Partial preterisim in Revelation Chapter by chapter part 1

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Marty fox

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This is a good review I came across and it is pretty close to what I believe

Chapter 1: Jesus appears to John, to give exhortation to the seven churches. The “coming of the Son of Man” is not referring to the Second Coming, but to the “judgment coming” of 70 AD, which John says was targeted against “the tribes of the Land” (the tribes of Israel).



Chapter 2-3: Jesus has John write seven letters to seven churches in Asia (near the island of Patmos where John was). The seven letters draw upon imagery from seven subsequent eras of Biblical history. The theme of each subsequent letter also alludes to a section of the Revelation itself.



Chapter 4: John is taken, in vision, to heaven. He sees the throne of God, the four “living creatures” (the cherubim/seraphim), and the 24 elders (who symbolically represent the whole Church).



Chapter 5: John sees God holding the scroll of the New Covenant. It is sealed with seven seals, which was recognized in first-century Judea as being the “will” of a deceased person. This scroll of the New Covenant is the will of Jesus Christ himself, who ascends to heaven and takes the scroll to open it. (30 AD)



Chapter 6: John sees the first six seals of the scroll broken open. Each seal draws a parallel to the prophecies of Christ in the Olivet Discourse, and to the Covenant curses of Leviticus 26 and Deuteronomy 28. These seals herald the overarching series of events that take place in the first-century, culminating in the war of Rome upon Judea. (30-70 AD)



Chapter 7: John sees the whole Church (the great multitude), along with the faithful remnant of Israel, symbolically represented as a group of 144,000. The twelve tribes of Israel are named, but rearranged for symbolic purposes. Judah is placed at the first of the list, because Jesus is the “Lion of Judah”. Dan is removed from the list because Genesis 49 calls him a “serpent”, who is the enemy of the Church in the Revelation. Dan is replaced by Manasseh, similar to how Judas was replaced by Matthias. They are sealed with the seal of God, to show that they are protected from the destruction during the Jewish-Roman War. (67-70 AD)



Chapter 8: John sees the seventh seal broken open. The New Covenant has been fully established, and God’s wrath upon apostate Old Covenant Israel is fully poured out. John’s visions start over, to show him the event leading up to the Jewish-Roman War from another perspective, via seven trumpets. The first four trumpets are blown, depicting the destruction that took place in Judea through plagues, famines, false teachings, etc.
 
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Truth7t7

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Chapter 5: John sees God holding the scroll of the New Covenant. It is sealed with seven seals, which was recognized in first-century Judea as being the “will” of a deceased person. This scroll of the New Covenant is the will of Jesus Christ himself, who ascends to heaven and takes the scroll to open it. (30 AD)

Chapter 6: John sees the first six seals of the scroll broken open. Each seal draws a parallel to the prophecies of Christ in the Olivet Discourse, and to the Covenant curses of Leviticus 26 and Deuteronomy 28. These seals herald the overarching series of events that take place in the first-century, culminating in the war of Rome upon Judea. (30-70 AD)
Your claims are false Marty, you throw your preterist interpretation in pre 70AD fulfillment around as if it were reality "Wrong"!

The book of Revelation was written in 96AD, its a big laugh to think John was writing about something fulfilled

When Was The Book Of Revelation Written?​

Author: Wayne Jackson, Christian Courier

Traditionally, the book of Revelation has been dated near the end of the first century, around A.D. 96. Some writers, however, have advanced the preterist (from a Latin word meaning “that which is past”) view, contending that the Apocalypse was penned around A.D. 68 or 69, and thus the thrust of the book is supposed to relate to the impending destruction of Jerusalem (A.D. 70).

A few prominent names have been associated with this position (e.g., Stuart, Schaff, Lightfoot, Foy E. Wallace Jr.), and for a brief time it was popular with certain scholars. James Orr has observed, however, that recent criticism has reverted to the traditional date of near A.D. 96 (1939, 2584). In fact, the evidence for the later date is extremely strong.

