STUDY ARCHIVE
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EARLY CHURCH
Ambrose
Ambrose, Pseudo
Andreas
Arethas
Aphrahat
Athanasius
Augustine
Barnabus
BarSerapion
Baruch, Pseudo
Bede
Chrysostom
Chrysostom, Pseudo
Clement, Alexandria
Clement, Rome
Clement, Pseudo
Cyprian
Ephraem
Epiphanes
Eusebius
Gregory
Hegesippus
Hippolytus
Ignatius
Irenaeus
Isidore
James
Jerome
King Jesus
Apostle John
Lactantius
Luke
Mark
Justin Martyr
Mathetes
Matthew
Melito
Oecumenius
Origen
Apostle Paul
Apostle Peter
Maurus Rabanus
Remigius
"Solomon"
Severus
St.
Symeon
Tertullian
Theophylact
Victorinus
HISTORICAL PRETERISM
(Minor Fulfillment of Matt. 24/25 or Revelation
in Past)
Joseph Addison
Oswald T. Allis Thomas Aquinas
Karl Auberlen
Augustine
Albert Barnes
Karl Barth
G.K. Beale Beasley-Murray
John Bengel
Wilhelm Bousset
John A. Broadus
David Brown
"Haddington Brown"
F.F. Bruce
Augustin Calmut
John Calvin
B.H. Carroll
Johannes Cocceius
Vern Crisler
Thomas Dekker
Wilhelm De Wette
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards
E.B.
Elliott
Heinrich Ewald Patrick Fairbairn
Js. Farquharson
A.R. Fausset
Robert Fleming
Hermann Gebhardt
Geneva Bible
Charles Homer Giblin
John Gill
William Gilpin
W.B. Godbey
Ezra Gould
Hank Hanegraaff
Hengstenberg Matthew Henry
G.A. Henty
George Holford
Johann von Hug
William Hurte
J, F, and Brown
B.W. Johnson
John Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Richard Knatchbull Johann Lange
Cornelius Lapide
Nathaniel Lardner
Jean Le Clerc
Peter Leithart
Jack P. Lewis
Abiel Livermore
John Locke
Martin Luther
James MacDonald
James MacKnight
Dave MacPherson
Keith Mathison
Philip Mauro
Thomas Manton
Heinrich Meyer
J.D. Michaelis
Johann Neander
Sir Isaac Newton
Thomas Newton
Stafford North
Dr. John Owen
Blaise Pascal
William W. Patton
Arthur Pink
Thomas Pyle
Maurus Rabanus
St. Remigius
Anne Rice
Kim Riddlebarger
J.C. Robertson
Edward Robinson
Andrew Sandlin
Johann Schabalie
Philip Schaff
Thomas Scott
C.J. Seraiah
Daniel Smith
Dr. John
Smith
C.H. Spurgeon Rudolph E. Stier
A.H. Strong St. Symeon
Theophylact
Friedrich Tholuck
George Townsend
James Ussher
Wm. Warburton
Benjamin Warfield
Noah Webster
John Wesley
B.F. Westcott William Whiston
Herman Witsius
N.T. Wright
John Wycliffe
Richard Wynne
C.F.J. Zullig
MODERN PRETERISTS
(Major Fulfillment of Matt. 24/25 or Revelation
in Past)
Firmin Abauzit
Jay Adams
Luis Alcazar
Greg Bahnsen
Beausobre, L'Enfant
Jacques Bousset
John L. Bray
David Brewster
Dr. John Brown
Thomas Brown
Newcombe Cappe
David Chilton
Adam Clarke
Henry Cowles
Ephraim Currier
R.W. Dale
Gary DeMar
P.S. Desprez
Johann Eichhorn
Heneage Elsley
F.W. Farrar
Samuel Frost
Kenneth Gentry
Steve Gregg
Hugo Grotius
Francis X. Gumerlock
Henry Hammond
Hampden-Cook
Friedrich Hartwig
Adolph Hausrath
Thomas
Hayne
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
Benjamin Marshall
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
Randall Otto
Zachary Pearce
Andrew Perriman
Beilby Porteus
Ernst Renan
Gregory Sharpe
Fr. Spadafora
R.C. Sproul
Moses Stuart
Milton S. Terry
Herbert
Thorndike
C. Vanderwaal
Foy Wallace
Israel P.
