners. But if all the dead in Hades were resurrected in the first century, how could they be resurrected again at another time in the future? It’s doubtful anyone believes any of this. Yet Oral Roberts, Keith Mathison and countless others present double fulfillment as a viable option.

The double-fulfillment concept is an untenable fabrication created in desperation, probably deemed necessary because its adherents expect literal fulfillments of the highly figurative, cosmic predictions in Matthew 24 and other places which, of course, have never occurred (and never will). In some cases we find types and anti-types in Scripture. For instance, Israelite worship under the Old Covenant was a type or “a shadow of the things that were to come” under the New Covenant (Col. 2:16-17).

However, the New Covenant does not create more shadows for greater fulfillments later. Here is an example of biblical typology:

OT type: Babylon

An oracle concerning Babylon that Isaiah son of Amoz saw (Isa. 13:1); …The rising sun will be darkened and the moon will not give its light. (v.10)

New Testament (NT) anti-type: Jerusalem

O Jerusalem, Jerusalem (Matt. 23:37); Immediately after the distress of those days “‘the sun will be darkened, and the moon will not give its light…’” (Matt. 24:29)

In Matthew 24, Jesus referred back to Isaiah to demonstrate that sinful Jerusalem had become the anti-type of OT Babylon. Jerusalem’s destruction would be the anti-type of Babylon’s destruction. (Most expositors completely miss this parallel and then fail to recognize that in Revelation, “Babylon the Great” is symbolic of Jerusalem.)

It’s all fulfilled. There is no third fulfillment. Matthew 24 is not a type of something in the future; it’s an anti-type of something in the past. The NT does not create new types that require future anti-types. Types and anti-types might be considered double fulfillments by some, but if a double-fulfillment rule should be applied without exception to all biblical predictions, we should expect two Messiahs, two crucifixions, two Judgments, two Kingdoms, etc. It gets ridiculous.

Evidently, many influential Bible teachers spend little time testing the double-fulfillment model before teaching it to trusting Christians. They continually predict events that were actually fulfilled long ago. Herod’s temple was destroyed in AD 70, so they must predict a “rebuilt” one. Many prophecies require a Roman Empire, but since it no longer exists, and hasn’t for over 1,500 years, they predict a “revived” one. However, if they would give up their literal-fulfillment requirements (stars falling from heaven, etc.) and fully accept the first and only fulfillments of NT prophecies, there would be no need for a flimsy double-fulfillment theory, and Christians could be spared a lot of useless speculation.

by Michael A. Fenemore of Preterism.info

Email: maf@preterism.info

Download this article and discover more at: Preterism.info

______________________________________________________________________________

Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved. The "NIV" and "New International Version" trademarks are registered in the United States Patent and Trademarks Office by International Bible Society. Use of either trademark requires the permission of International Bible Society.

And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come. (Matt. 24:14, NIV throughout)

Pray that your flight will not take place in winter or on the Sabbath.

You must be on your guard. You will be handed over to the local councils and flogged in the synagogues… (Mark 13:9a)

For then there will be great distress, unequaled from the beginning of the world until now — and never to be equaled again. (Matt. 24:21)

And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other. (v. 31)

An oracle concerning Babylon that Isaiah son of Amoz saw (Isa. 13:1); …The rising sun will be darkened and the moon will not give its light. (v.10)

O Jerusalem, Jerusalem (Matt. 23:37); Immediately after the distress of those days "‘the sun will be darkened, and the moon will not give its light…’" (Matt. 24:29)

Timeline:

` AGAINST ERROR

ERROR: Bi-Millennialism

Michael Fenemore does a fine job with his preceding article: Matthew 24: Is Double Fulfillment Possible? He demonstrates the thoughtful Bible skills that deduce the Lord's 70AD Return. What mystifies me, though, is when others who also esteem such Bible skills and thereby come to the same 70AD conclusion, then go on to violate those very Bible skills to fudge together all manner of dubious theories. What comes to mind specifically in regards to "double-fulfillment" theories would be "Full-Preterism's" very own "Bi-Millennium" theories that see in the Rev 20:1-10 passage two distinct "1000 Years" periods, simply because John relates the vision by sometimes writing, "A thousand years" while at other times writing, "THE thousand years." Ludicrous! Why don't we just start coming up with Bi-Salvation theories? Or Double-Messiah theories? Or Dual-Covenant theories? Or two different "God's People": one group who loves Jesus and another who hates Him? Or dubious guesses of the Apostles predicting Double-Days of the Lord? Ridiculous! (Actually, history records people doing exactly these things). Such fancies and loose handling of Holy Writ are NOT how the 70AD Return of Christ was deduced in the first place.

Bisecting Bi-Millennialism:

Revelation 20:1-10

[Before the 1000 years start]

And I foresaw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for A thousand years, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until THE thousand years were completed; after these things he must be released for a short time.

[During the 1000 years]

4 And I foresaw thrones, and they sat upon them, and judgment was given to them. And I foresaw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for A thousand years. 5 The rest of the dead did not come to life until THE thousand years were completed. This is the first resurrection. 6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for A thousand years.

[After the 1000 years are completed]

7 And when THE thousand years are completed, Satan will be released from his prison, 8 and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. 9 And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them. 10 And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever.

NASB ("I foresaw" is substituted for "I saw" since this is was a predictive vision, Rev 1:1 & Rev 4:1)

Notice how:

A) Rev 20:2 Foresaw how Satan was to be bound, cast and sealed into the abyss (bottomless pit) for A thousand years.

B) Rev 20:4 Foresaw how the souls of Christ’s martyrs who rejected the Beast (Nero) came to life and reigned with Christ for A thousand years.

C) Rev 20:6 Explained this was to be the first resurrection of the two mentioned here: the blessed group of souls were foreseen to resurrect and then reign with Christ for A thousand years, but the rest of the dead were foreseen to resurrect after the thousand years end.

And notice how:

D) Rev 20:3 Foresaw that Satan was to be released from the abyss at the end of the thousand years just referred to in Rev 20:2 : therefore, Rev 20:3’s “THE thousand years” = “A thousand years” of Rev 20:2. D=A

E) Rev 20:5 Foresaw that the rest of the dead were not come to life again until the end of the thousand years just referrred to in Rev 20:4 : therefore, Rev 20:5’s “THE thousand years” = “A thousand years” of Rev 20:4. E=B

F) Rev 20:7 Foresaw that Satan was to be released from his prision, (the abyss of Rev 20:3), upon completion of the thousand years just referred to in Rev 20:6 (and in Rev 20:3) : therefore, Rev 20:7’s “THE thousand years” = “A thousand years” of Rev 20:6 (and of Rev 20:3). F=C .

Additional observation: Rev 20:7 = Rev 20:3 Both verses foresee Satan being released at the end of the thousand years from the imprisoning abyss into which he had been bound & cast at the beginning of the thousand years: F=D . And since, as shown previously, F=C and D=A, therefore F=D=A=C .

Bi-Millennial Preterism correctly admits that:

A=B=C

“A thousand years” in Rev 20:2 = “A thousand years” in Rev 20:4 = “A thousand years” in Rev 20:6.

D=E=F
“THE thousand years” in Rev 20:3 = “THE thousand years” in Rev 20:5 = “THE thousand years” in Rev 20:7

But, as shown above, it is equally obvious from the Bible Text that:

D=A Rev 20:3’s “THE thousand years” = “A thousand years” of Rev 20:2
E=B Rev 20:5’s “THE thousand years” = “A thousand years” of Rev 20:4
F=C Rev 20:7’s “THE thousand years” = “A thousand years” of Rev 20:6 (and of Rev 20:3)

THEREFORE: A=B=C = D=E=F

CONCLUSION:

Every appearance of the term “thousand years” in the Rev 20:1-10 passage is referring to one and the same, exact period of time, recent innovation notwithstanding.

There is no more two Millenniums in Rev 20:1-7
than there are two Tribulations in Mat 24.

BIBLE SKILL EMPHASIZED HERE: no amount of appeals to distant texts can escape the plain message of the immediate context.

Context, context, context:
1) Every passage must first be reconciled with its immediately surrounding passages,
2) Then those passages are to be reconciled with their immediately surrounding chapters,
3) Then they are to be reconciled with the entirety of the book in which they are found,
4) Then they are to be reconciled with the remainder of the New Testament, Apostolic Teaching,
5) And finally, they are to be reconciled with the more distant passages within the corpus of Holy Writ, the Bible.
A measure of credibility is forfeited when this context principle is ignored.

BONUS OBSERVATION: anyone who:
1) says that the 1000 years ended at 70AD and then
2) says that Jesus Returned at 70AD has just taught that
3) Satan was released when Jesus came back.
(review Rev 20:3, 7)

RELEVANT LINKS:

When exactly was Satan bound, cast & sealed into Bottomless Pit for 1000 years between 30-70AD?

When exactly was Satan bound, cast & sealed into Bottomless Pit for even 40 years between Romans 16:20 and 70AD?

3 Questions for every 30-70AD Millennialist

30-70AD: Matthew 23-25 Last Days Tribulation - They knew which GENERATION, their GENERATION

30-70AD: SATAN walked about freely as a roaring lion seeking whom he may devour

30-70AD: The Last Hour 1 John 2:18

Timeline:

` AGAINST ERROR

ERROR: FUTURE-FUTURE MILLENNIUM Premillennial Dispensationalism, Chiliasm

FUTURE-FUTURE MILLENNIUM Futurism, Premillennial Dispensationalism, Chiliasm

This view holds that the Millennium (1000 years) of Revelation 20:1-7

WILL BEGIN AT A TIME STILL FUTURE.
WILL END AT A TIME STILL FARTHER FUTURE, A LITERAL 1000 YEARS AFTER IT BEGINS.

It incorporates the following error:

ERROR IV: "Christ failed to return before His generation passed away"

Teachings of a Millennium to begin in the future were discredited in early Nicene times by the most of the notable of Christian leaders, Eusebius and Augustine among them. They denounced it as the heresy of "Chiliasm," ("1000-ism"), so named due to its adherents' fixation upon a yet future, 1000-year, visible reign of Christ. Chiliasm lost traction as mainstream Christians began to realize that they were already living within the Millennium, delighting themselves in the relative abundance of peace that came with Constantine's victory and the Nicene era. The Middle Age's belief that the Millennium would end around 1000AD coupled with its still greater conviction that martyred Christians were already enjoying a glorified existence with powers over the affairs of men testify to the historic belief that the Millennium and its First Resurrection were regarded as past events. Chiliasm came back with renewed vigor in modern times as "Premillennial Dispensationalism." Modern Chiliasm, Premillennial Dispensationalism, "futurism" change the meaning of the words of Scripture that refer to the timing of the Lord's Return-Rapture, the arrival of the Last Day, the beginning of the Millennium in order to fit their Millennium into our future, now nearly fifity generations since Christ's ascension. Many a frank article is available that refutes this system.

Timeline:

` AGAINST ERROR

ERROR IV: "Christ failed to return before His generation passed away"

Jesus taught His Return would come to pass before the Apostle's generation passed away, LINK.
Jesus' Apostles understood, expected & taught Christ's Return before their generation passed away, LINK.
Though "neither the day nor the hour," (date & time), of Christ's Return was known by Jesus & His Apostles, they did plainly understand which generation would see it, their generation, LINK. The individuals who saw the Master go away were to be the very ones to see Him come back, as all the parables of a returning master describe, LINK.

The Ninety-Five Theses Against Dispensationalism

From: http://www.againstdispensationalism.com/95theses.shtml

Introductory remarks

Disputation of NiceneCouncil.com On
The Power and Efficacy of Dispensationalism
-or-
The Ninety-Five Theses Against Dispensationalism

Preface

What follows should not be interpreted to mean that NiceneCouncil.com nor the historic Bible believing church would place every dispensationalist outside of the Christian faith. We acknowledge that most are dedicated to the foundational orthodox doctrines of Christianity. Unlike the sixteenth century dispute over the doctrine of justification, this is an in-house discussion, a debate among evangelical Christians. We recognize and treasure all born again believers who operate within a dispensational framework as brothers and sisters in Christ.

However, we must remember that Paul loved his fellow apostle Peter and esteemed him the senior and more honored of the two of them. Nevertheless, when it came to a point of theology that had profound implications for the purity and health of the Church, Paul was constrained by his love for Christ and the Truth publicly to withstand Peter to his face. (Galatians 2:11)

Therefore, because we believe that dispensationalism has at least crippled the Church in her duty of proclaiming the gospel and discipling the nations, and out of love for the truth and the desire to bring it to light, the following propositions will be discussed in a series of videos written and produced by NiceneCouncil.com under the title The Late Great Planet Church. And as iron sharpens iron we request that every Christian, congregation, and denomination discuss and debate these issues. By the grace of our great Sovereign let us engage in this debate with an open mind and an open Bible. Like the Bereans nearly two thousand years ago, let us “search the Scriptures daily, to see whether these things are so.”

95 THESES AGAINST DISPENSATIONALISM

1. Contrary to the dispensationalists’ claim that their system is the result of a “plain interpretation” (Charles Ryrie) of Scripture, it is a relatively new innovation in Church history, having emerged only around 1830, and was wholly unknown to Christian scholars for the first eighteen hundred years of the Christian era.

2. Contrary to the dispensationalist theologians’ frequent claim that “premillennialism is the historic faith of the Church” (Charles Ryrie), the early premillennialist Justin Martyr states that “many who belong to the pure and pious faith, and are true Christians, think otherwise.” Premillennialist Irenaeus agreed. A primitive form of each of today’s three main eschatological views existed from the Second Century onward. (See premillennialist admissions by D. H. Kromminga, Millennium in the Church and Millard J. Erickson, Christian Theology).

3. Contrary to the dispensationalists’ attempt to link its history to that of early premillennial Church Fathers, those ancient premillennialists held positions that are fundamentally out of accord with the very foundational principles of dispensationalism, foundations which Ryrie calls “the linchpin of dispensationalism”, such as (1) a distinction between the Church and Israel (i.e., the Church is true Israel, “the true Israelitic race” (Justin Martyr) and (2) that “Judaism ... has now come to an end” (Justin Martyr).

4. Despite dispensationalism’s claim of antiquity through its association with historic premillennialism, it radically breaks with historic premillennialism by promoting a millennium that is fundamentally Judaic rather than Christian.

5. Contrary to many dispensationalists’ assertion that modern-day Jews are faithful to the Old Testament and worship the God of Abraham, Isaac and Jacob (Hagee), the New Testament teaches that there is no such thing as “orthodox Judaism.” Any modern-day Jew who claims to believe the Old Testament and yet rejects Christ Jesus as Lord and God rejects the Old Testament also.

6. Contrary to the dispensationalists’ assertion that the early Church was premillennial in its eschatology, “none of the major creeds of the church include premillennialism in their statements” (R.P. Lightner), even though the millennium is supposedly God’s plan for Israel and the very goal of history, which we should expect would make its way into our creeds.

7. Despite the dispensationalists’ general orthodoxy, the historic ecumenical creeds of the Christian Church affirm eschatological events that are contrary to fundamental tenets of premillennialism, such as: (1) only one return of Christ, rather than dispensationalism’s two returns, separating the “rapture” and “second coming” by seven years; (2) a single, general resurrection of all the dead, both saved and lost; and (3) a general judgment of all men rather than two distinct judgments separated by one thousand years.

8. Despite the dispensationalists’ general unconcern regarding the ecumenical Church creeds, we must understand that God gave the Bible to the Church, not to individuals, because “the church of the living God” is “the pillar and support of the truth” (1 Tim 3:15).

9. Despite the dispensationalists’ proclamation that they have a high view of God’s Word in their “coherent and consistent interpretation” (John Walvoord), in fact they have fragmented the Bible into numerous dispensational parts with two redemptive programs—one for Israel and one for the Church—and have doubled new covenants, returns of Christ, physical resurrections, and final judgments, thereby destroying the unity and coherence of Scripture.

10. Contrary to the dispensationalists’ commitment to compartmentalizing each of the self-contained, distinct dispensations, the Bible presents an organic unfolding of history as the Bible traces out the flow of redemptive history, so that the New Testament speaks of “the covenants [plural] of the [singular] promise” (Eph 2:12) and uses metaphors that require the unity of redemptive history; accordingly, the New Testament people of God are one olive tree rooted in the Old Testament (Rom 11:17-24).

11. Contrary to the dispensationalists’ structuring of redemptive history into several dispensations, the Bible establishes the basic divisions of redemptive history into the old covenant, and the new covenant (Luke 22:20; 1 Cor 11:25; 2 Cor 3:6; Heb 8:8; 9:15), even declaring that the “new covenant ... has made the first obsolete. But whatever is becoming obsolete is ready to disappear” (Heb 8:13).

12. Contrary to the dispensationalists’ frequent citation of the King James Version translation of 2 Tim 2:15, “rightly dividing” the truth, as evidence for the need to divide the biblical record into discrete dispensations, all modern versions of Scripture and non-dispensational commentators translate this verse without any allusion to “dividing” Scripture into discrete historical divisions at all, but rather show that it means to “handle accurately” (NASB) or “correctly handle” (NIV) the word of God.

13. Because the dispensational structuring of history was unknown to the Church prior to 1830, the dispensationalists’ claim to be “rightly dividing the Word of Truth” by structuring history that way implies that no one until then had “rightly divided” God’s word.

14. Dispensationalism’s argument that “the understanding of God’s differing economies is essential to a proper interpretation of His revelation within those various economies” (Charles Ryrie) is an example of the circular fallacy in logic: for it requires understanding the distinctive character of a dispensation before one can understand the revelation in that dispensation, though one cannot know what that dispensation is without first understanding the unique nature of the revelation that gives that dispensation its distinctive character.

15. Despite the dispensationalists’ popular presentation of seven distinct dispensations as necessary for properly understanding Scripture, scholars within dispensationalism admit that “one could have four, five, seven, or eight dispensations and be a consistent dispensationalist” (Charles Ryrie) so that the proper structuring of the dispensations is inconsequential.

16. Despite the dispensationalists’ commitment to compartmentalizing history into distinct dispensations, wherein each “dispensation is a distinguishable economy in the outworking of God’s purpose” and includes a “distinctive revelation, testing, failure, and judgment” (Charles Ryrie), recent dispensational scholars, such as Darrell Bock and Craig Blaising, admit that the features of the dispensations merge from one dispensation into the next, so that the earlier dispensation carries the seeds of the following dispensation.

17. Despite the dispensationalists’ affirmation of God’s grace in the Church Age, early forms of dispensationalism (and many populist forms even today) deny that grace characterized the Mosaic dispensation of law, as when C. I. Scofield stated that with the coming of Christ “the point of testing is no longer legal obedience as the condition of salvation” (cf. John 1:17), even though the Ten Commandments themselves open with a statement of God’s grace to Israel: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery” (Exo 20:1).

18. Contrary to the dispensationalists’ structuring of law and grace as “antithetical concepts” (Charles Ryrie) with the result that “the doctrines of grace are to be sought in the Epistles, not in the Gospels” (Scofield Reference Bible - SRB, p. 989), the Gospels do declare the doctrines of grace, as we read in John 1:17, “For the law was given by Moses; but grace and truth came by Jesus Christ,” and in the Bible’s most famous verse: “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life” (John 3:16).

19. Contrary to the dispensationalists’ historic position that the Sermon on the Mount was designed for Israel alone, to define kingdom living, and “is law, not grace” (SRB, p. 989), historic evangelical orthodoxy sees this great Sermon as applicable to the Church in the present era, applying the Beatitudes (Matt 5:2-12), calling us to be the salt of the earth (Matt 5:13), urging us to build our house on a rock (Matt 7:21-27), directing us to pray the Lord’s Prayer (Matt 6:9-13), and more.

20. Despite the dispensationalists’ vigorous assertion that their system never has taught two ways of salvation (Couch), one by law-keeping and one by grace alone, the original Scofield Reference Bible, for instance, declared that the Abrahamic and new covenants differed from the Mosaic covenant regarding “salvation” in that “they impose but one condition, faith” (SRB, see note at Ex. 19:6).

21. Contrary to the dispensationalists’ central affirmation of the “plain interpretation” of Scripture (Charles Ryrie) employing (alleged) literalism, the depth of Scripture is such that it can perplex angels (1 Pet 1:12), the Apostle Peter (2 Pet 3:15-16), and potential converts (Acts 8:30-35); requires growth in grace to understand (Heb 5:11-14) and special teachers to explain (2 Tim 2:2); and is susceptible to false teachers distorting it (1 Tim 1:7).

22. Despite the dispensationalists’ claim to be following “the principle of grammatical-historical interpretation” (Charles Ryrie), they have redefined the method in a way that is rejected by the majority of non-dispensational evangelicals (and even “progressive dispensationalists”) who see that the Bible, while true in all its parts, often speaks in figures and types—e.g., most evangelicals interpret the prophecy in Isaiah and Micah of “the mountain of the house of the Lord being established as the chief of the mountains” (Isa 2:2b, Mic. 4:1b) to refer to the exaltation of God’s people; whereas dispensationalism claims this text is referring to actual geological, tectonic, and volcanic mountain-building whereby “the Temple mount would be lifted up and exalted over all the other mountains” (John Sailhammer) during the millennium.

23. Despite the dispensationalists’ conviction that their “plain interpretation” necessarily “gives to every word the same meaning it would have in normal usage” (Charles Ryrie) and is the only proper and defensible method for interpreting Scripture, by adopting this method they are denying the practice of Christ and the Apostles in the New Testament, as when the Lord points to John the Baptist as the fulfillment of the prophecy of Elijah’s return (Matt 10:13-14) and the Apostles apply the prophecy of the rebuilding of “the tabernacle of David” to the spiritual building of the Church (Acts 15:14-17), and many other such passages.

24. Despite the dispensationalists’ partial defense of their so-called literalism in pointing out that “the prevailing method of interpretation among the Jews at the time of Christ was certainly this same method” (J. D. Pentecost), they overlook the problem that this led those Jews to misunderstand Christ and to reject him as their Messiah because he did not come as the king which their method of interpretation predicted.

25. Despite the dispensationalists’ partial defense of their so-called literalism by appealing to the method of interpretation of the first century Jews, such “literalism” led those Jews to misunderstand Christ’s basic teaching by believing that he would rebuild the destroyed temple in three days (John 2:20-21); that converts must enter a second time into his mother’s womb (John 3:4); and that one must receive liquid water from Jesus rather than spiritual water (John 4:10-11), and must actually eat his flesh (John 6:51-52, 66).

26. Despite the dispensationalists’ interpretive methodology arguing that we must interpret the Old Testament on its own merit without reference to the New Testament, so that we must “interpret ‘the New Testament in the light of the Old’” (Alan Johnson), the unified, organic nature of Scripture and its typological, unfolding character require that we consult the New Testament as the divinely-ordained interpreter of the Old Testament, noting that all the prophecies are “yea and amen in Christ” (2 Cor 1:20); that “the testimony of Jesus is the spirit of prophecy” (Rev 19:10); and, in fact, that many Old Testament passages were written “for our instruction, upon whom the ends of the ages have come” (1 Cor 10:11) and were a “mystery which has been kept secret for long ages past” (Col. 1:26; Rev 10:7).

27. Contrary to the dispensationalists’ claim that “prophecies in the Old Testament concerning the first coming of Christ ... were all fulfilled ‘literally’” (Charles Ryrie), many such prophecies were not fulfilled in a “plain” (Ryrie) literal fashion, such as the famous Psalm 22 prophecy that speaks of bulls and dogs surrounding Christ at his crucifixion (Psa 22:12, 16), and the Isaiah 7:14 prophecy regarding the virgin, that “she will call His name Immanuel” (cp. Luke 2:21), and others.

28. Despite the dispensationalists’ argument that “prophecies in the Old Testament concerning the first coming of Christ ... were all fulfilled ‘literally’” (Charles Ryrie), they can defend their argument only by special pleading and circular reasoning in that they (1) put off to the Second Advent all those prophecies of his coming as a king, though most non-dispensational evangelicals apply these to Christ’s first coming in that He declared his kingdom “near” (Mark 1:15); and they (2) overlook the fact that his followers preached him as a king (Acts 17:7) and declared him to be the “ruler of the kings of the earth” (Rev 1:5) in the first century.

29. Despite the dispensationalists’ central affirmation of the “plain interpretation” of Scripture (Charles Ryrie) by which their so-called literalism provides “a coherent and consistent interpretation” (John Walvoord), it ends up with one of the most ornate and complex systems in all of evangelical theology, with differing peoples, principles, plans, programs, and destinies because interpreting Scripture is not so “plain” (despite Charles Ryrie).

30. Despite the dispensationalists’ argument for the “literal” fulfillment of prophecy, when confronted with obvious New Testament, non-literal fulfillments, they will either (1) declare that the original prophecy had “figures of speech” in them (Scofield), or (2) call these “applications” of the Old Testament rather than fulfillments (Paul Tan)—which means that they try to make it impossible to bring any contrary evidence against their system by re-interpreting any such evidence in one of these two directions.

