The "ye" principle, this generation, & Mt. 24, Mark 13, Luke 21.

[Twospirits]

To begin, we must first define the meaning of a 'disciple.'

In Christianity: A disciple is one who follows the teachings or doctrines of a person (Christ) whom he or she considers to be a master or authority.

a. The 12 original followers of Christ.

b. The 70 followers sent forth by Christ. Luke 10:1.

c. Any other professed follower of Christ in His lifetime.

d. Any follower of Christ.

So everything Jesus Christ and the Holy Spirit taught the disciples, they were also to teach others who would come to follow Christ. The 'called out,' (the ekklesia) of God.

Before his ascension Jesus said to them, 'Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you; and lo, I am with you always, (even) unto the end of the age. Amen' (Mt. 28:19-20).

So we see that 'all the things' Jesus (literally and through the Holy Spirit) taught the apostles, they were also to teach other disciples, the 'called out of God,' the body of Christ, for all generations; beginning at Pentecost, unto the end of the age. In turn, the called out disciples of Christ who believed would also receive the Holy Spirit. So when we read the NT, we know the Living Word was not only written 'for' that first generation body of Christ, though it was written 'to' them first, but for future generations who would become a part of the body of Christ as well; unto the end of the age.


This quotation from a book by J. Todd Billings called The Word of God for the People of God: an entryway to the theological interpretation of scripture rather effectively gets to the heart of the dilemma created by readings of the New Testament that insist on the historical contextualization of the texts:

Another misuse of historical reconstruction is when it leaves readers with a sense that the ancient text does not address them, but only addresses the ancient community. On this issue, Christian interpreters need to be clear that we read as part of the one people of God; we are not reading 'other people’s mail.' … When Christians analyze the text, its history, and background, we should not assume that the historical gap between our contemporary horizon and the ancient one is a great canyon to be bridged by clever analogies or parallels. In a very real sense, this gap is bridged by the Spirit—the same Spirit who unites together God’s people culture and time. The books of the Bible are not just 'addressed to' ancient Israel or the early church. Through Scripture, the Spirit addresses all of God’s people, not just the original hearers.

I believe, like this author and others that 'audience relevance' is misapplied to 'prophetic texts' vs. 'historical texts.' Biblical historical texts are non-prophetic writings rightly labeled relevant to their time. There are also non-prophetic 1st century biblical writings to the body of Christ that are spiritually applicable for all generations. The 'you' and 'ye' passages that speak to the assemblies of Christ about spiritual things that concern the saints and are applicable to all generations. Then there are the 'prophetic texts,' that would concern 'we' and 'ye' of the body of Christ and find their fulfillment future and not 'contained' to that particular generation the prophetic texts were written 'to.'

From the Matthew passages we see that the phrase 'this generation' hangs on the implications of the words 'ye' and 'you' in the preceding verses. The preterists insist the 'ye' and 'you' can and does only refer to Jesus' immediate physical audience, specifically the apostles. So they insist that the generation that shall not pass is the generation of the apostles; the 1st generation church. The problem is that they completely fail to understand a simple principle in scripture with regard to 'prophetic passages.' This biblical principle occurs in 'prophetic passages' by which God speaks to an immediate physical audience, such as the apostles (1st generation NC assenbly) or the Israelites of Moses' day (1st generation OC assembly) for example, but is actually addressing 'future unborn generations yet to come.'

This principle is inherent in scripture writing, and seen from the very onset when Moses received the word of God and proclaimed it to the Israelites. The Israelites understood that the words proclaimed to them also applied to their children in every age, and not just their generation.


So when we follow this principle of God's Word and read such passages as Matthew 24, Mark 13 and Luke 21 we clearly see that the 'ye' and 'you' Jesus is speaking to is defined by whichever generation would be around when these things come to pass. It is not confined to the apostles and disciples of that day anymore than Moses prophecy was confined to the generation of Israelites in their day who were his initial audience to whom his proclamation was given. The Jews of Jesus' day including his apostles were well aware of this biblical principle of the 'ye' and 'you' seen in their historical and prophetic writings. They certainly would not continue to be waiting for the Messiah if this were not the case.