Warren Chas Wellbeloved
J.J. Wetstein
Richard Weymouth
Daniel Whitby
George Wilkins
E.P. Woodward
FUTURISTS
(Virtually No Fulfillment of Matt. 24/25 & Revelation in 1st
C. - Types Only ; Also Included are "Higher Critics" Not Associated With Any
Particular Eschatology)
Henry Alford
G.C. Berkower
Alan Patrick Boyd
John Bradford
Wm.
Burkitt
George Caird
Conybeare/ Howson
John Crossan
John N. Darby
C.H. Dodd E.B. Elliott
G.S.
Faber
Jerry Falwell
Charles G. Finney
J.P. Green Sr.
Murray Harris
Thomas Ice
Benjamin Jowett John N.D. Kelly
Hal Lindsey
John MacArthur
William Miller
Robert Mounce Eduard Reuss
J.A.T. Robinson
George Rosenmuller
D.S. Russell
George Sandison
C.I. Scofield
Dr. John Smith
Norman Snaith
"Televangelists" Thomas Torrance
Jack/Rex VanImpe
John Walvoord
Quakers :
George Fox |
Margaret Fell (Fox) |
Isaac Penington
PRETERIST UNIVERSALISM |
MODERN PRETERISM |
PRETERIST IDEALISM
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Heinrich August Wilhelm Meyer
(January 10, 1800 - June 21, 1873)
"The plain teaching of the passage is that before some of those who heard him speak should die the Son of man would come in glory, and his kingdom would be established in power"
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Dividing Line Between Destruction of Jerusalem and General
Judgment - Matthew 24:29
(On the Second Advent)
"With regard to the difficulty arising out of the fact that the second
advent did not take place, as Jesus had predicted it would, immediately
after the destruction of Jerusalem,—arid as an explanation of which the
assumption of a blending of type and antitype (Luther) is arbitrary in
itself, and only leads to confusion,—let the following be remarked : (1)
Jesus has spoken of His advent in a threefold sense ; for He described as
His second coming (a) that outpouring of the Holy Spirit which was shortly
to take place, and which was actually fulfilled ; see on John xiv. 18 f.,
xvi. 16, 20 ff., also on Eph. ii. 17 ; (b) that historical manifestation of
His majesty and power which would be seen, immediately after His ascension
to the Father, in the triumph of His cause upon the earth, of which Matt.
xxvi. 64 furnishes an undoubted example ; (r) His coming, in the strict
eschatological sense, to raise the dead, to hold the last judgment, and to
set up His kingdom, which is also distinctly intimated in such passages of
John as vi. 40, 64, T. 28, xiv. 3, and in connection with which it is to be
observed that in John (vi. 30 f., 44, 54) does not imply any such nearness
of the thing as is implied when the spiritual advent is in question ; but,
on the contrary, presupposes generally that believers will have to undergo
death. Again, in the parable contained in Matt. xxii. 1-14, the calling of
the Gentiles is represented as coming after the destruction of Jerusalem ;
so that (соmр. on xxi. 40 f.) in any case a longer interval is supposed to
intervene between this latter event and the second coming than would seem to
correspond.. (2) But though Jesus Himself predicted His second coming as an
event close at hand, without understanding it, however, in the literal sense
of the words (see above, under a and b) ; though, in doing so, He availed
Himself to some extent of such prophetical phraseology as had come to be the
stereotyped language for describing the future establishment of the literal
kingdom of the Messiah (xxvi. 64), and in this way made use of the notions
connected with this literal kingdom for the purpose of еmbodying His
conceptions of the ideal advent,—it is nevertheless highly conceivable that,
in the minds of the disciples, the sign of Christ's special entrance into
the world again came to be associated and ultimately identified with the
expectation of a literal kingdom. This is all the more conceivable when we
consider how difficult it was for them to realize anything so ideal as an
invisible return, and how natural it was for them to apprehend literally the
figurative language in which Jesus predicted this return, and how apt they
were, in consequence, to take everything He said about His second coming, in
the threefold sense above mentioned, as having reference to the one great
object of eager expectation, viz., the glorious establishment of the
Messiah's kingdom. The separating and sifting of the heterogeneous elements
that were thus blended together in their imagination, Jesus appears to have
left to tho influence of future development, instead of undertaking this
task Himself, by directly confuting and correcting the errors to which this
confusion gave rise (Acts i. 7, 8), although we must not overlook the fact
that any utterances of Jesus in this direction would be apt to be lost sight
of—all the more, that they would not be likely to prove generally
acceptable. It may likewise be observed, as bearing upon this matter, that
the spiritual character of the Gospel of John—in which the idea of (lie
advent, though not altogether absent, occupies a very secondary place as