In view of some of the bizarre theories that have surfaced in recent times (e.g., the notion that all end-time prophecies were fulfilled with the fall of Jerusalem in A.D. 70), which are dependent upon the preterist interpretation, we offer the following.

External Evidence​

The external evidence for the late dating of Revelation is of the highest quality.

Irenaeus​

Irenaeus (A.D. 180), a student of Polycarp (who was a disciple of the apostle John), wrote that the apocalyptic vision “was seen not very long ago, almost in our own generation, at the close of the reign of Domitian” (Against Heresies 30). The testimony of Irenaeus, not far removed from the apostolic age, is first rate. He places the book near the end of Domitian’s reign, and that ruler died in A.D. 96. Irenaeus seems to be unaware of any other view for the date of the book of Revelation.

Clement of Alexandria​

Clement of Alexandria (A.D. 155-215) says that John returned from the isle of Patmos “after the tyrant was dead” (Who Is the Rich Man? 42), and Eusebius, known as the “Father of Church History,” identifies the “tyrant” as Domitian (Ecclesiastical History III.23).

Even Moses Stuart, America’s most prominent preterist, admitted that the “tyrant here meant is probably Domitian.” Within this narrative, Clement further speaks of John as an “old man.” If Revelation was written prior to A.D. 70, it would scarcely seem appropriate to refer to John as an old man, since he would only have been in his early sixties at this time.

Victorinus​

Victorinus (late third century), author of the earliest commentary on the book of Revelation, wrote:

When John said these things, he was in the island of Patmos, condemned to the mines by Caesar Domitian. There he saw the Apocalypse; and when at length grown old, he thought that he should receive his release by suffering; but Domitian being killed, he was liberated (Commentary on Revelation 10:11).

Jerome​

Jerome (A.D. 340-420) said,

In the fourteenth then after Nero, Domitian having raised up a second persecution, he [John] was banished to the island of Patmos, and wrote the Apocalypse (Lives of Illustrious Men 9).
To all of this may be added the comment of Eusebius, who contends that the historical tradition of his time (A.D. 324) placed the writing of the Apocalypse at the close of Domitian’s reign (III.18). McClintock and Strong, in contending for the later date, declare that “there is no mention in any writer of the first three centuries of any other time or place” (1969, 1064). Upon the basis of external evidence, therefore, there is little contest between the earlier and later dates.

Internal Evidence​

The contents of the book of Revelation also suggest a late date, as the following observations indicate.

The spiritual conditions of the churches described in Revelation chapters two and three more readily harmonize with the late date.

The church in Ephesus, for instance, was not founded by Paul until the latter part of Claudius’s reign: and when he wrote to them from Rome, A.D. 61, instead of reproving them for any want of love, he commends their love and faith (Eph. 1:15) (Horne 1841, 382).

Yet, when Revelation was written, in spite of the fact that the Ephesians had been patient (2:2), they had also left their first love (v. 4), and this would seem to require a greater length of time than seven or eight years, as suggested by the early date.

Another internal evidence of a late date is that this book was penned while John was banished to Patmos (1:9). It is well known that Domitian had a fondness for this type of persecution. If, however, this persecution is dated in the time of Nero, how does one account for the fact that Peter and Paul are murdered, yet John is only exiled to an island? (Eusebius III.18; II.25).

Then consider this fact. The church at Laodicea is represented as existing under conditions of great wealth. She was rich and had need of nothing (3:17). In A.D. 60, though, Laodicea had been almost entirely destroyed by an earthquake. Surely it would have required more than eight or nine years for that city to have risen again to the state of affluence described in Revelation.

The doctrinal departures described in Revelation would appear to better fit the later dating. For example, the Nicolaitans (2:6, 15) were a full-fledged sect at the time of John’s writing, whereas they had only been hinted at in general terms in 2 Peter and Jude, which were written possibly around A.D. 65-66.