There are many examples of the 'ye' biblical principle that apply to 'generations' beyond the 1st century generation seen in the Gospels and the Epistles of the apostles; prophetic and non-prophetic. Mt. 3:2, '--saying repent 'ye', for the kingdom of heaven is at hand.' Did the 'ye' to repent only apply to that 1st century generation? Mt. 5:32, 'But I say unto 'you,''--concerning divorce. On oaths, 'you' have heard it said,' Mt. 5: 33-38; Mt. 5:44, 'But I say unto 'you,' love your enemies--.' Mt. 7:1 'Judge not, that 'ye' be not judged.' Are these passages to be seen as only applicable to the 1st century generation only? According to the preterist position, these commandments would no longer be applicable to on-going generations. The 'you,' according to them would only apply to 'this generation' living at that time, being the 1st century hearers.

Acts 2:39, 'For the promise is unto 'you', and to your children, and to all that are afar off, as many as the Lord our God shall call.' (see Acts 2:17). We see it is not just for the generation then living but for on-going generations as well. 1 Cor. 6:19,' What? Know 'ye' not that your body is the temple of the Holy Ghost---.' 1 Cor. 11:26, 'For as often as 'ye' eat this bread, and drink this cup, 'ye' do show the Lord's death till he come.' 1 Cor. 12:23, 'Now 'ye' are the body of Christ---.' Gal. 3:28-29, '---for 'ye' are all one in Christ Jesus.---then are 'ye' Abraham's seed, and heirs according to the promise.'

According to preterists, these passages, and many more that could be given, when following their audience relevance 'you' and 'this generation' doctrine, the 'prophetic passages' and commandments would no longer be applicable after the 1st century generation ekklesia had passed (70 A.D.). The same would be seen in the Old Covenant, where it would mean that all the prophets who prophesied to the 'contemporary corporate body of Israel,' the prophecies they proclaimed to them would have to be fulfilled 'in their generation,' and no other. Scripture explicitely shows quite the contrary view to their doctrine.

1 Peter 2:9 makes it very clear that the 'ye' biblical prophetic principle applies not only to the immediate generation, but on-going generations as well. 'But 'ye' are a chosen generation*(Greek 'genos'; a family, offspring, 'a race'), a royal priesthood, a holy nation, a peculiar (special) people; that 'ye' should show forth the praises of him who hath called 'you' out of darkness into his marvelous light.' The many prophecies spoken of by the Old Covenant prophets didn't occur until hundreds of years later, which contradicts the preterist 'you'/'this generation' audience relevance doctrine. But agrees with the biblical 'you' in 'prophetic passages,' that speak prophetically of 'this generation,'--as being 'this generation whenever it occurs.'

Sorry for the lengthy post.

God bless---Twospirits

[TheForgiven]

I'd say this was indeed, a rather lengthy post to defend the philosophy of "Transcendence". Unfortunately, the text itself does not permit this idealistic approach to scriptural interpretation. Here are a few examples using the phrase "this generation":

Matthew 11:16
“But to what shall I liken this generation? It is like children sitting in the marketplaces and calling to their companions,

Which generation was Christ "likening" to little children sitting in the market place? Perhaps a future generation? Common sense would think that idea to be uncommon.

Matthew 12:41
The men of Nineveh will rise up in the judgment with this generation and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here.

Which generation was Christ comparing to the men of Nineveh? A future generation transended from all understanding of this simple text? Of course not; the very generation the text plainly, clearly, and logically shows; the generation He was speaking to. This verse cannot be transended into the future.

Matthew 12:42
The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here.

Again, like the comparison of His generation to the men of Nineveh, Jesus compares them to the "queen of the south". Or are we to assume that "this generation" is also transcended?