31. Despite the dispensationalists’ strong commitment to the “plain interpretation” of Scripture (Charles Ryrie) and its dependence on Daniel’s Seventy Weeks as “of major importance to premillennialism” (John Walvoord), they have to insert into the otherwise chronological progress of the singular period of “Seventy Weeks” (Dan 9:24) a gap in order to make their system work; and that gap is already four times longer than the whole Seventy Weeks (490 year) period.

32. Despite the dispensationalists’ commitment to the non-contradictory integrity of Scripture, their holding to both a convoluted form of literalism and separate and distinct dispensations produces a dialectical tension between the “last trumpet” of 1 Cor. 15:51-53, which is held to be the signal for the Rapture at the end of the Church Age, and the trumpet in Matt. 24:31, which gathers elect Jews out of the Tribulation at the Second Coming (Walvoord). Dispensationalists, who allegedly are ‘literalists,’ posit that this latter trumpet is seven years after the “last” trumpet.

33. Despite the dispensationalists’ desire to promote the historical-grammatical method of interpretation, their habit of calling it the “plain interpretation” (Charles Ryrie) leads the average reader not to look at ancient biblical texts in terms of their original setting, but in terms of their contemporary, Western setting and what they have been taught by others — since it is so “plain.”

34. Despite the dispensationalists’ confidence that they have a strong Bible-affirming hermeneutic in “plain interpretation” (Charles Ryrie), their so-called literalism is inconsistently employed, and their more scholarly writings lead lay dispensationalists and populist proponents simplistically to write off other evangelical interpretations of Scripture with a naive call for “literalism!”

35. Despite the dispensationalists’ attempts to defend their definition of literalism by claiming that it fits into “the received laws of language” (Ryrie), However, subsequent to Ludwig Wittgenstein's studies in linguistic analysis, there is no general agreement among philosophers regarding the "laws" of language or the proper philosophy of language (Crenshaw)."

36. Despite the dispensationalists’ claim to interpret all of the Bible “literally”, Dr. O.T. Allis correctly observed, "While Dispensationalists are extreme literalists, they are very inconsistent ones. They are literalists in interpreting prophecy. But in the interpreting of history, they carry the principle of typical interpretation to an extreme which has rarely been exceeded even by the most ardent of allegorizers."

37. Despite the dispensationalists’ claim regarding “the unconditional character of the [Abrahamic] covenant” (J. Dwight Pentecost), which claim is essential for maintaining separate programs for Israel and the Church, the Bible in Deuteronomy 30 and other passages presents it as conditional; consequently not all of Abraham’s descendants possess the land and the covenantal blessings but only those who, by having the same faith as Abraham, become heirs through Christ.

38. Despite the dispensationalists’ necessary claim that the Abrahamic covenant is unconditional, they inconsistently teach that Esau is not included in the inheritance of Canaan and Abraham’s blessings, even though he was as much the son of Isaac (Abraham’s son) as was Jacob, his twin (Gen 25:21-25), because he sold his birthright and thus was excluded from the allegedly “unconditional” term of the inheritance.

39. Despite the dispensationalists’ claim that the Abrahamic covenant involved an unconditional land promise, which serves as one of the bases for the future hope of a millennium, the Bible teaches that Abraham “was looking for the city which has foundations, whose architect and builder is God” (Heb 11:10), and that the city, the “new Jerusalem,” will “descend from God, out of Heaven” (Rev. 21:2).

40. Despite the dispensationalists’ commitment to the “holy land” as a “perpetual title to the land of promise” for Israel (J. D. Pentecost), the New Testament expands the promises of the land to include the whole world, involving the expanded people of God, for Paul speaks of “the promise to Abraham or to his descendants that he would be heir of the world” (Rom 4:13a).

41. Despite the dispensationalists’ claim that the descendents of the patriarchs never inhabited all the land promised to them in the Abrahamic covenant and therefore, since God cannot lie, the possession of the land by the Jews is still in the future; on the contrary, Joshua wrote, “So the LORD gave to Israel all the land of which He had sworn to give to their fathers, and they took possession of it and dwelt in it… Not a word failed of any good thing which the LORD had spoken to the house of Israel. All came to pass” (Joshua 21:43,45).

42. Despite the dispensationalists’ so-called literalism demanding that Jerusalem and Mt. Zion must once again become central to God’s work in history, in that “Jerusalem will be the center of the millennial government” (Walvoord), the new covenant sees these places as typological pointers to spiritual realities that come to pass in the new covenant Church, beginning in the first century, as when we read that “you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem” (Heb 12:22; cp. Gal 4:22-31).

43. Despite the dispensationalists’ fundamental theological commitment to the radical distinction between “Israel and the Church” (Ryrie), the New Testament sees two “Israels” (Rom. 9:6-8)—one of the flesh, and one of the spirit—with the only true Israel being the spiritual one, which has come to mature fulfillment in the Church. (The Christian Church has not replaced Israel; rather, it is the New Testament expansion.) This is why the New Testament calls members of the Church “Abraham’s seed” (Gal 3:26-29) and the Church itself “the Israel of God” (Gal 6:16).

44. Despite the dispensationalists’ claim that Jews are to be eternally distinct from Gentiles in the plan of God, because “throughout the ages God is pursuing two distinct purposes” with “one related to the earth” while “the other is related to heaven” (Chafer and Ryrie), the New Testament speaks of the permanent union of Jew and Gentile into one body “by abolishing in His flesh the enmity” that “in Himself He might make the two into one new man, thus establishing peace” (Eph 2:15), Accordingly, with the finished work of Christ “there is neither Jew nor Greek” in the eyes of God (Gal 3:28).

45. Contrary to dispensationalism’s implication of race-based salvation for Jewish people (salvation by race instead of salvation by grace), Christ and the New Testament writers warn against assuming that genealogy or race insures salvation, saying to the Jews: “Do not suppose that you can say to yourselves, ‘We have Abraham for our father’; for I say to you, that God is able from these stones to raise up children to Abraham” (Matt 3:9) because “children of God” are “born not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12b-13; 3:3).

46. Contrary to dispensationalism’s claim that “the Church is a mystery, unrevealed in the Old Testament” (J. D. Pentecost), the New Testament writers look to the Old Testament for its divine purpose and role in the history of redemption and declare only that the mystery was not known “to the sons of men” at large, and was not known to the same degree “as” it is now revealed to all men in the New Testament (Eph 3:4-6), even noting that it fulfills Old Testament prophecy (Hos 1:10 / Rom 9:22-26), including even the beginning of the new covenant phase of the Church (Joel 2:28-32 / Acts 2:16-19).

47. Despite dispensationalism’s presentation of the Church as a “parenthesis” (J. F. Walvoord) in the major plan of God in history (which focuses on racial Israel), the New Testament teaches that the Church is the God-ordained result of God’s Old Testament plan, so that the Church is not simply a temporary aside in God’s plan but is the institution over which Christ is the head so that He may “put all things in subjection under His feet” (Eph 1:22; 1 Cor. 15:24-28).

48. Contrary to dispensationalism’s teaching that Jeremiah’s “New Covenant was expressly for the house of Israel ... and the house of Judah” (Bible Knowledge Commentary)—a teaching that is due to its man-made view of literalism as documented by former dispensationalist (Curtis Crenshaw) and the centrality of Israel in its theological system—the New Testament shows that the new covenant includes Gentiles and actually establishes the new covenant Church as the continuation of Israel (Luke 22:20; 1 Cor 11:25; 2 Cor 3:6).

49. Contrary to dispensationalism’s claim that Christ sincerely offered “the covenanted kingdom to Israel” as a political reality in literal fulfillment of Old Testament prophecies (J. D. Pentecost), the Gospels tell us that when his Jewish followers were “intending to come and take Him by force, to make Him king” that he “withdrew” from them (John 6:15), and that he stated that “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting, that I might not be delivered up to the Jews; but as it is, My kingdom is not of this realm” (John 18:36).

50. Despite the dispensationalists’ belief that Christ sincerely offered a political kingdom to Israel while he was on earth (J. D. Pentecost), Israel could not have accepted the offer, since God sent Christ to die for sin (John 12:27); and His death was prophesied so clearly that those who missed the point are called “foolish” (Luke 24:25-27). Christ frequently informed His hearers that He came to die, as when He said that “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt 20:28;) and Scripture clearly teaches that His death was by the decree of God (Acts 2:23) before the foundation of the world (Rev. 13:8). Thus, dispensationalism’s claim about this offer implicitly involves God in duplicity and Christ in deception.

51. Contrary to the dispensationalists’ belief that Christ “withdrew the offer of the kingdom” and postponed it until He returns (J. D. Pentecost), Christ tells Israel, “I say to you, the kingdom of God will be taken away from you, and be given to a nation producing the fruit of it” (Matt 21:43) and “I say to you, that many shall come from east and west, and recline at the table with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the sons of the kingdom shall be cast out into the outer darkness; in that place there shall be weeping and gnashing of teeth” (Matt 8:11-12).

52. Despite dispensationalism’s commitment to Christ’s atoning sacrifice, their doctrine legally justifies the crucifixion by declaring that he really did offer a political kingdom that would compete with Rome and made him guilty of revolting against Rome, even though Christ specifically informed Pilate that his type of kingship simply was “to bear witness to the truth” (John 18:37), leading this Roman-appointed procurator to declare “I find no guilt in Him” (John 18:38).

53. Contrary to the dispensationalists’ urging Christians to live their lives expecting Christ’s return at any moment, “like people who don’t expect to be around much longer” (Hal Lindsey), Christ characterizes those who expect his soon return as “foolish” (Matt 25:1-9), telling us to “occupy until He comes,” (Luke 19:13 ) and even discouraging his disciples’ hope in Israel’s conversion “now” by noting that they will have to experience “times or epochs” of waiting which “the Father has fixed by His own authority” (Acts 1:6-7).

54. Contrary to dispensationalism’s doctrine that Christ’s return always has been “imminent” and could occur “at any moment” (J. D. Pentecost) since his ascension in the first century, the New Testament speaks of his coming as being after a period of “delaying” (Matt 25:5) and after a “long” time (Matt 24:48; 25:19; 2 Pet. 3:1-15).

55. Contrary to dispensationalists’ tendency to date-setting and excited predictions of the Rapture, as found in their books with titles like 1980s: Countdown to Armageddon and Planet Earth 2000: Will Mankind Survive, Scripture teaches that “the son of Man is coming at an hour when you do not think He will” (Matt 24:44), “at an hour which you do not know” (Matt 24:50).

56. Despite the dispensationalists’ frequent warning of the signs of the times indicating the near coming of Christ (Lindsey), their doctrine of imminency holds that no intervening prophecies remain to be fulfilled. Consequently, there can be no possibility of signs (John Walvoord); and as “there was nothing that needed to take place during Paul’s life before the Rapture, so it is today for us” (Tim LaHaye). Christ himself warned us that “of that day and hour no one knows” (Matt 24:36a).

57. Despite the dispensationalists’ claim that Christ could return at any minute because “there is no teaching of any intervening event” (John Walvoord), many of their leading spokesmen hold that the seven churches in Rev 2-3 “outline the present age in reference to the program in the church,” including “the Reformation” and our own age (J. D. Pentecost).

58. Despite the dispensationalists’ widespread belief that we have been living in the “last days” only since the founding of Israel as a nation in 1948, the New Testament clearly and repeatedly teach that the “last days” began in the first century and cover the whole period of the Christian Church (Acts 2:16-17; 1 Cor 10:11; Heb 1:1-2; 9:26)

59. Despite the dispensationalists’ claim that the expectation of the imminent Rapture and other eschatological matters are important tools for godly living, dispensationalism’s founders were often at odds with each other and divisive regarding other believers, so that, for instance, of the Plymouth Brethren it could be said that “never has one body of Christians split so often, in such a short period of time, over such minute points” (John Gerstner) and that “this was but the first of several ruptures arising from [Darby’s] teachings” (Dictionary of Evangelical Biography).

60. Contrary to the dispensationalists’ creation of a unique double coming of Christ—the Rapture being separated from the Second Advent—which are so different that it makes “any harmony of these two events an impossibility” (Walvoord), the Bible mentions only one future coming of Christ, the parousia, or epiphany, or revelation (Matt. 24:3; 1 Cor. 15:23; 1 Thess. 3:13; 4:15; 5:23; 2 Thess. 2:1, 8; Jas. 5:7; 2 Pet. 3:4; 1 Jn. 2:28), and states that He “shall appear a second time” (Heb 9:28a), not that He shall appear “again and again” or for a third time.

61. Despite the dispensationalists’ teaching that “Jesus will come in the air secretly to rapture His Church” (Tim LaHaye), their key proof-text for this “secret” coming, 1 Thess 4:16, makes the event as publicly verifiable as can be, declaring that he will come “with a shout, with the voice of the archangel, and with the trumpet of God.”

62. Contrary to dispensationalism’s doctrine of two resurrections, the first one being of believers at the Rapture and the second one of unbelievers at the end of the millennium 1007 years after the Rapture, the Bible presents the resurrection of believers as occurring on “the last day” (John 6:39-40, 44, 54; 11:24), not centuries before the last day.

63. Contrary to dispensationalism’s doctrine of two resurrections, the first one being of believers at the Rapture and the second one of unbelievers at the end of the millennium 1007 years after the Rapture, the Bible speaks of the resurrection of unbelievers as occurring before that of believers (though as a part of the same complex of events), when the angels “first gather up the tares and bind them in bundles to burn them up” at the end of the age (Matt 13:30b).

64. Despite dispensationalism’s commitment to the secret Rapture of the Church by which Christians are removed from the world to leave only non-Christians in the world, Jesus teaches that the wheat and the tares are to remain in the world to the end (Matt 13:), and he even prays that the Father not take his people out of the world (John 17:15).

65. Despite the dispensationalists’ emphasis on the “plain interpretation” of Scripture (Charles Ryrie) and the Great Tribulation in Matthew 24, admitting that Christ was pointing to the stones of the first century temple when He declared that “not one will be left upon another” (Matt 23:37-24:2), they also admit inconsistently that when the disciples asked “when shall these things be?” (Matt 24:3), Matthew records Christ’s answer in such a way that He presents matters that are totally unrelated to that event and that occur thousands of years after it (Bible Knowledge Commentary).

66. Despite the dispensationalists’ commitment to so-called literalism in prophecy and their strong emphasis on the Great Tribulation passage in Matthew 24, they perform a sleight of hand by claiming that when Jesus stated that “this generation will not pass away until all these things take place” (Matt 24:34), He did so in a way inconsistent with every other usage of “this generation” in Matthew’s Gospel (e.g., Matt 11:16; 12:41, 42) and even in the immediate context (Matt 23:36), so that “this generation” can somehow point thousands of years into the future “instead of referring this to the time in which Christ lived” (Walvoord).

67. Dispensationalism’s teaching of the rapid “national regeneration of Israel” during the latter part of the seven-year Tribulation period (Fruchtenbaum) is incomprehensible and unbiblical because the alleged regeneration occurs only after the Church and the Holy Spirit have been removed from the earth, even though they were the only agents who could cause that regeneration: the institution of evangelism on the one hand and the agent of conversion on the other.

68. Contrary to dispensationalists’ view of the mark of the beast, most of them seeing in the beast’s number a series of three sixes, the Bible presents it not as three numbers (6-6-6) but one singular number (666) with the total numerical value of “six hundred and sixty-six” (Rev 13:18b).

69. Contrary to many dispensationalists’ expectation that the mark of the beast is to be some sort of “microchip implant” (Timothy Demy), Revelation 13 states that it is a mark, not an instrument of some kind.

70. Contrary to dispensationalists’ belief in a still-future geo-political kingdom which shall be catastrophically imposed on the world by war at the Battle of Armageddon, the Scriptures teach that Christ’s kingdom is a spiritual kingdom that does not come with signs, and was already present in the first century, as when Jesus stated, “The kingdom of God is not coming with signs to be observed, nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst” (Luke 17:20-21).

71. Despite the dispensationalists’ claim that their so-called literalistic premillennialism is superior to the other evangelical millennial views because Revelation 20:1-6 is one text that clearly sets forth their system, this view imposes the literalistic system unjustifiably and inconsistently on the most symbolic book in all the Bible, a book containing references to scorpions with faces like men and teeth like lions (Rev 9:7), fire-breathing prophets (Rev 11:5), a seven-headed beast (Rev 13:1), and more.

72. Dispensationalism’s claim that Revelation 20:1-6 is a clear text that establishes literalistic premillennialism has an inconsistency that is overlooked: it also precludes Christians who live in the dispensation of the Church from taking part in the millennium, since Revelation 20:4 limits the millennium to those who are beheaded and who resist the Beast, which are actions that occur (on their view) during the Great Tribulation, after the Church is raptured out of the world.

73. Despite the dispensationalists’ view of the glory of the millennium for Christ and his people, they teach, contrary to Scripture, that regenerated Gentile believers will be subservient to the Jews, as we see, for instance, in Herman Hoyt’s statement that “the redeemed living nation of Israel, regenerated and regathered to the land, will be head over all the nations of the earth.... So he exalts them above the Gentile nations.... On the lowest level there are the saved, living, Gentile nations.”

74. Despite dispensationalism’s claim that the Jews will be dominant over all peoples in the eschatological future, the Scripture teaches that “In that day there will be a highway from Egypt to Assyria, and the Assyrians will come into Egypt and the Egyptians into Assyria, and the Egyptians will worship with the Assyrians. In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, whom the Lord of hosts has blessed, saying, ‘Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.’” (Isa. 19:23-25).

75. Despite dispensationalism’s “plain and simple” method that undergirds its millennial views, it leads to the bizarre teaching that for 1000 years the earth will be inhabited by a mixed population of resurrected saints who return from heaven with Jesus living side-by-side with non-resurrected people, who will consist of unbelievers who allegedly but unaccountably survive the Second Coming as well as those who enter the millennium from the Great Tribulation as “a new generation of believers” (Walvoord).

76. Despite dispensationalists’ claim to reasonableness for their views, they hold the bizarre teaching that after 1000 years of dwelling side-by-side with resurrected saints who never get ill or die, a vast multitude of unresurrected sinners whose number is “like the sand of the seashore,” will dare to revolt against the glorified Christ and His millions of glorified saints (Rev 20:7-9).

77. Despite the dispensationalists’ fundamental principle of God’s glory, they teach a second humiliation of Christ, wherein He returns to earth to set up His millennial kingdom, ruling it personally for 1000 years, only to have a multitude “like the sand of the seashore” revolt against His personal, beneficent rule toward the end (Rev 20:7-9).

78. Despite the dispensationalists’ production of many adherents who “are excited about the very real potential for the rebuilding of Israel’s Temple in Jerusalem” (Randall Price) and who give funds for it, they do not understand that the whole idea of the temple system was associated with the old covenant which was “growing old” and was “ready to disappear” in the first century (Heb 8:13).

79. Contrary to dispensationalists’ expectation of a future physical temple in the millennium, wherein will be offered literal animal blood sacrifices, the New Testament teaches that Christ fulfilled the Passover and the Old Testament sacrificial system, so that Christ’s sacrifice was final, being “once for all” (Heb 10:10b), and that the new covenant causes the old covenant with its sacrifices to be “obsolete” (Heb 8:13).

80. Contrary to dispensationalism’s teaching that a physical temple will be rebuilt, the New Testament speaks of the building of the temple as the building of the Church in Christ, so that “the whole building, being fitted together is growing into a holy temple in the Lord” (Eph 2:21); the only temple seen in the book of Revelation is in Heaven, which is the real and eternal temple of which the earthly temporary temple was, according to the book of Hebrews, only a “shadow” or “copy” (Heb 8:5; 9:24).

81. Despite the dispensationalists’ attempt to re-interpret Ezekiel’s prophecies of a future sacrificial system by declaring that they are only “memorial” in character, and are therefore like the Lord’s Supper, the prophecies of that temple which they see as being physically “rebuilt” speak of sacrifices that effect “atonement” (Ezek. 43:20; 45:15, 17, 20); whereas the Lord’s Supper is a non-bloody memorial that recognizes Christ as the final blood-letting sacrifice.

82. Despite the dispensationalists’ commitment to the Jews as important for the fulfillment of prophecy and their charge of “anti-Semitism” against evangelicals who do not see an exalted future for Israel (Hal Lindsey), they are presently urging Jews to return to Israel even though their understanding of the prophecy of Zech 13:8 teaches that “two-thirds of the children of Israel will perish” (Walvoord) once their return is completed.

83. Contrary to dispensationalism’s populist argument for “unconditional support” for Israel, the Bible views it as a form of Judeaolotry in that only God can demand our unconditional obligation; for “we must obey God rather than men” (Acts 5:29); and God even expressly warns Israel of her destruction “if you do not obey the Lord your God” (Deut 28:15, 63).

84. Contrary to dispensationalism’s structuring of history based on a negative principle wherein each dispensation involves “the ideas of distinctive revelation, testing, failure, and judgment” (Charles Ryrie), so that each dispensation ends in failure and judgment, the Bible establishes a positive purpose in redemptive history, wherein “God did not send the Son into the world to judge the world, but that the world should be saved through Him” (John 3:17) and “God was in Christ reconciling the world to Himself.” (2 Cor 5:19a).

85. Despite dispensationalism’s pessimism regarding the future, which expects that “the present age will end in apostasy and divine judgment” (Walvoord) and that “almost unbelievably hard times lie ahead” (Charles Ryrie), Christ declares that He has “all authority in heaven and on earth” and on that basis calls us actually to “make disciples of all the nations” (Matt 28:18-20).

86. Despite the tendency of some dispensationalist scholars to interpret the Kingdom Parables negatively, so that they view the movement from hundredfold to sixty to thirty in Matt 13:8 as marking “the course of the age,” and in Matt 13:31-33 “the mustard seed refers to the perversion of God’s purpose in this age, while the leaven refers to the corruption of the divine agency” (J. D. Pentecost), Christ presents these parables as signifying “the kingdom of heaven” which He came to establish and which in other parables he presents as a treasure.

87. Despite dispensationalism’s historic argument for cultural withdrawal by claiming that we should not “polish brass on a sinking ship” (J. V. McGee) and that “God sent us to be fishers of men, not to clean up the fish bowl” (Hal Lindsey), the New Testament calls Christians to full cultural engagement in “exposing the works of darkness” (Eph 5:11) and bringing “every thought captive to the obedience of Christ” (2 Cor 10:4-5).

88. Despite dispensationalism’s practical attempts to oppose social and moral evils, by its very nature it cannot develop a long-term view of social engagement nor articulate a coherent worldview because it removes God’s law from consideration which speaks to political and cultural issues.

89. Despite the dispensationalists’ charge that every non-dispensational system “lends itself to liberalism with only minor adjustments” (John Walvoord), it is dispensationalism itself which was considered modernism at the beginning of the twentieth century.

90. Despite the dispensationalists’ affirmation of the gospel as the means of salvation, their evangelistic method and their foundational theology, both, encourage a presumptive faith (which is no faith at all) that can lead people into a false assurance of salvation when they are not truly converted, not recognizing that Christ did not so quickly accept professions of faith (e.g., when even though “many believed in His name,” Jesus, on His part, “was not entrusting Himself to them.”—John 2:23b-24a).

91. Despite the dispensationalists’ declaration that “genuine and wholesome spirituality is the goal of all Christian living” (Charles Ryrie), their theology actually encourages unrighteous living by teaching that Christians can simply declare Christ as Savior and then live any way they desire. Similarly, dispensationalism teaches that “God’s love can embrace sinful people unconditionally, with no binding requirements attached at all” (Zane Hodges), even though the Gospel teaches that Jesus “was saying to those Jews who had believed Him, ‘If you abide in My word, then you are truly disciples of Mine’” (John 8:31) and that he declared “My sheep hear My voice, and I know them, and they follow Me” (John 10:27).

92. Despite the early versions of dispensationalism and the more popular contemporary variety of dispensationalism today teaching that “it is clear that the New Testament does not impose repentance upon the unsaved as a condition of salvation” (L. S. Chafer and Zane Hodges), the Apostle Paul “solemnly testifies to both Jews and Greeks repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21).

93. Contrary to dispensationalism’s tendency to distinguish receiving Christ as Savior and receiving him as Lord as two separate actions, so that saving faith involves “no spiritual commitment whatsoever” (Zane Hodges), the Bible presents both realities as aspects of the one act of saving faith; for the New Testament calls men to “the obedience of faith” (Rom 16:26; James 2:14-20).