Persecution for professing the Christian faith is evidenced in those early letters to the seven churches of Asia Minor. For instance, Antipas had been killed in Pergamum (2:13). It is generally agreed among scholars, however, that Nero’s persecution was mostly confined to Rome; further, it was not for religious reasons (Harrison 1964, 446
 

Waiting on him

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Chapter 1: Jesus appears to John, to give exhortation to the seven churches. The “coming of the Son of Man” is not referring to the Second Coming, but to the “judgment coming” of 70 AD, which John says was targeted against “the tribes of the Land” (the tribes of Israel).
We’re the epistles written to the churches or the angels of the churches?
 
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Marty fox

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How do we know that these seven angels aren’t the same seven angels that received the seven vials of wrath?

Because those angles of the churches aren't actual angles they were the leaders of the churches. Angle means messenger and the leaders were the messengers of Jesus words to the churches
 

Waiting on him

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Because those angles of the churches aren't actual angles they were the leaders of the churches. Angle means messenger and the leaders were the messengers of Jesus words to the churches
Okay, what if the angels with the seven vials weren’t actually angels?
 

Marty fox

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Okay, what if the angels with the seven vials weren’t actually angels?

They are it actually says that they were up in heaven and it describes them as angelic being.

The ones in Revelation 2 & 3 are actually called the 7 angles of the 7 churches who were in Jesus hands.
 

Waiting on him

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They are it actually says that they were up in heaven and it describes them as angelic being.

The ones in Revelation 2 & 3 are actually called the 7 angles of the 7 churches who were in Jesus hands.
What scripture is it that declares them angelic beings? And if Jesus is in heaven and seven angles of the churches are in his hand art they also in heaven?
 

Waiting on him

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They are it actually says that they were up in heaven and it describes them as angelic being.

The ones in Revelation 2 & 3 are actually called the 7 angles of the 7 churches who were in Jesus hands.
Maybe my problem is I’m not certain what heaven is, you say it’s up— what direction?
 

Marty fox

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What scripture is it that declares them angelic beings? And if Jesus is in heaven and seven angles of the churches are in his hand art they also in heaven?

No Jesus has them in His hand as He appeared to John on earth.

Revelation 15:
6 Out of the temple came the seven angels with the seven plagues. They were dressed in clean, shining linen and wore golden sashes around their chests.
 

Waiting on him

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Ephesians 2:6-7 KJV
[6] And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: [7] That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
So Paul and the Christian’s of his age were seated in Christ in heavenly places. So that those in the ages to come could see the his exceeding riches towards them. Are we the those in ages to come?
 

Waiting on him

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No Jesus has them in His hand as He appeared to John on earth.

Revelation 15:
6 Out of the temple came the seven angels with the seven plagues. They were dressed in clean, shining linen and wore golden sashes around their chests.
Well Paul said that they were the temple of God?


1 Corinthians 3:16 KJV
[16] Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
Are you saying God has multiple temples?
 

Marty fox

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Ephesians 2:6-7 KJV
[6] And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: [7] That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
So Paul and the Christian’s of his age were seated in Christ in heavenly places. So that those in the ages to come could see the his exceeding riches towards them. Are we the those in ages to come?

I believe that we are now reigning spiritually on earth and in heaven
 

Marty fox

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Well Paul said that they were the temple of God?


1 Corinthians 3:16 KJV
[16] Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
Are you saying God has multiple temples?
We the church are now the temple of God because He dwells within us
 
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Mr E

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We’re the epistles written to the churches or the angels of the churches?

Clearly. Indisputable.

Spiritual letters that were dictated by the spirit- Jesus Christ to John, for the angels (spirits) before God's throne and John writes this letter as a record of what he saw and heard in spirit.
 
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Waiting on him

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We the church are now the temple of God because He dwells within us
Agreed,

Acts 7:49 KJV
[49] Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?

Are our bodies then, the earth that we consist of, that’s to say where His throne is?
 

Waiting on him

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Clearly. Indisputable.

Spiritual letters that were dictated by the spirit- Jesus Christ to John, for the angels (spirits) before God's throne and John writes this letter as a record of what he saw and heard in spirit.
Where is heaven?