Your position is highly illogically my friend. Why continue to insist on what cannot be proven logically, coherently, nor commonly? Just accept it.....

Joe

[Twospirits]

TheForgiven wrote,

I'd say this was indeed, a rather lengthy post to defend the philosophy of "Transcendence". Unfortunately, the text itself does not permit this idealistic approach to scriptural interpretation. Here are a few examples using the phrase "this generation":

Call it what you will, my rather long post was for the readers to understand how to see and interpret the NT scriptures as it concerns the body of Christ of which every generation is a part of. Sometimes we have no recourse in the matter. Never heard of this philosophy you call “transcendence.” I'll cut right to the chase by giving the main passages that speak of “this generation” minus the Discourse ones, those we'll contend with later.

These are the main passages below where the context shows Jesus was speaking to “ye” of “this generation,” of that 1st century to which they applied to, other than the passages of Mt. 24:34; Mark 13:30; Luke 21:32, Jesus' Discourse. These will be discussed later.

Mt. 3:7, But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? This applied to the 1st century.

Mt. 11:16 (Luke 7:31), But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,--This applied to the 1st century.

Mt. 12:39 (Mt. 16:4; Luke 11:29-30), But he answered and said to them, An evil and adulterous generation seeks after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: This applied to the 1st century.

Mt. 12:41(Luke 11:32), The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. This applied to the 1st century.

Mt. 12:42, The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. This applied to the 1st century.

Mt. 23:36, Verily I say unto you, All these things shall come upon this generation. This applied to the 1st century.

Mark 8:12, And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. This applied to the 1st century.


Luke 11:50-51, That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; From the blood of Abel unto the blood of Zacharias which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. This applied to the 1st century.


Luke 17:25, But first must he suffer many things, and be rejected of this generation. This applied to the 1st century.


(Mark 8:38; 9:19; Luke 9:41 speaks of a generation of sinful and faithless people).

Your position is highly illogically my friend. Why continue to insist on what cannot be proven logically, coherently, nor commonly? Just accept it.....

So your saying the “ye” passages that speak to the “called out ekklesia” I gave in my opening post were illogical and incoherent to my position? I can't help but say Joe that you are either a very funny man, or you really need to take a course on your hermeneutical approach and interpretation of scripture---

God bless---Twospirits

[Richard Amiel McGough]

This biblical principle occurs in “prophetic passages” by which God speaks to an immediate physical audience, such as the apostles (1st generation NC assenbly) or the Israelites of Moses' day (1st generation OC assembly) for example, but is actually addressing “future unborn generations yet to come.”

Hey there Henry,

Good topic.

Could you cite the OT verses where Moses is clearly speaking to future generations using "ye"? That would be helpful.

Thanks.

Richard

[Edward Goodie]

Call it what you will, my rather long post was for the readers to understand how to see and interpret the NT scriptures as it concerns the body of Christ of which every generation is a part of. Sometimes we have no recourse in the matter. Never heard of this philosophy you call 'transcendence.' I'll cut right to the chase by giving the main passages that speak of 'this generation' minus the Discourse ones, those we'll contend with later.

These are the main passages below where the context shows Jesus was speaking to 'ye' of 'this generation,' of that 1st century to which they applied to, other than the passages of Mt. 24:34; Mark 13:30; Luke 21:32, Jesus' Discourse. These will be discussed later.

Mt. 3:7, But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? This applied to the 1st century.

Mt. 11:16 (Luke 7:31), But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,--This applied to the 1st century.

Mt. 12:39 (Mt. 16:4; Luke 11:29-30), But he answered and said to them, An evil and adulterous generation seeks after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: This applied to the 1st century.

Mt. 12:41(Luke 11:32), The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. This applied to the 1st century.

Mt. 12:42, The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. This applied to the 1st century.

Mt. 23:36, Verily I say unto you, All these things shall come upon this generation. This applied to the 1st century.