94. "Despite dispensationalism’s affirmation of “genuine and wholesome spirituality” (Charles Ryrie), it actually encourages antinomianism by denying the role of God’s law as the God-ordained standard of righteousness, deeming God’s law (including the Ten Commandments) to be only for the Jews in another dispensation. Dispensationalists reject the Ten Commandments because “the law was never given to Gentiles and is expressly done away for the Christian” (Charles Ryrie)—even though the New Testament teaches that all men “are under the Law” so “that every mouth may be closed, and all the world may become accountable to God” (Rom 3:19)."

95. Despite dispensationalism’s teaching regarding two kinds of Christians, one spiritual and one fleshly (resulting in a “great mass of carnal Christians,” Charles Ryrie), the Scripture makes no such class distinction, noting that Christians “are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you,” so that “if anyone does not have the Spirit of Christ, he does not belong to Him” (Rom 8:9).

“Dispensationalism has thrown down the gauntlet: and it is high time that Covenant theologians take up the challenge and respond Biblically.” -- Dr. Robert L. Reymond, author, A New Systematic Theology of the Christian Faith

VISIT OUR WEBSTORE AT

www.NiceneCouncil.com
www.AgainstDispensationalism.com.

Timeline:

` AGAINST ERROR

ERROR: MYSTIC MILLENNIUM Idealism, Preterist-Idealism

MYSTIC MILLENNIUM Idealism, Preterist-Idealism

This view holds that the Millennium (1000 years) of Revelation 20:1-7

HAS NO BEGINNING OR ENDING DATES IN HISTORY.
IT IS STRICTLY A PERSONAL JOURNEY IN CHRIST.

(In essence, Idealism cannot see the difference between the application of prophecy's lessons and prophecy's historical fulfillments).

It incorporates the following errors:

Idealism:

Asserts that the Resurrection of blessed & holy ones in Rev 20:4 is a past experience in the life of a Christian, that it is, therefore, not a bodily resurrection.
So Idealism erroneously concludes, then, like "Full" Preterism, that the Resurrection of Rev 20:4 is a "coming to covenant life," (born again).
But this logically drives the conclusion that the Resurrection of Rev 20:5 is the "coming to covenant life" of the rest of the dead, as well, since it uses the same words in an adjacent verse.
So, whether one lives and dies as a "blessed & holy" martyr for Christ (Rev 20:4) or as "the rest of the dead" (Rev 20:5), he "comes to covenant life," nonetheless. Such doctrine renders obedience to Christ irrelevant to one's eternal fate. And that, again, lends support to the cancerous doctrine of Universalism.

In conclusion, much of the same arguments against "Full" Preterism, (Covenant Eschatology), can justly be applied against Idealism as well, LINK and LINK.

Despite Idealism, Rev 20:4 is not equivalent to being born-again. Rev 20:4 is the same event as 1 Thess 4:17. Rev 20:4 is the Resurrection of the Just, the Blessed & Holy ones, the coming to life again of the dead in Christ and their being changed into a bodily form just like what Jesus enjoys.

Notwithstanding, while I do see some measure of value in some of the the Idealist approachs to the Scriptures, (the renewed focus upon personal relationship-obedience to Christ, for instance), I also see some room for caution with the Idealist approach to prophecy & history. It should not be taken too far.

Frankly, some of the approaches I take can be regarded as "Idealist", too, I suppose. For example, I see resurrected-glorified Saints reigning from the unseen realm in the stead of the Eph 6:12 principalities-powers since the time of Christ's circa 70AD Return. These are Saints, brothers in the faith who have gone on to invisible glory, having been perfected through suffering, biological death, then judgment and resurrection-glorification. This is very ancient and catholic doctrine (in the original sense). And some folk might see some measure of Idealism in it.

And while I agree with Idealism that God's movements in the unseen realm are to be the centerpiece of Man's attention, I also concede that God's unseen movements have very real impacts upon the seen realm. This is why the historical does, indeed, still have some merit. Still, it takes faith to see the hand of God moving through our lives and, indeed, through the histories of the lives of men, nations & civilizations.

Even as Jesus would use parables to describe heavenly concepts with very earthly object lessons, God works through history, intervening in our physical reality, to give us confirmable evidence as to His invisible rule from the spiritual realm.

So I think it important to not lose our awareness of landmark, documentable, historic points of contact between God & Mankind, fulfillments of prophecy. Because if we take the Idealism too far, to the point where we lose all mooring points between our theology and documentable reality - then all we have left is a story that makes us feel better. Whether the story is true or not, it is no longer objectively confirmable - we only have the subjective witness of an inner, personal feeling. Some may call that "faith", but faith is blessed and stimulated by the witness of reality, too, Romans 1:1-4 & Romans 1:19-20. This is also why many believed following the miracles of Jesus and His Apostles and the holy exploits Christ's servants through the centuries since.

And holding onto a story by a feeling, without connection between our belief and reality, when the day comes when we don't feel better, our feel-good, hot-air balloon story comes crashing down and we cannot reason to ourselves or others why "the greatest story ever told" is any more worthy of belief than the confused stories of any of the Christless false religions.

So, the prophecy-history connection is important, (to me anyways), to point out that God is very much involved with Mankind, that He cares enough to intervene in our reality, that we are following something that is rooted deeply into reality and not just some cleverly designed fables. But I am convinced that Jesus is the Truth: and that "truth" is just another way of saying "reality" even as "The Logos" can justifiable by translated "The Explanation (of Reality)." So, to me, the Gospel is NOT the greatest story ever told: no, the Gospel is far and away the single, best, most credible explanation of what's really going on that I have ever encountered, bar none. And any explanation of reality MUST interact credibly and frequently with reality, reality as we experience it, reality as men have recorded it diligently, painstakingly throughout the centuries.
That is why, I believe, God placed it upon my heart years ago to start drawing the connections between the Bible's prophecies and the Bible's own accounts of their historical fulfilments. Joseph's early dreams - Joseph later becoming Lord of Egypt & his brothers. The baker & wine taster's prophetic dreams - the fates of the wine taster & baker. Pharoah's prophetic dreams of good/bad cows - the historical reality of good/bad years. The prophetic promises of inheriting the Promised Land - the historic realities of Joshua's conquering & possessing the Promised Land. The prophecy that David would be king - the historic reality that David became king. The prophecies that the Jews would go into Babylon - the historic reality of the Exile. Malachi prophesying about the Elijah to come before the Lord - the historic reality of John the Baptist being that Elijah that was to come. The prophesies that the Messiah would be born Bethlehem - the historic reality that Jesus the Messiah was born in Bethlehem. Etc, etc, etc.... It seemed that God wanted me to pay careful attention to such connections as I would work my way through my One-Year Bible again and again as a prerequisite to ultimately gaining the ability to draw the connections between the New Testament's prophesies and their later, post-New Testament fulfillments. Perhaps certain blessings of understanding only come to those willing to do their homework. I hope to please the Lord with mine.

May the above be understood in a favorable light, not as an attempt to brag (about what, really?) but an attempt to explain my interest in the matter. It is my hope to show idealistic young people that their dreams of making the world a better place are not in vain, but rather, they are favored by God who is also working to make the world a better place, too. We have a brighter and brigher future ahead of us but it will take a stout optimism to overcome the giants we must face down with every generation. "The wicked flee at the sound of a leaf, but the righteous are bold as a lion." "Let us go up at once and take the land, for God has given it to us and we are well able to possess it!" Through faith in Christ born of a good understanding, we CAN conquer tomorrow for the benefit of our fellow men.

"You shall love the Lord your God with all your heart, all your soul, all your strength and with all your mind."

Revelation 21:7
7 "He who overcomes shall inherit these things..."
NASB

1 John 5:4-5
4 For everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith. 5 Who is it that overcomes the world? Only he who believes that Jesus is the Son of God.
NIV

Timeline:

` AGAINST ERROR

ERROR I: "The 1000 years of Rev 20:1-7 starts before Christ's Return"

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Blessed & Holy Ones of Rev 20:4 = 1 Thess 4:16's Rising of the Dead in Christ. Otherwise would mean the Resurrection of the Blessed & Holy Ones, (Rev 20:4), was an event distinct & prior to 1 Thess 4:16, that it was a past experience in the lives of the Apostles, thus driving the conclusion that Rev 20:4 was a "coming to covenant life," (being born-again). This, in turn, would drive the conclusion that the Resurrection of the Rest of the Dead of Rev 20:5a was a "coming to covenant life," as well, since it uses the same words in an adjacent verse. The implication, then, would be that whether one lives & dies as "Blessed & Holy" or as "the Rest of the Dead," he still eventually "comes to covenant life," making faith & obedience to Christ irrelevant to one's eternal fate. That conclusion is Universalism, a cancerous doctrine at odds with Scriptures' command to obey to the Word of God the Judge of all men. Note also, Rev 20:5a ≠ 1 Thess 4:16 because there is no mention of non-Christians, ("the Rest of the Dead" of Rev 20:5a), being raised up alongside "the Dead in Christ" in 1 Thess 4:16.
The Rising of the Dead in Christ, (1 Thess 4:16 & Rev 20:4), cannot begin before the Return of Christ since 1 Thess 4:16 teaches these events happen in the same moment.

1 Thessalonians 4:13-5:11
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord HImself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words. 5 Now as to the times and the epochs, brethren, you have no need of anything to be written to you. 2 For you yourselves know full well that THE DAY OF THE LORD will come just like a thief in the night. 3 While they are saying, "Peace and safety!" then destruction will come upon them suddenly like birth pangs upon a woman with child; and they shall not escape. 4 But you, brethren, are not in darkness, that THE DAY should overtake you like a thief; 5 for you are all sons of light and sons of DAY. We are not of night nor of darkness; 6 so then let us not sleep as the rest do, but let us be alert and sober. 7 For those who sleep do their sleeping at night, and those who get drunk get drunk at night. 8 But since we are of THE DAY, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. 9 For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, 10 who died for us, that whether we are awake or asleep, we may live together with Him. 11 Therefore encourage one another, and build up one another, just as you also are doing.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I b. ERROR: Theories starting the "1000 years" Millennium before 2nd Timothy was written. (Hymenaeus)

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Blessed & Holy Ones of Rev 20:4 = the Resurrection that Paul insisted was still future to the time 2 Timothy 2:18 was penned, (around 62AD). Otherwise would mean the Resurrection of the Blessed & Holy Ones was a past experience in the lives of the Apostles equating it with the error of Hymenaeus & Philetus.
Therefore, the "1000 years" Millennium of Rev 20:4-6 cannot begin before 2 Tim 2:18 was written around 62AD because that would support the error of Hymenaeus & Philetus that the apostle Paul condemned as a cancerous doctrine.

2 Timothy 2:17-18
Hymenaeus and Philetus, 18 men who have gone astray from the truth saying that the resurrection has already taken place [prior to the writing of this epistle], and thus they upset the faith of some.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I c. ERROR: Theories starting the "1000 years" Millennium before the New Testament was completed. (Satan)

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
Following their resurrection, the Blessed & Holy ones reign with Christ throughout the "1000 years" Millennium, (Rev 20:4-6), while Satan remains sealed into his prison in the Abyss below, (Rev 20:1-3 & Rev 20:7).
The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The New Testament records more harrassment from Satan against God's People, (Christians), during the 30-70AD period in which the New Testament was written than all other history combined, describing Satan fittingly as "a roaring lion walking about, seeking whom he may devour," LINK, hardly bound & imprisoned into the Abyss below. Additionally, there is no credible hermeneutic by which to construe the casting out of individual demons from individual men by Jesus in the Gospels as the binding, casting & sealing of Satan into the Abyss below as foreseen over 20 years later in Rev 20:1-3, LINK. If the period recorded by the New Testament, about 30-70AD, describes the state of affairs during the "1000 years" Millennium when the Devil/Satan is bound, cast & sealed into his prison in the Abyss below as Rev 20:1-3 describes, and yet, despite this Satan was still able to perform all his activities against Christians the New Testament so abundantly records, then it is fair to conclude from Scripture that the Devil/Satan is able to keep performing among us today and into the future much the same activities recorded by the New Testament since not even that prison could stop him, if the Millennium had indeed begun prior to the completion of the New Testament writings c. 70AD.
The New Testament anticipates the reign of the Saints to begin no sooner than Christ's anticipated Return, the good & faithful servants each receiving delegated authority from the Lord Jesus as their reward for their service while He was away, There is no credible hermeneutic by which to construe that reigning had already begun prior to the completion of the New Testament corpus, LINK. If the period recorded by the New Testament, (c. 30-70AD), is what we experience whenever, (per Rev 20:1-6), the Saints reign with Christ then we should expect life under the reign of the Saints & Christ to continue to be the same as during New Testament times: singles should be advised not to marry because of the distress & darkness of the times whenever Saints rule and the Devil/Satan is imprisoned; God's ministers should expect to be hounded from town to town and treated like the scum of the earth and have messengers of Satan sent to buffet them, etc., just like Paul & the rest of the Apostles during the time the New Testament was written, (30-70AD), if the Saints indeed reigned then, the "1000 years" Millennium having supposedly already begun.

1 Peter 5:8-11
Be of sober spirit, be on the alert. Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour. 9 But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. 10 And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. 11 To Him be dominion forever and ever. Amen.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I d. ERROR: Theories starting the "1000 years" Millennium before the arrival of the Beast & his mark.

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Blessed & Holy Ones are the dead who refused to worship the Beast and receive his mark, Rev 20:4.
It is not possible to be awarded the Blessed & Holy Resurrection, (the first resurrection of Rev 20:4-6), before being beheaded for refusing the Beast & his mark before the Beast & his mark even arrive to test Christians.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

ERROR II: "The 1000 years of Rev 20:1-7 is not an actual 1000 years"

.ERROR II: Counting the "1000 years" Millennium not an actual 1000 years

The Millennium, (Latin for "1000 years" as are the Bible's actual words), is a finite period of time with epoch events marking its start and end points:

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
Following their resurrection, the Blessed & Holy ones reign with Christ throughout the "1000 years" Millennium, (Rev 20:4-6), while Satan remains sealed into his prison in the Abyss below, (Rev 20:1-3 & Rev 20:7).
The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

ERROR I: "The 1000 years of Rev 20:1-7 starts before Christ's Return"

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Blessed & Holy Ones of Rev 20:4 = 1 Thess 4:16's Rising of the Dead in Christ. Otherwise would mean the Resurrection of the Blessed & Holy Ones, (Rev 20:4), was an event distinct & prior to 1 Thess 4:16, that it was a past experience in the lives of the Apostles, thus driving the conclusion that Rev 20:4 was a "coming to covenant life," (being born-again). This, in turn, would drive the conclusion that the Resurrection of the Rest of the Dead of Rev 20:5a was a "coming to covenant life," as well, since it uses the same words in an adjacent verse. The implication, then, would be that whether one lives & dies as "Blessed & Holy" or as "the Rest of the Dead," he still eventually "comes to covenant life," making faith & obedience to Christ irrelevant to one's eternal fate. That conclusion is Universalism, a cancerous doctrine at odds with Scriptures' command to obey to the Word of God the Judge of all men. Note also, Rev 20:5a ≠ 1 Thess 4:16 because there is no mention of non-Christians, ("the Rest of the Dead" of Rev 20:5a), being raised up alongside "the Dead in Christ" in 1 Thess 4:16.
The Rising of the Dead in Christ, (1 Thess 4:16 & Rev 20:4), cannot begin before the Return of Christ since 1 Thess 4:16 teaches these events happen in the same moment.

1 Thessalonians 4:13-5:11
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord HImself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words. 5 Now as to the times and the epochs, brethren, you have no need of anything to be written to you. 2 For you yourselves know full well that THE DAY OF THE LORD will come just like a thief in the night. 3 While they are saying, "Peace and safety!" then destruction will come upon them suddenly like birth pangs upon a woman with child; and they shall not escape. 4 But you, brethren, are not in darkness, that THE DAY should overtake you like a thief; 5 for you are all sons of light and sons of DAY. We are not of night nor of darkness; 6 so then let us not sleep as the rest do, but let us be alert and sober. 7 For those who sleep do their sleeping at night, and those who get drunk get drunk at night. 8 But since we are of THE DAY, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. 9 For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, 10 who died for us, that whether we are awake or asleep, we may live together with Him. 11 Therefore encourage one another, and build up one another, just as you also are doing.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I b. ERROR: Theories starting the "1000 years" Millennium before 2nd Timothy was written. (Hymenaeus)

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Blessed & Holy Ones of Rev 20:4 = the Resurrection that Paul insisted was still future to the time 2 Timothy 2:18 was penned, (around 62AD). Otherwise would mean the Resurrection of the Blessed & Holy Ones was a past experience in the lives of the Apostles equating it with the error of Hymenaeus & Philetus.
Therefore, the "1000 years" Millennium of Rev 20:4-6 cannot begin before 2 Tim 2:18 was written around 62AD because that would support the error of Hymenaeus & Philetus that the apostle Paul condemned as a cancerous doctrine.

2 Timothy 2:17-18
Hymenaeus and Philetus, 18 men who have gone astray from the truth saying that the resurrection has already taken place [prior to the writing of this epistle], and thus they upset the faith of some.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I c. ERROR: Theories starting the "1000 years" Millennium before the New Testament was completed. (Satan)

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
Following their resurrection, the Blessed & Holy ones reign with Christ throughout the "1000 years" Millennium, (Rev 20:4-6), while Satan remains sealed into his prison in the Abyss below, (Rev 20:1-3 & Rev 20:7).
The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The New Testament records more harrassment from Satan against God's People, (Christians), during the 30-70AD period in which the New Testament was written than all other history combined, describing Satan fittingly as "a roaring lion walking about, seeking whom he may devour," LINK, hardly bound & imprisoned into the Abyss below. Additionally, there is no credible hermeneutic by which to construe the casting out of individual demons from individual men by Jesus in the Gospels as the binding, casting & sealing of Satan into the Abyss below as foreseen over 20 years later in Rev 20:1-3, LINK. If the period recorded by the New Testament, about 30-70AD, describes the state of affairs during the "1000 years" Millennium when the Devil/Satan is bound, cast & sealed into his prison in the Abyss below as Rev 20:1-3 describes, and yet, despite this Satan was still able to perform all his activities against Christians the New Testament so abundantly records, then it is fair to conclude from Scripture that the Devil/Satan is able to keep performing among us today and into the future much the same activities recorded by the New Testament since not even that prison could stop him, if the Millennium had indeed begun prior to the completion of the New Testament writings c. 70AD.
The New Testament anticipates the reign of the Saints to begin no sooner than Christ's anticipated Return, the good & faithful servants each receiving delegated authority from the Lord Jesus as their reward for their service while He was away, There is no credible hermeneutic by which to construe that reigning had already begun prior to the completion of the New Testament corpus, LINK. If the period recorded by the New Testament, (c. 30-70AD), is what we experience whenever, (per Rev 20:1-6), the Saints reign with Christ then we should expect life under the reign of the Saints & Christ to continue to be the same as during New Testament times: singles should be advised not to marry because of the distress & darkness of the times whenever Saints rule and the Devil/Satan is imprisoned; God's ministers should expect to be hounded from town to town and treated like the scum of the earth and have messengers of Satan sent to buffet them, etc., just like Paul & the rest of the Apostles during the time the New Testament was written, (30-70AD), if the Saints indeed reigned then, the "1000 years" Millennium having supposedly already begun.

1 Peter 5:8-11
Be of sober spirit, be on the alert. Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour. 9 But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. 10 And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. 11 To Him be dominion forever and ever. Amen.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

I d. ERROR: Theories starting the "1000 years" Millennium before the arrival of the Beast & his mark.

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Blessed & Holy Ones are the dead who refused to worship the Beast and receive his mark, Rev 20:4.
It is not possible to be awarded the Blessed & Holy Resurrection, (the first resurrection of Rev 20:4-6), before being beheaded for refusing the Beast & his mark before the Beast & his mark even arrive to test Christians.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

Timeline:

` AGAINST ERROR

Revelation 20 & Universalism

I know you are busy, but could you take just a brief moment and fill me in on

[Part A] how you view the Rev. 20 passage and

[Part B] how a wrong view there can open the door to universalism.

Being slow of mind, it will help me to get up to speed. So thanks so much for doing this. Don't take a lot of time, just a brief response. ~WH

The above is a reasonable 2-part question. What follows is my 2-part answer.

[Part A] How I view the Rev 20 passage can be found at: LINK

[Part B] How the wrong view Rev 20, "Rev 20 was all fulfilled by 70 AD," leads to Universalism:

Revelation 20:4 describes the coming to life of the souls of those slain for their witness for Jesus and for rejecting the mark of the Beast. This is the first of two groups of souls resurrected from the dead in Rev 20:4-6. Since the participants of this first resurrection are declared blessed and holy, we may justly call this, "The Blessed & Holy Resurrection." Its participants are rewarded by reigning with Christ for a thousand years and are granted immunity from the anticipated Second Death.
Revelation 20:5 describes the coming to life of "the rest of the dead" at the end of the thousand years. We may call this, "The Resurrection of the Rest of the Dead."
Whether one understands the term "thousand years" to mean 1000 years, 1000 hours, or a 1000 seconds, it is still describing a span of time with the aforementioned events marking its starting and ending points.
When this span of time is made to terminate at 70AD, the starting point is made to be some time before the disappearance of the New Testament writers. This forces the Blessed & Holy Resurrection (Rev 20:4) to become an experience already available to the New Testament writers while yet in their mortal-natural bodies of flesh, (error of Hymenaeus, 2 Timothy 2:18). To accommodate this, the "come to life" of Revelation 20:4 is made to mean "come to covenant life."
Someone who buys into point 4) then reads Revelation 20:5a and sees that "the Rest of the Dead" eventually "came to covenant life" with the same grammar and vocabulary by which the Blessed & Holy of Revelation 20:4 "come to covenant life" a thousand years earlier.
He concludes, then, that whether one dies as a Blessed & Holy witness for Jesus (Rev 20:4) or as the Rest of the Dead (Rev 20:5), his final stance with God is the same: he still "comes to covenant life." That belief is commonly known as Universalism.

Summary: "Full" Preterism (Covenant Eschatology) interprets the word "covenant" into the Text of Rev 20:4-6 to make the Blessed & Holy Resurrection (first resurrection, Rev 20:4) precede Christ's Return by decades so that the Resurrection of the Rest of the Dead (Rev 20:5a) may occur at the moment of Christ's Return. Consistently applied, this addition to the Text forms the basis for "Full" Preterist Universalism.

Revelation 20:4-5 ~foreseen around 63AD in the predictive vision given to the exiled Apostle John of "things shortly to come to pass," Rev 1:1 & Rev 4:1
And I foresaw thrones, and they sat upon them, and judgment was given to them. And I foresaw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to convenantal life and reigned with Christ for a thousand years. 5 The rest of the dead did not come to convenantal life until the thousand years were completed.
NASB

Timeline:

` AGAINST ERROR

Rev 20:4 "come to life" = "come to life" of Rev 20:5

Response to ProphecyHistory.com's "Rev 20 & Universalism"

[D quoting W]
>> .....could you take just a brief moment and fill me in on
> > how you view the Rev. 20 passage and how a wrong view there
> > can open the door to universalism........

[D quoting ProphecyHistory.com]
> 5) When one then reads Revelation 20:5 and sees that "the
> rest of the dead" eventually "came to life" with the same
> grammar and vocabulary by which the Just of Revelation 20:4
> "come to life" earlier, he natually concludes that "the rest
> of the dead" eventually come to "be born again," or "have
> eternal life," or attain the same "spirituo- covenant
> STANCE with God."
>
> 6) He concludes that whether one lays down his life as a
> martyr for Jesus (Rev 20:4) or if goes along with the rest of
> the dead (Rev 20:5), his final status with God is the same:
> he attains to the same "spirituo-covenant STANCE with God."
> That belief is commonly known as Universalism.

[D] Hi John, :)

Those who took part in "the first resurrection" were "blessed and holy" (Rev. 20:4-6). The implication is that not everyone who took part in the subsequent resurrection was blessed and holy. Rev. 20:12-15 confirms that not everyone who partook of the latter resurrection was blessed and holy.

In the Received Text, "the same vocabulary" is not used. In Rev. 20:4, the Greek word is zao (lived). In Rev. 20:5, the Greek word is anazao (lived again). But even if we go with the Alexandrian textbase, which uses the same word in both verses, the fact that those who took part in "the first resurrection" and those who made up "the rest of the dead" both had "life" ("zao") does not necessarily mean that they both had the same kind of life. In Rev. 13:14, the beast also "came to life" ("same vocabulary": zao). In Rev. 16:3, every soul that had "life" died ("same vocabulary": zao). In Rev. 19:20, the beast and the false prophet were both cast "alive" into the lake of fire ("same vocabulary": zao). These instances of "life" (zao) in the book of Revelation do not mean the same kind of life. Therefore no conclusion can be drawn from the mere repetition of the word in Rev. 20:4 and 5.