compared with the decided prominence given to that of the coming again in a
spiritual sense —is a phenomenon which presupposes further teaching on tho
part of Jesus, differing materially from that recorded in the synoptic
traditions, (3) After the idea of imminence had once got associated in the
minds of the disciples with the expectation of the second advent ami the
establishment of the literal kingdom, the next step, now that the
resurrection of Jesus had taken place, was to connect the hope of fulfilment
with the promised baptism with the spirit which was understood to be near at
hand (Acts i. G) ; and they further expected that the fulfilment would take
place, and tliat they would be witnesses of it before they left Judea,—an
idea which is most distinctly reflected in Matt. x. 23. Ex eventua the
horizon of this hope came to be gradually enlarged, without its extending,
however, beyond the lifetime of the existing generation. It was during this
interval that, according to Jesus, the destruction of Jerusalem was to take
place. But if he at the same time saw, and in prophetic symbolism announced,
what He could not fail to be aware of, viz., the connection that there would
be between this catastrophe and the triumph of His ideal kingdom, then
nothing was more natural than to expect that, with Jerusalem still standing
(differently in Luke xxi. 24), and the duration of the existing generation
drawing to a close, the second advent would take place immediately after tho
destruction of the capital,—an expectation which would be strengthened by
the well-known descriptions furnished by tho prophets of the triumphal entry
of Jehovah and tho disasters that were to precede it (Strauss, II. p. 348),
as well as by that form of the doctrine of the dolores Messiae to which the
Rabbis had given currency. The form of the expectation involuntarily
modified the form of the promise ; the ideal advent and establishment of the
kingdom came to be identified with the eschatological, so that in men's
minds and in the traditions alike the former gradually disappeared, while
the latter alone remained as the object of earnest longing and expectation,
surrounded not merely with the gorgeous coloring of prophetic delineation,
but also placed in the same relation to the destruction of Jerusalem as that
in which the ideal advent, announced in the language of prophetic imagery,
had originally stood.
Certain expositors have referred,
in this connection, to the sentiment of the modern poet, who says : " the
history is represented the destruction of Jerusalem as the first act in this
judgment, which is supposed to bo immediately followed (ver. 29) by a
renovation of the world through the medium of Christianity,—a renovation
which is to go on until the last revelation from heaven takes place (Kern,
Dorner, Olshansen). But this is only to commit the absurdity of importing
into the passage a poetical judgment, such as is quite foreign to the real
judgment of the New Testament. No less objectionable is Bengel's idea,
revived by Hengstenberg and Olshausen (сотр. also Kern, p. 56 ; Lange, П. р.
1258 ; Schmid, В1Ы. Theol. I. p. 354), about the perspective nature of the
prophetic vision,—an idea which could only have been vindicated from the
reproach of imputing a false vision, i.e., an optical delusion, to Jesus if
the latter had failed to specify a definite time by means of a statement so
very precise as that contained in the eiiQiuc of ver. 29, or had not added
the solemn declaration of ver. 34. Dorner, Wittichen, rightly decide against
this view. AH a last shift, Olshausen has recourse to the idea that some
condition or other is to be understood : " All those things will happen,
unless men avert the anger of God by sincere repentance,"—a reservation
which, in a prediction of so extremely definite a character, would most
certainly have been expressly mentioned, even although no doubt can be said
to exist as to the conditional nature of the Old Testament prophecies (Berthcan
in the Jahrb. f. D. Theol. 1859, p. 335 ff.). IE, as Olshansen thinks, it
was the wish of the Lord that His second advent should always be looked upon
as a possible, nay, as a probable thing,— and if it was/or this reason that
He spoke as Matthew represents Him to have done, then it would follow that
Ho made nseof false means for the purpose of attaining a moral end,—a thing
even more inconceivable in His case than theoretical error, which latter
Strauss does not hesitate to impute. According to this view, to which
Wittichen also adheres, it is to the ef/iioaiside of the ministry of Jesus
that the chief importance is to be attached. But it is precisely this
ethical side that, in the case of Him who was the very depository of the
intuitive truth of God, would necessarily be compromised by such an error as
is here in view,—an error affecting a prediction so intimntely connected
with His whole work, and of so much importance in its moral consequences.