Mark 8:12, And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. This applied to the 1st century.


Luke 11:50-51, That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; From the blood of Abel unto the blood of Zacharias which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. This applied to the 1st century.


Luke 17:25, But first must he suffer many things, and be rejected of this generation. This applied to the 1st century.


God bless---Twospirits

So, when the disciples who traveled with Jesus and heard him speak of their generation in those regards (wrath of God, evil, adulterous, condemned, rejects Christ, etc.) that all of a sudden when it concerns the destruction of Jerusalem (the initial question in the 3 Gospel accounts) that Jesus meant some other generation? And worse yet, He didn't tell them that it was another generation He had in mind!!! That is quite a stretch, my friend.

[Tomret]

...From the Matthew passages we see that the phrase 'this generation' hangs on the implications of the words 'ye' and 'you' in the preceding verses. The preterists insist the 'ye' and 'you' can and does only refer to Jesus' immediate physical audience, specifically the apostles. So they insist that the generation that shall not pass is the generation of the apostles; the 1st generation church. The problem is that they completely fail to understand a simple principle in scripture with regard to 'prophetic passages.' This biblical principle occurs in 'prophetic passages' by which God speaks to an immediate physical audience, such as the apostles (1st generation NC assenbly) or the Israelites of Moses' day (1st generation OC assembly) for example, but is actually addressing 'future unborn generations yet to come.'

This principle is inherent in scripture writing, and seen from the very onset when Moses received the word of God and proclaimed it to the Israelites. The Israelites understood that the words proclaimed to them also applied to their children in every age, and not just their generation.


So when we follow this principle of God's Word and read such passages as Matthew 24, Mark 13 and Luke 21 we clearly see that the 'ye' and 'you' Jesus is speaking to is defined by whichever generation would be around when these things come to pass. It is not confined to the apostles and disciples of that day anymore than Moses prophecy was confined to the generation of Israelites in their day who were his initial audience to whom his proclamation was given. The Jews of Jesus' day including his apostles were well aware of this biblical principle of the 'ye' and 'you' seen in their historical and prophetic writings. They certainly would not continue to be waiting for the Messiah if this were not the case. ...

That last part seems odd in light of:

Part 1.

From the very earliest days of the church, the apostles and first-generation Christians had an earnest expectation and fervent hope that Christ might suddenly return at any time to gather His church to heaven. 'Be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door! (James 5:7-9). Peter echoed that same expectation when he wrote, 'The end of all things is at hand; therefore be serious and watchful in your prayers' (1 Pet 4:7).

'Yet a little while, and He who is coming will come and will not tarry' (Hebrews 10:37). And the apostle John stated, 'Little children, it is the last hour; and as you have heard that Antichrist is coming, even now many anti-christs have come, by which we know that it is the last hour' (1 John 2:18). The New Testament writers often wrote of Christ’s 'appearing,' and they never failed to convey the sense that this could happen at any time. 'And now, little children, abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming' (1 John 2:28; cf. 3:2; Col 3:4; 2 Tim 4:8; 1 Pet 5:4).

All those texts suggest that in the early church, expectation of Christ’s sudden return at any time ran high. A conviction that Christ could return at any time permeates the whole NT. When the apostle Paul described the Lord’s coming for the church, he was convinced he himself might be among those who would be caught up alive to meet the Lord: 'We who are alive and remain until the coming of the Lord … . we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air' (1 Thess 4:15, 17 ). He obviously looked for Christ to return in his lifetime. ...

Posted by Twospirits 12-18-09 here http://americanvision.org/worldviewf...t=1328&start=0

Seems to me the Jews of Jesus' day including His apostles were completely ignorant of Twospirits' definition of "ye" and "you" (and "this generation") in prophetic passages. Shall we accept futurists wresting of plain words, or a conviction that permeates the whole New Testament?