"Truly, truly, I say to you, an hour is coming and now is, when the dead shall hear the voice [the gospel] of the Son of God; and those who hear shall live [the first resurrection]. (Jn. 5:25)

"Do not marvel at this; for an hour is coming, in which all who are in the tombs [the rest of the dead] shall hear His voice, and shall come forth [i.e., shall live]; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment" (Jn. 5:28,29).

D

Rebuttal: Rev 20:4’s “come to life” = “come to life” of Rev 20:5

[D quoting W] .....could you take just a brief moment and fill me in on how you view the Rev. 20 passage and how a wrong view there can open the door to universalism........

[ProphecyHistory.com] Let us notice how W asked for a brief explanation specifically about Rev 20 and nothing more.

[D quoting ProphecyHistory.com]

5) When one then reads Revelation 20:5 and sees that "the rest of the dead" eventually "came to life" with the same grammar and vocabulary by which the Just of Revelation 20:4 "come to life" earlier, he naturally concludes that "the rest of the dead" eventually come to "be born again," or "have eternal life," or attain the same "spirituo- covenant STANCE with God."

6) He concludes that whether one lays down his life as a martyr for Jesus (Rev 20:4) or if goes along with the rest of the dead (Rev 20:5), his final status with God is the same: he attains to the same "spirituo-covenant STANCE with God." That belief is commonly known as Universalism.

[ProphecyHistory.com] Notice how you, (D), omitted mention of the context I provided by omitting my point 4). Was it inconvenient to your argument? Here it is again:

[from original article by ProphecyHistory.com]

4) When this span of time [Rev 20:1-10's "Thousand Years"] is made to terminate at 70AD, the beginning point is made to be sometime during the lifetime of the New Testament writers. This forces the Resurrection of the Just (v4) to become something that the New Testament writers already possessed while still in their bodies of flesh, (the error of 2 Timothy 2:18 – “the timing” does indeed affect “the nature”). The Resurrection of the Just, (Revelation 20:4), then becomes "being born again/baptised," or "having eternal life," or "spirituo-covenant STANCE with God.”

[D] Hi John, :)

[ProphecyHistory.com] Nice to meet you.

[D] Those who took part in "the first resurrection" were "blessed and holy" (Rev. 20:4-6). The implication is that not everyone who took part in the subsequent resurrection was blessed and holy. Rev 20:12-15 confirms that not everyone who partook of the latter resurrection was blessed and holy.

[ProphecyHistory.com] Agreed. You are butressing my point all the more here. Thank you. Firstly, you just identified Rev 20:4 and Rev 20:5 as resurrections; resurrections of two different groups of souls. You state my case that Rev 20:5's resurrection of "the rest of the dead" CANNOT be equated with "being born again/baptised," "having eternal life," "enjoying spirituo-covenant STANCE with God." Therefore, I say, Rev 20:4's resurrection CANNOT be "being born again/baptised," "having eternal life," "enjoying spirituo-covenant STANCE with God," since as I demonstrated, the tightly bound verses of Rev 20:4 and Rev 20:5 employ the same grammar and vocabulary to describe what occurs to the two groups of souls.

[D] In the Received Text, "the same vocabulary" is not used. In Rev. 20:4, the Greek word is zao (lived). In Rev. 20:5, the Greek word is ana-zao (lived again).

[ProphecyHistory.com] This is grasping, especially noteworthy since 30-70AD Millennialism relies heavily upon associating similarly worded passages to make its claims. "Lived" of Textus Receptus' Rev 20:4 is virtually identical with Textus Receptus' Rev 20:5's "lived again." The bond between them is tightened all the more when we hold in view the actual passage "And I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast [Nero], neither had received his mark upon their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were fininshed." Verse 5's use of the word "But..." communicates that the notable difference between these two events was the timing, a thosand years later. Its straining to say that v4 is using "lived" to say "they were born again, received eternal life, attained to a spirituo-covenant STANCE with God" but v5 is using "lived again" to say a different thing altogether. The one who does this forfiets credibility on any other association between Scriptures.

[D] But even if we go with the Alexandrian textbase, which uses the same word in both verses, ...

[ProphecyHistory.com] A second weighty admission of fact on your part. You just said that the earliest major Text base in our possession, a Text base upon which many Bible scholars hold in such esteem as to prefer it for Bible translations, agrees with what I wrote about how Rev 20:4's Resurrection of Just souls employs the same vocabulary and grammar to describe Rev 20:5's Resurrection of "the rest of the dead." You are conceding much more ground than you imagine to be gaining. And the Majority Text employs the same word in both Rev 20:4 & 5, as well.

[D] ...the fact that those who took part in "the first resurrection" and those who made up "the rest of the dead" both had "life" ("zao") does not necessarily mean that they both had the same kind of life....

[ProphecyHistory.com] A third admission of fact: both the Just of Rev 20:4 and Rev 20:5's "the rest of the dead" both had "life" ("zao"). Again, you are straining to veer away from the plain words of the Text. You are trying to find a way to say that two adjacent verses, employing the same vocabulary about the same subject (resurrection of the souls of the Just and "the rest of the dead") are talking about two different kinds of "zao." Not credible, especially when one recalls what great lengths to which 30-70AD Millennialists go to make their points by associating similarly worded passages.

[D] In Rev. 13:14, the beast also "came to life" ("same vocabulary": zao). In Rev. 16:3, every soul that had "life" died ("same vocabulary": zao). In Rev. 19:20, the beast and the false prophet were both cast "alive" into the lake of fire ("same vocabulary": zao). These instances of "life" (zao) in the book of Revelation do not mean the same kind of life.

[ProphecyHistory.com] False. They can ALL easily mean the same kind of life: animation of a body. So can Rev 20:5. Further, we know that not a one of those mentioned verses can possibly be equated with "being born again/baptised," "having eternal life," "enjoying spirituo-covenant STANCE with God." So why make such a strained effort to defend this one stand out (Rev 20:4) to represent "being born again/baptised," "having eternal life," "enjoying spirituo-covenant STANCE with God" ?

[D] Therefore no conclusion can be drawn from the mere repetition of the word in Rev. 20:4 and 5.

[ProphecyHistory.com] Once again, you have just conceded another piece of my argument: you just admitted that Rev 20:4 and Rev 20:5 employ the same word to describe the action upon these two groups of souls. But you insist upon a false conclusion based upon strained, self-refuting arguments. Meanwhile, a host of truly credible arguments out there against 30- 70AD Millennialism's word associations fall on deaf ears.

[D] "Truly, truly, I say to you, an hour is coming and now is, when the dead shall hear the voice [the gospel] of the Son of God; and those who hear shall live [the first resurrection]. (Jn. 5:25)

"Do not marvel at this; for an hour is coming, in which all who are in the tombs [the rest of the dead] shall hear His voice, and shall come forth [i.e., shall live]; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment" (Jn. 5:28,29).

[ProphecyHistory.com] D, If you cannot admit to the plain connection between two adjacent verses (Rev 20:4 & Rev 20:5) from the same passage (Rev 20:4-6 – as you mentioned) that employ the same vocabulary ("zao") to talk about the same process ("resurrection" - your own word), then you wield no credibility to make any other connection, whether correctly or not. Let's remember how W's question limited the scope to a brief treatment of Rev 20. "Could you take just a brief moment and fill me in on how you view the Rev. 20 passage and how a wrong view there can open the door to universalism?" Why not keep the focus on demonstrating the relationships between the contiguous verses of the Text in question,(Rev 20), before attempting associations with more distant passages?

I believe I have amply satisfied W's question and overcome your (D's) objections. I may be busy getting a house ready to rent these coming 3 weeks, but will try to check in for additional interaction. Please do not feel slighted if it takes me a while. Please do not consider my firm doctrinal stance against your handling of Scripture here to be against your person. And do not feel shy to critique my words.

ProphecyHistory.com

*Feel FREE to claim as your own anything I write - while I retain the right to do the same the same with it.*

"Having Eternal Life" is not equal to "Being Raised Up at the Last Day"

Having eternal life is not being raised up at the Last Day, John 6:39-40 & John 6:44 & John 6:54.
Having eternal life is not the Resurrection unto Life, John 5:28-29.
Having eternal life is not the Resurrection of the Just to which Paul predicted, Acts 24:15.
Having eternal life is not the Resurrection of the Dead for which Paul still yearned, Philippians 3:1-14.
Having eternal life is not the dead in Christ rising first at Christ's Return, 1 Thess 4:16.
Having eternal life is not the First Resurrection, Rev 20:4-6.

Someone else has written, "Preterism is an interpretive system that is locked on the events of 66-70 A.D. It views this as the decisive eschatological event. The Second Coming, Resurrection of the Dead and Great Judgment are seen as having taken place in and around these years."

I agree with this statement. And I would be considered a Preterist for doing so. But I see an inconsistency is its author's system of thought as layed out in other places. Though he admits that the Last Day and its associated events began somewhere around 66-70AD, he continues to confuse the blessing of Eternal Life that was granted BEFORE these events with the Resurrection that was to come AFTER these events. But Jesus made a distinction between the two:

"Whoso eatheth My Flesh, and drinketh My Blood, hath Eternal Life, and I will raise him up at the Last Day." ~ Jesus, circa AD 28.
Jesus uses present tense "hath" to describe what Lord's Supper partakers ALREADY HAD BEFORE the Last Day, ("Hath Eternal Life").
Jesus uses future tense "I will" to describe what Lord's Supper partakers WERE TO RECEIVE AT the Last Day, ("I will raise him up").
(This promise would be innane if Jesus was going to raise up everybody else at the Last Day, too).

The Scriptures that speak in past or present tense of what believers already had in Christ are talking about them already having "Eternal Life."
The Scriptures that speak in future tense of what believers would receive at the anticipated Resurrection are talking about "Being Raised Up."
But many Preterists gladly confuse the two: they like to equate John 6:54's "Eternal Life" with John 6:54's "Being Raised Up."
(As mainstream Christianity would put it, "They confuse Justification with Resurrection").

So when someone gladly and consistently and insistently and publically equates
A) all the Scriptures that describe what pre-Parousia Christians ALREADY HAD BEFORE the Last Day, ("Hath Eternal Life"),
with
B) all the Promised blessings that were TO BE GRANTED AT the Last Day, ("I will raise him up"),
he is only attempting to spread his confusion. (Why not just back up and quietly think again?)

IN SUMMARY:

IF we hold to a Preterism defined strictly in this wise: "Preterism is an interpretive system that is locked on the events of 66-70 A.D. It views this as the decisive eschatological event. The Second Coming, Resurrection of the Dead and Great Judgment are seen as having taken place in and around these years," that is, the Last Day occured in or about 66-70 A.D.

AND we agree with Jesus in John 6:54 that those who were regular partakers of the Lord's Supper already had Eternal Life
and were to receive Resurrection at the Last Day,

THEN we should agree that there is no honest way any of those Scriptures describing what Christians already had prior to the Parousia can be employed to describe the Resurrection for which those Christians yearned. Already received pre-Parousia blessings (Eternal Life) are distinct from anticipated post-Parousia blessings (Resurrection). "Eternal Life" and "The Resurrection of the Just" are not the same thing.

For a fuller explanation of the distinction between "Eternal Life" and "the Resurrection of the Just" please follow this link:

Soul & Body: the 2 Parts of Resurrection

In brief,

1) "Eternal Life" = Resurrection of the Inner Man, the Soul

2) "Raised Up" = Resurrection of the Outer Man, the Body

"Whoso eatheth My Flesh, and drinketh My Blood, hath Eternal Life, and I will raise him up at the Last Day." ~ Jesus, around AD 28, (John 6:54)

"Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in Hell." (Matthew 10:28)

*Feel FREE to claim as your own anything I write - while I retain the right to do the same the same with it.*

The Postribulational (i.e. post AD 70) Beginning of the Millennium

From: http://planetpreterist.com/news-5174.html

The Postribulational (i.e. post AD 70) Beginning of the Millennium
by Duncan McKenzie
Revelation 20:1-4 shows the binding of Satan and the beginning of the reign of the saints that is commonly known as the millennium.

1. Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand.

2. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years.

3. and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousands years were finished. But after these things he must be released for a little while.

4. And I saw thrones, and they sat on them, and judgment was committed to them. And I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years.

This is the famous passage of the binding of Satan and the reign of Jesus and His people. On the surface this passage appears relatively simple; on closer inspection, however, it turns out to be one of the most difficult and debated passages in the Bible. One of the first matters to attend to in understanding the millennium is the question of how it fits in sequentially in relation to the rest of Revelation. Is the binding of Satan in Revelation 20:1 a continuation of the events of Revelation 19 (the AD 70 fall of Babylon and the Second Coming) or is there a recapitulation (a going back and restating events that happened earlier)? Some say that there is a recapitulation here, that Revelation 20 is going back to the time of Pentecost (c. AD 30) or even the beginning of Jesus’ ministry (c. AD 26). My position is that Revelation 20 is a continuation of the (AD 70) events of Revelation 19, not a recapitulation to the time around AD 30.

In considering the sequence of Revelation 19-20, it is helpful to broaden one’s focus. Here is Revelation 19:11-20:4 without the chapter separation (chapter separations were not part of the original manuscript). For brevity I have left out Revelation 19:12-18 which is mostly a description of the One on the white horse (the Word of God, Rev. 19:13).

Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True and in righteousness He judges and makes war…And I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him who sat on the horse and against His army. Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone. And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh. Then I saw an angel coming down form heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while. And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshipped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. Revelation 19:11, 19-20:4

Notice the sequence in Revelation19-20. The individual beast and false prophet (the one who made people take the mark of the beast Rev. 13:11-18) are captured at the Second Coming in chapter 19 and put in the lake of fire. Satan is then taken and thrown in the abyss as the kingdom is established in chapter 20. Those who had lost their lives for not taking the mark of the beast (cf. Rev. 19:20; 13:15-16) are then resurrected in Revelation 20:4 at the beginning of the millennium. God was letting His first century audience know that the one who was faithful to Him to the point of death (cf. Rev. 2:10-11) would still get to participate in the soon coming millennial reign (Rev. 2:25-27; 3:21).

Notice the reference to the mark of the beast as a past event in both chapter 19 and 20. Revelation 20 is a continuation of the AD 70 narrative of the Second Coming not a recapitulation to AD 30.

Rev. 19:20 Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image.

Rev. 20:4 And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshipped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years.

In Revelation 13:1-10 the seven churches were warned about the soon coming individual beast (cf. Rev. 17:18) that would overcome the saints. In Revelation 13:11-18 they were warned about his mark on the head and hand (cf. Rev. 14:8-11). These events of the tribulation were to happen in the forty-two month period (of AD 67-70) immediately preceding the Second Coming.

And he [the beast] was given a mouth speaking great things and blasphemies, and he was given authority to continue for forty-two months…It was granted to him to make war with the saints and to overcome them. And authority was given him over every tribe, tongue, and nation…[and] as many as would not worship the image of the beast [were] to be killed. Rev. 13:5, 7, 15 brackets mine

In Revelation 19 we are shown the defeat of the beast by the Second Coming. The saints that had been killed for not taking the beast’s mark are shown among those that come to life in chapter 20 as the millennium begins. Revelation 20 is thus a continuation of the AD 70 narrative of chapter 19; it is not a recapitulation back to AD 30. Again, One of the groups that come alive at the beginning of the millennium consists of those who had been killed for not taking the mark of the beast. They had gone through the great tribulation (cf. Rev. 7:9-17) and are being resurrected at AD 70 to participate in the millennium.

The sequence I have proposed above is shown in Daniel 7. 1. The Antichrist (the little eleventh horn, Dan. 7:19-20) overcomes the saints. 2. He is defeated by the coming of God. 3. The court is seated (thrones are put in place as the kingdom reign begins, Dan. 7:8-11) as the saints possess the kingdom.

I was watching; and [1] the same horn was making war against the saints, and prevailing against them, [2] until the Ancient of Days came, and a judgment was made in favor of the saints of the Most High, and [3] the time came for the saints to possess the kingdom. Dan. 7:21-22

Again, the same sequence that is shown in Daniel is shown in Revelation. 1. The Antichrist (the individual beast) overcomes the saints (Rev. 13:5-7). 2. He is defeated by the coming of God (Rev. 19:11-21). 3. The saints then possess the kingdom as the millennium begins (Rev. 20:4). This is a pre-millennial sequence; the Second Coming happens right before God’s people possess the kingdom of God. This was James Stuart Russell’s position; he considered any attempts to fit the millennium in before AD 70 to be “violent and unnatural.” [J.S. Russell, The Parousia (Baker, 1999), 514]. It is at the AD 70 coming of God that the saints inherited the kingdom. This explains why one of the groups the come alive at the beginning of the millennium consists of believers who had been killed for not taking the mark of the beast. The millennium began right after the great tribulation at the AD 70 Second Coming, not at AD 30. Again, it was at the coming of God (what the NT will show as the Second Coming) that God’s people possessed the kingdom of God (Dan. 7:21-22; cf. Rev. 19:11-20:4).

Now a full preterist can not accept what I have written here, at least not if he or she wants to stay a 100% full preterist. Full preterism necessitates that all Bible prophecy was fulfilled by AD 70. Thus full preterists have to reject an AD 70 beginning to the millennium; if the millennium did begin at AD 70 it means there is still prophecy yet to be fulfilled (e.g. Satan’s loosing from the abyss at the end of the millennium, Rev. 20:7-10). Full preterists are left with a choice of either accepting what I am saying about an AD 70 beginning of the millennium (which is not going to happen) or attempt to separate the millennial kingdom (which they see as being from around AD 26-30 to sometime before AD 70) from the saints possessing the kingdom at the AD 70 Second Coming (Dan. 7:21-22). Most full preterists (wanting to stay card carrying full prets.) will attempt the latter option (differentiating the beginning of the millennium from the saints possessing the kingdom at the AD 70 Second Coming). Again if a full preterist acknowledges the start of the millennium as being the same as the AD 70 coming of the kingdom (cf. Matt. 19:28; Rev. 20:4) then they violate their basic premise of all prophecy fulfilled by AD 70.

Comparing Daniel 7 with Revelation 20, it is impossible to make a legitimate case that the AD 70 establishment of the kingdom of God of Daniel 7 (vv. 19-27) and the millennium of Revelation 20 are speaking of two different reigns. Of the AD 70 establishment of the kingdom, Daniel 7:9-10 (NRSV) reads, [A] “As I watched, thrones were set in place…[B] The court sat in judgment” (brackets mine). Of the millennium, Revelation 20:4 (NRSV) reads, [A] “Then I saw thrones, and [B] those seated on them were given authority to judge.” I don’t see how one can make these to be two separate events, the first starting at AD 70 the second supposedly starting at AD 30.

It is the AD 70 defeat of the Antichrist (the little eleventh horn) by the coming of God that begins the kingdom reign (Dan. 7:8-11, 21-27). The thrones put in place (Dan. 7:9) at this time (AD 70) of the establishment of the kingdom correspond to the thrones that God’s people occupy at the beginning of the millennium (Rev. 20:4). The beginning of the millennium similarly shows believer’s victory over the Antichrist (the individual beast). Revelation 20:4 speaks of “… [those] who had not worshiped the beast or his image, and had not received his mark on their foreheads or hands” (Rev. 20:4; cf. Rev. 13:11-18; 15:2; 19:11-21). The saints inheriting the kingdom of God in Daniel 7 corresponds to the beginning of the millennium in Revelation 20. They are talking about the same event, the setting up of thrones and judgment as God’s kingdom is fully established on earth at AD 70.

Again the sequence that is shown in both Daniel and Revelation is the same. 1. The little horn/beast overcomes the saints. (Dan. 7:21, 25; Rev. 13:5-7). 2. He is defeated by the AD 70 Second Coming (Dan. 7:22; Rev. 19:11-21). 3. It is at this time that the saints possess the kingdom as the millennium begins (Dan. 7:9-10, 22, 25-27; Rev. 20:4). Daniel 7:21-22 presents this sequence simply and clearly.

There is much more to be said. I will hopefully be saying it soon. I am reaching 900 pages (double spaced) with my book, The Antichrist and the Second Coming, A Preterist Examination. I have two or three more months of revisions and then need to get the manuscript to an editor (Is there an editor in the house? If so contact me at Duncan@peoplepc.com ).

For more on J.S. Russell’s position on the millennium see, http://planetpreterist.com/news-5017.html

For more on the Connection between the little horn of Daniel 7 and the beast of Revelation see, http://planetpreterist.com/news-2622.html

First Resurrection CANNOT Be Those Raised During Crucifixion 30AD

Here's why the 1st Resurrection CANNOT be equated with the resurrection of just persons at Christ's Crucifixion:

Let's look at the actual Text

Matthew 27:50-53

50 Jesus, when he had cried again with a loud voice, yielded up the ghost.

51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

52 And the graves were opened; and many bodies of the saints which slept arose,

53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

And let's look at the only passage of Text that actually contains the words "First Resurrection," (Greek has it "The Resurrection the First).

Revelation 20:4-7
I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection .
6 Blessed and holy is he that hath part in the first resurrection : on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
7 And when the thousand years are expired, Satan shall be loosed out of his prison,

Observations:

1) It is understood that Revelation's visions were given AFTER the Cross, AFTER the "many bodies of the saints which slept arose" thereat. Therefore, Rev. 20:6's exhortation to faithfulness during the impending adversity, "Blessed and holy is he that hath part in the first resurrection" would be inane - merely informing those first readers of Revelation that those folk who came back to life decades previously at the Cross were "blessed and holy." Lazarus also had come back to life just a week or so before; as had the widow's son at Nain (Luke 7:15) and the synagogue ruler's daughter (Mark 5:35-43) had earlier in Jesus' ministry; a boy came back to life when Elisha layed upon him (2 Kings 4:32-35); a man came back to life upon falling upon Elisha's bones (2 Kings 13:21); Moses appeared very much alive on the Mt. of Transfiguration (Mat 17:1-4) centuries after his death recorded centuries before (Deut 34:5). None of these were the First Resurrection of Rev 20.

2) Rev 20:4 actually describes those who rewarded by the First Resurrection as "the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands" -an overt reference to the very Tribulation the Revelation was given as encouragement to overcome. This Tribulation came many years AFTER THE CROSS. Again, these cannot be the same folk who were resurrected at the Cross several decades before the beheadings, Beast worship, Beast-image worship, Beast-mark receiving, etc, began.

3) Rev 20:6 speaks in future tense -future to the giving of the Revelation- of those resurrected in this First Resurrection: "They shall be priests ... " and "[they] shall reign with Him a 1,000 years..."

4) Rev 20:7 "When the 1,000 years are expired, Satan shall be loosed..." Those who insist that the First Resurrection takes place with those resurrected at the Cross circa 30ad, and then go on to assert that "1,000 years" really means "40 years," must also say that Satan is loosed when Jesus comes back at the end of the make-believe "1,000 years" in 70ad: Entirely at variance with the conclusion of Preterism's message, The 70ad Victory of Christ.

Other words could be rightly employed here, but let it suffice to say that it is entirely untenable to posture that those raised at the Cross represent Revelation's First Resurrection. Preterist Christians can do better than this, the very hermeneutics that deduce the Preterist perspective demand it.

*Feel FREE to claim as your own anything I write - while I retain the right to do the same with it*

When exactly was Satan bound, cast & sealed into Bottomless Pit for 1000 years between 30-70AD?

ONE QUESTION for those who insist that

"The Tribulation"+"The 1,000 Years"+"The Little Season of Satan's Release"

all took place during the 40 years between A.D. 30 and A.D. 70:

DURING WHICH OF THESE VERSES BELOW WAS SATAN BOUND IN THE BOTTOMLESS PIT?

Every Preterist attempt to posit The Tribulation+The 1,000 Years+The Little Season of Satan's Release into A.D. 30-70 presents a self-refuting credibility problem: It demands one lay aside the very hermeneutic that deduces the A.D. 70 Return of Christ in the first place, "Take all the time texts strictly serious."

First, a quick review of the Text in question:

"The 1,000 Years" is demarked by epoch events which define distinct beginning and ending points.
"The 1,000 Years" begins with Satan being bound, cast & sealed into the Bottomless Pit (Abyss) so that he could deceive the nations no more.
"The souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years" - those who were beheaded during the Beast's reign for refusing the mark of the Beast are made to live and reign with Christ while Satan is bound - the reward of their faithfulness.
"The 1,000 Years" ends with Satan being released for "a little season" to deceive again the Nations (the Gentiles).
After "The 1,000 Years," and after "The Little Season," and after the Satan-led armies are destroyed by fire from Heaven, Satan is then cast into the Lake of Fire where the Beast & the False Prophet have been awaiting his arrival.

Revelation 20:1-10

20:1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.

2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.

7 And when the thousand years are expired, Satan shall be loosed out of his prison,

8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.

9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.