Сотр. John viii. 46." (p. 431-434)
(On Matthew 24:6-7)
"This end, the laying waste of the
temple and the unparalleled desolation of the land that is to accompany it.
Ver. 15 ff. This is also substantially equivalent to de Wette's
interpretation : "the decisive winding up of the present state of things
(and along with it the climax of trouble and affliction)."
Ver. 7. it is not quite the end as yet ; for the situation will become still
more turbulent and distressing : nation will rúe against nation, and kingdom
against kingdom, etc. "We have here depicted in colors borrowed from ancient
prophecy (Isa. xix. 2), not only those risings, becoming more and more
frequent, which, after a long ferment, culminated in the closing scene of
the Jewish war and led to the destruction of Jerusalem, but also those
convulsions in nature, by which they were accompanied. That this prediction
was fulfilled in its general aspects is amply confirmed, above all, by the
well-known accounts of Josephus ; but we are forbidden by the very nature of
genuine prophecy, which cannot and is not meant to be restricted to isolated
points, either to assume or try to prove that such and such historical
events are special literal fulfilments in concrete of the individual
features in the prophetic outlook before us,—although this has been
attempted very recently, by Köstlin in particular. As for the Parthian wars
and the risings that took place some ten years after in Gaul and Spain, they
had no connection whatever with Jerusalem or Judaea. There is as little
reason to refer (Wetstein) ver. 6 to the war waged by Asinaeus and Alinaeus
against the Parthians, and to the Parthian declaration of war against King
Izates of Adiabene, or to explain the latter of the struggles for the
imperial throne that had broken out after the death of Nero (Hilgenfeld).
Jesus, who sees rising before Him the horrors of war and other calamities
connected, ver. 15, with the coming destruction of Jerusalem, présents a
picture of them to the view of His hearers. " (Critical and Exegetical, pp.
409-410)
(On
Matthew 24:30)
"R. Hofman thinks that the reference is to that apparition in the form of a man which is alleged to have stood over the holy of holies for a whole night while the destruction of the capital was going on." (vol. 1, p. 423)
(On
Matthew 24:34) "That the second advent itself is intended to be included, is likewise evident from v. 36, in which the subject of the day and hour of the advent is introduced."
"The affirmation of v. 34, however, does not exclude the fact that no one knows the
day and hour when the second advent, with its accompanying phenomena, is to take place. It is to occur during the
life-time of the generation then existing, but no one knows on what day or at what
hour within the period thus indicated."
"The plain teaching of the passage is that before some of those who heard him speak should die the Son of man would come in glory, and his kingdom would be established in power" (Quoted from
Biblical Apocalyptics, Milton Terry, p. 220).
(On Luke 21:24)
"...till the times of the Gentiles shall be fulfilled,
i.e. till the time that the periods which are appointed to the Gentile nations for the completion of the divine judgments (not the
period of grace for the Gentiles...) shall have run out. Comp. Rev. xi. 2. Such times of the Gentiles are ended in the case in question by the
Parousia (vv. 25 f., 27), which is to occur during the lifetime of the hearers (ver. 28).. hence those.. are in no way to be regarded as of longer duration" (Meyer, pp. 530-531).
(On I Thessalonians 4:17)
"..Paul reckoned himself with those who would survive till the commencement of the advent..." (vol. 8, p. 532).
(On I Peter 4:7)
"That the apostle, without fixing the time or the hour of it, looked upon the advent of Christ and the end of the world,- in its condition hitherto, - therewirth connected, as near at hand, must be singly admitted." (Meyer's Commentary, vol. 10, p. 316).
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