[Clifford]

From the Matthew passages we see that the phrase 'this generation' hangs on the implications of the words 'ye' and 'you' in the preceding verses. The preterists insist the 'ye' and 'you' can and does only refer to Jesus' immediate physical audience, specifically the apostles. So they insist that the generation that shall not pass is the generation of the apostles; the 1st generation church.

The Apostles themselves believed that too. They were all expecting the Lord to return soon. They wrote that they were living in the "last days", and at the "end of the age", and they were in the "last hour" etc. That conclusively settles that question in my mind.

Clifford

[CWH]

The Apostles themselves believed that too. They were all expecting the Lord to return soon. They wrote that they were living in the "last days", and at the "end of the age", and they were in the "last hour" etc. That conclusively settles that question in my mind.

Clifford

So were the Early Church Fathers of the early few centuries AD waiting for the Lord's return either during their time or sometime in the future:

http://www.freeworldfilmworks.com/when-chap05.pdf

Many Blessings.

[TheForgiven]

So were the Early Church Fathers of the early few centuries AD waiting for the Lord's return either during their time or sometime in the future:

http://www.freeworldfilmworks.com/when-chap05.pdf

Many Blessings.

Yes a lot of them were. But most of them recognized Matthew 24 as being fulfilled in 70AD.....even Iranaeus.

Joe

[CWH]

Yes a lot of them were. But most of them recognized Matthew 24 as being fulfilled in 70AD.....even Iranaeus.

Joe

Not True, Most ECF did not recognised Jesus came back in AD 70, not to say Matthew 24. Many ECF and preachers throughoutnthe ages expect a second coming even partial preterist believe so:

http://earlychurchbelief.blogspot.com/

"I JESUS HAVE SENT MINE ANGEL TO TESTIFY UNTO YOU THESE THINGS UNTO THE CHURCHES" (REV.22:16)


SATURDAY, AUGUST 16, 2008

EARLY CHURCH FATHERS
The best source of early church teaching on what they
believed and taught on the Second Coming of Christ, and the
Antichrist, comes from this line of early church fathers, for the
obvious reason that this line of disciples received their teaching
directly from John who received the Revelation from Jesus.

Below is a list of quotes from the early church fathers (and Jesus),
most of these authors lifespan overlaped each other:


Jesus Christ (O-33) said: "Immediately after the tribulation of
those days shall the sun be darkened, and the moon shall not give
her light, and the stars shall fall from heaven....and they shall see
the Son of man coming in the clouds of heaven with power and
great glory" (Matthew 24:29-30 KJV one of many).

John (6-101) a disciple of Jesus Christ, wrote: "And I saw as it
were a sea of glass...and them that had gotten the victory over the
beast (Antichrist) and over his image, and over his mark, and over
the number of his name, stand on the sea of glass.." Rev.15:2 KJV

Barnabas (40-100) knew John and all 12 of Jesus disciples, and
traveled with Saint Paul to evangelize among the gentiles, wrote:
"The final stumbling block approaches...for the whole [past] time
of your faith will profit you nothing, unless now in this wicked
time we also withstand coming sources of danger....then the evil
one [Antichrist] may find no means of entrance...."
(Epistle of Barnabas, 4).

Polycarp (70-168) Johns apostle and knew Barnabas, wrote:
"He comes as the judge of the living and the dead."
(Epistle to the Philippians, II).

Justin Myrtyr (100-167) a contemporary of Polycarp, wrote:
"The man of apostasy [Antichrist], who speaks strange things
against the Most High, shall venture to do unlawful deeds on the
earth against us the Christians..." (Dialogue with Trypho, 110).

Irenaeus (138-202) Polycarps apostle and knew Justin Myrtyr,
wrote: "And they [the ten kings who will arise] shall lay Babylon
waste, and burn her with fire, and shall give their kingdom to the
beast, and put the church to flight" (Against Heresies, V,26).

Tertullian (150-220) a contemporary of Irenaeus, wrote:
"The souls of the martyrs are taught to wait [Rev.6:9,10,11]
...that the beast Antichrist with his false prophet may wage
war on the Church of God..."
(On the Resurrection of the flesh, 25).