10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

Here it is now,

BETWEEN WHICH OF THE FOLLOWING VERSES WAS SATAN BOUND IN THE BOTTOMLESS PIT?

FOR 1,000 OR 40 OR EVEN 5 YEARS?

FOR EVEN 5 MINUTES?

And if you are gutsy enough:

1) Which exact verse shows Satan being bound, thereby demarking the beginning of "The 1,000 Years"?

2) Which exact verse shows Satan being released, thereby demarking the end of "The 1,000 Years"?

3) Can you organize these verses into 3 categories: a) BEFORE, b) DURING, and c) AFTER "The 1,000 Years" that Satan was bound & cast in the Abyss?

Jesus the Christ
27 AD Then saith Jesus unto him, Get thee hence, Satan : for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:10 ~to the Devil

28 AD And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? Matthew 8:28-29 ~to devils possessing a man

28 AD And he said unto them, I beheld Satan as lightning fall from heaven.19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. 20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. Luke 10:18-20 ~to His Disciples

30 AD But he turned, and said unto Peter, Get thee behind me, Satan : thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:23 ~to the Apostle Peter

30 AD And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:32 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. Luke 22:31-32 ~to His Apostle Simon Peter

30 AD Now is the judgment of this world: now shall the prince of this world [kosmos] be cast out. John 12:31 ~to His Disciples

30 AD Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. John 13:26-27 ~at the Last Supper

30 AD Hereafter I will not talk much with you: for the prince of this world [kosmos] cometh, and hath nothing in me. John 14:30 ~to His Disciples

30 AD Of judgment, because the prince of this world [kosmos] is judged. John 16:11 ~to His Disciples

Peter the Apostle to the Circumcision
35 AD Acts 5:3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? ~Christ's Apostle Peter spoke to Ananias

Jesus appeared to Saul of Tarsus (Paul the Apostle)
37 AD And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; 17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee, 18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. Acts 26:15-18 ~Christ appeared to Paul and called him to become the Apostle to the Gentiles

Paul the Apostle to the Gentiles
51 AD In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;26 And that they may recover themselves out of the snare of the devil , who are taken captive by him at his will. 2 Timothy 2:25-26 ~Christ's soon-to-be-executed Apostle Paul wrote to his assistant Timothy

52 AD Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us. 1 Thessalonians 2:18 ~Christ's persecuted Apostle Paul wrote to the Christians at Thessalonica

52 AD For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 2 Thessalonians 2:7-9 ~Christ's persecuted Apostle Paul wrote to the Christians at Thessalonica

56 AD Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan , that they may learn not to blaspheme. 1 Timothy 1:20 ~Christ's soon-to-be-executed Apostle Paul wrote to his assistant Timothy

56 AD Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. 1 Timothy 3:6-7 ~Christ's soon-to-be-executed Apostle Paul wrote to his assistant Timothy

56 AD For some are already turned aside after Satan. 1 Timothy 5:15 ~Christ's soon-to-be-executed Apostle Paul wrote to his assistant Timothy

56 AD In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 1 Corinthians 5:4-5 ~Christ's persecuted Apostle Paul wrote to the Christians at Corinth

56 AD Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. 1 Corinthians 7:5 ~Christ's persecuted Apostle Paul wrote to the Christians at Corinth

56 AD But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. 1 Corinthians 10:20-21 ~Christ's peresecuted Apostle Paul wrote to the Christians at Corinth [Kind of looks like the ages of when paganism was rampant was the very same that the devil(s) were on the loose, no?]

57 AD Lest Satan should get an advantage of us: for we are not ignorant of his devices. 2 Corinthians 2:11 ~Christ's persecuted Apostle Paul wrote to the Christians at Corinth

57 AD But if our gospel be hid, it is hid to them that are lost:4 In whom the god of this world [aionos "age"] hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 2 Corinthians 4:3-4 ~Christ's persecuted Apostle Paul wrote to the Christians at Corinth

57 AD And no marvel; for Satan himself is transformed into an angel of light.15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. 2 Corinthians 11:14-15 ~Christ's persecuted Apostle Paul wrote to the Christians at Corinth

57 AD And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 2 Corinthians 12:7 ~Christ's persecuted Apostle Paul wrote to the Christians at Corinth

58 AD And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Romans 16:20 ~Christ's persecuted Apostle Paul wrote to the Christians at Rome

61 AD Neither give place to the devil. Ephesians 4:27 ~Christ's imprisioned Apostle Paul wrote to the Christians at Ephesus

62 AD And we know that we are of God, and the whole world [kosmos] lieth in wickedness. 1 John 5:19 ~ Christ's soon-to-be-exiled Apostle John wrote

Conclusion:

RELEVANT LINKS:

When exactly was Satan bound, cast & sealed into Bottomless Pit for 1000 years between 30-70AD?

When exactly was Satan bound, cast & sealed into Bottomless Pit for even 40 years between Romans 16:20 and 70AD?

3 Questions for every 30-70AD Millennialist

30-70AD: Matthew 23-25 Last Days Tribulation - They knew which GENERATION, their GENERATION

30-70AD: SATAN walked about freely as a roaring lion seeking whom he may devour

30-70AD: The Last Hour 1 John 2:18

And this is love, that we walk after Christ's commandments ~2 John 6

Timeline:

` AGAINST ERROR

Satan was NOT bound around 30AD in the Gospels

Revelation 20:1-3 is NOT fulfilled by Matthew 12:28-29, Mark 3:26-27, Luke 11:21-22

A "Full" Preterist (30-70AD Millennialist) may pronounce,

“We can boldly proclaim Satan has been defeated. All of these verses relate to Jesus being accused of working by the power of Satan/Devil & yet Jesus says He overpowered & bound the "strong man." Therefore, Satan was bound around 30AD during Jesus' ministry as recorded in the Gospels. These verses clearly establish this point:"

Mat 12:28-29 -- But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

Mk 3:26-27 -- And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.

Lk 11:21-22 -- When a strong man armed keepeth his palace, his goods are in peace: But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.

So, what the "Full" Preterist (30-70AD Millennialist) is saying, then, is this:

A) Around 27AD, Jesus explained the process by which He cast out an individual demon from an individual man, Mat 12:28-29, Mk 3:26-27, Lk 11:21-22.

B) Therefore, around 27AD Jesus fulfilled the predictive vision He would give John 35 years later foreseeing Satan being bound with a great chain and cast and sealed into the Deep (Abyss, Bottomless Pit) for a 1000 years.

Let's actually look up these & similar passages within their broader contexts to see if they support the claims of "Full" Preterists (30-70AD Millennialists):

Revelation 20:1-3 ~foreseen around 63AD in the predictive vision by Christ's exiled Apostle John; recalling that Rev 1:1 and Rev 4:1 inform that the Revelation predicts things still yet to come as of its writing
Then I foresaw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. 2 He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; 3 and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while. NKJV

But by broadening the portions "Full" Preterists (30-70AD Millennialists) cite, we can then see clearly that in each case Jesus identifies “the strong man” as simply the individual demon that is cast out of an individual man on an individual occasion so that the man may be saved. “That the strong man’s goods might be plundered” = “that the demon-possessed man might be rescued back to God, (saved).” Jesus is merely describing the process and Power by which He cast out an individual demon in order to redeem an individual man. Only someone desperate to force a contrived scheme upon the Scriptures would attempt to force a different conclusion.

For evidence, let’s look at the full context to see what Jesus was saying in those passages:

Matthew 12:22-30 ~preached around 28AD by Jesus, the Son of God

22 Then one man was brought to Him who was demon-possessed, blind and mute; and He healed him, so that the blind and mute man both spoke and saw. 23 And all the multitudes were amazed and said, "Could this be the Son of David?"

24 Now when the Pharisees heard it they said, "This fellow does not cast out demons except by Beelzebub, the ruler of the demons."

25 But Jesus knew their thoughts, and said to them: "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 26 If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 27 And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges. 28 But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you. 29 Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house.

NKJV

Matthew 12:43-45 ~preached around 28AD by Jesus, the Son of God

43 "When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none. 44 Then he says, 'I will return to my house from which I came.' And when he comes, he finds it empty, swept, and put in order. 45 Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first. So shall [future] it also be with this wicked generation."

NKJV

Mark 3:20-27 ~preached around 28AD by Jesus, the Son of God

20 Then the multitude came together again, so that they could not so much as eat bread. 21 But when His own people heard about this, they went out to lay hold of Him, for they said, "He is out of His mind."

22 And the scribes who came down from Jerusalem said,"He has Beelzebub," and, "By the ruler of the demons He casts out demons."

23 So He called them to Himself and said to them in parables: "How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house cannot stand. 26 And if Satan has risen up against himself, and is divided, he cannot stand, but has an end. 27 No one can enter a strong man's house and plunder his goods, unless he first binds the strong man. And then he will plunder his house.

NKJV

Luke 11:14-26 ~preached around 28AD by Jesus, the Son of God

14 And He was casting out a demon, and it was mute. So it was, when the demon had gone out, that the mute man spoke; and the multitudes marveled. 15 But some of them said,"He casts out demons by Beelzebub, the ruler of the demons."

16 Others, testing Him, sought from Him a sign from heaven. 17 But He, knowing their thoughts, said to them: "Every kingdom divided against itself is brought to desolation, and a house divided against a house falls. 18 If Satan also is divided against himself, how will his kingdom stand? Because you say I cast out demons by Beelzebub. 19 And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges. 20 But if I cast out demons with the finger of God, surely the kingdom of God has come upon you. 21 When a strong man, fully armed, guards his own palace (house), his goods are in peace. 22 But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils. 23 He who is not with Me is against Me, and he who does not gather with Me scatters.

24 "When an unclean spirit goes out of a man, he goes through dry places, seeking rest; and finding none, he says, 'I will return to my house from which I came.' 25 And when he comes, he finds it swept and put in order. 26 Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first."

NKJV

So again, these passages actually demonstrate that Jesus was merely describing the process and Power by which He cast out an individual demon in order to redeem an individual man on an individual occasion. Only someone desperate to force a contrived scheme upon the Scriptures would attempt to force a different conclusion. They certainly DO NOT equate with that anticipated by the Revelation's predictive vision granted 35 years later to the persecuted & exiled Apostle John:

Revelation 20:1-3 ~foreseen around 63AD in the predictive vision by Christ's exiled Apostle John; recalling that Rev 1:1 and Rev 4:1 inform that the Revelation predicts things still yet to come as of its writing
Then I foresaw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. 2 He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; 3 and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while. NKJV

CONCLUSION:
Contrary to the reckless claims of "Full" Preterists (30-70AD Millennialists) there remains to be seen any Bible evidence that: before the time, during the Gospels, Jesus bound Satan and cast & sealed him into the Deep (Abyss, Bottomless Pit) , thus beginning the 1000-year Millennium and fulfilling the predictive vision of Revelation 20:1-3 that Jesus was to give about 35 years later. Satan was NOT bound around 30AD in the Gospels, rather, Satan was very much loose and walking about as a roaring lion seeking whom he may devour, LINK.

Revelation 20:1-3 is NOT fulfilled by Matthew 12:28-29, Mark 3:26-27, Luke 11:21-22

30-70AD: What the New Testament says about Satan not being bound prior to AD 70

by Duncan McKenzie

There is no indication in the New Testament of Satan being bound in the abyss during the time between AD 30 and the AD 70 parousia. To the contrary, Satan is portrayed as being active in the world during this time (as my position would predict). Some try to prove that Satan was bound at AD 30 by citing Jesus' comment about his ministry binding the strong man (Matt. 12:28-29). There is no doubt that Jesus' ministry was curtailing the powers of Satan (cf. Luke 10:17-20). Yet Revelation 12:1-12 shows that it was only at the ascension (i.e., the male Child being caught up to God's throne, v. 5) that Satan was fully cast out of heaven (cf. John 12:31-32). Notice that he is cast unbound to the earth at this time (Rev. 12:7-12)—not bound and thrown into the abyss. This would result in a time of trial for the earth (v. 12) that would last until the AD 70 end of "a time and times and half a time" (v. 14)—a time period that Scripture always shows as ending at the AD 70 full establishment of God's kingdom (cf. Dan. 7:25-27, Dan. 12:7).

Consistent with this, in 2 Corinthians 4:4 Paul (c. AD 55) calls Satan "the god of this age" (i.e., the pre AD 70 age). In Ephesians Paul (c. AD 60) refers to Satan as "the prince of the power of the air, the spirit who now works in the sons of disobedience." (Eph. 2:2). Peter writing in the early AD 60's said Satan "walks about like a roaring lion seeking whom he may devour" (1 Peter 5:8). James (c. 48-62) said that the Devil needed to be resisted (James 4:7). Similarly, Paul (c. AD 60) exhorts believers to put on the whole armor of God so they could stand against the "wiles of the devil" as well as the "fiery darts" that he was then shooting (Eph. 6:11, 16). In 1 Thessalonians 2:18 Paul (c. AD 50) writes of being "hindered" by Satan (cf. 2 Thess. 2:9). John (c. AD 60-65) said that the whole world was "in the power of the evil one" (1 John 5:19 NASB). That does not sound very bound to me!

The NT paints a picture of Satan being loose and active on the earth rather than bound in the abyss during the period of AD 30 to AD 70. Some full preterists attempt to get around this by saying that the scriptures cited above speak of the time at the end of the millennium when Satan is loosed (Rev. 20:7). To do this, however, they would have to put the end of the millennium around AD 50 or 60 (to explain why Paul told the Thessalonians that he was hindered by Satan in AD 50 or why he would say to the Ephesians that Satan was currently working in the sons of disobedience around AD 60). This would cut the millennium down to around 20-30 years in length (from around AD 30 to around AD 50-60). If this were true then it would mean that John was writing (c. AD 65) about a millennium that had already ended! It would mean that the "thousand years" during which Satan was bound and God's people fully shared in Jesus' reign was over before the readers of Revelation had even heard of it! That of course makes no sense whatsoever. The millennium was being held out as an incentive to those who would face the soon coming individual beast (cf. Rev. 11:3-12); the promise was that even those who were killed for not taking his mark (Rev. 13:11-18) would have a part in the soon coming full establishment of Jesus' kingdom reign (Rev. 20:4, cf. 2:26-27; Luke 19:11-27).

Timeline:

' TRIBULATION

ERROR II: "The 1000 years of Rev 20:1-7 is not an actual 1000 years"

ERROR II: Counting the "1000 years" Millennium not an actual 1000 years

The Millennium, (Latin for "1000 years" as are the Bible's actual words), is a finite period of time with epoch events marking its start and end points:

The "1000 years" Millennium starts with the binding, casting & sealing of Satan into his prison below in the Abyss, (Rev 20:1-3), and with the Resurrection of the Blessed & Holy Ones, (Rev 20:4, the first of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
Following their resurrection, the Blessed & Holy ones reign with Christ throughout the "1000 years" Millennium, (Rev 20:4-6), while Satan remains sealed into his prison in the Abyss below, (Rev 20:1-3 & Rev 20:7).
The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

Timeline:

` AGAINST ERROR

ERROR III: "The 1000 years of Rev 20:1-7 ends at Christ's Return"

III a. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Paul)

If the Apostles believed the coming of the Lord Jesus was at the end of the "1000 years" Millennium of Rev 20:1-7 and 2 Peter 3:8-10, Paul could not have taught the likelihood of himself being among those who are alive and remain until the coming of the Lord as he plainly does in 1 Thess 4:16-17. A Postmillennial eschatology would have forced him to plainly place himself among those "fallen asleep" at the coming of the Lord. Futher, all apostolic alarm of Christ's "soon" return would have been replaced by the comforting doctrine of a "1000 years" Millennium countdown to Christ's coming. (That's a long snooze button). Read more ...

1 Thessalonians 4:13-18
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words.

III b. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Universalism)

The "1000 years" Millennium ends with the release of Satan from his prison in the Abyss below, (Rev 20:3 & Rev 20:7), and with the Resurrection of the Rest of the Dead, (Rev 20:5a, the second of the two groups of souls of dead people that are resurrected in Rev 20:4-6).
The Resurrection of the Rest of the Dead of Rev 20:5a ≠ 1 Thess 4:16 the Raising of the Dead in Christ because that would mean the Resurrection of the Blessed & Holy Ones, (Rev 20:4), was an event a "1000 years" Millennium prior to 1 Thess 4:16, that it was a past experience in the lives of the Apostles, thus driving the conclusion that Rev 20:4 was a "coming to covenant life," (being born-again). This, in turn, would drive the conclusion that the Resurrection of the Rest of the Dead of Rev 20:5a was a "coming to covenant life," as well, since it uses the same words in an adjacent verse. The implication, then, would be that whether one lives & dies as "Blessed & Holy" or as "the Rest of the Dead," he still eventually "comes to covenant life," making faith & obedience to Christ irrelevant to one's eternal fate. That conclusion is Universalism, a cancerous doctrine at odds with Scriptures' command to obey to the Word of God the Judge of all men. Note also, Rev 20:5a ≠ 1 Thess 4:16 because there is no mention of non-Christians, ("the Rest of the Dead" of Rev 20:5a), being raised up alongside "the Dead in Christ" in 1 Thess 4:16. However, there is mention in 1 Thess 4:13 of "the rest who have no hope" which does, in fact, correspond to Rev. 20:5a "The rest of the dead did not come to life until the THOUSAND YEARS were completed."

1 Thessalonians 4:13-18
But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. 18 Therefore comfort one another with these words.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS.7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

III c. ERROR: Theories ending the "1000 years" Millennium at Christ's Return. (Satan)

Along with the Resurrection of the Rest of the Dead, (Rev 20:5a), the "1000 years" Millennium ends with the release of Satan from his prison below in the Abyss, (Rev 20:3 & Rev 20:7).
Satan cannot be released at Jesus' "soon" Return since Jesus promised to "soon crush Satan under your feet," (Rom 16:20), not "soon release Satan from the Abyss beneath," (Rev 20:3 & Rev 20:7).
Satan cannot be released as Jesus Returns. Therefore, the "1000 years" Millennium cannot end as Jesus Returns.

Romans 16:17-20
Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. 18 For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. 19 For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good, and innocent in what is evil. 20 And the God of peace will soon crush Satan under your feet.

Revelation 20:1-8
1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a THOUSAND YEARS, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the THOUSAND YEARS were completed; after these things he must be released for a short time.4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of 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 or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a THOUSAND YEARS. 5 (The rest of the dead did not come to life until the THOUSAND YEARS were completed). This is the first resurrection. 6 Blesssed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a THOUSAND YEARS. 7 And when the THOUSAND YEARS are completed, Satan will be released from his prison, 8 and will come out ...
NASB

Timeline:

` AGAINST ERROR

ERROR IV: "Christ failed to return before His generation passed away"

Jesus taught His Return would come to pass before the Apostle's generation passed away, LINK.
Jesus' Apostles understood, expected & taught Christ's Return before their generation passed away, LINK.
Though "neither the day nor the hour," (date & time), of Christ's Return was known by Jesus & His Apostles, they did plainly understand which generation would see it, their generation, LINK. The individuals who saw the Master go away were to be the very ones to see Him come back, as all the parables of a returning master describe, LINK.

Timeline:

` AGAINST ERROR

Norman L. Geisler and "This Generation"

Norman L. Geisler and "This Generation"
by Gary DeMar
7/10/2007

One of the foundation stones of dispensationalism in particular and futurism in general is the claim that “this generation” in Matthew 24:34 either refers to a future generation (“the generation that sees these signs”) or the Jewish race. Norman Geisler, in his critique of Hank Hanegraaff’s The Apocalypse Code, argues that the Greek word genea should be translated “race.” He writes: “as virtually all acknowledge, it can mean ‘this [Jewish] race’ will not pass away—which it has not. Greek experts Arndt and Gingrich acknowledge that the term genea can have an ethnic use of ‘family, descent, . . . clan, then race’ (Greek-English Lexicon of the New Testament, 249, emphasis added).” Notice that Geisler says “can have.” The problem is, there is no place in the NT where genea is translated as “race,” and the lexicon cited by Geisler does not point to a verse where “race” would be the appropriate translation.1 Moreover, Geisler does not tell his readers that the Greek-English Lexicon also states that genea (generation) means “the sum total of those born at the same time, expanded to include all those living at a given time. Generation, contemporaries.”2 The passages referenced as examples of this definition are Matthew 24:34, Mark 13:30, and Luke 21:32 where the text reads “this generation.”

I’m surprised that Geisler would even consider the genea–as–race argument. While the Scofield Reference Bible takes this position, almost no one today, including dispensational authors, argue that “this generation” should be translated “this race.”

There are two problems with the “race” translation. First, as we’ve seen, the Greek word used in Matthew 24:34 is genea, a word that in other contexts means “generation.” Try using “race” where “generation” appears in these verses: Matthew 1:17; 11:16; 12:39, 41, 42, 45; 16:4; 17:17; Mark 8:12, 38; 9:19; 13:30; Luke 1:48, 50; 7:31; 9:41; 11:29, 30, 31, 32, 50, 51; 16:8; 17:25; 21:32. Geisler even admits this, but claims that it can have a different meaning in a “prophetic context.” What is the basis for this line of argument? He never tells us.

Second, if Jesus wanted to say that “this race will not pass away until all of these things take place,” He would have used the Greek word genos to clear up any possible confusion. He uses genea (“generation”) not genos (“race”).

Third, there is a logical problem if genea is translated “race.” Since “race” is a reference to the Jewish race, Matthew 24:34 would read this way: “This Jewish race will not pass away until all these things take place. When all these things take place, then Jewish race will pass away.” This doesn’t make any sense, especially for a premillennialist like Geisler who believes the Jews will reign with Jesus for a thousand years after the period described by Jesus in the Olivet Discourse. Fellow dispensationalist Stanley Toussaint dismisses Geisler’s line of argument:

It is difficult for dispensational premillennialists to take this view because this would imply that Israel would cease to exist as a nation after the Lord’s return: “This race of Israel will not pass away until the Second Advent.” But Israel must continue after the Second Advent into the millennium in order to fulfill the promises God made to that nation.

Fourth, each and every time “this generation” is used in the gospels, it refers to the generation to whom Jesus was speaking. The use of the near demonstrative “this” locks the time of “this generation” that was near to Jesus. If Jesus had a future generation in mind, He would have said “that generation,” as in, “that generation will not pass away until all these things take place.” Consider what these Bible commentators say about the meaning of “this generation”:

D.A. Carson: “[This generation] can only with the greatest difficulty be made to mean anything other than the generation living when Jesus spoke.”4
William Sanford LaSor: “If ‘this generation’ is taken literally, all of the predictions were to take place within the life-span of those living at that time.”5
John Lightfoot: “Hence it appears plain enough, that the foregoing verses are not to be understood of the last judgment, but, as we said, of the destruction of Jerusalem. There were some among the disciples (particularly John), who lived to see these things come to pass. With Matt. xvi. 28, compare John xxi. 22. And there were some Rabbins alive at the time when Christ spoke these things, that lived until the city was destroyed.”6
Thomas Newton: “It is to me a wonder how any man can refer part of the foregoing discourse to the destruction of Jerusalem, and part to the end of the world, or any other distant event, when it is said so positively here in the conclusion, All these things shall be fulfilled in this generation.”7
“[T]he obvious meaning of the words ‘this generation’ is the people contemporary with Jesus. Nothing can be gained by trying to take the word in any sense other than its normal one: in Mark (elsewhere in 8:12, 9:19) the word always has this meaning.”8
John Gill: “This is a full and clear proof, that not any thing that is said before [v. 34], relates to the second coming of Christ, the day of judgment, and the end of the world; but that all belongs to the coming of the son of man in the destruction of Jerusalem, and to the end of the Jewish state.”9
William Lane: “The significance of the temporal reference has been debated, but in Mark ‘this generation’ clearly designates the contemporaries of Jesus (see on Chs. 8:12, 38; 9:19) and there is no consideration from the context which lends support to any other proposal. Jesus solemnly affirms that the generation contemporary with his disciples will witness the fulfillment of his prophetic word, culminating in the destruction of Jerusalem and the dismantling of the Temple.”10
“Matthew uses genea here for the tenth time. Though his use of the term has a range of emphases, it consistently refers to (the time span of) a single human generation. All the alternative senses proposed here (the Jewish people; humanity; the generation of the end-time signs; wicked people) are artificial and based on the need to protect Jesus from error. ‘This generation’ is the generation of Jesus’ contemporaries.”

Norman Geisler needs to take a second look at his claim that “this generation” can be translated as “this race.” All the evidence points to the generation Jesus was addressing and not the “Jewish race” or a future generation.

Gary DeMar is the President of American Vision.

1 The King James Version translates genos as “generation” in 1 Peter 2:9.

2I’m using the fourth revised edition of Arndt and Gingrich (1952). The page number in this edition on genea is 153.

3Stanley D. Toussaint, “A Critique of the Preterist View of the Olivet Discourse,” Bibliotheca Sacra (October December 2004), 483–484.

4D.A. Carson, “Matthew” in The Expositor=s Bible Commentary, gen. ed. Frank E. Gaebelein, 12 vols. (Grand Rapids, MI: Zondervan, 1985), 8:507

5William Sanford LaSor, The Truth About Armageddon: What the Bible Says About the End Times (Grand Rapids, MI: Baker Book House, 1987), 122.

6John Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica, 4 vols. (Oxford: Oxford University Press, [1658–1674] 1859), 2:320.

7Thomas Newton, Dissertations on the Prophecies Which Have Remarkably Been Fulfilled (1754).

8Robert G. Bratcher and Eugene A. Nida, A Translator's Handbook of the Gospel of Mark (New York: United Bible Societies, 1961), 419.

9John Gill, An Exposition of the New Testament, 3:296.

10William L. Lane, Commentary on the Gospel of Mark (Grand Rapids, MI: Eerdmans, 1974), 480.

11John Nolland The Gospel of Matthew: A Commentary on the Greek Text (Grand Rapids, MI: Eerdmans, 2005), 988–989.

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` AGAINST ERROR

A Response to Ray Comfort’s “The End of the Age?”: Part 1

From: http://www.americanvision.org/garyblog/?p=26

A Response to Ray Comfort’s “The End of the Age?”: Part 1

Biblical Studies, eschatology May 17th, 2008

By Gary DeMar

Ray Comfort has put himself on the front lines defending the Christian faith by confronting the spirit of the age and those who promote it. So Ray, if you ever read this, don’t take it as an attack on you or your ministry. It’s just my attempt to get you to take a fresh look at prophecy. After reading your short article, it seems to me that you have repeated the arguments of others without actually studying the issue for yourself. If I’m wrong about this, I apologize in advance. Either way, it’s my firm conviction that your views on Bible prophecy cannot be supported by a careful reading of the Bible. (Comfort’scomments from his article “The End of the Age?“ are in bold and appeared on the website of Christian Worldview Network on May 14, 2008.)

Don’t let doomsday prophets fool you. Just because there’s been another big earthquake, it doesn’t signal the end of the world. It does, however, bring us closer to what the Bible calls “the end of the age.” Do you want evidence that the Bible is the Word of God? Of course you don’t, but here it is anyway: Look at the signs the Bible speaks of (combined from Matthew 24; Mark 13; Luke 21; 1 Timothy 4; and 2 Timothy 3), and relate that to contemporary life on earth.

I was hopeful when you began your article with “Don’t let doomsday prophets fool you” and your admonition that another big earthquake does not “signal the end of the world.” Then you had to throw in “however” and appeal to the Olivet Discourse (Matt. 24; Mark 13; Luke 21). The Olivet Discourse is describing what will take place before “this generation” passes away” (Matt. 24:34). The events of Matthew 24 take place before “this generation” passes away (v. 34). Jesus always uses “this generation” to refer to His contemporaries (Matt. 11:16; 12:41, 42; 23:36; Mark 8:12; 13:30; Luke 7:31; 11:29, 30, 31, 32, 50, 51; 17:25; 21:32). He never uses “this generation” to refer to a future generation.

For those who claim that “generation” (genea) really means “race,” there are two problems. First, the Greek word genea cannot be made to mean “race,” as in the “Jewish race.” Genea means “generation” (e.g., Matt. 1:17; Luke 1:48; 9:41; Acts 14:16; 15:21; Eph. 3:5; Col. 1:26). The Greek word for “race” is genos. If Jesus had wanted to identify the Jewish race, He could have used genos. He didn’t. Second, there is the logic of the verse. If genea is translated as “race,” as in the “Jewish race,” then Matthew 24:34 would read, “This Jewish race will not pass away until all these things take place.” So when “all these things take place,” the Jewish race will pass away. One additional argument needs to be dealt with.

A popular way to interpret Matthew 24:34 is to have it read like this: “The generation that sees these signs will not pass away until all these things take place.” I can get a verse to say almost anything if I get to add words to it. Also, notice how “the” is substituted for “this.” We are told by Jesus which generation will see “all these things”: “so, YOU too, when YOU see all these things, recognize that He is near, right at the door” (Matt. 24:33). The “you” is a reference to Jesus’ audience. Follow the use of “you” throughout the chapter and notice that the second person plural refers to Jesus’ present audience (Matt. 24:2, 4, 6, 9, 15, etc.). If Jesus had a future generation in mind, He would have said “when that generation passes away.” Jesus uses the near demonstrate “this” to indicate the generation that was present with Him. One last point needs to be considered. Let’s suppose, for the sake of argument, that Jesus was referring to a future generation. What words would He have used if He had wanted to specify that it was His first-century audience that would see all these things? He couldn’t have used “you” or “this generation” since futurists claim these words refer to a future time and audience. To be continued. . .

Timeline:

` AGAINST ERROR

Does the Bible Teach a Pre-Tribulational Rapture in our future?

A Free Report by Gary DeMar
http://www.americanvision.org/downloads/rapturereport.pdf

The most popular end-time event is the rapture. The rapture, in its most
basic form, is the belief that the church will be taken off the earth sometime
before, during, or after a future Great Tribulation. Actually, there are
five rapture positions: pre-tribulational, post-tribulational, mid-tribulational,
partial, and pre-wrath. The pre-tribulational rapture is the most popular
expression of the doctrine. The Left Behind series by Tim LaHaye and Jerry
Jenkins capitalizes on the belief that the church will be taken off the earth
“in the twinkling of an eye” at the beginning of the seven-year tribulation
period, thus avoiding its horrors.

The doctrine has been criticized since its inception in the early part of

the nineteenth century when it was first taught. As you consider some of

the texts used to support the doctrine, ask yourself this question: Is it self-evident

from the following “rapture texts” that they teach a “taking away of

the church” prior to a future seven-year period of unprecedented tribulation?

The arguments used by adherents of the pre-tribulational rapture position are

complex, since no single verse actually teaches the doctrine. The complexity

of these arguments requires that we consider the strongest texts used to

support the position.

It should be kept in mind that the entire pre-tribulational scheme is

based on a unique interpretation of Daniel 9:24–27. The dispensationalist

maintains that the last seven years (the seventieth “week”) is still future and

that the rapture will inaugurate this final week (seven years) of the seventy

weeks (490 years). This supposedly will give God the opportunity to deal

exclusively with Israel as a nation again. of course, even a cursory reading

of Daniel 9:24–27 will that nothing is mentioned about the church being

taken away in a rapture prior to the opening of the 70th week, that is,

seven years.

Revelation 4:1

Let’s begin our study of the pre-tribulational rapture doctrine by taking

a close look at Revelation 4:1:

After these things I looked, and behold, a door standing open in heaven,

and the first voice which I had heard, like the sound of a trumpet speaking

with me, said, ‘Come up here, and I will show you what must take place

after these things.’”

John Walvoord, an ardent believer in the pre-tribulational rapture, imports

an already-constructed pre-tribulational rapture theory into texts that say

nothing about the church being taken to heaven. His exposition of Revelation

4:1 is evidence of this:

It is clear from the context that this is not an explicit reference to the

Rapture of the church, as John was not actually translated [raptured]; in fact

he was still in his natural body on the island of Patmos. He was translated

into scenes of heaven only temporarily. Though there is no authority for

connecting the Rapture with this expression, there does seem to be a

typical representation of the order of events, namely, the church age first,

then the Rapture, then the church in heaven.1

If one takes Walvoord’s position, then Rosenthal is correct: There is no

verse that explicitly teaches the doctrine!2 All of the texts used to support

the rapture theory presuppose the validity of the theory, a theory that does

not have a single text to support it. The doctrine has been constructed before

texts have been evaluated.

This unsound approach to Bible interpretation has done little to dissuade

the adherents of the various rapture theories. Grant R. Jeffrey, for example,

begins with Revelation 4:1 as one of the “five definitive indications supporting

the pre-tribulation Rapture.”3 Here’s how the argument goes for those who

see the rapture of the church in this verse:

• The voice that John heard was “like the sound of a trumpet speaking.”

• When Jesus returns to rapture His church, He will do so “with the

trumpet of God” (1 Thess. 4:16).

• Since a trumpet is used just prior to the rapture in 1 Thessalonians 4:16,

we should assume that a rapture is in view when “a door [is] standing

open in heaven,” presumably to receive the raptured church (Rev.

4:1–2).

• The church is no longer mentioned in Revelation; therefore, the church

must have been raptured.

• John’s being directed to “Come up here” is a depiction of the rapture

in the same way that the church will be “caught up” at the time of the

pre-tribulational rapture. Jeffrey writes, “When John was ‘in the Spirit’

… he was ‘Raptured up’ to Heaven….”4

This approach stretches the Bible to fit an already developed theory of the

rapture. The doctrine is read into the text.5

As has been noted, the pre-tribulational rapture doctrine assumes that the

seventieth week of Daniel is separated from the sixty-ninth week and is yet

to be fulfilled. The dispensational interpretation also assumes that Revelation

was written about a time period in the remote future rather than for the

people for whom events were to happen “shortly” (Rev. 1:1). For the readers

of the prophecy in the first century, “the time is near” (1:3). Revelation was

written before A.D. 70. Its purpose was to describe events leading up to and

including the destruction of Jerusalem. The evidence for a pre-A.D. 70 date

is overwhelming.6 For one thing, the temple was still standing when John

received the Revelation and wrote it down for the “seven churches” (Rev.

11:1–2), churches that were in existence in John’s day. Jesus assured the first

readers of Revelation that He would be coming “quickly” (2:16; 3:11; 22:7,

12, 20). Those who claim to hold a literal interpretation want to avoid the

obvious conclusion of these verses—the prophecy is describing events that

refer to the first-century church. This does not mean that Revelation has no

meaning for today’s church. The crucifixion occurred before the destruction

of Jerusalem in A.D. 70, and no one claims that Christ’s death has no

meaning for today. Numerous events in the Old Testament are history, but

they have meaning and application for our day as well: “Now these things

happened to them as an example, and they were written for our instruction,

upon whom the ends of the ages have come” (1 Cor. 10:11).

But let’s get back to the supposed evidence for a pre-tribulational rapture

in Revelation 4:1. First, John didn’t hear a trumpet. He heard a voice “like

the sound of a trumpet speaking.” Second, it is fallacious to argue that the

absence of a reference to the church indicates its rapture (absence from the

earth). Hal Lindsey states, “Since the Church is mentioned nineteen times

in the first three chapters under divine outline of ‘the things which are,’

and since the Church is not mentioned or implied as being on earth even

once after the statement ‘Come up here, and I will show you what must take

place after these things,’ I conclude that it is the end of the Church age that

is meant here, and that the Church is in heaven thereafter until it returns as

the bride of Christ in Revelation 19:7–14.”7 Notice that no text states this.

These are Lindsey’s conclusions.

Let’s test Lindsey’s hypothesis. The first three chapters of Revelation deal with

churches, assemblies of saints in Asia Minor in the first century: the church in

Ephesus (2:1), the church in Smyrna (2:8), the church in Pergamum (2:12),

the church in Thyatira (2:18), the church in Sardis (3:1), the church in Philadelphia

(3:7), and the church in Laodicea (3:14). After chapter three, Jesus

(1:1) deals with those who make up the church—the “saints” (5:8; 8:3, 4;

11:18; 13:7, 10; 14:12; 16:6; 17:6; 18:24; 19:8). In the first three chapters,

local churches are addressed, not the church generally. After chapter three

the “saints,” individuals who make up the seven churches in Asia Minor and

elsewhere, are referred to. Is there exegetical evidence for this interpretation?

Yes. “To the church of God which is at Corinth, to those who have been

sanctified in Christ Jesus, saints by calling, with all who in every place call

upon the name of our Lord Jesus Christ, their Lord and ours” (1 Cor. 1:2;

cf. 6:1–6; 14:33; 2 Cor. 2:1). Is Paul describing two groups of people? No!

The saints constitute the church.

It takes amazing hermeneutical manipulation to create a doctrine where

none exists. Lindsey’s view must be read into the text. He begins with his

pre-tribulational rapture theology (still not documented by arguments from

Scripture) and forces it on a verse that must be twisted to prove what he claims it

teaches. Nothing like what Lindsey believes can be found in Revelation 4:1.

Let’s continue by applying Lindsey’s hermeneutical logic to other passages.

The words church and churches appear just once in Hebrews (12:23) and twice

in 2 Corinthians (1:1 and 2:14): “The church is not mentioned as such in

Mark, Luke, John, 2 Timothy, Titus, 1 Peter, 2 Peter, 1 John, 2 John, or Jude,

and not until chapter 16 of Romans. Unless we are prepared to relegate large

chunks of the NT to a limbo of irrelevance to the Church, we cannot make

the mention or omission of the term ‘church’ a criterion for determining the

applicability of a passage to saints of the present age.”8

Is Bible interpretation based on word counts? The same reasoning process

has been taken with the book of Esther by liberal scholars: “There can be

no doubt that the historicity and canonicity of Esther has been the most

debated of all the Old Testament books. Even some Jewish scholars questioned

its inclusion in the Old Testament because of the absence of God’s

name.”9 If word counts are to be so heavily relied upon then Lindsey refutes

his own argument. He finds the antichrist all over Revelation, but the word

is nowhere to be found.

If chapters 4–19 are not about the church, then what group of people

would Jesus as the true author of Revelation have in mind? The dispensationalist

believes that these passages describe the time of the great tribulation,

when Israel, not the church, is in view. But word-count exegesis leaves us

in something of a dilemma since the word Israelonly appears once after the

supposed rapture of the church, and not until Revelation 7:4! One would

think that if the church is in view in the first three chapters because the

words church and churches are used nineteen times, then shouldn’t we expect

to find the word Israelused more than once after chapter three if this entire

seven-year period is about Israel? The word Israeldoes appear in 21:12, but

the word churches appears in 22:16. Revelation 22:16 demonstrates that the

entire book is “for the churches,” not just the first three chapters.

A glaring inconsistency can be found in Tim LaHaye’s defense of an any-moment

rapture based on Revelation 4:1. He states that the “first-century

church believed in the imminent return of Christ, possibly during their

lifetime.”10 He means by this that first-century Christians and Christians

thereafter believed that Jesus could come at any moment. But later in the

same book he writes, “Chapter 1 is the introduction; chapters 2 and 3 [of

Revelation] cover the church age, using seven historical churches to describe

the entire age. (For example, the church in Ephesus is the only one that refers

to apostles because the first-century church alone included apostles.)”11

Chuck Smith, another popular prophecy writer, pushes the same idea while

maintaining that Jesus’ coming is always imminent, that is, that He could

come at any moment. But like LaHaye, he contradicts himself when he

writes that “each of these seven churches . . . represents a particular period

of Church history. For instance, the church at Smyrna represents the Church

of the second through fourth centuries—a time when persecution was horrible

and as many as six million Christians were executed for their faith. The

church at Pergamum represents the beginning of the church-state system

that developed under Constantine. And so on.”12

How could Christians believe that Jesus could come at any moment and

also believe that He would not come until the last of the seven representative

churches (Laodicea) appeared? This destroys the dispensationalist’s doctrine

of imminency, the any-moment rapture of the church. It also destroys literalism

since the seven churches are purported to represent seven distinct periods

of the church age, not individual churches. William Hendriksen comments

on the seven churches/seven ages view:

The notion that these seven churches describe seven successive periods

of Church history hardly needs refutation. To say nothing about the

humorous—if it were not so deplorable—exegesis which, for example,

makes the church of Sardis, which was dead, refer to the glorious age of

the Reformation; it should be clear to every student of Scripture that there

is not one atom of evidence in all the sacred writings which in any way

corroborates this thoroughly arbitrary method of cutting up the history

of the Church and assigning the resulting pieces to the respective epistles

of Revelation 2 and 3.13

According to dispensationalists, the rapture is a two-stage event: Jesus

comes for His saints before the seven-year tribulation period and with His

saints at the end of the tribulation period to defeat antichrist and set up

the millennial kingdom (Rev. 19). But there is no mention of the church in

Revelation 19 following Jesus on His “white horse” (19:11). The “armies

of heaven,” not the church, follow Jesus on their “white horses” (19:14).

If dispensationalists maintain that the “armies of heaven” are the church or

saints, then this only shows that the word church does not have to appear

for it to be present. A final point needs to be made. Dispensationalists teach

that Jesus coming on “a white horse” in Revelation 19 is the second coming.

Robert L. Thomas is a representative of this popular position:

This picture climaxes the NT emphasis on the second coming of

Christ as the fulfillment and vindication of the Christian hope (e.g., Matt.

13:41–42; 25:41; Rom. 2:5; 2 Thess. 1:7–8, 9–10; 2:8) . . . . It answers

specifically to the theme verse of Rev. 1:7 which tells of the worldwide

audience this event will have (cf. Matt. 24:27–31). . . . In fact, this is

the only event in Revelation that corresponds to that coming narrowly

construed to refer to Christ’s personal coming.14

In Acts 1:9–11 we are told that “a cloud received Him out of their

sight” (1:9). No horse was involved. “This Jesus, who has been taken up

from you into heaven, will come in just the same way as you have watched Him

go into heaven” (1:11). Jesus did not go into heaven on a horse, and He will

not return on a horse.

Like the dispensational hermeneutical methodology in general, the pre-tribulational

rapture doctrine is a gigantic hoax. Because the pre-tribulational

rapture is a pillar of the dispensational system, we should expect to find

proof of its existence in clear texts. Even one text would suffice. There is

not a single passage that clearly and dogmatically supports a pre-tribulational

rapture. If so many people believe the pre-tribulational rapture doctrine,

why is it that no verse can be appealed to that explicitly teaches it? Most

pre-tribulationists have never been challenged to produce a verse.

1 Thessalonians 4:16–17

In a debate on eschatology with Dave Hunt, I challenged him to point to

one verse that explicitly taught a pre-tribulational rapture. He immediately

appealed to 1 Thessalonians 4:16–17. Read it for yourself. The idea of a

pre-tribulational rapture must be assumed by the reader and imposed on the

text. Sound biblical interpretation, however, requires textual proof before a

doctrine can be formulated.

Historically, the church understood 1 Thessalonians 4:16–17 to refer to

the general resurrection of the saints. The text simply describes the raising of

those who are “in Christ.” No mention is made of the church being raptured

either before or after a tribulation period. Nothing in the text even points

to a tribulation period. Anthony Hoekema, an amillennialist, rejects the idea

that the Apostle Paul was teaching a pre-tribulational rapture:

What this passage clearly teaches is that at the time of the Lord’s return

all the believing dead (the “dead in Christ”) will be raised, and all believers

who are still alive will be transformed and glorified (see 1 Corinthians

15:51–52); then these two groups will be caught up to meet the Lord in

the air. What these words do not teach is that after this meeting in the

air the Lord will reverse his direction and go back to heaven, taking the

raised and transformed members of the church with him. The passage

does not breathe a word of this. To be sure, verse 17 ends with the words,

“and so we shall always be with the Lord.” But Paul does not say where

we shall always be with the Lord. The idea that after meeting the Lord

in the air we shall be with him for seven years in heaven and later for a

thousand years in the air above the earth is pure inference and nothing

more. Everlasting oneness with Christ in glory is the clear teaching of

this passage, not a pre-tribulational Rapture.15

Non-pre-millennialists do not deny the rapture as such (even though the

word is not found in Scripture); they only deny the dispensationalists’ version

of it. Not only is the Bible on the side of those who view the rapture as the

general resurrection, so are eighteen hundred years of church history: “As an

established view, it can be traced back to J.N. Darby and the Plymouth Brethren

in the year 1830. Some scholars, seeking to prove error by association,

have attempted (perhaps unfairly) to trace its origin back two years earlier to

a charismatic, visionary woman named Margaret MacDonald.”16 Even pre-tribulational

dispensationalists admit the novelty of the position:

It is scarcely to be found in a single book or sermon through the period

of 1600 years! If any doubt this statement, let them search … the

remarks of the so-called Fathers, both pre and post Nicene, the theological

treatises of the scholastic divines, Roman Catholic writers of all shades of

thought, the literature of the Reformation, the sermons and expositions

of the Puritans, and the general theological works of the day. He will find

the “mystery” conspicuous by its absence.17

Here is a dispensationalist admitting that there is “scarcely” any historical

evidence to support the position. He’s too generous. There is no evidence. So

where does a dispensationalist get this doctrine? Tommy Ice, a fervent proponent

of dispensationalism, writes that the theory is based on “deduction”:

A certain theological climate needed to be created before pre-millennialism

would restore the Biblical doctrine of the pre-trib Rapture. Sufficient

development did not take place until after the French Revolution. The

factor of the Rapture has been clearly known by the church all along;

therefore, the issue is the timing of the event. Since neither pre nor post-tribs

have a proof text for the time of the Rapture (unless the promise made to the

church in Rev. 3:10 is an exception which promises deliverance—the

Rapture—from the future tribulation before the seven-year period begins),

18 then it is clear that this issue is the product of a deduction from

one’s overall system of theology, both for pre and posttribbers.19

What an admission! A pillar doctrine of dispensationalism does not have

a single text to prove it.20 Dispensationalism’s process of “deducing” the

rapture theory is this: First, create the system; second, create the doctrines

to make the system work; third, claim to have restored “the Biblical doctrine

of the pre-trib Rapture,” which is based on a “deduction from one’s overall

system of theology” because there are no verses that teach it; fourth, imply

that the early church, the “apostles of the apostles,” knew nothing of this

foundational doctrine. Bizarre. Millions of Christians today hold to a system

of interpretation (dispensationalism) that does not have one verse to prove

one of its foundational doctrines, the pre-tribulational rapture of the church,

the concept that makes dispensationalism dispensational. This system of

interpretation is a theological house of cards.

Hoping to seek historical validation for the pre-tribulation rapture, dispensationalists
have turned to an obscure and questionable source, Pseudo-Ephraem (probably a
seventh-century composition). While the sermon On the Last Times, the Antichrist,
and the End of the World claims to be authored by Ephraem of Nisibis (306–373),
no one really knows who wrote it or when it was written. Even so, pre-tribulationists
believe that it contains “two proto-rapture statements.”21 An appeal to Pseudo-Ephraem
is an act of desperation by those in need of historical support since they have no biblical
support for their position.

Titus 2:13

Dave Hunt, in How Close Are We?, maintains that “Paul called the Rapture

‘that blessed hope’” (Titus 2:13).22 There is no mention of a rapture, either

pre-, mid-, or post-tribulational in this passage. Hunt, as a pre-tribulationist,

asserts that “the appearing of the glory of our great God and Savior” is a

description of Jesus’ coming at the end of the seven-year tribulation period

while the “blessed hope” is the rapture of the church prior to the tribulation

period. The belief that Titus 2:13 describes two comings must be read into

the passage. Paul was “awaiting our blessed hope” which was “the appearing

of the glory of our great God and Savior, Jesus Christ.” Even John Walvoord

believes that Titus 2:13 describes only one event.23

What is this “blessed hope”? It was the “appearing of the glory” of Jesus.

We have come across this language before in Matthew 16:27: “For the Son

of Man is going to come in the glory of His Father with His angels…” (Matt.

16:27; cf. Mark 8:38). When did this happen? “Truly I say to you, there are

some of those standing here who shall not taste death until they see the Son

of Man coming in His kingdom” (Matt. 16:28). Jesus had His generation in

mind, not a distant generation.

Notice that Titus 2:13 describes the “appearing of the glory of our great

God and Savior, Jesus Christ.” Paul does not say that Jesus will appear, only

that “the glory” will appear. There is a significant difference in meaning.

Peter writes in a similar fashion:

Beloved, do not be surprised at the fiery ordeal among you, which

comes upon you for your testing, as though some strange thing were happening

to you; but to the degree that you share the sufferings of Christ,

keep on rejoicing; so that at the revelation of His glory, you may rejoice

with exultation (1 Peter 4:12–13).

First, Peter writes that his readers were personally involved in a “fiery

ordeal.” This was not some future event. Second, not only were they experiencing

a “fiery ordeal,” but they would “rejoice with exultation” at the

“revelation of His glory.” There is no indication that a long period of time

exists between their “fiery ordeal” and the “revelation of His glory.” In this

same chapter Peter writes that “the end of all things is at hand” (1 Peter 4:7),

at hand for those reading his letter in the first century. What was this “end”

that was “at hand”? Jay Adams’ comments summarize the argument:

[First] Peter was written before A.D. 70 (when the destruction of

Jerusalem took place)…. The persecution (and martyrdom) that these

(largely) Jewish Christians had been experiencing up until now stemmed

principally from unconverted Jews (indeed, his readers had found refuge

among Gentiles as resident aliens)…. [H]e refers to the severe trials that

came upon Christians who had fled Palestine under attack from their

unconverted fellow Jews. The end of all things (that had brought this

exile about) was near.