Hyppolytus (158-240) a contemporary of Tertullian, wrote:
"The one thousand two hundred and three score days (the last
half of the week) during which the tyrant is to reign and
persecute the church..." (Treatise on Christ and Antichrist, 61).

Cyprian (200-258) a contemporary of Hyppolytus, wrote:
"The day of affliction has begun to hang over our heads, and the
end of the world and the time of the Antichrist to draw near, so
that we must all stand prepared for the battle..." (Epistle, 55, 1).

Victorinus (240-303) a contemporary of Cyprian, wrote:
"...the times of Antichrist, when all shall be injured."
(Commentary on the Appocalypse of the Blessed John, VI, 5).

Lactantius (242-330) a contemporary of Victorinus, wrote:
"And power will be given him [Antichrist] to desolate the whole
earth for forty two months..." (Divine Institutes, VII, 17).

Athanasius (293-373) a contemporary of Lactantius, wrote:
"...they have not spared Thy servants, but are preparing the
way for Antichrist." (History of the Arians, VIII, 79).

Ephrain the Syrian (306-373) a contemporary of Athanasius,
wrote: "Nothing remains then, except that the coming of our
enemy, Antichrist, appear..." (Sermo Asceticus, I).

Cyril of Jerusalem (315-386) a contemporary of Ephrain, wrote:
"The church declares to you the things concerning Antichrist
before they arrive...it is well that, knowing these things, thou
shouldest make thyself ready beforehand."
(Catechetical Lectures, 15, 9).

Jerome (340-422) a contemporary of Cyril of Jerusalem, wrote:
"I told you that Christ would not come unless Antichrist had
come before." (Epistle 21).

Chrysostom (345-407) a contemporary of Jerome, wrote:
"...the time of Antichrist...will be a sign of the coming of Christ..."
(Homilies on II Thessalonians 2:2-3)

Augustine (354-430) a contemporary of Chrysostom, wrote:
"But he who reads this passage [Daniel 12:1-13], even half asleep
can not fail to see that the kingdom of Antichrist shall fiercely, for
a short time, assail the church..." (The City of God, XX, 23).

Venerable Bede (673-735) wrote:
"The Church's triumph will follow the reign of Antichrist."
(The Explanation of the Apocalypse, II, 8).

Bernard of Clairvaux (1090-1153) wrote: "There remains only
one thing--that the demon of noonday [Antichrist] should appear,
to seduce those who still remain in Christ..."
(Sermons on the Song of Songs, 33, 16).

Roger Bacon (1214-1274) wrote: "...because of future perils [for
the Church] in the times of Antichrist..." (Opus Majus, II, p. 634).


John Wycliffe (1320-1384) wrote:
"Wherefore let us pray to God that He keep us in the hour of
temptation, which is coming on all the world, Revelation 3:10."
(Writings of the Reverend and Learned John Wycliffe, D.D. p.155)


Martin Luther (1483-1546) wrote:"[The book of Revelation] is
intended as a revelation of things that are to happen in the future,
and especially of tribulations and disasters for the Church..."
(Works of Martin Luther, VI, p. 481).

Menno Simons (1496-1561) a contemporary of Martin Luther,
wrote: "...He [Jesus] will appear as a triumphant Prince and a
victorious King to bring judgment. Then will those who persecute
us look upon Him..." (Complete Writings...p. 622).

John Calvin (1509-1564) a contemporary of Menno Simons,
wrote: "We ought not to follow in our inquiries after Antichrist,
especially where such pride proceeds to a public desolation of
the Church." (Institutes, Vol. 2, p. 411).

John Knox (1515-1572) a contemporary of John Calvin), wrote:
"...the great love of God towards His Church, whom He pleased to
forewarn of dangers to come, so many years before they come to
pass...to wit, the man of sin, the Antichrist the whore of Babylon."
(The History of the Reformation..., I, p. 76).