In six or seven years from the time of writing, the overthrow of Jerusalem,

with all its tragic stories, as foretold in Revelation and in the

Olivet Discourse upon which that part is based, would take place. Titus

and Vespasian would wipe out the old order once and for all. All those

forces that led to the persecution and exile of these Christians in Asia

Minor—the temple ceremonies (outdated by Christ’s death), Pharisaism

(with its distortion of O.T. law into a system of works-righteousness) and

the political stance of Palestinian Jewry toward Rome—would be erased.

The Roman armies would wipe Jewish opposition from the face of the

land. Those who survived the holocaust of A.D. 70 would themselves be

dispersed around the Mediterranean world. “So,” says Peter, “hold on; the

end is near.” The full end of the O.T. order (already made defunct by the

cross and the empty tomb) was about to occur.24

Third, if the “revelation of His glory” were a depiction of a pre-tribulational

rapture that is yet to occur, how would this distant event comfort those who

were involved in a “fiery ordeal” nearly two thousand years ago? In death

they saw Jesus “face to face” (1 Cor. 13:12; 2 Cor. 5:8). Did they not behold

the fullness of His glory at that time? In another context, the Apostle Paul

writes, “For I consider that the sufferings of this present time are not worthy

to be compared with the glory that is to be revealed to us” (Rom. 8:18). The

New American Standard translation does not catch the full meaning of this

passage. Following Robert Young’s Literal Translation of the Bible, we read,

“For I reckon that the sufferings of the present time are not worthy to be

compared with the glory about to be revealed in us.” Whatever the glory is, it

was “about to be revealed” (see Rev. 2:10; 3:2, 10; 10:4; 12:4; 17:8). Peter

tells his readers that the “Spirit of glory and of God rests upon you” (1 Peter

4:14). This was a present condition, not something that the people in Peter’s

day would have to wait for in a future rapture.

If the “appearing of the glory of our great God and Savior, Jesus Christ”

(Titus 2:13) is neither a distant event nor the bodily return of Christ, then

what is it? The “appearing of the glory” is the coming of the fullness of the

New Covenant promises as outlined in the gospel. The Old Covenant came

with glory “which fades away” (1 Cor. 3:7, 10–11, 13). The New Covenant

has come with even more glory (3:8). “For if the ministry of condemnation

has glory, much more does the ministry of righteousness abound in glory.

For indeed what had glory, in this case has no glory on account of the glory

that surpasses it. For if that which fades away was with glory, much more

that which remains is in glory” (3:9–11).

With the destruction of Jerusalem in A.D. 70 the Old Covenant that had

faded in glory was obliterated. The gospel is the new glory which those

who are still attached to the fading glory of the Old Covenant do not see.

“And even if our gospel is veiled, it is veiled to those who are perishing,

in whose case the god of this world [lit., age] has blinded the minds of the

unbelieving, that they might not see the light of the gospel of the glory of Christ,

who is the image of God” (2 Cor. 4:3–4).

The blessed hope, therefore, is the coming of the fullness of the gospel

in the “glory of Christ.” This fullness was accomplished with the obliteration

of the symbols of the Old Covenant: the temple, priesthood, and

sacrificial system.

1 Corinthians 15

This section of Scripture falls into the same category as 1 Thessalonians

4:16–17. Again, no one denies that Christians are going to be raised; the

dispute is over when the event happens. The passage makes no mention

of a “secret rapture,” or Jesus coming “for His saints” before a future great

tribulation and then later returning “with His saints” after the great tribulation.

Nowhere in 1 Corinthians 15 will you find a discussion of the great

tribulation or an earthly millennial reign of Christ. The pre-tribulational

rapture must be read into 1 Corinthians 15. The chapter deals with resurrection

not rapture: first, the resurrection of Jesus; second, the resurrection

of Christians. Without the resurrection of Jesus there will be no resurrection

of Christians. The resurrection of believers comes just before the end: “But

each in his own order: Christ the first fruits, after that those who are Christ’s

at His coming, then comes the end, when He delivers up the kingdom to

the God and Father, when He has abolished all rule and all authority and

power” (15:23–24). This “resurrection of the dead” occurs after the period

of the kingdom (there must be something to deliver up) and just before

“the end.”

How do premillennialists fit an earthly millennium into these two verses?

You guessed it. There are gaps inserted to divide the passage into three

events: the pre-tribulational rapture, the coming of Christ seven years later,

and the resurrection of unbelievers at the end of the Millennium. Again,

these “gaps” or “intervals” must be read into the text. John 5:28–29 states

very clearly that believers and unbelievers will be raised at the same time,

not separated by a thousand years.

Christians must refuse to be guided by the latest interpretive trends or

to be swayed by current events. The Bible is the Christian’s guide, not the

conjectures of self-appointed prophecy “experts,” the latest newspaper headlines,

or the movements of national boundaries. The Bible is our starting

point regardless of what we think is going on in the world.

The only question is whether the Bible actually teaches these things.

If it does, then “let God be true but every man a liar” (Rom. 3:4). The

newspaper has no prerogative to challenge God’s word of truth. Nor do

those who read the newspapers. As faithful disciples of Christ, we are to

trust God as the sovereign controller over human history, “who works all

things after the counsel of His own will” (Eph. 1:1), declaring the end

from the beginning and from ancient times things not yet done, saying,

“My counsel shall stand, and I will accomplish all my purpose” (Isa.

46:10), so that “none can stay his hand” (Dan. 4:35). With the Psalmist

we should declare, “Whatever the Lord pleases, he does, in heaven and

on earth” (115:3).25

Returning to a true understanding of the Bible and its application to

presentday conditions will bring about great revival and reformation to a

world languishing in the pit of despair and darkness. Jesus is the answer. It

is in the world that God calls sinners to Himself.

Notes

1. John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody, 1966)

103.

2. For a critique of Walvoord’s position of John’s “translation” as a type of

rapture, see Robert H. Gundry, The Church and the Tribulation (Grand Rapids,

MI: Zondervan, 1973), 68–9.

3. Grant Jeffrey, Armageddon: Appointment with Destiny (Toronto: Frontier Research,

1988), 135.

4. Jeffrey, Armageddon, 136.

5. See Hal Lindsey, The Rapture (New York: Bantam Books, 1983), 88–91.

6. See Kenneth L. Gentry, Jr., Before Jerusalem Fell: Dating the Book of Revelation,

2nd ed. (Atlanta, GA: American Vision, 1999).

7. Hal Lindsey, The Rapture, 90.

8. Gundry, The Church and the Tribulation, 78. Also see Gundry’s First the Antichrist

(Grand Rapids, MI: Baker Book House, 1997), 84–87.

9. Edward G. Dobson, “Esther,” Liberty Bible Commentary, eds. Edward E. Hindson

and Woodrow M. Kroll (Lynchburg, VA: The Old-Time Gospel Hour, 1982),

909.

10. Tim LaHaye, No Fear of the Storm: Why Christians Will Escape All the Tribulation

(Sisters, OR: Multnomah Press, 1992), 65.

11. LaHaye, No Fear of the Storm, 74.

12. Chuck Smith with David Wimbish, Dateline Earth: Countdown to Eternity (Old

Tappan, NJ: Chosen Books, 1989), 28–29.

13. William Hendriksen, More Than Conquerors: An Interpretation of the Book of

Revelation, 2nd ed. (Grand Rapids, MI: Baker Book House, [1940] 1982), 60.

In his Dateline Earth, Chuck Smith identifies the Church of Sardis with the

Protestant Reformation because the Protestant Church celebrated Christmas.

“Should Christians stop celebrating on December 25?,” Smith asks. “Not

at all. We enjoy glorious liberty as children of God to celebrate or not to

celebrate, as we choose” (33). So why wasn’t this true for those who started

celebrating Christmas on December 25?

14. Robert L. Thomas, Revelation 8–22: An Exegetical Commentary (Chicago, IL:

Moody Press, 1995), 382.

15. Anthony A. Hoekema, The Bible and the Future (Grand Rapids, MI: Eerdmans,

1979), 168.

16. Marvin Rosenthal, Pre-Wrath Rapture of the Church: A New Understanding of the

Rapture, the Tribulation, and the Second Coming (Nashville, TN: Thomas Nelson,

1990), 54. For a study on the preDarbyite source of the pre-tribulational

rapture, see Dave MacPherson, The Incredible Cover-Up (Medford, OR: Omega,

[1975] 1980 and The Rapture Plot (Simpsonville, SC: Millennium III Publishers,

1995). John L. Bray disputes the Darbyite and MacDonald sources. He

has traced its origin to Morgan Edwards, Two Academical Exercises on Subjects

Bearing the Following Titles: Millennium, and Last-Novelties (Philadelphia, PA:

Dobson and Lang, 1788). See Bray’s Morgan Edwards and the Pre-Tribulation

Rapture Teaching (1788), Lakeland, FL: John L. Bray Ministries, 1995) for

documentation on this theory.

17. H.A. Ironside, The Mysteries of God (New York: Loizeaux Brothers, 1908),

50.

18. Notice what Revelation 3:10 says: “Because you have kept the word of My

perseverance, I also will keep you from the hour of testing, that hour which is

about to come upon the whole world, to test those who dwell on the earth.” This passage

was written nearly two thousand years ago. The “hour of testing” was

“about to come upon the whole world [Greek, oikoumene: the inhabited earth].”

This means not long after the time it was spoken. That hour of testing was

the conflagration leading up to the destruction of Jerusalem in A.D. 70, the

tribulation period from which Christians were warned to “flee,” which they

did (Matt. 24:16).

19. Thomas D. Ice, “The Origin of the Pretrib Rapture: Part II,” Biblical Perspectives

(March/April 1989), 5. Emphasis added.

20. Ice and Demy attempt to get around this admission in The Truth About the

Rapture (Eugene, OR: Harvest House, 1996).

21. Timothy J. Demy, “Pseudo-Ephraem,” Dictionary of Premillennial Theology,

gen. ed. Mal Couch (Grand Rapids, MI: Kregel, 1996), 329. Also see Demy

and Thomas D. Ice, “The Rapture and an Early Medieval Citation,” Bibliotheca

Sacra (July/September 1995), 306–17 and Grant R. Jeffrey, “A Pretrib

Rapture Statement in the Early Medieval Church,” gen. eds. Thomas Ice and

Timothy Demy, When the Trumpet Sounds (Eugene, OR: Harvest House, 1995),

105–125. For a refutation of Demy, Ice, and Jeffrey, see Gundry, “‘Pseudo-

Ephraem’ on Pretrib Preparation for a Posttrib Meeting with the Lord” in

First The Antichrist, 161–88.

22. Hunt, How Close Are We?, 199.

23. John F. Walvoord, The Prophecy Knowledge Handbook: All the Prophecies of Scripture

Explained in One Volume (Wheaton, IL: Victor Books, 1990), 496–97.

24. Jay E. Adams, Trust and Obey: A Practical Commentary on First Peter (Phillipsburg,

NJ: Presbyterian and Reformed, 1978), 129–30.

25. Greg L. Bahnsen, “The Prima Facie Acceptability of Postmillennialism,” The

Journal of Christian Reconstruction, Symposium on the Millennium, ed. Gary

North, 3:2 (Winter 1976–77), 54.

“Does The Bible Teach a Pre-tribulational Rapture?” by Gary DeMar is

To order other books related to Bible prophecy go to www.AmericanVision.

org, or call 1-800-628-9460.

To contact American Vision by mail:

3150-A Florence Road

Powder Springs, GA 30127

Seven Problems with Futurist Theology

Seven Problems with Futurist Theology.
An objective measure of ‘Biblical’ Knowledge
Christianity cannot take the place of thinking, but it must be founded upon it. Albert Schweitzer.
By
Morrison Lee

Morrison Lee lives in South Korea and has a background in Communications, Theology, and Analytic Philosophy. He lectures in Rational Preterism – the measurement of Preterism by right thought.

In endtimes there are, most simply, three competing schemas of prophetic fulfillment, each with variations; firstly the Futurist view, secondly the Partial-Preterist view, and thirdly the Preterist (past) view. Together they teach all, some and none respectively.

The Futurist view asserts all the biblical facts of the second coming point to our future. The compromise Partial (part past, part future) view asserts some facts are past, and some point to our future. The Preterist view asserts no biblical prophecy remains to be fulfilled.

The Issue: objectivity and the measure of a ‘biblical’ view

A great deal has been written on these three views and a multitude of verses quoted on each side, but as yet no common measure has arisen upon which a determination can be made. Futurist and Partial-Preterists argue their own conclusions are ‘biblical,’ so the problem then is one of objectivity: what is the measure of ‘biblical?’ Is ‘biblical’ orthodoxy measured by traditional creeds? Is ‘biblical’ practical measured by usefulness? Is ‘biblical’ measured by the quantity of verses quoted? Is it the evidence theory of truth: ‘known to be true?’ Or is ‘biblical’ the consistency theory of truth: if it is consistent with our beliefs it is true. How to measure objectively which explanation is ‘biblical?’

The Facts

For simplicity of discussion both all future and some (partially) future are grouped together, both asserting a future second coming beyond the span of 2,000 years between the bible authors and now.

Q. What are the seven main assertions of Futurist theology?

2,000 year period of time asserted.
Jesus’ coming Personally’ ‘Physically’ and ‘Visibly’ asserted.
‘Delay’ in coming asserted.
‘Gaps’ between verses and passages asserted
Jesus coming asserted to be ‘literal.’
‘Many comings’ asserted by partial school.
Asserts Jerusalem temple to be destroyed future to 2008.

Q. What are the seven main assertions of Preterist theology?

Things promised and written to that generation fulfilled to them.
All things to come upon [Jesus’] generation. Mtt 23:36
All things fulfilled in [Jesus’] generation. Lk 21:32
[Jesus’] generation not to pass away till all fulfilled. Mtt 24:34
Jerusalem temple and end of age occur at the same time Mtt 24:1-3
Jerusalem temple destroyed in AD70. History (Josephus. ‘Wars’)
2,000 years not a necessary concept

The Rule for Objective Biblical Knowledge

All knowledge is an acquaintance with facts, and all biblical knowledge is an acquaintance with biblical facts. A thing cannot be said to be ‘biblical’ unless there are biblical statements in the same terms to declare it so. The only objective measure of biblical-reality is this correspondence between statement with biblical fact in the same terms. This means that 2000 years can only be ‘biblical’ if a chronological term equal to 2000 years is observable in the Bible; again, a delay is only ‘biblical’ if a delay is observable in the Bible. The rule here is correspondence between statement and fact in the same terms. Which of the three explanations is ‘biblical’ by the measure of a correspondence between assertion and biblical fact in the same terms?

Apply Correspondence Rule to Assertions of Each

Futurism. What occurs when we apply the rule – does the assertion correspond with bible facts in the same terms - to the futurist view?

No 2,000 year facts are observable in the bible.
‘Personally’ ‘physically’ and ‘visibly’ asserted, but ‘personally’ ‘physically’ and ‘visibly’ nowhere occur in an exhaustive concordance of the scriptures.(Strong’s)
‘Delay’ in coming asserted, but second coming ‘delay’ asserted by no bible author
‘Gaps’ between verses and passages asserted, but no ‘gaps’ stated by bible authors
Jesus coming ‘literal.’ ‘Literal’ occurs nowhere in the biblical datum.
‘Many comings’ asserted by partial school. ‘Comings’ occurs only once in Ezek 43:11 with no observable relation to second coming.
No Jerusalem temple exists in 2008 to be destroyed.

#1 In futurism the passing of 2000 years after the first coming is a necessary concept, yet no single biblical fact exists to prove #1. 2000 years because “it is literal” is assumed, yet 2000 years is nowhere observable in the facts.

#2 The terms found in the statements of #2 are nowhere observable in Strong’s exhaustive concordance of the KJV bible. I challenge you to do the experiment with Strong’s concordance. For example futurism asserts Jesus will return ‘Physically.’ In Strongs’ the term ‘Physically’ should occur alphabetically between ‘Phylacteries’ and ‘Physician,’ correct? ‘Physically’ is not there, because no such term as ‘Physically’ occurs in the bible! Do the experiment: look it up - ‘Phylacteries’ in Strong’s is followed immediately by ‘Physician.’ It is not there because it is a human invention, and similarly ‘Personally’ and ‘Visibly’, yet these three terms lie at the foundation of futurism.

#3 Again the assertion of a ‘delay’ corresponds to no observable bible fact in the same terms, in fact the bible author of Hebrews asserts precisely the contrary of what is asserted in #3, that there would be no delay. Heb 10:37 - ‘For yet a little while and he that shall come will come, and will not tarry’ [delay] Statement #3 of futurism fails on two counts of objectivity: (i) it cannot justify itself on evidence and (ii) it actually denies the bible statement; ‘He shall not tarry’ [delay], scarcely a ‘biblical’ proof to convince the candid enquirer, but essential to the ‘literal and therefore future’ theory.

#4 Here no objective division between passages is made by any biblical author, nor are any divisions suggested by biblical time facts at those places where a future division is supposed to occur. Lacking biblical statements for these claims, they must remain conjectural and merely mental constructs to prop up literalism.

#5 Figurative language is a common literary device of the Hebrew prophets. (eg. Ezekiel, Daniel, Ezekiel, Hosea, Joel). A literal Psalm 23 ‘thy rod and thy staff they comfort me’ demands the nonsensical idea that God has a literal rod and staff in heaven, when a metaphorical explanation would answer the import sufficiently. Literalism is not a rule stated in the biblical datum, nor can the notion of only and always literal axiom work in practice. To quote the moderate position of Alexander Campbell: ‘Now while we agree that there is but one meaning in every passage, we are not prepared to say that meaning is always literal.’ (Campbell 1831, p 431)

#6 Another error is the claim of a plurality of Jesus’ second comings. The claim corresponds to no relevant statement in biblical observation. Comings is only found once in Ezek 43:11, and merely relates to the progress of priests and their goings out thereof and their comings in therefrom, a context disconnected entirely from a discussion of the second coming. Further, a plurality of comings makes the term a ‘second’ coming a meaningless nonsense. ‘Many second comings’; eg.a ‘third’ or ‘fourth’ second comings? It is another fact-less device to prop up a literalism absent from the facts it claims to present.

#7 In AD 70 the holy city of Jerusalem was utterly desolated and never rebuilt. (See Josephus’ Antiquities and Wars of the Jews). Futurism places more emphasis on reading the scuttlebutt of modern-doomsayers in daily newspapers than reading the history of Jesus’ own generation. What happens when we close the newspaper and look at history?

A sample Preterist synthesis of prophecy and history informs us that Vespasian’s Roman army under his son Titus surrounded a Jerusalem besieged by civil war, and a holy temple occupied by: a generation of villains so mad, that had the Romans made a longer delay the city would have been swallowed up by the earth, or destroyed as Sodom… (Josephus. Wars 5:13:566) a national event described by this eyewitness as the greatest [national] misery since its foundation, (Wars 6:8:408) in which the number of those which perished [over 1,100,000] exceeded all the destructions ..ever brought on the world (Wars 6:9:429), a time when false prophets abounded, (Wars 6:5:285) “the daily sacrifice” failed (Wars 6:2:94) when famine affected the estimated 3,000,000 people in the city, (Wars 5:12) a famine so bad people searched the sewers for dung, (Wars 5:13:571) and one mother ate her own child for food (Wars 6:3:207 ) when a measure of wheat was sold for a talent of money (Wars 5:13:571) when men sought by death [by sword over death by starvation], but found it not, (Wars 5:12:517) a context when fire and blood mingled together, the blood in the lanes in such quantities that the whole city ran with blood, to such a degree indeed that the fire of many of the houses was quenched with these men’s blood (Wars 6:8:406ff) earthquakes (Wars 1:19:370 ) and signs in the heavens: (Antiquities 17:6:167 Eclipse, comet) a time when the sounds of trumpets (Wars 6:1:68) and the noise of horses (Wars 3:2:33) were sounds to inspire dread and torment, when the great plain in front of Jerusalem (Wars 5:2:67, 5:3:106ff) was leveled even wider by the four legions of the Roman army as numerous as locusts to make a greater plain for battle. The entire city was shut up, the national population captured in a kind of net. (Wars 6:1:160) The futurist cannot tell us anything of Jesus’ generation, but Preterism tells us it was an unsettled world revolved by wars, a world that saw the Roman government in great internal disorder by the continual changes of its rulers, and understood that every part of the habitable earth under them was in an unsettled and tottering condition.. (Wars 7:4:79)

To this near correspondence between biblical prophecy and fulfilled history futurism attaches no significance at all, revealing that historical ignorance is the true basis for futurism. The need to re-build a 1st century temple (so it may be re-destroyed in the 21st century) to prop up a theory lacking facts is so silly as to be almost fabulous. It is further evidence of futurism’s inferior explanatory power: it cannot explain the deeper significance of bible facts. These seven topics are major tenets of the futurist theory of the second coming.

Preterist. What occurs when we ask for biblical correspondence with the seven Preterist assertions? In this case –

Things promised and written to that generation had a first meaning to them. A standard principle of modern historiography.
All things to come upon [Jesus’] generation. Mtt 23:36 Correspondence between statement and biblical fact in the same terms.
All things fulfilled in [Jesus’] generation. Lk 21:32 Correspondence between statement and biblical fact in the same terms.
[Jesus’] generation not to pass away till all fulfilled. Mtt 24:34 Correspondence between statement and biblical fact in the same terms.
Jerusalem temple and end of age occur at same time Mtt 24:1-3 Correspondence between statement and biblical fact in the same terms.
Old covenant of Moses located in Jerusalem temple. 1 Kgs 8-9 Correspondence between statement and biblical fact in the same terms.
Jerusalem temple destroyed in AD70, (Josephus: Wars of the Jews). Correspondence between historical statement and biblical fact in nearly the same terms.

In Preterism tragic Jewish prophecy (Revelation) is explained by tragic Jewish history. Preterism has a very simple basis:

#1 Things promised and written to that generation had a first meaning to them. In thought the simplest view is always to be preferred. This principle is called Occam’s razor, where no more complexity is introduced than what the facts allow.

#2 Preterism simply accounts for genuine time facts relative to the time they were written, thus the generation spoken to is the same generation as ‘this generation’ to whom the things were promised. This is called ‘fact-for-fact’ correspondence’: it is express. The same also with statements #3 and #4.

#5 Asserts that the Jerusalem temple - which contained the institutions of Moses - also maintained them. This means that because the Mosaic covenant is in the Mosaic temple, the temple supports the Mosaic age. The conclusion is that when you end the temple you end the age. This is correspondence between statement and fact in the same terms.

#6 Explains the reason for #5 - the temple and the age end together – the reason being that the covenant was located in the Jerusalem temple. 1 Kings 8 – 9:1-9.

#7 Asserts that Jesus’ divine revelations to His generation may be answered by a correspondence with the historical state of affairs in that generation, (Josephus. Antiquities, Wars) which restores the prophetic credibility futurism steals from Jesus.

Clearly a Preterist (past view) has far more explanatory power of the temple’s historical and redemptive significance than futurism, and posses the firmest foundation in fact.

Conclusion of Comparison

Where biblical objectivity is measured by a correspondence between statement and biblical fact in the same terms, it must be concluded by all candid observer that the yet future premises are embarrassingly absent in every particular, while first century (Preterist) assertions are, by observation, legitimate statements of biblical authors.

Futurism springs from a rigid literalism which conjures, as if by magic: a delay not observable in the datum, gaps which correspond to no biblical datum in the same terms, multiple and fictitious comings which correspond to no biblical datum in the same terms, and the magical reappearance and re-destruction of a temple destroyed 2000 years ago. The most disturbing particular is that none of this speculation matches observable biblical fact (inthe- same-terms) at any single point, yet its followers claim complete certainty for it. The basis for all this mental machinery is literalism.

Proof of futurism’s entire structure is silence: Jesus hasn’t come back yet has He? The problem here is that the conclusion cannot be falsified or proven, even after 2000 years of failure. For 2000 years futurism has ignored the past and gazed off into the dim future offering; fictions instead of biblical facts, conjecture for proof, unbiblical terms as evidence, novelties like ‘comings’ as truth, and excuses like Christ was ‘delayed’ to explain its weakness. The yet-future-to-us view reminds one of a wobbly shack on a loose foundation, propped up by human buttresses and broken beams glued together and taped up, a patchwork of inventions. The real problem of futurism is not the formwork but the foundation of Knowing: it is not founded on any real, solid, biblical fact.