John Fox (1516-1587) a contemporary of John Knox, wrote:
"...that second beast prophesied to come in the later time of the
Church...to disturb the whole Church of Christ..."
(Acts and Monuments, I).


Daniel Whitby (1638-1726) wrote: "...after the fall of Antichrist,
there shall be such a glorious state of the Church...so shall this be
the Church of Martyrs, and of those who had not received the
Mark of the Beast..." (A Paraphrase and Commentary, p. 696).


Matthew Henry (1662-1714) a contemporary of Daniel Whitby,
wrote: "Those who keep the gospel in a time of peace shall be
kept by Christ in an hour of temptation [Rev. 3:10]." (Commentary, VI, p. 1134).



Jonathan Edwards (1703-1758) a contemporary of Matthew
Henry, wrote: "...continuance of Antichrist's reign [when the
Church is persecuted] did not commence before the year of
Christ 479..." (A history of the Work of Redemption, p. 217).


John Newton (1725-1807) a contemporary of Jonathan Edwards,
wrote: "Fear not temptation's fiery day, for I will be thy strength
and stay. Thou hast my promise, hold it fast, the trying hour [of]
Rev 3:10, will soon be past."
(The Works of the Rev. John Newton, Vol. II, p. 152).


George Muller (1805-1898) wrote:"The scripture declares plainly
that the Lord Jesus will not come until the Apostacy shall have
taken place, and the man of sin shall have been revealed..."
("Mrs. Mueller's Missionary Tours and Labours, p. 148).


R. Trench (1807-1886) a contemporary of George Muller, wrote:
"...the Philadelphian church...to be kept in temptation, not to be
exempted from temptation..." (Seven Churches of Asia, p. 183).

Carl F. Keil (1807-1888) a contemporary of R.Trench, wrote:
"...the persecution of the last enemy Antichrist against the church
of the Lord..." (Biblical Commentary, Vol. XXXIV, p. 503).

S. P. Tregelles (1813-1875) a contemporary of Carl F. Keil,wrote: "The Scripture teaches the Church to wait for the
manifestation of Christ. The secret [pre-trib] theory bids us
to expect a coming before any such manifestation."
(The Hope of Christ's Second Coming, p. 71).

Nathaniel West (1826-1906) a contemporary of S. P. Tregelles,
wrote: "[The Pre-Trib Rapture] is built on a postulate (assume
to be true), vicious in logic... repudiated by the early Church..."
(The Apostle Paul and the "any moment" Theory, p. 30).

Alexander Maclaren (1826-1910) a contemporary of Nathaniel
West, wrote: "He will keep us in the mist of, and also from, the
hour of temptation [Revelation 3:10]."
(The Episles of John, Jude and the Book of Revelation, p. 266).


M. Vincent (1834-1922) a contemporary of Alexander Maclaren,
wrote: "The preposition 'from' implies, not a keeping from
temptation, but a keeping in temptation [Revelation 3:10].."
(Word Studies..., p. 466).

Grattan Guinness(1835-1910) a contemporary of M.Vincent,
wrote: "The Church is on earth during the action of the
Apocalypse..." (The Approaching End of the Age, p. 136).

Theodor Zahn (1838-1933) a contemporary of Grattan Guiness,
wrote: "He will preserve...at the time of the great temptation
[Revelation 3:10]." (Zahn-Kommentar, I, p. 305).


I.T. Beckwith (1843-1936) a contemporary of Theodor Zahn,
wrote: "The Philadelphians...are promised that they shall be
carried in safety through the great trial [Rev.3:10], they shall
not fall." (The Apocalypse of John, p. 484).

Robert Cameron (1845-1922) contemporary of I.Beckwith,
wrote: "The Coming for, and the Coming with, the saints, still
persists, although it involves a manifest contradiction, two
Second comings which is an absurdity." (emphasis mine)


Many Blessings.