Futurists may believe they are right, but one may believe anything. True facts are the only measure of objective Knowledge, and without biblical facts to measure statements there can be no objective Knowledge. I will close with a quote from Karl Popper who wrote about ‘knowing’ in the absence of real facts. He said without real facts there can be no rational defense, but rather in their absence; ‘Our ‘knowledge’ is unmasked as being not only in the nature of belief, but of rationally indefensible belief – of an irrational faith.’ (Popper 1972 p5)

While little known and unfamiliar at present, Preterism possesses the singular merit of objectivity as the basis for a more rational and biblical explanation of the end time facts. I recommend it to the impartial Christian. morry_lee@yahoo.com.au

Campbell, A. The Millennial Harbinger. 1831 Reprinted College press 1987, Mo..
Popper, K.R. Conjectures and Refutations. Routledge, 5th ed revised 1989 UK.
Popper,K.R. Objective Knowledge. Oxford Press, 1972. USA
Strong, J. Exhaustive Concordance of the Bible. Nelson 1990. USA
-ooOOoo-

ERROR: Hyper-Creedalism, Creedolatry & the legends of "Historic Christianity"

Hyper-Creedalism - esteeming Church creeds beyond the position accorded them by their original authors; extending to creeds the same authority as Scripture or beyond; accepting from Scripture only what lines up under creeds rather than accepting from creeds only what lines up under Scripture; validating Scriptures by creeds rather than validating creeds by Scriptures; interpreting Scripture with creeds rather than interpreting Scripture with Scripture.

Creedolatry - setting creeds upon the pedestal of authority that belongs to the Word of God alone; looking to creeds to be the great decider of orthodoxy, (a pope or "super-apostle" in written form), rather than to the Word of God alone.

Far and away the Number One Thing that historic, global Christianity has always agreed upon is this:

JESUS CHRIST IS LORD
THE DIVINE SON OF GOD,
THE WORD OF GOD WHO BECAME FLESH & DWELT AMONG US,
THE FIRST & LAST AUTHORITY ON ALL MATTERS OF ORTHODOXY.
AND THE BIBLE IS THE WORD OF GOD.

ERROR: the legend of "Historic Christianity"

Just as some would pursue the quest for "the historical Jesus" and come up with something different from the Lord Jesus Christ of the New Testament, there are others who pursue the quixotic quest for "the historical Christianity" even if it arrives at something different from the Gospel of the New Testament. In countering this error, I hold that Scripture Alone can give us the definitive, God-authorized, 100% trustworthy description of the real Jesus and His Gospel message. Christ and Christianity are defined authoritatively by the Bible, undistorted by extra-biblical embellishments.

It is a myth that the authoritative interpretation of the Holy Scriptures may be arrived upon by a careful sifting through the many and various histories of Christianity. It is as elusive as the Holy Grail to find from the study of Church history the definitive, 100% foolproof interpretation of every truth of Scripture. Neither the Bible nor accepted histories nor classical creeds direct ordinary Christian believers make such a quixotic quest through history books to obtain the proper Bible interpretation for a right relationship with the Redeemer, Jesus Christ. And placing one's full trust into the scholarship of others, no matter how famous, on the question has proven faulty again and again throughout the story of Christianity. From the beginning until this day, believers have had to learn to rely upon the Holy Spirit to guide them into all Truth with the Holy Scriptures: and He is given to those who obey God, Acts 5:32. The key to Bible understanding is none other than faithful obedience to the plain teachings of the Bible. In response to obedience to what is plainly understood of Christ's Words, God gives of His Holy Spirit to impart still more understanding. And so, the process is to be faithful to obey what one already understands so that God may reward him with more understanding. "To him who has more will be given," Mat 13:11-13. There is no shortcut.

That first generation of regular, everyday Christians had no Church history to look to for guidance: they relied upon the Holy Spirit and the Old Testament Scriptures to enable them to discern between Truth and error, between genuine and false apostles, between genuine and false gospels, epistles and religious reports. And they were still reeling from the shocking reality that the traditionally recognised defenders of orthodox Bible interpretation were the murderous conspirators against Christ and His Apostles: the Scribes, Pharisees, Saducees, et al.

The second generation and Ante-Nicene Christians had little Church history to refer back upon. Apart from the New Testament writings, what Church history available was little known and unauthoratitive to the majority of common Christians who were largely dependent upon the few individuals among them who could read. Even those who could read had little access to any account of Church history which itself was not clear as what was authoritative and which was Gnostic, etc. Even figures that are now regarded as leading Church men had little renown or authority beyond their immediate circle within the incomprehensibly far flung reach of Christian evangelisation. Various groups of Christians began to organize themselves in various ways, in some places under individual bishops and patriarchs and patriarchates. Leading Christian figures began to publish their own personal lists of writings they regarded as New Testament Scripture, but even these publishings -like all communications- had limited circulation and were mixed among the sea of published opinion. Through all the lack of authoritative information and confusion, common Christians in every pocket of humanity relied upon the Holy Spirit and the Old Testament Scriptures to discern between Truth and error, between the genuine and false writings that purported to be handed down from Christ's Apostles.

Post-Nicene Christians still had little Church history to refer upon. Eusebius had just published his History of the Church around 325AD and would take centuries to gain circulation and regard. Even so, his work concerns more an accounting of various early Christian reports (legends) than of a collection of authoritative Christian teachings. The Council of Nicea brought together a notable collection of council participants from congregations along the Eastern Mediterranean to sift through and begin to settle the many and major confusions about correct Christian teaching. Notable as this event was, it was visited by a very small sampling of believers in Christ spread throughout the Earth. These council attendees agreed to a list they regarded as authentic New Testatment Scripture and they formulated the Nicene Creed as a joint statement of basic beliefs they largely shared. As they retrurned to their homes, this Nicene Creed became circulated, being embellished from time to time by those groups of Christians who adopted it. Still, common, everyday Christians had little physical to go on except the word of those among them who could read, regarded as leaders. Notwithstanding these advances within leading Patriarchates along the Eastern Mediterranean, as with generations past, common Christians dispersed throughout every pocket of humanity still relied upon the Holy Spirit, the New and Old Testament Scriptures to discern between Truth and error, between genuine and false writings of those who purported to be leaders among them.

Subsequent generations of Christians still follow the same Way to faith in Christ: God calls out to them be way of the Holy Spirit, teaching them through their conscience to recognise and regard the Word of God, accept the New Testament's teaching of Jesus God's Son, and obey it. As they grow in grace and the knowledge of Jesus, feeding as newborn babes on the sincere milk of the Word, they grow up become productive Christians, consistently displaying the emblems of God's approval -- the fruit of the Holy Spirit, Gal 5:22-24. Now, as with every generation of believer all the way back to Christ, to John the Baptist, to the Prophets & David, to the Judges & Moses, common everyday Christians had relied upon the Holy Spirit to discern between Truth and error, between genuine and false doctrines & leaders.

It is a myth that there was ever a time when ordinary, everyday people could look for and find some authoritative key to Christian orthodoxy other than God Himself via the Holy Spirit. Until very recently via the Internet, ordinary Christians had little access to the full sea of Christian knowledge except that which their immediate leaders decided to make known to them. And many times those immediate leaders were limited in knowledge & understanding themselves. And even advanced scholars were largely limited to only those writings and histories available to them in their own languages.

Not Wikipedia, nor the internet, nor the vast libraries of religious writings current or ancient, nor the solemn pronouncements of popes or metropolitans or denominational leaders can ever provide the authoritative list of correct Bible interpretations by which the inerrant doctrines of "Historic Christianity" might be authoritatively pronounced. The man who attempts it while denouncing the "private interpretations" of others engages in his own form of private interpretation, as well --- his private interpretation of Church history. Who is to say which Church histories are authoritative and which are not? Do we go with "majority rule"? What rules are adopted to sift through it all and discern the truths from the errors? Whose set of rules of Church history interpretation are authoritative? Who said so? How does one know he is interpreting the various creeds and histories correctly? Or if he is really looking at more than just the tip of the iceberg, since so very little of the vast ocean of Christian writings is actually available in one's own language? Does he collect around himself others who agree with him to lend authority to his views? Can he collect more followers to his positions than the leader of the Roman Catholic church? Will he dare to become his own little pope? Will he denounce others who have done the same thing but come to conclusions that differ from his own?

In conclusion to this initial draft, though I find affirmation in the great creeds and notable Christian writings of every generation, And while I find great safety among the many counselors of highly regarded classics of Christian thought, as for me and my house we will cling to the Word of God Himself, Jesus working thorugh the Holy Spirit to serve as the only 100% trustworthy compass, the first and final Authority, to guide us safely through the sea of knowledge and arrive at soul-saving wisdom, faith in Christ expressing itself by loving obedience to Christ, even as generations of genuine Christians have had to do since the beginning. There is only one writing that all of Christianity regards as authoritative, the Bible. The Bible is the Creed of the Church.

The only 100% authoritative Creed is the Holy Bible itself. All others only borrow from its authority to the degree that they agree with it.

The only 100% authoritative Interpretor of the Bible is the Holy Spirit. All others only borrow from His authority to the degree that they agree with Him. And He is known through obedience to Jesus Christ, the Word of God.

How do I know this? Is it because of the pronouncement of a New Testament canon by the Council of Nicea?

No, It is simply because God Himself reached out to teach me, to draw my attention to the Bible, the Word of God and persuade me of its veracity, beginning with the red letters of Jesus and gradually working the way out. It was the Holy Spirit who taught me to regard the Bible as Truth rather than the Son-of-God-rejecting writings of other religions. The Lord Himself is my Shepherd and I trust Him to guide me, to finish the Journey that He started, and safely guide me into His eternal home.

John 7:15-17
15 And the Jews marvelled, saying, How knoweth this man letters, having never learned?
16 Jesus answered them, and said, My doctrine is not mine, but His that sent me.
17 If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

Even as scientists must always return to the direct study of their physical surroundings to advance their understanding of the laws that govern the physical Creation, so must Christians always return to the Scriptures themselves to advance their understanding of the Law of the Spirit.

Timeline:

` AGAINST ERROR

Who speaks for "The Church"? Nameless masses or famous few?

The Holy Spirit moved the Apostle Paul to write that the Church is "the pillar and ground of truth."

But since the disappearrance of the apostles, who really represents the Church? The vast, nameless masses or the select, famous few? The complete body of everyday believers or just the celebrity preachers?

Some among us today would have us to receive their opinions as "Gospel Truth" after they carefully select and then rely upon the quotations of a few, celebrated Christian writers from antiquity, as if such statements represent the voice of the Church as a whole. But do such famous individuals of antiquity really speak for the entire Church or just for themselves? Who among is authorized to say? Certainly many have professed to speak for the Church even as the Roman Pope claims to be the "vicar of Christ," that is, the sole authorized individual to represent the voice of Christ, (and therefore the Church), to the world. Does not God dwell "with the contrite in heart"? Do not the contrite focus upon daily obedience rather than making names for themselves? "Do not call anyone on earth 'father' or 'teacher' or 'master' or 'rabbi', for one is your Father and He is in the Heavens. And one is your teacher, master, and rabbi, the Lord Jesus Christ. And you are all brothers."

And so, again, I ask: who really represents the Church, the vast, nameless masses or the select, famous few?

Notice again how the verse does NOT say, "Famous theologians are the pillar and ground of truth." It does not say, "The creeds are the pillar and ground of truth." It does not say, "The Roman Catholic Pope is the pillar and ground of truth." Nor does it say that "The Reformers are the pillar and ground of truth." No, it does not say anywhere, "The so-called 'Church Fathers' are the pillar and ground of truth." Nor, "Your particular denomination's central leadership is the pillar and ground of truth." Not even, "Your pastor and the local church board are the pillar and ground of truth."

So, how do we determine the historic beliefs of the Church? By the words of the vocal elite focused upon getting their voices heard? Or by the words & actions of the nameless masses who focused upon daily living "quiet and peaceful lives in all godliness and reverence"?

It is the conviction of this website that the voice of the Church is heard through the words & actions of the vast body of Christians as a whole and not simply by the few famous, many of such became regarded for little reason beyond that they knew how to publish themselves.

The vast populace of Christendom of the 70-1070AD period, (and much of Christendom today), both the vocal elite & the nameless masses, speak & act of:

A) the Millennium began around the time the Apostles disappearred and was expected to end with dread after 1000AD; teachings of a yet future inauguration of a millennium were resisted as the heresy of "chiliasm," major proponents being the Montanists, widely discredited as a heretical cult.

B) Christian martyrs being made alive again and glorified to positions of delegated authority under an already reigning Christ, these Saints being appealed to for aid in the time of need and visiting mortals at times of need; much art and legends depicting these raised & glorified Saints as if seen by the artists themselves. So great a conviction of the power of the glorified and immortal Saints to reign over mortal men that some even went so far as to worship them though virtually all venerated them with memorial feasts and holidays, recognising their new authority received from Christ.

C) Jesus Himself appearing to individuals to receive them at their deaths or at crisis points of their lives, to heal them or just visiting them as He did His disciples following His Crucifixion and before HIs Ascension; much art depicting Jesus as if seen by the artists themselves.

D) The commonly held belief that one faces Judgment at the gates of Heaven just following his death, (not "soul sleeping" in the grave until the Return of Christ as Seventh Day Adventists teach). Even at modern funerals today it is commonly accepted that the deceased "is in a better place now" or "gone home to the Lord" knowing in themselves that Judgment (and its accompanying Resurrection) takes place following one's death.

All these speak in harmony with the 70-1070AD Millennium. Which cannot be said of any other system of eschatology.

"The Dangers of Private Interpretation"

"We must fight vigorously against people who read the Bible on their own. If we allow people to interpret the text without correct guidance they may come to all sorts of strange conclusions such as; justification by faith, the Lord’s Supper as a memorial rather than the actual blood and body of Christ, or even that we are now in that kingdom Christ and the disciples constantly spoke of as coming soon."

Obviously the opening paragraph was written to make a point that most of the “doctrines” that non-Roman Catholic Christians hold dear are the very teachings that were arrived at via so-called private interpretation.

We are often told we must have “the Church” tell us what the Bible says – well at least that is what the Roman Catholic Church has said in centuries past. But along came such men as John Wycliffe, John Huss, Martin Luther, and Ulrich Zwingli – by what authority did these men presume to interpret the Bible?

Now, an ecclesiastical tyrant or Inquisition may take delight in this situation, because they could say it is all this private interpretation that has led to error. For certainly there is the warning in the Bible:

2 Peter 1:20-21
20 Knowing this first, that no prophecy of the scripture is of any private interpretation.
21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.
KJV

But the text is wrested from its context to be used as a squelch against any person that supposes they can understand anything of the Bible outside Church leadership or denomination headquarters, or indeed outside the guidance of some sort of church official such as priest or pastor. If the entire text of 2 Peter 1 is read it is clear that Peter is communicating that the ancient prophets did not invent their prophecies from their personal interpretation of the times, but rather, the prophecies came forth as the Holy Spirit moved them, (the ancient prophets themselves often not understanding the meaning their own prophecies). So, there is no injunction here against reading the Scriptures on your own and coming to a conclusion without the aid of some intermediary, but rather, it was simply an affirmation of the Divine Source of the ancient prophecies upon which Jesus, Peter and the Apostles based the New Testament. See how the great language scholars of our day render this passage:

2 Peter 1:20-21
Above all, you must understand that no prophecy of Scripture came about by the prophet's own interpretation. 21 For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.
NIV

Further, we see Christ Himself asking a person what the person's “interpretation” of a passage was.

Luke 10:26
26 He said unto him, What is written in the law? how readest thou?

All through the gospels Jesus appeals to peoples' understanding or knowledge of the Scriptures. (See the Bible “have you not read…?” and “have you never read…?”)

So when we look at the Bible (that Jesus expected people to know the Scriptures), and history (how most theological truths have been expounded by individuals) we must conclude that so-called private interpretation is not wrong but rather expected so as to come to a right conclusion. I mean, how many interpretations can there be?

It seems we chiefly get convoluted interpretations by one of several avenues:

The person doesn’t know enough of the Scriptures to see the overall picture.
The person wrestles the text into something its not trying to say, (such as the aforementioned abuse of 2 Peter 1:20-21).
The person poorly comprehends the translation he is using, (old English).

The first error often happens when a person is too quick to endorse some interpretation. The second error happens when a person is trying so hard to force an interpretation (and often occurs with people who claim to have a leg up on interpretative skills such as knowledge of Hebrew or Greek). The third when he neglects the details of the actual text of Scripture. All three have this in common: the person neglects attention to detail and trusts too much in his initial observation. "But in the multitude of counselors there is safety," Proverbs 11:14.

Now, having said all of this do people ever come to wrong conclusions or interpretations? Yes, indeed, they do. Then how shall we measure what is the proper interpretation of Scripture? We could take a few approaches:

1. Majority Rules? Does it agree with the current majority opinion?

By majority do we mean the current majority of Christian teachers? The majority often changes in time. For instance, Calvinists were once in the majority. I would hope that no one thinks this measurement by itself qualifies an interpretation to be correct or incorrect.

2. Orthodox vs. Unorthodox? Does it agree with traditional ideas of orthodoxy, "historic Christianity," and various creeds?

The term “orthodox” is thrown around a lot. This is not much different than interpretation by majority except that orthodoxy either appeals to a certain time period of interpretation or tries to find a continuous thread of supporting interpretation throughout history. This continuous thread often needs to be pieced together. Take for example baptism by immersion (dunking). There is hardly any continuous example of this method of baptism in Christian history yet the majority of congregations today teach it as if it’s fully orthodox. (I’m not trying to build the case for sprinkling, but merely trying to point out how things are often pieced together)

So, the “orthodoxy” test is not always reliable either.

3. Direct Revelation? Does it claim to be an anointed, prophetic direct revelation from God Himself?

Direct revelation is also offered as an option. That is, people will claim “God told them this or that” or showed them this or that. Certainly God can and has operated in this manner but such a method would negate the need for a completed Bible, not to mention there would be no way to refute or confirm a person’s private revelation. And what are we to do when one person’s private revelation contradicts another person’s private revelation?

CONCLUSION

It seems like we’ve done nothing but build an argument for anarchy – but have we really? We must come back again to the Scriptures. All of us are looking at the same text but yet some people are coming to different conclusions. Why is that? It is obvious that we all come to the Scriptures with different biases and presuppositions. What must be done is to remove as much of that from ourselves as possible and let the Scriptures interpret themselves, in a common and, yes, logical manner. This ability is granted by God as we obey the teachings that are clearly understood and earnestly study the Scriptures, ever renewing our minds thereby. The Bible isn’t this mystical codebook that can only be cracked with some secret mathematical formula. Nor is it some inscrutable book that only can be understood by experts within the inner circle, ever quoting ancient extra-biblical traditions. Indeed, before Christ came the Scriptures contained many mysterious things, but now that Christ has come and the Holy Spirit granted to those who obey Him, the mysteries are opened to Christians willing to read unhindered by their biases and presuppositions. In this way, we will eventually all be the “majority” and we will all be the “traditionally orthodox”, as we all grow up into a full knowledge of the Son of God, for the Scriptures are clear if we allow them to speak for themselves. "You shall love the Lord your God with all of your mind," (not just the part that likes to quote other people). Study for God's approval.

Timeline:

` AGAINST ERROR

Leading Church figures on the Authority of Scripture over all Councils, Creeds, Rulings or Writings

ProphecyHistory.com website stands in agreement with these men regarding the supreme authority of Scripture over all councils, creeds, rulings or writings:

Saint Athanasius, Defender of orthodoxy, Council of Nicaea A.D. 325, LINK

"The sacred and inspired Scriptures are sufficient to declare the truth."

Saint Augustine, LINK

"I am not bound by the authority of [Cyprian’s] epistle because I do not hold the writings of Cyprian as canonical, and I accept whatever in them agrees with the authority of the divine Scriptures with his approval, but what does not agree I reject with his permission."

"I have learned to give this reverence and honour to those books of Scripture alone which are now called canonical, as firmly to believe that no one of their authors erred in writing anything ... but I so read the others, that however excellent in purity of doctrine, I do not therefore take a thing to be true because they thought so; but because they can persuade me, either through those canonical authors, or probable reason, that it does not differ from the truth. Nor do I think that you, my brother, are of a different opinion. I say further, I do not suppose that you wish your books to be read as if they were the writings of the prophets or apostles, which beyond a doubt are free from any error."

John Wycliffe, LINK

"Chapter 15
Why every man should know and obey the scripture, which is the scripture of peoples, as Jerome says.

Christ said that the gospel should be preached in all the world, and David said of the Apostles and their preaching, "the sound of them went out into each land, and the words of them went out into the ends of the world." And David also said, "the Lord shall reveal his truth in the scriptures of peoples, and of the princes that were in Zion," that is, in the church, as Jerome explains in his commentary on this verse. He also explains that scripture is here called "the scriptures of peoples" because it was intended that all nations should know the scriptures, and he explains that the "princes" of the church spoken of in this verse are the Apostles who had the authority to write scripture, for it is because the Apostles wrote their scriptures by this authority, and by the confirmation of the Holy Spirit, that it is holy scripture, and the authoritative basis of our Christian faith. And no man has been given this authority after them, however holy or wise he may be, as Jerome declares in his commentary on that verse."

Jean Calvin, LINK

"What, then, you will say, is there no authority in the definitions of councils? Yes, indeed; for I do not contend that all councils are to be condemned, and all their acts rescinded, or, as it is said, made one complete erasure. But you are bringing them all (it will be said) under subordination, and so leaving everyone at liberty to receive or reject the decrees of councils as he pleases. By no means; but whenever the decree of council is produced, the first thing I would wish to be done is, to examine at what time it was held, on what occasion, with what intention, and who were present at it; next I would bring the subject discussed to the standard of Scripture. And this I would do in such a way that the decision of the council should have its weight, and be regarded in the light of a prior judgment, yet not so as to prevent the application of the test which I have mentioned. I wish all had observed the method which Augustine prescribes in his Third Book against Maximinus, when he wished to silence the cavils of this heretic against the decrees of councils,

'I ought not to oppose the Council office to you, nor ought you to oppose that of Ariminum to me, as prejudging the question. I am not bound by the authority of the latter, or you by that of the former. Let thing contend with thing, cause with cause, reason with reason, on the authority of Scripture, an authority not peculiar to either, but common to all.'

In this way councils would be duly respected, and yet the highest place would be given to Scripture, everything being brought to it as a test."

What Creeds have to say about Creeds versus Scripture

These excerpts perfectly express the view of this website concerning this subject:

The Belgic Confession

Article 5: The Authority of Scripture

We receive all these books and these only as holy and canonical, for the regulating, founding, and establishing of our faith.
And we believe without a doubt all things contained in them-- not so much because the church receives and approves them as such but above all because the Holy Spirit testifies in our hearts that they are from God, and also because they prove themselves to be from God.
For even the blind themselves are able to see that the things predicted in them do happen.

Article 7: The Sufficiency of Scripture

We believe that this Holy Scripture contains the will of God completely and that everything one must believe to be saved is sufficiently taught in it. For since the entire manner of service which God requires of us is described in it at great length, no one-- even an apostle or an angel from heaven, as Paul says, (Gal 1:8)-- ought to teach other than what the Holy Scriptures have already taught us. For since it is forbidden to add to or subtract from the Word of God, (Deut 12:32 Rev 22:18-19), this plainly demonstrates that the teaching is perfect and complete in all respects.

Therefore we must not consider human writings-- no matter how holy their authors may have been-- equal to the divine writings; nor may we put custom, nor the majority, nor age, nor the passage of time or persons, nor councils, decrees, or official decisions above the truth of God, for truth is above everything else.
For all human beings are liars by nature and more vain than vanity itself.
Therefore we reject with all our hearts everything that does not agree with this infallible rule, as we are taught to do by the apostles when they say, "Test the spirits to see if they are of God," (1 John 4:1), and also, "If anyone comes to you and does not bring this teaching, do not receive him into your house," (2 John 10).

The Westminster Confession of Faith
CHAPTER I.

Of the holy Scripture.

I. Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation; therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing; which maketh the holy Scripture to be most necessary; those former ways of God's revealing his will unto his people being now ceased....

IV. The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or Church, but wholly upon God (who is truth itself), the Author thereof; and therefore it is to be received, because it is the Word of God.

IX. The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore, when there is a question about the true and full sense of any scripture (which is not manifold, but one), it may be searched and known by other places that speak more clearly.

X. The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.

Timeline:

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Universalism confuses Common Grace with Special Grace

Common Grace: I believe I first learned the term "Common Grace" from Presbyterian brothers who collect all the Scriptures pertaining to God's love & blessings for the common unregenerate man under this heading.

"He sends His rain on the just and the unjust..." etc.

Special Grace: And this is the term employed to refer to all those Scriptures that speak of God's love & blessings reserved strictly for those who are in Christ.

"If any man keep my sayings, my Father will love him...." etc.

Universalism: The cancerous doctrine that actively ignores the distinction between the above two.

Timeline:

` AGAINST ERROR